LECTURES UPON THE THREE FIRST CHAPTERS OF THE REVELATION: PREACHED IN CAMbridge Anno Dom. 1595. by Master William Perkins, and now published for the benefit of this Church, by Robert Hill Bachelor in Divinity. To which is added an excellent Sermon, penned at the request of that noble and wise Councillor, AMBROSE, Earl of Warwick: in which is proved that Rome is Babylon, and that Babylon is fallen.  
Blessed are the dead which die in the Lord: for they rest from their labours, and their works follow them.  REV. 13. 13. 
LONDON, Printed by Richard Field for Cuthbert Burbie, and are to be sold at his shop in Paul's Churchyard, at the sign of the Swan. 1604.   

❧ To the right Worshipful Sir Edward Montagu, Sir Walter Montagu, Sir Henry Montagu, and Sir Charles Montagu Knights, M. james Montagu, Doctor of Divinity, Deane of his majesties Chapel, and M. Sidney Montagu Esquire, the Lady Susan Sandys, and the Lady Theodosia Capel, children of that right worthy and religious Sir Edward Montagu of Bowghton in the County of Northhampton Knight, and of the Lady Elizabeth his worthy wife, sister to the right Honourable Sir john Harington, Baron of Exton: and father to the virtuous Lady the Countess of Bedford: Grace and Peace.  
RIGHT Worshipful, as the Patriarch jacob had 
a Gen. 42. 13.  twelve sons, so Christ the Messiah had 
b Mat. 10. 1.  twelve disciples: but as joseph was beloved above 
c Gen. 37. 3.  all those sons: so john was beloved above 
d john 21.  all the disciples▪ joseph was appareled better than the rest, and john was inspired far better than the rest. 
e Gen. 41. 38.  Had it not been for joseph Egypt had wanted her food temporal, and had it not been for john, the Church had wanted her food eternal. 
f Gen. 41. 25.  The future state of Egypt was revealed to joseph, and the future state of the Church was revealed to john. The one was 
g Gen. 37. 4.  exiled, because his father loved him; and the other exiled, because his Master loved him. The place of his exile was into the 
a Revel. 1. 9  Island of Pathmos, being before by trajan put into a vessel of 
b Fasciculus temporum.  scalding oil. But that God who showed his visions to 
c Gen. 22. 12.  Abraham in the mount, 
d Gen. 28.  to jacob in the field, 
e Gen. 40.  to joseph in the stocks, 
f Exod. 3.  to Moses in Midian, 
g jer. 38. 14.  to jeremy in the prison, 
h Dan. 2.  to Daniel in Babylon, 
i Act. 10.  and to the Apostle Peter in the house of a Tanner, even he showeth his visions to john in his exile.  
He is not bound to persons, he can advance whom he list, he is not bounden to place, he can reveal where he list. For persons, he can prefer 
k Gen. 4.  Abel before Cain, 
l Mat. 1.  jacob before Esau, 
m 1. Sam. 16.  David before Eliab, 
n Act. 1.  Mathias before judas. He can make 
o Exod. 2. 10.  Moses a Courtier, 
p job. 1. 1.  job a Potentate, 
q Act. 7.  Samuel a judge, 
r 2. Sam. 2. 1.  David a King, 
s Pro. 1. 1.  Solomon a Sovereign, 
t 1. Ki. 19 19  Elysha a ploughman, 
u Amos 1. 1.  Amos a neat-heard, 
w Jer. 1. 1.  jeremy a Priest, 
x Dan. 1. 6.  Daniel a Prince, 
y Isay 1. 1.  Isaiah of the blood Royal, 
z Math. 9 9  Matthew a Publican, 
a Mat. 4 18.  Peter a Fisher, 
b Act. 18. 2. Nullum tempus occurrit Regi.  and Paul a Tentmaker, to be penners and preachers of the word of God. For place, as no time can prescribe against the King of a nation, so no place can prescribe against this King of all nations. 
c joh. 5.  The wind bloweth where it listeth, and the Spirit worketh where it listeth.  
It pleased Christ, who is called in this Revelation, 
d Revel. cap. 1. 5.  that faithful witness, that first begotten of the dead, 
e Vers. 8.  that Prince of the kings of the earth, 
f Vers. 18.  Alpha and Omega, the first and last, 
g Vers. 16.  he that hath the keys of hell and of death, 
h Vers. 14.  which hath that sharp sword, 
i Vers. 15.  his eyes like fire, 
k Chap. 2. 1.  his feet like brass, 
l Chap. 3. 1.  the seven Spirits of God, the seven Stars in his hand, 
m Vers. 7.  the key of David, who is called here 
n Vers. 14.  Amen, the beginning of the creatures of God; and in Daniel, he that 
o Dan. 2. 22.  revealeth secrets, it pleased this Christ to reveal secrets to john. Not by dream as to 
p Gea. 28.  jacob, or apparition as to 
q Exod. 3.  Moses, or by voice as 
r Gen. 3.  to Adam; but partly by vision, and partly by voice as he did when he turned 
a Act. 9  Saul into Paul. This john was Legatus à latere, that Ambassador who leaned on his Lord's breast. 
John's Gospel, john's▪ Revelation.  He writeth Christ's history, there he showeth his love to Christ: he writeth the Church's history, there Christ showeth his love to him: especially in this, that he will do nothing, which he doth not reveal to his 
b Amos 3. 7.  servant this Prophet. For the Church in his time, we may see how it stood, in the three first Chapters: and what condition it should have for the time to come, it is plainly set down in the rest of this book. 
The contents of the whole Revelation.  If we respect the general estate of the Church, after john had described the authors of this Revelation, which are God the Father, chap. 4. and Christ his Son, chap. 5. he cometh to the works of God, which are predictions, cha. 6. obsignations, chap. 7. indignations, chap. 8. 9 Predictions of things to come, obsignations of such as must be saved, & indignation on things to be destroyed. And for the more particular estate of the Church, having (chap. 10.) showed his warrant to write, he cometh to her actions: first, in her Prophets: secondly, in her body. In her Prophets, their fight, falling, rising, chap. 11. In her body, comparing her to a woman clothed with the Sun, chap. 12. and describing her by her combats, conquests, triumphs: her combats defensive, chap. 13. and offensive in Christ, by words, chap. 14. threatenings, chap. 15. and judgements, chap. 16. her victories gotten against that 
c The Church of Rome.  whore, chap. 17. and 18. the 
d The Roman Empire.  Beast, chap. 19 and the 
e The devil.  Dragon, chap. 20. And all that glory which she shall have in the kingdom of God, is under the type of jerusalem most comfortably set down, chap. 21. 22.  
The things in this book were (I grant) very dark to them that lived in the days of john, as the Prophecy of Daniel was to them who lived in the time of Daniel. But as that Prophecy being fulfilled, we can now tell what was foretold in it: so many things being fulfilled which were foretold in this book, we may easily see what is meant by it: and the posterity to come shall better understand this book than we do, because it may be, all things are not yet fulfilled. Neither is this book like the cities of the 
a Num. 13.  Anakims', or the 
b Gen. 3.  tree of knowledge which may not be reached to: for 
c Revel. 1. 3.  blessed is he that readeth the words of this book. But to come to these three Chapters written by john surnamed the Divine, & expounded by one a most worthy Divine. The first Chapter is a poem or Preface to the book: the two latter are Epistles dedicating this book. The dedication is made to 
d Reu. 2. 1.  seven several Churches, and by name to the Ministers which are called Angels. In the word of God Ministers have many excellent titles given them, (though now they are scarcely graced with titles) they are called 
e Gen. 20.  Prophets, 
f 1. Sam. 9 9  Seers, 
g 2. Pet. 1. 13.  Remembrancers, 
h Isa. 58▪ 1.  Trumpets, 
i Ez 3. 1.  watchmans, 
k Cor. 3.  Husbandmen, 
l Luk. 12. 24.  Stewards, 
m Pro 9 4.  Maidens, 
n Ezec. 47.  Fishers, 
o Mat. 23. 24.  Leaders, 
p 1. Pet. 5. 1.  Elders, 
q Mar. 9 50.  Salt, 
r Dan. 12. 2.  Stars, 
s 1. Cor. 11 10  Angels and 
t Exec. 34. 2.  Shepherds. Prophet's to teach, Seers to foretell, Remembrancers to put in mind, Trumpets to sound, watchmans to admonish, Husbandmen to plow up, Stewards to distribute, Maidens to keep pure the doctrine of truth, Fishers to catch men, Leaders to go before, Elders to govern, Salt to season, Stars to give light, Angels to declare, and Shepherds to feed: to feed (I say) sound by doctrine, liberally by charity, and religiously by life. By doctrine: for Sacerdos sine doctrina, est navis sine velis, a Priest without knowledge, is a ship without sails. By liberality: for 
u Naz. in era. de pauper.  Nihil habet homo adeò divinum quam benefacere, man is in nothing more like God, then in doing good. By life: for cuius vita despicitur, eius oratio contemnitur: his words are not esteemed, whose life is not approved. And that it may be said of them as it was of Origen: Quale habuit verbum, talem habuit vitam: as his words were, so were his works. They must not be barren like mount 
a 2. Sam. 1. 21.  Gilboah, but 
b 1. Sa. 1. 24.  weaned as Samuel was, before they be offered unto the Lord. They must be pure water if they will cleanse others, and more than whetstones, if they will sharpen others. They must be in 
c Gen. 19  integrity abraham's, 
d Num. 12. 3.  in meekness Moses, 
e Exod. 4. 14.  in knowledge Aaron's, 
f 2. Cor. 11. 23.  in pains Paul's, 
g 1. Sam. 12.  and in praying samuel's, and remember, that as Augustine said: Manus pauperum sunt gazophylacium Christi. The hands of the poor are the treasury of Christ. I need not speak much of the duty of a Minister: for every one will teach him his duty, that will not be ranged within any duty himself.  
These Churches were then like 
h 1. Chr. 12. 14.  David's Worthies, excellent above all the Churches of the world: but because they lost their first 
i Revel. 2. 4.  love, 
k Vers. 10.  were not faithful to the death, 
l Vers. 14.  maintained the doctrine of Balaam, 
m Verse 20.  suffered women to teach, 
n Cap. 3. 1.  bore a name only to live, 
o Vers. 8.  had but a little strength, 
p Vers. 16.  were neither hot nor cold, and 
q Cap. 2. 21.  repented not as they should have done, of all their sins, they are reprehended by john, threatened by Christ, and the Candlestick of the Gospel is now taken away from them. jam seges est ubi Troia fuit. Now Mahomet rageth, where Messiah did reign. Are they reprehended? let us hearken: are they threatened? let us fear: are they fallen? let us labour to continue. 
Seneca.  From john's reprehension we see, that (as one said) hereof our Elders have complained, hereof do we complain, and hereof they which live after us will complain, that men wax worse, and live not according to the doctrine of God's word. From Christ's threatening we see, that God is merciful, 
y Deut. 20. 10.  who first offereth peace before he fight against us▪ that we being forewarned, might be forearmed. And by the woeful downfall of these seven Churches, let 
z 1. Cor. 10. 12.  us that stand take heed that we fall not: for if God spared not the 
a 2. Pet. 2.  old world who despised Noah, the Sodomites who vexed Lot, 
b Mat 23. 38.  jerusalem which abused the Prophets, 
c Orosius saith that these cities for this cause, fell by an earthquake.  Colossa, Hierapolis, and Laodicea, who rejected Paul, and these Asian Churches who did not grow in righteousness as they did in riches, how shall we escape 
d Heb. 2. 3.  if we neglect so great salvation? and for this cause these Sermons are most worthy to be considered of in this present age. O then let us now 
e Rom. 13.  consider this season: 
f Rom. 12. 11.  redeem the opportunity, 
g Heb. 3 & Psal. 95.  not harden our hearts, but regard the time of our present visitation. As the day openeth and shutteth with the Sun, so salvation openeth and shutteth with the Gospel. 
h Heb. 3. 13.  Whilst it is called to day let us hear his voice: 
i Prou. 10. 5.  He that laboureth in Summer is the son of Wisdom, but he that sleepeth in harvest is the son of confusion.  
All things in the world do take their time, the bird to build her nest, the husbandman to sow his seed, the mariner to go to sea, the gardener to set his trees, the sick patient to take physic, the cook to season meats, and the dresser of the vineyard to gather his fruit. It will be too late to build in Summer, to sow in harvest, to go to sea when the ship is launched, to transplant trees when they are old, to take physic when we are dying, to season meats when they are unsavoury, & when winter is come to gather fruit. The 
k Mat. 25. 10.  five foolish virgins came too late, Dives 
l Luk. 16.  in hell repenteth too late, the time present is only ours. Is the figtree fruitless? it shall hear that sentence, 
m Luk. 13. Solum tempus presens est nostrum. Seneca.  Never fruit grow on thee any more. 
n Eccl. 18. 18.  Get thee then righteousness before thou come to judgement: use Physic before thou be sick, and whilst thou mayst yet sin, show thy conversion, as the wise man exhorteth every man. But alas, whereunto shall I liken this generation? we are like the Ephesians, we have 
a Apoc. 2.  lost our first love; or the Laodiceans, we are 
b Apoc. 3.  neither hot nor cold: or the twilight, neither day nor night: or the Autumn, neither fair nor fowl: or one sick of an ague, one day well another ill: or a man in a Lethargy, neither alive nor dead: or Hermaphroditus, neither male nor female: or to those creatures called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which live in water or on land: or the Lioness, which the oftener she breedeth; the fewer cubs she beareth: or the Mariner, who is only good in a storm: or the Marigold, that shutteth and openeth with the Sun: or the Mermaids, which are half flesh half fish. I would to God we were either hot or cold: that as the hottest regions bring forth sweetest spices, so most zealous people might be most fruitful in good works: that as the Sun in the heaven is swiftest at her setting, so the sons of God might be best at their ending. But is it so? no: the more we are taught, the more ignorant are many; and the older we are, the colder in religion. We have indeed many of us, as it was said of Aristogîton, Marte●, or rather religionem in lingua, religion in tongue: but when trial is made of us, every 
c Plutarch. in Photion.  Photion can espy our halting: and then with 
d Theatrum Philos. lib. 5. cap. 30.  Archilochus we think it better clypeum abjicere quam interire, even to cast off all religion, then to undergo the least disgrace for religion.  

e Treatise of Apostasy. c. 2.  The Moon desiring to be appareled as the rest of the Planets, answer was made her, that her diverse changes could admit no kind of habit. And we desiring to be attired with the robes of Christians, it is to be feared, that since we tread 
a Apoc. 12. 1. that is, all earthly vanities.  not the Moon under our feet, we shall never be clothed as the Church was, with the 
b Apoc. 12. 1. that is, Christ the Sun of righteousness.  Sun. Who is wise, 
c Hos. 14. 10.  and he shall understand these things; and prudent, & he shall know them. Let us therefore labour to 
d 2. Pet. 3. 19  grow in grace, to abound in knowledge, to be full of good works, and to overcome all the underminers of our future salvation. Then shall we 
e See Reu. ca 2. 13.  eat of the tree of life, not be hurt of the second death, taste of the hidden Manna, have power over nations, be clothed in white, made pillars in God's temple, and sit with Christ jesus in the throne of his Father. And though the 
f 1. Sam. 22. 7.  son of Ishai cannot make us Captains of thousands, yet that Son of David will 
g Gal. 3. 27.  make us the sons of God. That we may do so, we must believe the Gospel, put on Christ jesus, and be renewed by repentance. The first is necessary, the second comely, the third profitable. To come to the first: it is necessary we should believe: for he that 
h Joh. 3. 18.  believeth not, is condemned already, he is condemned in the counsel of God, in the ministery of the word, and in his own conscience, and he shall be condemned in the day of judgement; for 
i Joh. 3. 38.  the wrath of God abideth upon him. The more I consider the fruits of faith, the more I see the necessity of faith. 
k Eph. 2. 8.  Through it we are saved: 
l Rom. 5. 1.  by it we are justified: 
m Hab. 2. 4.  in it we live. We are saved from Satan, justified before God, and live in the Church. In the Church? nay, by it we live in heaven: for 
n joh. 3. 16.  he that believeth in the Son of God, hath everlasting life. Faith is that which 
o Act. 15. 9  purifieth the heart, maketh the whole man to 
p Psal. 119. 32.  run the ways of God's commandments, 
q Rom. 5. 2.  giveth entrance to grace, 
r Heb. 10 3.  access to God in prayer, 
s Heb. 11.  made the Elders well reported of, and each Christian to 
t 2. Cor. 1. 24.  stand to the profession of Christ. It is that 
u Eph. 3. 17.  hand by which we must apprehend Christ: that 
w Eph. 6. 16.  shield by which we resist all the fiery darts of the devil: and that 
a Mat. 8. 13.  means by which we do good to others. 
b Gal. 3. 7.  By faith we receive the spirit: 
c Rom. 8. 1.  are members of Christ: 
d Col 3. 12.  we are risen with him: 
e Eph. 3 17.  he dwelleth in our hearts: 
f Joh. 6 35.  we feed on him continually: 
g 1. Pet. 5. 8.  resist Satan: 
h joh. 1. 13.  are the children of God: 
i Heb. 4. 2.  and the word which we hear becometh profitable. And what shall I say? faith is of such a quality, that it 
k Colos. 2. 7.  uniteth us to Christ, 
l 2. Cor. 13. 5. Rom. 8.  maketh us certain of our salvation, 
m 1. Ti. 3. 13.  bold in our profession, ministereth 
n Phil. 3. 28.  true joy, 
o Mat 15. 28.  giveth temporal blessings, 
p Luk. 17. 19  sanctifieth our gifts, and maketh us refuse the 
q Heb. 11. 24  pleasures of this present world. In a word, no sin can condemn him who hath this true faith, and no virtue can save him who wanteth it.  
To come to the second, which is Christ, the object of faith. The most comely garment that ever we can wear, it is to be covered with the 
r Rom. 13. 13  robes of Christ's righteousness. 
s Gen. 27. 15.  jacob was blessed by Esau's garments; & we are blessed by Christ's garments. What we see through a green glass, seemeth all to be green: and what God seeth through Christ it is all amiable. We must put on this apparel, not as the Church in the Canticles: 
t Cant. 5. 3. How Christ is to be put on.  I have put off my clothes, how shall I put them on again? or as a gown, that we cast off when we come to our home: but we must so put him on, that we never put him off again. We must put him on by imputation, imitation, infusion, and profession: by imputation of his righteousness, imitation of his virtues, infusion of his Spirit, and profession of his name. Thus we must labour to get Christ: for what though a man could command the earth with Alexander, the 
u Exod. 14.  sea with Moses, the 
w 2. Kin. 1.  fire with Eliah, and the 
x Jos. 10.  Sun with josuah? What though he were as rich as 
y 1. King. 4.  Solomon, as wise as 
z 2. Sa. 16. 23  Achitophel, as strong as 
a jud. 16.  Samson, as swift as 
b 2. Sa. 18. 19  Ahimaaz, as beautiful as 
c 2. Sam. 18.  Absalon, as fortunate as 
a Theatrum Philos. lib. 2. cap. 33.  Metellus, & descended as 
b Phillip 3. 8.  Paul was of the blood royal of Princes, yet having not Christ he hath nothing. Yea say a man had the abstinence of Aristydes, the innocency of Photion, the holiness of Socrates, the alms deeds of Cimon, the moderation of Camillus, the honesty, justice, and faithfulness of both Cato's, all these out of Christ, were but 
c Augustine.  splendida peccata, and to be esteemed as 
d Phil. 3. 10.  dung in regard of Christ. For have him and have all things, want him and want all things: he is in, at, and after death advantage. I come to the last, it is profitable to repent: for if we 
e jer. 4. 1. Reasons of repentance.  turn to the Lord, he will turn to us: and that we may turn, consider his 
f Rom. 2.  mercies in forgiving, his 
g Gen. 39 9  benefits in giving, his 
h Rom. 2. 5.  patience in forbearing, and his 
i Isa. 26. 9  judgements in punishing. 
k Act. 17. 30.  The word preached, 
l 1. Pet. 4. 3.  sins committed, and that 
m Luk 13. 24.  few shall be saved: 
n Eccles. 12. 1  the shortness of life, 
o Psal. 90. 12.  the uncertainty of life, 
p Heb 9 26.  and the certainty of death: 
q 1. Cor. 2. 9  the joys of heaven, 
r Mat. 25. 46.  the torments of hell, the 
s Luk. 15. 10.  comfort of the elect, and that else we can have no 
t Eccles. 41. 1  comfort in death: 
u Jer. 7.  pray we cannot unless we repent, and 
w Luk. 13. 2.  perish we shall unless we repent: but blessed shall we be if we do repent. But manum de tabula Magister adest: this discourse following will teach us these things: and it am I bold to present to your Worships. john sent his Revelation to many Churches, and I present his Epistles to many worthy personages: 
x Act. 2. 40.  and to whom may I better present them than to you. john was a disciple full of love, and you are brethren full of love. The Preacher of these Lectures was well known to many, but to none better than to many of you, especially to those who were in my time worthy members of that most worthy 
y Christ's college.  College with him. And the rather I do it, that times to come may rejoice in the Lord, that from one honourable root have issued so many profitable branches to the Church. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Menander.  You are six brethren as pillars of your house, there were three sisters as fruitful vines of the same: 
The Lady Wray.  one is not, but is with the Lord, and her I knew a Lady of admirable virtues: the other two are, and long may they be so. You are all brethren by nature of one venture, nation of one country, grace of one spirit, affection of one heart, fortune in great favour, and of one hope by your holy behaviour. And 
a 1. Thes. 4. 9  concerning brotherly love, I need not to write unto you: for you are taught of God to love one another. Your 
b Which had eighty sons. Plutarch.  Scilurus at his death need not teach you concord, by giving to each of you a sheaf of arrows, which cannot well be broken whilst they are conjoined: for you by your amity make yourselves invincible. If 
c Theatrum Philos. pag. 294  Chilo the Lacedaemonian died for joy to see one son crowned at Olympus, and 
d Aul. Gel. lib. 3. Nat. At.  Diagoras Rhodius did the like, when his three children got the garland at a wrestling: and 
e Gen. 45. 28.  jacob so rejoiced to hear of his one joseph, to be advanced greatly in the kingdom of Egypt: how might that happy father of yours rejoice, to see at one time, one son sitting as high Sheriff of the shire, another preaching before the judges of Assize, and the third pleading as Councillor at the bar, and all the rest of great expectation in the kingdom? Thus 
f Pro. 10. 1.  wise sons are a joy to their parents, and all may 
g Psal. 133. 1.  behold how good and comely a thing it is for brethren to dwell together in unity. Aristotle could say, 
Lib. 10. Ethni.  that parents were not blessed, unless they were after their death blessed in their children. And surely it is no small part of a father's blessedness, to see his children like to flourish when he is gone. Nay of all monuments that parents can leave behind them, there is none (as one saith) like to a virtuous son. But all parents are not so blessed. 
h Genes 4.  Adam's two sons could not agree in one field, 
a Gen. 21. 9  abraham's in one house, 
b Gen. 25. Fratrum gratia rarum.  Isaaks in one womb, 
c 2. King. 1.  David's in one palace, nor those 
d Luk. 12. 13.  two brethren in the division of an inheritance. And though concord amongst brethren (especially such as must divide the inheritance) be very rare, yet do you, even in this, most comfortably agree. You are not as Simeon and Levi, Romulus and Remus, Eteocles and Polynices, Atreus and Thyestes, Aeta and Perseus: but as Castor and Pollux, David & jonathan, joseph and Benjamin; and (as a true friend is described to be) 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one soul in two bodies. It seemeth that as Agrippa the brother of Augustus was beholding to Sallust for that one sentence: Small things increase by concord, but perish through discord, so you have all learned the same lesson: as being persuaded, that as the members of a body being once dismembered, they cannot possibly be joined again: so if natural brethren be once unnaturally disjoined, no glue will conjoin them fast again. It were infinite to show examples of brotherly love and hatred, 
f See French Academ pag. 542. etc.  and others have eased me of this pains. Now that good God, who hath brought you from one root, placed you in one country, advanced you to like credit, and given you one heart, give you also one inheritance in the kingdom of heaven. Thus right worshipful I am bold to speak unto you, and the world knoweth I speak the truth, and the Lord knoweth I desire not to flatter. Go on therefore I beseech you, continue in love, be settled in the truth, and labour to honour him who thus honoureth you. Be not carried away with the 
g 〈…〉  show of this world, but think religion the best nobility, and that as 
h 〈…〉  Prudentius said: 
Generosa Christi secta nobilitat viros,  
Cui quisquis seruit, ille verè est nobilis.  
He noble is that comes of Christ his race:  
Who serves this Lord, he surely is not base.  And this made Theodosius more to thank God, 
Hist. Eccles.  that he was a Christian then a king; considering that he must lose the one, he could not lose the other. Now as to one of you I am bounden in particular, 
M. Doctor Montagu.  and by him, being a Minister, the despised Ministry is not a little graced: so for him I pray, that he may be an 
a Gen. 20.  Abraham to our Abimelech, a 
b 2. Sam. 12.  Nathan to our David, a 
c 2. Kin. 11.  jehoida to our joash, 
d jer. 38.  an Ebedmelech to jeremiah, an 
e 2. King. 4. 1.  Elisha to the widow of this Prophet deceased, a light in the Court, a trumpet in the Church, and that 
f Esther 5. 2.  Ahashuerosh may long hold out his golden sceptre unto him: that by his means 
g Dictum regis, deest regibus qui verum dicat.  great men may not want such as will tell them the truth: no 
h Plu. in vita Alex. reports, that jupiters' Priests called Alexander by the name of Jupiter's son.  earthly Alexander accounted a son of jupiter, and that no man may be more respected than a good 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag 42.  Pastor: and that he may ever remember that saying of wise Solomon: 
k Prou. 22. 11  He that loveth pureness of heart, for the grace of his lips the King shall be his friend. His Cyrus will not be spoken to verbis bissinis in silken words, to his Alexander he needeth not speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either sweet words or no words. For if one Antiochus might be surnamed holy, & another good Prince called the Good King: much more may he, whose religious knowledge surpasseth all the Princes that have been of this nation: and whose humility is such, that he will have his son to remember, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 95. Odictum verè regium.  that he dissereth not in stuff, but in use from the rest of his people, and that by God's ordinance. I am the bolder for that one to make choice of you all in the dedication of this book: no man knew, loved, conversed with, and respected this Author more than he. He resorted to him in his health, visited him in sickness, and preached a learned Sermon for him at his death. Concerning this author, as he said of Carthage, I had rather be silent then say little, and his worthy labours do speak enough for him, by name that his 
a Problema Theologicum.  Posthume, dedicated to his excellent Majesty, by 
b Master Samuel Ward, Fellow of Immanuel College.  an excellent Divine. In a word therefore, whatsoever this man did, he desired to profit others by it: he thought (as it is written 
c Author vitae Ber. lib. 2. cap. 4. & 7.  of Bernard in his life) that he was not his own man, but deputed to the service of others. He was never idle, but as 
d Hieron. ad Marcellam.  Hierome reporteth of Ambrose, and Bernard of himself, he did either read, or meditate, or pray, or confer, or counsel, or comfort, or write, or preach. And thus (as the 
e Aliis inseruiens meipsam consume.  Emblem is of a faithful Teacher) he, like a wax candle, in giving light to others, in a short time extinguished himself. Yet in this short time of his, what art was he not a master of? what virtue was he not endued with? He was a complete Divine, and hath this blessing in the Church, that no man's writings are read of all sorts, and in all countries with greater grace and profit then his. He was peaceable in the Church, patient of wrongs, and free from ambition. For as Jerome said of Nepotian, aurum calcans, schedulas consectabatur: he regarded not his purse, but followed his book, and as Bernard said, he lived in terra auri sine auro, in a kingdom of gold without gold. An excellent gift he had to define properly, divide exactly, dispute subtly, answer directly, speak pithily, and write judicially: and how he preached, if these Sermons do give a testimony, what witness had they who often heard him themselves? I have published of his now two Discourses, and I only did it, that these his labours might not perish: I have no benefit by them but exceeding great pains. And since I understand that his other labours are in the hands of his friends, to make benefit for his children, I will ease myself of the like labour, & be a means that they may have the benefit of the future impressions of this book: the which, how faithfully I have published, I appeal to the godly and indifferent Reader, and I hope no honest minded man will be hired to calumniate it. Thus as one desirous to be serviceable in my calling, profitable to the Church, not forgetful of my friend, and to testify the happiness of your house, which was in your father's time, and is now (as it is said of Aurelian the Emperors,) Referta piis & Ecclesia Dei, replenished with the godly, and a Church of God, and withal to leave a monument of my duty to you all, I have as you see, published this exposition of seven Epistles under your eight names, nothing doubting but it will be as welcome to you, as by your countenance it may be profitable to the Church. The God of heaven give you all that blessing of blessings, 
Epist. ad julianum.  which (if Jerome say true) few men have, that you may transire à deliciis ad delicias, go on from grace to grace, and be a long time happy in this life, and for ever happy in the life to come. London:  
Saint martin's in the fields, from my worshipful friend Master Oldisworths' house, 
2. Tim. 1. 16.  by which family (as Paul was by the house of Onesiphorus) in the time of this late (and I wish I may say) the last visitation, I have received no small refreshing. March 12. 1604.  
Your Worships to command, Robert Hill: Fellow of S. john's College in Cambridge.   

LECTURES UPON THE THREE FIRST CHAPters of the Revelation.  REVEL. 1. 1.. The revelation of jesus Christ, which God gave unto him. 
MY purpose in choosing this text, is to speak of the three first Chapters of this book: namely, the seven several Epistles written to the Churches in Asia, which contain sundry uses & instructions fit for our time and age.  
Before we come to the matter, 
Question.  we must consider of one question, which is, whether this present book of the Revelation be canonical or not: for some have heretofore, & some now do call the authority of it in question. 
Answer.  But we hold, that it is canonical, of equal authority with other canonical Scriptures. Our arguments and reasons be these. The first is, because the doctrine contained in this book is Apostolical, as any which diligently reads the book may perceive. Secondly, because the style and manner of opening and expounding the prophecy contained in it, is Apostolical, that is, plain, simple and easy, if we consider that it is a prophecy. Thirdly, because this book hath been approved generally of all Churches, refused of no one Church in any age since john wrote it: & it was never called into question but of some particular man, never of any whole Church. Fourthly, the things foretold in this book, came to pass as they were foretold. As among the rest (in one for all) may appear, by that sign john saw in the thirteenth Chapter: two beasts came, one out of the sea, the second out of the earth; the first signifying the Roman Empire: the second the Roman apostatical Church: which both are come to pass in this last age.  
Now follow the reasons which some allege to prove it not canonical: 
Reason's why not Canonical answered. 1. Reason.  but they be all of no force. First S. john he names himself in this book, where he never named himself once in all his Gospel, no not then when he had just occasion to name himself, but sought to avoid it: therefore they conclude, that it is not his book, but written by some other, and published in his name.  
The reason is not good. 
Answer.  For there is great difference between an history and a prophecy. S. john in his history doth not name himself; for there is no necessary reason, why one in an history of another man should name himself. But in a prophecy, as this book is, it is more requisite he should mention his own name. And so did other Prophets, as jeremiah mentioneth his name in his book at least an hundred times: so Esay and Daniel in every Chapter mention their names. Then seeing they do it so often, it is no marvel if S. john in his book repeat his name: yet he doth it but five times in the whole book.  
They object, that his style in this book is not the same with that he used in the penning of the Gospel. Ans. The difference of the style riseth from the difference of the matter, seeing there he writes an history, here he pens a Prophecy. Again, here he writes not his own words, but those which he received from Christ by particular revelation.  
They say, his book hath been rejected in diverse ages as not canonical. Ans. It cannot be proved that it was ever refused of any general Church, but of some private man. Now the disallowing of any private man, cannot make a whole book to be rejected: for then the Epistle to the Hebrews, and james his Epistle should not be canonical, which be received of all Churches.  
Now come to the words, which contain two parts. First, a Preface. Secondly, a Vision. The Preface first contains an entrance to his matter, from the first to the ninth verse: the vision, from the ninth to the end of the chapter. The Preface hath two parts: First, the title of the book: Secondly, the inscription. The title in the three first verses: the inscription, from the fourth to the ninth verse. The title in these words: The revelation of jesus Christ, etc. A revelation is nothing else but a manifestation or discovery of things secret in respect of men, for the common good of the Church: and so this word is taken here.  
Revelations from God in the Scriptures were of three kinds: first, by dreams: secondly, by vision: thirdly, by created voice of God face to face: as we may see Num 12. 6. 8. 4. partly by vision, partly, by voice. Now this was not by dream: for he received these things not by dream, vision, or voice alone, but by vision from Christ, and by voice from God: so than it is mixed, partly received by vision, partly by voice uttered from God.  
In these three first verses, the Revelation is described by seven arguments: first, by the author, jesus Christ: secondly, the end: thirdly, the persons to whom it was directed: fourthly, the matter: five, the instrument: sixtly, the manner of delivering it: seventhly, the fruit of the revelation. The first argument by which it pleaseth the holy Ghost to describe this revelation, is the author, uz. jesus Christ, he is the author of it, it comes from him. It is called his revelation, in these respects: first, not to exclude the Father and the holy Ghost, but to show the special office of Christ: for the peculiar office belonging to the second person, is to reveal, and to publish, and to manifest the will of God the Father to the Church: and for that cause he is called the Angel of the covenant, 
Mat. 3. 1.  the doctor of the Church, the wisdom of the Father, because his office is to reveal the will of his Father to man. Secondly, it is called the revelation of jesus Christ, to teach us to put difference between this revelation and all satanical revelations: for as God hath his true revelations, so Satan his ape hath his counterfeit revelations, and delivers them in show like to Gods, but they differ much. First, the devils revelations be for the most part ambiguous and doubtful, that a man cannot tell how to take the speech and phrase he gives them in: but the revelations of God, (and that in this book) are certain, and in plain terms delivered. Secondly, the devils revelations be between him and his instruments, wicked and bad men: these in this and other books, be to the godly, to his children and servants: as here to john and the Church. Thirdly, the devils tend to maintain idolatry, errors and wickedness, Deut. 13. these to maintain true Apostolical doctrine, and the true worship of God.  
Thirdly, it is called Christ's revelation, to show that Christ now ascending into heaven, and entered into his kingly office, doth still rule, order, and govern his Church: and for that cause it is not called the revelation of God the Father, or of the holy Ghost, but of jesus Christ, because he guides and governs the Church.  
Seeing Christ jesus now ascended into heaven, 
Use.  entered into his kingly office, doth give his Church revelations: we see his constant care of his church in this last age of the world. For as in the first age he gave doctrine necessary for salvation and that time, and after he gave his Church Prophecies: so in the new Testament he published the doctrine of the Prophets plainly, and also the doctrine of faith & repentance by the Apostles; and now after all these, being ascended up into heaven, he hath no less care of his Church: for he hath given it now in this last age a notable Prophecy, and revelation by john.  
Which God gave unto him. These words be added, to show how he came by this revelation, and whence he had it: he had it given him of the Father, and these words explain the former, to show, that Christ was the author of it, God gave him, that is, God the father, not the whole Trinity. For where this name God, is opposed to Christ, there it signifies the first person, namely, God the Father, and the first person is often called by this name alone, God, because he is first in order, and the fountain of the Deity. For Christ receives his divine nature, and Godhead from the Father by communication, the holy Ghost from them both, the Father receives it from none.  
God gave to him. 
Question. Answer.  How can it be given to Christ, seeing he was God, and had all things? Ans. We conceive of Christ's 2. ways: first, as he is God: secondly, as he is Mediator and head of the Church, and so he is both God and man. As he is God, the Father gives him nothing, seeing he is by nature the same with the Father in all things, save in propriety of persons. Secondly, he is conceived as the Mediator, not God simply, but God-man, or God made man: and so he is said to receive of the Father in respect of his manhood, as he is God-man, or God incarnate. So he saith: All power is given me of the Father. Mat. 28. that is, as he is Mediator and God incarnate, and head of his Church. Phil. 2. God gave him a name, etc. not as he was simply God, but as he was Mediator and in his manhood: so here the revelation was given him not as he was God simply, but as he was head of the Church, Mediator and God incarnate.  
Neither can any say hence, Christ shall be inferior to the Father in regard of his Godhead: for he receives it from the Father as he is God-man, not simply God: and as he is man and Mediator, he is inferior to the Father, and confesseth that in that respect, God the Father is greater than all. And Paul saith, God the Father is the head of Christ. 1. Cor. 3. 11. 6. 3. 
joh. 10. 29.  as Christ is the head of the Church, God-man. Nay, as Christ sits at his Father's right hand, he is inferior to him, not as God, but as Mediator: and look as he receives all power of the Father, so must he restore it again, as he is head of the Church.  
Now followeth the means how he gave Christ this revelalation. He gave it to Christ, and made him Lord of it, so that he made this his royalty and privilege: for Christ being king of his Church, and this book of revelation being part of his law to the Church, he is king also of this book as part of his law and royalty. Again, they were revealed to Christ before they were revealed to any creature, man or Angel, and that as he was man: for his manhood being united to his Godhead, he could not but know them ere any man or Angel knew them, as he was man.  
First, 
Use.  we observe that this book of Canonical Scripture is Christ's, he is Lord of it, and the right of it belongs to him alone. For as the laws of a land belong to a Prince and to none else, so these laws, the books of this Scripture they be Christ's, as his royalty & privilege: for God gave them to him and to none but him only, and he sent his Angels to reveal it to the Church. Now that which is said of this book, may be said of all the books of Scripture: that as the royalty and interest of this belongs only to Christ, being given to him alone, so the same follows of all other.  
Then hence I gather: no man in the world hath authority above these laws, above this book: for this is Christ's privilege, nor of any other by proportion. For these be Christ's laws, all must be subject to them, none must be above them: for than it should follow, that they were given to men as well as to Christ jesus. Hence it followeth, that if all be subject to these laws, than no man hath authority to dispense with the Scriptures, or the Gospel of Christ: for that is to make men to have royalty, interest, and title into these Scriptures. monarchs and Princes have great authority in their jurisdictions, but they must all be in subjection to these laws of Christ: for they be indeed great, & have authority over their subjects: yea more, over all causes, yet only those which be the causes of men: they have no authority in causes of God, as the Scriptures and the Sacraments.  
Seeing these books be Christ's royalty, 
Use. 2.  and he alone hath sovereign interest in the Church authority, we note, that he alone can expound Scripture without help of Scripture; he alone can give the true sense of Scripture. Indeed men can give the sense of Scripture by Scripture: for they have a ministery here, and by Scripture they expound Scripture: but Christ alone without Scripture can give the true sense of Scripture.  
This condemns the popish doctrine, which gives the Church absolute power and authority to expound and determine of Scripture without help of the Scripture: for that is to take Christ his royalty and privilege, and to give it to men: but Christ alone hath absolute authority to determine of his own laws: men indeed in the Church have a ministerial judgement by help of the Scriptures.  
We see the excellency of all the Scriptures, 
Use. 3.  which is the same with this book. Now this book, it is the gift of God to Christ jesus his son, yea a most excellent gift: now this is not affirmed by any writings of men, though never so excellent.  
This should teach us, to reverence the Scriptures more than any men's writings whatsoever. Then this showeth the blindness of this age, which delight only in the hearing and reading the writings of men, contemning the word of God. And yet the writings of men be sinful and erroneous, every way imperfect: the writings of God, holy, certain, and every way absolute, being given to the Son as he is king, priest and Prophet.  
To show to his servants concerning this testament shortly to be done. In these words be 3. arguments for the description of this Revelation: First, the end, uz. to show it: secondly, the persons, his servants: thirdly, the matter of it, uz. things shortly to be revealed. The end of this revelation was to manifest & declare to his servants, to wit, the Church of God (his servants and children) to publish to them those things which should shortly be fulfilled, and this is the main drift of this Revelation.  
Hence than we note, 
Use 1.  that the Papists err, who say, that lay men should not have the word, but bar them the reading of the Scriptures: but the holy Ghost saith, this revelation was to reveal things to come, not only to the Clergy, nor to the doctors of the Church, but to his servants: if so, then to the lay man as well as the Clergy: unless they will say, he is none of his servants. Then this I gather: if that this book, being most hard, must be learned of the lay man, than those books which be not so hard must be learned and read, and much more those which be more easy, as the history of the Gospel, the Epistles, etc. Secondly, the persons are the servants of Christ: this book then of Revelation, belongs not to all men indifferently, but it is written for the servants of Christ: that is, such as repent of their sins, believe truly in Christ, and show their faith by the fruits thereof in their lives. And so the Lord saith, he will reveal his secrets to his servants the Prophets: 
Psal. 25. 12.  and the Lord will not keep back but reveal to Abraham the things he was to bring upon Sodom and Gomorrha. 
Mal. 3.  Then seeing those to whom the Lord shows his will, 
Gen. 18.  to whom he declares this book and others, they must be his servants: we must not content ourselves only to hear the word, and receive the Sacraments: but we must seek to be his servants, we must repent truly, believe in Christ, and show this faith in obedience, and then the Lord will more and more daily acquaint us with his will. And the cause why we hear the word daily and never profit, but be as ignorant and blind as before: the cause is, because we be not his servants: we be bare hearers, never practise that we hear in faith and obedience, we repent not, neither live a new life by repentance in new obedience. For else if the Lord see any which is his true servant he approves of him: he likes of him, and acquaints him daily with his will and word, increaseth his knowledge and obedience.  
Secondly, 
Use. 2.  seeing that this revelation is written for the servants of jesus Christ: I observe that Christ is true God: the reason is, because they be called his servants, that is, Christ's. The reason stands thus, he which is Lord of the Church & the members thereof, and also of Angels, (as it followeth after) he is true God: but Christ is Lord of men and Angels, ergo he is true God.  
His servants: not to all men, to the whole world and every singular man, but to his servants. Hereby we see the opinion of those which hold, God would have all to be saved, and calls all men, is false. For if he called all effectually, than he would offer all the means, to wit, the word of God, that so they might be called: but he writes it not to all but to his servants; now, that which is true of this book, is true of the whole Scripture. The Lord showed his word to jacob, not to all the world; not to all nations as to him. Psal. 147. 19 20. he showed to jacob, that is, his true members, his servants and true Christians.  
Now followeth the matter which is the fourth argument of the description of this revelation, uz. Things which shortly must come to pass: and in this, the matter of this book is distinguished from all other books of the Scripture, which speak generally of things either present or now past; but this speaks of things to come.  
The matter of this book is described by two arguments: first, these things be necessary, they must be done. Secondly, by the circumstance of time, shortly or quickly.  
First, the matter is things to come, which must be done: so speaks the holy Ghost in many places of the word. As Christ saith, showing the necessity: Offences must come: so Paul saith: There must be heresies. Act. 14. We must, through many tribulations enter into heaven, etc. So to Timothy: they which be godly must suffer afflictions. Showing in all these places, that things which are to come, must necessarily come to pass.  
But this doctrine agrees not with man's reason, 
Objection.  though it be the will of God: for men will say; If all things come to pass necessarily, than it takes away man's free will: for necessity and free will can not stand together. 
Answer.  Answer. They may. Indeed constraint and man's will can not stand: but man's will and unchangeable necessity may stand both together. As I show thus. In God there is absolute free will, yet he doth many things of necessity: as he willeth that which is good necessarily; for he can not possibly will that which is evil, but wills that which is good most freely. So Christ he died necessarily: he could not but die; for he died in regard of God's counsel: and yet he died most willingly, and gave himself most freely to die when he suffered death: ergo these two, man's free will and unchangeable necessity, though not constraint, may stand together.  
Men will object again, If things come to pass by necessity, than it is in vain to use any means, as to hear the word, receive the sacraments: for Gods will must come to pass, do we what we will do. Answer. These men must consider, that as God hath appointed what things must come to pass, so he hath appointed the means how they must come to pass. Then seeing the Lord hath appointed as well the means as the end, we should by this necessity rather be induced to use the means, than not to use them.  
To make this more plain: we must know, there is a double necessity; one is absolute, another is but in part. I call that absolute necessity, which can not be otherwise possibly. As that God lives, it cannot be otherwise; he is omnipotent, he cannot but be so. There is a necessity which is not absolute but in part: as when any thing done is necessary, because it depends on necessary causes. As fire to burn, this is not absolutely necessary, but in part, because it depends on that order which God set in things in the creation. It is not absolute: for if God should change that order in the creation, than it may be fire should cease to burn, 
Dan. 2.  as it did in the three children in the oven.  
Now in this place where he saith; These things must be done, it is not to be meant of absolute necessity, but of that which is but in part: for they must come to pass necessarily, only in regard of God's decree. In themselves they be contingent, necessary by the unchangeable decree of God. In regard of which decree of God, all things which come to pass be necessary: yet can it not be inferred; therefore man hath no free will. For this necessity taketh it not away, neither the second causes, but rather disposeth them, and inclines man's free will.  
Secondly, the matter is described by the time, shortly, or quickly. But how can this be true, seeing things spoken of in this book came not to pass a thousand years after, which is a long time? Ans. They may be said to come to pass shortly, though a thousand years after, in two respects. First of God, to whom a thousand years is but as one day. Secondly, in regard of men: for though a thousand years seem a long time to men ere it be expired, yet when it is once past, it seems but a short time.  
Which must shortly come. He sets down these words for two causes. First to terrify all carnal and careless men; for it foretelleth judgements and destructions to those which live in their sins, which be enemies to the Church of God; and so it strikes a terror into their hearts, seeing their destruction comes shortly. And no doubt, if any carnal man could lay this to his heart, that judgement must come quickly, it would rouse him, if he belonged to Christ, or else would terrify his soul.  
We here live still in our sins; 
Application.  though we hear the word daily we never repent of our sins. But if we which be so careless, would consider, that destruction and judgement must come shortly to those which be careless, it would stir us up to repentance if we had any grace. Let these careless men, let these consider, that the hand of God may be on them quickly, take hold on them ere they be aware. Let the young man not run on in his sins, 
2. Pet. 2. 3.  lest the Lord come ere he be prepared and provided. For the Lord will come quickly, his judgements they make haste and are not far off, they delay not.  
Secondly, the holy Ghost setteth down this circumstance of time, to arm the servants of Christ, the true members of the Church, against all persecutions, afflictions & calamities which might befall them. For the children of God being afflicted and crossed, they might be impatient and discouraged: but lest they should be so, the Lord here telleth them, that his coming shall be shortly, they shall not always bear the heavy burden of afflictions on their shoulders, but for a while, a short time, and then the Lord will come and ease them, deliver them, and comfort their troubled minds, lest they should be swallowed up with grief.  
It followeth: Which he sent. That is, which revelation he sent and showed by his Angel. These words are set down for two causes. First to show, that S. john he opened and published this book not rashly, but by calling and warrant from God. This teacheth us what must be our duty in all our actions, whatsoever we take in hand we must look we have our calling and warrant. This was the Apostles practise, as here S. john's; he opened not this revelation before he had special warrant. So must we look for our warrant in the word, and till we have it we must not enterprise any thing.  
If this duty were practised, there would be more conscience in the service and worship of God, more care and conscience in our dealings with men then there is.  
Secondly, he setteth down these words, to get more reverence and greater authority to this book, that it might more be accepted of: and therefore he saith it was sent by an Angel to the Church. And this is a very good reason to get credit to it and reverence. For if an earthly Prince should write his letter to his subject, and withal send it by one of his guard, no doubt the subject would receive it most reverently. The Scriptures they be the epistle of God, sent to his Church, not by any but by his Angel: then this should procure a thousand times more reverence, seeing God sends his letter to his Apostle S. john, and so to the Church by the hand of an Angel.  
Now followeth the fifth argument of the description of this revelation, which is, the instruments of this revelation, whereby it is conveyed from God to the Church: and these be two. First an Angel, Secondly, john the Apostle or Evangelist.  
The first instrument is an Angel, by whom he sent this Revelation, to convey it to his Church. And so the Lord hath used their ministery in other places of the scriptures.  
So when the Law was given, 
Act. 7.  it was by the hand of an Angel. Daniel had many of his dreams expounded by an Angel. 
Dan 9 21 & 8  And the seven visions in this book of the Revelation were showed to john by an Angel. Yet we must take heed we gather not hence, that we may worship them, or pray to them, because they be present about us and see our wants: but before we pray to them, we must have a commandment from God, and a special promise, that they can and will hear and help us, else we must not pray to them.  
The second instrument is john the Apostle and Evangelist, which penned one of the Gospels, that Disciple whom jesus loved, son to Zebedeus, kinsman to Christ.  
Now to procure credit and more reverence to his revelation, he describeth himself by two arguments. First, calling himself his servant john. Secondly, by an effect, Which bare record, etc. First he calls himself the servant of Christ, not the Disciple of Christ, not Christ his cousin or kinsman, which he might have done, but he calls himself the servant of Christ. For he had learned that which Christ speaks Mat. 12. 50. He which doth the will of my Father, he is my mother, sister and brother: not he which is kinsman or cousin, but in this, to do his father's will, stands the note of his kinsman. And in this, to be the servant of Christ, stands the dignity of a Christian. Had not the blessed Virgin Christ's mother been a servant of Christ, she had never been saved by Christ. Then by this we see, it is nothing to help a man to salvation to be borne of great kindred, to come of Princes & noble blood, but to be the servants of Christ, to do the will of Christ, this is to be allied and cousin to Christ. And if we will be the servants of Christ, we must become new creatures, we must leave off our old service, and as S. Paul saith, he knew not Christ in the flesh, but served him in the spirit. And we must not content ourselves to be his servants in the general calling of a Christian, but in our particular callings. For S. john was his servant not only in believing in him, and obeying him generally; but in believing and obeying him in the particular calling of an Apostle. So Paul, 
Rom. 1. 9  he was the servant of Christ, not only generally, but in the special calling of the Gospel, in preaching the same. This example of his and the Apostles must be our direction, we must not content ourselves with the general calling of Christians, but serve Christ in our particular callings. It is not enough to profess Christ in public assemblies, to hear the word, receive the Sacraments, but in our particular callings we must serve him at home: as the magistrate, not only in his general calling of Christianity, but in his particular calling, as he is a magistrate: the Minister as he is a Minister: the master of a family as he is a master: and so all men in their particular callings must obey Christ. And if the master of a family come to the assembly, hear the word, receive the Sacraments, yet in his family fail, and perform not the duties of a master, he is but an hypocrite, he is no true Christian, though men accept so of him; because he must be obedient to Christ both in general and particular calling.  
Now followeth the second argument by which john is described, namely the effect, that he bare record of the word of God. Which john bore this record, partly by preaching, partly by penning the Gospel of Christ.  
And because the word of God hath two parts, the Law and the Gospel, he shows in the next words, that he means especially the Gospel of Christ, adding, Of things done and said by Christ. And lest any man should call his testimony into question, he saith he testifies that whereof he was an eye witness: he saw it, and therefore could not be deceived, and therefore his testimony was true.  
The end why he allegeth these words, is to show that he is a faithful penman of this book, that so it might have more reverence: for he which was faithful in penning the Gospel of Christ, the same also is faithful in penning this Prophecy of the Church.  
By these words we may gather, 
Use.  that to testify the doctrine of the Prophets and Apostles to be the truth of God, is a true note of a true Prophet. And by these we may distinguish between a true Prophet and a false; if they bring the doctrine of the Apostles and the Prophets it is true, Deut. 13. If they work wonders, and their doctrine be to draw men from the true God, they are false Prophets and must be put to death. And our Saviour Christ being asked of his authority, he alleges Luk. 10. 1. john's testimony, and confirmeth john's testimony to be true, ask them this question, The baptism of john, was it from heaven or of men? showing that john was a true Prophet, seeing his Baptism, that is, his doctrine was from heaven.  
Hereby we see, the difference of a true Prophet and false alleged by the Papists, is no true difference: for they say, If one can work miracles, he is a true Prophet: whereas Deut. 13. false Prophets may do that. But the true mark of a true Prophet is the doctrine delivered by the Prophets and Apostles: and he which brings this, though he can not work a miracle, is a true Prophet.  
Now followeth the sixth argument, by which this revelation is described: which is, in the manner of propounding and delivering of it to the Church. And this manner and form of delivery of it stands in four degrees. First, God the Father giveth it to Christ the Mediator. Secondly, Christ the Mediator and head of the Church, giveth it to an Angel. Thirdly, the Angel conveys it to john the Apostle. Fourthly, john directed and assisted by the holy Ghost, delivereth it to the Churches.  
Now as this particular book was, so no doubt all the whole Scriptures were conveyed to the Church. Now in that the Lord hath so conveyed his Scriptures to man, we see his perpetual care and love of man, and of the members of his Church. Also we see the great excellency and dignity, as also the perfection of these books, seeing they were delivered to man by God, and by him he delivers his will to his Church.  
This shows the blasphemy and sin of the Church of Rome, who call the written word of God, a dead letter, a dumb judge: they hold, that general Counsels be equal to the word; that the universal consent of the Church is above the Scriptures, it gives life and sense to them, which otherwise they say of themselves be but an inky and dumb word. But we see they be far above all these: for they be most absolute and perfect, and also most excellent, seeing they being given of God the Father to Christ the mediator and head of the Church, and by him conveyed to an Angel, who delivers them to john, and he published them to the Church: these degrees of the delivery of them show they be most excellent and perfect.  
Blessed are they which hear, etc. 
Verse 3.  Here is the seventh and last argument of this description of the Revelation: which is, by the fruit, effect, and the profit which comes of it, being heard or read: and joined with marking and attention, it brings happiness.  
Blessed. That is, blessedness which stands in the fellowship of God, and life everlasting belongs to them, which hear and read this book, and mark it, keep it in memory, remember the things contained in it, being a prophecy of the estate of the Church, partly present, partly to come.  
Blessed is he which reads. Here the holy Ghost setteth down the proper end of the Scriptures, & of this book particularly. For the end of this book, and so of all other books of the Scriptures, is to bring men to happiness, and felicity, and life everlasting. joh. 20. last: the Scriptures be to make us believe in Christ, that so believing we might have eternal life. 1. joh. 1. ●. He declared to them the word of Christ, that by it they might have fellowship with God the Father, Son and holy Ghost, which fellowship is true happiness itself, joh. 5. 39 Search the scriptures, for in them you think to have eternal life. And in this they differ from all other books and writings of men. For men's writings, being penned either by the light of nature, and so be thence erroneous, and miss of the end of happiness and everlasting life: or else they be penned by them which have light by by the word; and so as they agree with the word, they be grounded on the word, and have all their truth from it.  
Seeing the end of this book, 
Use 1.  as of the other books of scripture, is to bring men to happiness, we see the opinion and practice of the Church of Rome is damnable, who bar the people of God from reading and hearing the Scriptures in their vulgar tongue: for in barring them of the means, they bar them of their salvation the end of them; whereas S. john would by these words, Blessed, etc. draw men and allure them to to read and delight in the Scriptures.  
Seeing the end of this book and the rest, is to bring men to happiness, we are here admonished, all of us to read and meditate in them, and search them, as joh. 5. 39 even as we 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 think to have eternal life.  
But some will say: I cannot read, I was never brought up in learning. S. john cuts off this excuse in the next words: Blessed is he which reads or hears the words of this prophecy. So that if he cannot read, yet if he hear and keep it, he is blessed. Then those which can not read them, they must procure others to read, they must hearken and hear diligently.  
We must learn to carry in mind the distinction between the books of God and writings of men. God's word brings a man which keeps it to happiness: but mans of themselves can not, unless they have light from the word of God.  
And if this distinction were imprinted in our hearts, we should not be so delighted either to hear or speak the words of God mixed with the words of sinful men.  
First, among the jews it was not lawful to mingle cloth of diverse kinds: then much less will the Lord suffer his word to be mingled with the sayings of erroneous and sinful men, be they never so learned or ancient.  
Secondly, here followeth the right manner and way of hearing and reading the Scriptures, which stands in two things. First, we must set down a certain end why we read the Scriptures, which is, that we may attain to happiness, fellowship with God, and life everlasting. And when this takes place: that we set down this end, that we read and hear them with care and conscience to practise them. Secondly, we must keep them, remember the things we read or hear. And this second point is principal, to hear and to read so, as we keep those things we hear or read: and so as we make observation of that we hear; so the words import. Here we see the cause, why we hear and read the word daily, yet no profit comes thereby: the cause is, because we be only hearers, we keep it not to make use of it in our lives.  
That we may keep the word which we hear or read, it is so commended to us in many places. Luke 2. 19 Mary is said to keep and to ponder all these things in her heart. Psal. 119. 8. David he hid the statutes of the Lord in his heart. Luke 11. Blessed are they which hear the word and keep it. james 1. 21. We must keep the word, which is grafted in us: where it is compared to a ciens or graff, which is set into a stock: so the word is engrafted into our hearts, and there it must abide and bring forth fruit.  
That we may keep this word, 
Rules to keep God's word.  we must first learn the elements of Religion in the Catechism: both old and young must learn them, for that is the beginning of all knowledge: and though a man read and hear the word, and yet learn not the grounds, he cannot keep it. So that we see the cause why many (especially aged folk) hear the word from year to year, and never profit, but are as ignorant as ever they were, they be always learning, yet never learn any thing: the reason is, because they will not abase themselves to learn those principles of Religion, those first seeds, without which they cannot profit by and keep the word.  
That we may keep those things we hear or read, we must con our part before we come, we must address ourselves, we must not rush on God's ordinance without preparation. In the old Testament when the people offered sacrifice, 
1. Sam. 16. 6.  they must sanctify themselves: so we in receiving of the Lords supper, we prepare ourselves reverently. Now that we do in the Lord's supper, we must do in hearing the word, seeing there is no difference, but that that Supper is only a visible word, the word preached is an audible word. When the people received the law, 
Exod. 19  the Lord commanded them to sanctify themselves three days before. So then when we come to hear the word, which is the law expounded, we must sanctify ourselves, prepare our hearts to hear it. 
Rules for hearing God's word.  This preparation stands in these things: 1. we must put out of our hearts all by-thoughts, all cares and thoughts of worldly affairs, and we must set our hearts to seek the Lord, Ezra 7. to look in the law, that we may know the will of God revealed in his word; withal we must make our earnest prayers to God, that he would open our eyes, that we may see his will, soften our hearts, and make our ears attentive as Lidia's were, and also give us grace to embrace his word, and keep it.  
When we are about to hear or read the word, we must have humble hearts, else we cannot keep the word, nor believe the promises in the same. The Lord he reveals his secrets to the humble in spirit, 
Psal. 25. 11.  that is, which be humbled for their sins, troubled and touched with their own infirmities, which have contite, broken and bruised hearts; but in the proud heart, there is no keeping of the word, there is no hole in it for the word to lie in, but it is wholly possessed and puffed up with self-love and pride.  
The heart must be an honest heart: we must not only have our hearts touched with the remembrance of our sins, but they must be honest hearts, 
Luke 8. 15.  good hearts, such as are not purposed to live in sin, or any one sin, be it never so little, but wholly purposed to serve the Lord: we must not come with unchaste or wicked hearts, with minds to leave all sin, but yet to live in some one sin.  
We must have a believing heart. Heb. 4. 2. The old jews heard the word, but it profited them not, because they mingled it not with faith in their hearts: where he compares them to a vessel, in which there must be both the word and faith, and these must be mingled together; it must be tempered by faith, & then it will be a word of power, of life and salvation: and this is the only means to remember the word, and to believe truly the judgements denounced against sin and sinners, and promises pronounced for the true believers. But incredulity, is when we except the curses against sin as not pertaining to us, and cannot apply the promises of the Gospel. This is the proper cause of all ignorance and oblivion; so that we must labour above all things for this true faith, to believe the word, and then we shall well and easily remember it.  
We must have hearing hearts: besides these ears of the body, we must have new ears pierced. We must have our ears opened, to become listeners and pliable to the word, that when the Lord calls us to do his will; 
Psal. 40. 6, 7.  we may answer with David: I am ready to do thy will, O God.  
Further, after we have read or heard the word, we must practise that we hear, in performing true repentance▪ and labouring faithfully in our vocation: for as we see men of trades become cunning by the continual practice of their trades: so if we practise true obedience in repentance and our vocation, we shall be skilful in the word. It followeth.  
Which are written in the book of this prophesy. The child of God must keep and remember the whole word of God, yet it is his special duty to keep these prophecies which are to come. So the Angel bids Daniel seal up the book of the prophesy till the time come, 
Dan. 12. 4.  that is, remember and keep it diligently. So Matthew 24. 15. When they shall see the abomination of desolation, speaking of things to come, he would have them to mark and remember what he saith, Mat. 24. 25. Behold, I have told you before: where he shows, that when any great things are to befall the Church, than we must in these be most careful to remember them.  
For the time is at hand. Here is a reason of the former words, Blessed is he which readeth, etc. Seeing the time of the accomplishing of this prophesy is at hand, and must shortly be fulfilled, therefore those be blessed which read and keep this prophesy; and it is an answer to a secret objection. For they might have said, We need not read this prophesy, seeing it shall not be fulfilled in our days; but he addeth, The time is at hand, and so taketh that objection away.  
Now seeing these words were in the first verse, and here repeated again, he would teach us that they contain some weighty matter for us to be considered, and to be earnestly thought of. Now S. john adds these words for two causes: first, because the Church, though it cannot be overtaken with deadly sleep, yet it may slumber, and be cast into some beginnings of sleep: as the five wise virgins, though they slept not so carelessly as the other, yet they all slept, not a deadly sleep, but a slumber: for in the Church there may be some remnants of security. Cant. 5. 2. The Church sleeps, but so as she always listens as awaken, being in a light slumber. Now lest the Church should be careless, sleeping and drowsy, the holy Ghost adds these words, The time of the last judgement is at hand.  
Secondly, he adds these words to confirm the Church, and all the true members of Christ against afflictions: seeing by these words he foretells them, that they be to last but a short time; the time of judgement is at hand, the affliction cannot long endure. Then this should comfort those which suffer for Christ his sake.  
In this that Christ foretells the Church, 
Use.  that now in the last age the time is at hand; we must be assured that whatsoever befalleth the members of Christ, shall shortly befall them; temptations, afflictions, the cross and calamity shall presently befall us, the time of judgement is at hand, it will presently befall us. And if we had this confidence, that the last judgement is at hand, it would make us do all in good conscience, stay us from many sins: and the want of this is the cause of much mischief: for so the bad servant thinking his master would defer his coming, he smites and beats his fellow servants. And the old world lived in sin, and would not believe the flood should come, though they were foretold of it, till they were all swept away by water.  
We than should lay this to our hearts: ever think the Lord is at the door, he is presently to come to judgement. And we ought the rather to think of this; for we have had ease, peace, and the Gospel flourishing this; 8 years with all temporal blessings. Now the state of the Church, is now peace and now trouble and persecution. Now then, seeing these crosses which must fall on the Church, they be to be done presently, we cannot but look for affliction and persecution after so long peace and preaching.  
john to the seven Churches in Asia, 
Verse 4.  grace and peace, etc. In this fourth verse is the second part of this Chapter, which is the inscription of this book; wherein is first the party which writes it and dedicates it: secondly, the parties to whom it is dedicated: first, the party which dedicates it, is john: secondly, the parties to whom, the seven Churches in Asia.  
In the inscription are two parts, first, a dedication, secondly, a salutation, contained from the fourth till the ninth verse. In the dedication, there be first the party which dedicates it, secondly, the parties to whom it is dedicated. The party which dedicates it is john, who here again in this fourth verse repeats his name, yet so as he repeats no more but his bare name without any titles of commendation: he repeats it again, to show and certify every Reader of this book, that he was without all doubt the true penman of the holy Ghost in writing this Revelation. But though he repeat his name, yet he doth not add any titles of honour, as he did in the first verse many titles of praise and commendation. This he doth to give us a true pattern of modesty and humility, which is, never to speak in our own causes to our own praises, but only in cases of necessity, when God's glory may be advanced, and the credit of our particular callings maintained. This Paul practised, who often humbles himself, and calls himself the least of all the Apostles, yea the chief of all sinners: yet when the credit of his Apostleship came into question, than he sets out himself, showing he was a true Apostle, and above those which did falsely call themselves so. 2. Cor. 11. So may we, when the glory of God, or the credit of our particular callings be in question, set out ourselves with titles of commendation.  
The persons to whom he wrote, were the seven Churches in Asia: concerning them, note two things, first, he calls them Churches, secondly, in Asia.  
Why writes he to the Churches rather than to the Church, seeing there is but one true Church? Ans. The Church may be considered, first, as it is the whole company of the elect, and so it is but one: secondly, as it is parted and diversly sundered into parts; as in one country there is one Church, or one part of the Church is in one city or town, another part in some other And there may be many Churches, seeing every congregation professing the Gospel of Christ, is a Church, being a member of the true Catholic Church: as the sea is but one, yet there be many parts of the sea, which lying against other countries, are called by their names, as the English, French, Spanish, Italian sea. So the particular Churches in particular countries, towns and cities, be Churches, though not the Catholic Church, but members of it. Note first, the matter of this book concerns the Church, seeing it is a prophetical history concerning the estate of the Church, from the time of john to the end: and therefore it is meet it should be dedicated to the Church. Secondly, it is dedicated to the Church, seeing the true members of the Catholic Church be the pillars and ground of truth: not that their authority is above the word, but because they preserve the scriptures as a treasury from age to age. And they be pillars and grounds of truth, because they give testimony to the truth of God's word. 3. Because they publish the truth of God's word, in and by the ordinary ministry of the word; and so the church being the pillar and ground of truth, it is fit this book should be dedicated to it. Secondly, he writes it not to all Churches, but makes choice of these seven Churches in Asia: first, because they were then most famous, as the Chapters following, and histories of the Church do show. Secondly, he says not, to the Churches of jerusalem and of the jews, but of Asia, to show them that which was long before foretold was now fulfilled; namely, that the Gentiles according as the Prophets foretold, should be called: which now was verified, seeing the Gentiles dwelled in Asia.  
Seeing john wrote and dedicated this book to the Churches in Asia many years after Christ, 
Use.  & not to the Church of Rome: then we see that the Papists are deceived, who would have their Church the mother Church, and all other Churches must rely on theirs: but if that Church of Rome had been the mother, and most famous, no doubt john would have dedicated it to her. But he doth dedicated it to the Churches in Asia, showing they were then more famous than Rome.  
2 Now follows the salutation, 
The Salutation  Grace and peace etc. Salutation is of two forts, civil or religious: civil, as that which men use ordinarily with one another: 2. religious, which is more peculiar and proper to the Church: and so it is here a religious salutation. And seeing the Apostles use it commonly in all their Epistles, may be called an Apostolical salutation. They used this in all their Epistles, Grace and peace, etc. which they did, because their ministry was of grace and peace, and they made their salutation answerable to their ministry: for their Apostleship stood in these two, to preach the word, and to pray for the people, that they might have grace & peace. And the apostles use this phrase in manner of blessing, for when their ministry stood in two actions, in preaching and praying for the people, under the second action of praying, was contained this, to bless the people: and so did the high Priests and Levites: 
Num. 6. 24.  as also Christ he used this: so Ministers to show their duty more fully, 
john 20. 21.  after they preach the word, they bless the people.  
Grace be with you. Most excellent words: and contain in them the sum and substance of the whole Gospel. Grace signifies two things, first, God's favour and good will, secondly, his graces. Here it signifies his favour, because in this salutation grace is opposed to peace, which is a grace of God, so that it cannot be meant of a grace of God: then by it is meant his good will and favour, whereby he accepts of us for Christ his sake. S. john begins with Grace first, and not with Peace, because grace is the ground of peace, and all blessings & graces of God. We must first be in God's favour, than we must look to have prosperity and graces from God. Grace is the ground of all blessings, as of our election, vocation, redemption, justification, sanctification, of faith, repentance, and perseverance in faith and repentance: nay it is all in all in the matter of our salvation. For this cause he begins with it.  
And peace. Peace is taken first for welfare and good success in things of this world, by God's blessing. Exod. 18. 7. Moses asks jethro his father in law of his peace, that is, of his welfare; and so it is partly taken in this place.  
Secondly, it is taken for that unity and blessed concord we shall have in the kingdom of God, and so it is especially taken here. And being thus taken, it hath six parts; first, when we have peace with God, which is, when we stand in the favour of God, reconciled to him in Christ jesus. Secondly, when we have peace with God's Angels, in that they guard us and carry us as a nurse doth her child in her arms, that we hurt not our feet at any stone: and when they rejoice at our good estate. Psal. 91. 11.  
The third is peace with a man's self, when his conscience will not accuse him, but excuse and clear him; as when our conscience is washed in the blood of Christ, Phil. 4. 7. this peace passeth all understanding.  
The fourth is peace with the church. So Act. 4. 32. those which believed, were all of one mind and heart, had peace with each other. So Esa. 11. 6. The wild beast and the Lion, the Lamb and the Cockatrice and the young child shall lie together.  
Fiftly, this peace & favour of God, is with the enemies of God, so far as it is for the good of the Church, and the glory of God. So joseph had peace in Pharaohs house. So Daniel had peace with the King's eunuchs: for though he was free when the children were cast into the oven, yet he did not revolt; but being favoured, they saved him.  
The sixth is peace with all God's creatures, beasts, birds, all creatures in heaven and earth. Ose. 2. 18. The Lord will make a covenant between us and all his creatures. Psal. 91. 13. The child of God he shall tread upon the lion and serpent, and they shall not hurt him: for when a man is in God's favour, what creature dares to hurt him? nay all the creatures are ready and willing to serve him.  
Grace and peace. As though he had said, first you must be in the favour of God, you must have unity and reconciliation with and in Christ, and then this peace, welfare, prosperity in all good things as far as is necessary, yea then concord and unity with God and all his creatures will follow.  
Whereas the Apostle wishes them grace in the first place, 
Use.  he would teach us that this God's favour is to be sought for above all things, yea in the first place. Psal. 4. 6. Many say, Who will show us any good? But David he seeks this grace and favour of God, Lord lift up the light of thy countenance upon me: let me be in thy favour. 
Psal. 119. 57  And often he says, the Lord he is his portion, inheritance, and his lot: showing, to be in the love and favour of God, is to be preferred before all things in the world. So must we seek first to be in God's favour, make that our chiefest care, seek it above all things: but we little practise this, because we bring from our cradles natural presumption, which persuades us that we be in the favour of God, that we have his love to us. But we must cast off this natural presumption, and take a new course; and the first step to come to grace, is to see that we want grace: we must see that we be lost sheep: prodigal children in ourselves, the very firebrands of hell: and this, to see our own want of grace, is the first step to grace. The second step, is to desire it when we see that we want it, to hunger and long for it. Thirdly, to lay hold on it, to apprehend this favour and grace by true and lively faith, to apply the promises of salvation by faith in Christ jesus: and this is the last step to get this grace.  
Secondly, in that he sets down, first grace, secondly peace, here is the true order of seeking for things and blessings in this life. First, for grace and God's favour: secondly, for peace and welfare: not first peace and welfare, but first for grace. So Christ bids us, first to seek the kingdom of God, and the righteousness thereof, and then when we are in God's kingdom of grace, all things needful shall be ministered to us.  
This discovers the bad practice of most men, who begin at a wrong end: first, with peace in their callings, to get honour, riches, pleasure or preferment, never seeking first for grace and God's favour: but if we would have peace, we must first have grace.  
But men, if God bless them in riches, health and wealth, they say, Oh, God loves me: but alas, we deceive ourselves; for we may have peace, yet want grace: we may have this welfare, health, wealth, liberty, and yet want grace: nay, the peace of the wicked is no blessing, but a curse. And though the Lord give a man health, wealth, liberty, which be but common blessings, he may be out of his grace and favour: seeing the Lord bestows these common blessings on those which be his enemies. Psal. 73. 12. But though the wicked have all these common blessings, they be accursed. And though a man had grace, the favour and true love of God, and had no other health, wealth nor liberty, yet he were most happy and blessed.  
Fron him which is, was, etc. Here he sets down the cause efficient and the author of these two, Grace and Peace: the Author is God, distinguished into three persons, the Father, Son, and holy Ghost: the Father in these words, which is, was, and is to come: the holy Ghost is noted in these words, And from the seven spirits, which are before his throne: thirdly, the Son in the fifth verse.  
S. john in the first place describes the Father by his true nature, in these words, Which is, was, and is to come; in which he alludes to that, Exo. 3. 14. 15. where Moses demands of God, if the people should ask who sent him, what he should answer: the Lord tells him, say, I am, Ehjeh, jehovah, hath sent me: where are two names to one end, namely, to express the nature of God. Now S. john he expounds them here, where he saith, He which is, which was, and is to come.  
Further, these two names, Ehjeh, jehovah, be two such names as cannot be translated fully in our English tongue, but are more significant in their original Hebrew tongue: for they import thus much; Grace and peace be from him which is in himself, and from himself, a most perfect and absolute substance, which was, and which is to come; a most absolute perfect simple substance and essence; so that he is a nature most simple, pure, and subsisting in and by himself, 1. Cor. 8. 4. An idol is not so, it is nothing in and of itself, but only in man's brain: it hath no subsisting and being of itself by nature, but by man's art: and thus the Lord differs from all false gods, seeing he hath his being in and from himself, not of or by any other thing. None other hath this property but God.  
By this we see the nature of all creatures, which is, that though they have their subsisting and being (as man's body and soul) yet it is not from themselves, but from God: not taken out of his essence, for than they should be God. And the Lord hath no parts as we have, but he makes all things out of himself of nothing.  
Seeing then we have all we have of God, our bodies, souls and all we enjoy, we must in am of recompense, in thankfulness and obedience, give ourselves, souls and bodies to his service, to do his will and pleasure.  
The Lord is most absolute and eternal every way, without beginning or ending. Angels and the souls of men, they be eternal, but not as absolutely: though they be eternal in that they shall never die, yet had they a beginning. Secondly, they are eternal, not absolutely, but by participation, for God made them eternal: but the Lord is most absolutely every way eternal.  
From him which is to come. That is, to judgement, to judge all his creatures, especially men and Angels. That God, which is, was, which hath his being of, in, and from himself, he shall come to judgement. This must we remember and think of, that he which is God of himself and by himself, which gives us life and being, he shall judge us: and this will be a means to make us do our duty in conscience. But many men flatter themselves, saying; God will not come in my time to judgement: but though the Lord come not to general judgement in this life, yet he will come in particular judgement by death in this life. Thirdly, if we would always remember this, it would bridle out lives, and make us keep a good conscience before God and all men. Act. 16. 24.  And from the seven spirits which are before his throne. 
Verse 4.  
These words commonly are expounded of the Angels of God, which stand and minister unto him: but it cannot be meant of them, for two causes. First, those which are here called seven spirits, from these grace and peace come, 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 john to the Church, the seven spirits are set before jesus Christ the second person of the Trinity, which cannot be true of the Angels, who in no respect can be placed before Christ: therefore it cannot be understood of the holy Angels. But for my part I understand it thus, And from the seven spirits, etc. that is, from the holy Ghost. This exposition is most agreeable to all the circumstances of the text, and the holy Ghost is called the seven spirits: first, because, though he be one in substance, yet he is seven, that is, many in gifts and operations: and for this cause the spirit of God calls himself the seven spirits. Secondly, he calls him so, because he sets down the Father, Son, and holy Ghost, as he saw them in vision. Now S. john saw the holy Ghost in form of seven lights in a vision, Reu. 4. 5.  
Which are before the throne. This he speaks by comparison taken from earthly kings, which fitting in their thrones, do there show their might and majesty most. So S. john he saw God the Father sitting in a throne by vision, 
Reu. 4.  and Christ at his right hand, and before the throne the holy Ghost. Hence it follows, not that he is inferior to the Father, and to the Son: but by this comparison and kind of speech, S. john sets out the office of the holy Ghost, which is, to be sent by the Father and Son to the Church, to enlighten the members thereof, and to sanctify them.  
Seeing that he ascribes grace and peace from God the father, 
Doct. 1.  and also from the seven spirits, that is, the holy Ghost: hence we note, the holy Ghost is very God; for from whom grace and peace proceeds, he is perfect and very God.  
We learn, that we may direct our prayers to the holy Ghost, for to whom grace and peace is ascribed, to him we may direct our prayers, seeing he can give grace. etc. but they be ascribed to him, and he can give them, ergo we may pray to him for them.  
There be some which doubt whether we may pray to the holy Ghost: but they may aswell doubt whether he be God or not: but they say we have no example. Ans. It is false: for here we have an example; for though this grace and peace, etc. be a blessing, yet in substance it is a prayer as though he had said, O Father, Son and holy Ghost, let thy grace and peace be upon the Church.  
Which are before the throne of the Father. Hence we note, the holy Ghost is a substance, and a person subsisting, not a quality, as some Heretics hold, confessing the Godhead of the Father, of the Son, and denying the Godhead of the holy Ghost. But here we see, for the holy Ghost, he is a substance and person subsisting, standing before the throne of the Father, not a gift or grace proceeding from God, but a person distinguished from the Father and the Son: the Father he sits on the throne, the Son is on his right hand, the holy Ghost distinguished from them both, stands before the throne.  
And from jesus Christ. 
Vers. 5.  That is, grace and peace from jesus Christ. Where Christ jesus is joined to the Father and the holy Ghost, in bestowing grace and peace on his Church.  
Ob. Why is Christ, the second person of the Trinity, placed after the holy Ghost the third Person? Answ. For two causes. First, Christ is considered two ways: first, as he is the Son of the Father: secondly, as he is the Mediator of the Church. Now as he is the Son of the Father, he is the second Person in Trinity, and so before the holy Ghost in order. Secondly, as he is Mediator; and so he is after them both, the Father and the holy Ghost: Esa. 61. 1. The Spirit of the Lord is upon me, hath sent me to preach. Where Christ is sent by the holy Ghost to preach, as he is Mediator, and so as he is sent, in that respect he is after the holy Ghost.  
Secondly, he is placed after the holy Ghost, because the manner of them which pen the Scriptures, is to set them in the last place of whom they mean to speak last. So Mat. 1. he setting down the genealogy of Christ from Abraham, though in all those there was none more excellent than Christ; yet he is in the last place because of order: the Evangelist meaning to speak and treat of him, he sets him in the last place, purposing still to continue his history of the life and death of Christ. So here S. john he placed Christ in the last place, because he purposed to continue his history in speaking of the death and passion of Christ, and other things which concern him.  
Now what saith he of Christ? From this fifth till the ninth verse he describes Christ, first, by his offices: secondly, by the execution of his offices. His offices are three: first, he is set out by his prophetical office in these words: which is that faithful witness: secondly, by his priestly office: the first begotten of the dead: thirdly, by his kingly office: and that Prince of the kings of the earth.  
First, 
1. Office.  his prophetical office. First, he is a witness. Secondly, a faithful witness. Thirdly, that faithful witness. First, he is a witness, Esa. 55. 4. I gave him to be a witness to the nations. In that he is called a witness, there are signified many duties of his prophetical office: as first, to reveal the will of his Father: secondly, to certify the Church of the certainty of the same: and in these two stand his whole office prophetical.  
First, to reveal his Father's will to the Church is his office: for there is none which knows his Father's will, but he which came from the bosom of the Father, and he hath declared it. joh. 1. 18. And he hath not only declared his Father's will since he came in the flesh: but from the beginning he revealed the will and word of God. When the Lord reigned fire on Sodom Gen. 19 24. there jehovah the Father reigned down, by jehovah the Son. So when the covenant was made to our first parents, it was made in Christ the promised seed. It was renewed to Abraham and the patriarchs from the Father by the Son, as appeared in the bush, 
Exod. 3.  where jehovah appeared: but 1. Cor. 10. there he is called Christ. The Prophets and the Apostles wrote as they were inspired by Christ, they were but his instruments to speak 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 understand the Scriptures, this is by the working of Christ: he opens their eyes. 
Luk. 24.  He gave the disciples understanding as they went to Emaus, to understand the Scriptures.  
The second duty of Christ, 
2. Duty.  is to certify men of his Father's will, and that in conscience of the certainty of his Fathers will. This certification is general or particular. When he certifieth men, that the word written or spoken by man out of the word, is the word of God, neither nature nor learning can do this, but it is proper to Christ's Prophetical office: and for this he saith to his disciples, 
joh. 15.  he will send them the comforter which shall lead them into all truth.  
Here we must know, first, by what means he assureth us: secondly, the principal cause of this assurance. The means, is the word itself. The principal cause, is the operation of the holy Ghost.  
By this, 
1. Point.  three points are resolved. First, the Papists ask, how a man can come to know, 
Objection.  that the Scriptures read and taught be the word of God? 
Answer.  Answ. We must here have recourse to the word, and to the faithful witness, and desire of him his spirit, and so we shall be able to discern, and judge of it: for no natural man can do it, no natural man can discern the things of God: but he which is enlightened by the Spirit of God, he can.  
Secondly, a man must have Christ his testimony of Scripture, which is the Scriptures themselves: for in them he setteth down this testimony of the Scriptures.  
But if Christ's testimony be set down of the Scriptures, 
Question.  why do not all men know it?  
Unless a man have a natural faculty of seeing, 
Answer.  he cannot discern the Sun though it shine: so unless a man have grace from Christ to judge of the Scriptures, he cannot judge of them: but if any have the spirit of discerning, then if he read and mark the phrase and manner of writing, the style and authority of the Scriptures, he shall see then in every line a testimony of them given by Christ.  
How can a man know the true religion, 
2. Point.  seeing the Turk, Papist, 
Question.  jew, & Protestant have their religions, and die in them? I answer, 
Answer.  for to know which is true of these, we must have recourse to the faithful witness Christ, and what he saith is true religion, that we must hold for true religion. Now Christ he giveth testimony of them in the Scriptures, and the Scriptures be as a letter sent from heaven to the Church, showing and testifiing which is true religion: not that of the jew, Turk, or Papist, but of the Christian.  
Sundry men hold diverse opinion in matters of religion, 
3. Point.  as the jew, 
Question.  Turk, Papist, & Christian: which is the true opinion? how is it known? 
Answer.  Answ. Still we must have recourse to the witness of truth, the faithful witness, and Prophet of the Church: and he is the judge of these controversies. Now in the Scriptures if we mark them, we shall see his judgement, which of these is true. But if there be diverse opinions of Scriptures, what must be judge? In this diversity of opinions, yea of the Scriptures themselves, we must still have recourse to the Scriptures & if we note the circumstances, the manner of writing: if we confer Scripture with Scripture, we shall easily find out the true sense and meaning: for the Lord sets out in them his judgement plainly and fully.  
The second certificate is particular, belonging to the Prophetical office of Christ: which is, to certify men in particular, that the promise of the Gospel belongs to them, as to Peter, john, etc. that he is the child of God, and that everlasting life belongs to any child in particular: and this is done especially by the word, not read, but preached, being joined with the working of the Spirit. Rom. 8. We have the spirit of Christ, which testifies with our spirit we be the sons of God. Now if this be the duty of Christ, to certify men in particular, that everlasting life belongs to me, or to any particular man, than their doctrine is damnable who deny this, seeing it is the proper office of the prophetical office of Christ. And in this he differs from all other Prophets and Apostles which be witnesses: for they can witness only outwardly to the ear, but he can speak and testify to the conscience: neither can any of them certify any man particularly, though their ministery tend to that end.  
Christ is not only a witness, but a faithful witness: first, because he testifies not his own will, but his which sent him: namely, his Fathers. Secondly, he testifies all his Father's will, neither adding nor detracting from it. Thirdly, because he teacheth it as he received it sincerely, in the same manner in which he received it, not altering, changing, or depraving his Fathers will.  
That faithful witness. The Lord hath sundry faithful witnesses, as the Prophets, Apostles, the Church, nay, the Sun and Moon, Psal. 89. vers. 37. but Christ alone is that faithful witness, whereby he is distinguished from all other witnesses: for he is above all other, his witness is authentical, sufficient of itself, & needs no confirmation. The witness of the Apostles and Prophets, be not authentical and certain, but as they consent with Christ's witness. Secondly, he is that witness, because he is the Lord of that house whereof he gives witness, namely the Church, but the Apostles and Prophets are but servants.  
Thirdly, Christ his witness is inward, it assures and speaks to the conscience: but the witness of men, as of the Prophets and Apostles, is outward only; it comes to the ears, it never binds and assures the conscience: so that for that prerogative he is above all witnesses, and here called, THAT faithful witness.  
1. Whereas Christ the Doctor and Prophet of the Church, 
Use. 1.  is called a faithful witness, we learn, that all Ministers must be faithful witnesses: for every Minister of the Gospel when he preacheth out of God's word, he is in the room of Christ, speaketh that which Christ should speak, therefore he must be like Christ, a faithful witness.  
2. Now that they may be faithful witnesses, they must deliver the testimony of Christ above all other things, and before all testimonies of man, in the office of their ministry. So, it was meat and drink to Christ to teach his Fathers will. So Abraham his eldest servant showed his fidelity, in that he would not eat or drink till he had done his masters message, Gen. 24. 33. So the Ministers must have care, first to teach the will of God above all things: secondly, they must testify all the will of God concerning matters of salvation. As among men, we count him a faithful witness which testifies all the truth, and no more but the truth: so they be faithful Ministers, which testify the whole will of God in things belonging to salvation, neither adding nor detracting. So Paul cleared himself, 
Act. 20. 26, 27  that he was free from all men's blood, seeing he delivered the whole will of God, in matters necessary for salvation, and kept nothing back.  
3. He must neither add nor take away, much less in any case deprave the word of God: and this is the true mark of a faithful witness.  
In the Church of Rome a man may hear things concerning moral virtues handled sound: but come to faith and repentance, matters of salvation, they take away one part and add another to the Scriptures: they hold the Creed in word, yet in deed they deny the same, as by their doctrine it will appear.  
4. The true witness must deliver the testimony of Christ, in that manner he receives it: namely, in a spiritual manner, in a plain easy manner, in a familiar kind of speech: that the conscience of every hearer may be moved. When we seek to obscure the word, we do corrupt the same: and as trades men and huxters, we cannot be content to declare the word in a plain, easy, familiar speech, but as they set out their wares with sterching, blowing, spicing, etc. so we set a gloze on the word, and make merchandise of it. 2. Cor. 2. 17.  
This is a common sin in this age: for we teach the word but in an human manner. Men speak and preach the word but only to show their own wit, learning, reading and gifts: but he which delivereth not the word in that manner he ought, and wherein he receives it, he is a false witness.  
Christ he is a faithful witness, and that faithful witness: then we see the damnable practice of most men now adays, for they hear the word continually preached, and read the same: yet the Prophet cries out, 
Isa. 53. 1.  Who hath believed our sayings? None fear the threatenings of the law, none believe the promises of the Gospel. What an heavy and horrible thing is this, that we should not believe the promises of salvation, nor fear the threats of the law for our sins: seeing it is the doctrine preached and confirmed by the testimony of Christ jesus, the true and faithful witness of the Fathers will to man? This is to make Christ a liar, to make him a false Prophet, and give him the lie.  
By the consideration of this, that Christ jesus is the faithful witness, that the doctrine delivered out of his word, is confirmed by his testimony: must we take heed that we fear and tremble at the threats of the law, that we believe assuredly the promises of the Gospel: for they which will not believe, have their portion in the lake of fire and brimstone, Revel. 21. 8.  
Again, seeing Christ Jesus is that faithful witness, which giveth testimony to men's consciences in particular of their salvation, this teacheth us to believe the promises of the Gospel, that they belong to each of us in particular, as to john, Peter, etc. and every true member of Christ: for he is the true and faithful witness, he alone giveth testimony to men's consciences. Now though it be against all sense, yet we must believe him, seeing he is true: and if we do not, we make him a false witness, giving him the lie.  
Then it is no presumption (as the Papists say) to believe our election and salvation in particular: 
Use  nay, it is an horrible sin not to believe it: seeing Christ a most faithful witness, testifies the same to our consciences by his holy Spirit. Nay, for this end to persuade every man in particular, he appointed his Sacraments, bread and wine in the Supper, and water in Baptism, that every one might particularly receive them, & particularly be assured of the same. For in that he offers them, he doth, as if he should say, I offer you in them life everlasting. Then to doubt of this, that we may assuredly persuade ourselves in particular, of our own salvation, is to call into question, whether Christ be a true witness, a true and faithful Prophet or not.  
And the first begotten of the dead. 
Vers. 5.  Here in these words is contained the second office of Christ: namely, his Priestly office.  
The first begotten of the dead: He alludeth in these words to the estate of the families among the jews: for as among them, he which was first borne, and eldest of the family, had many privileges and pre-eminences, as of the Lordship of the Priesthood, of double portion, etc. so Christ which is compared to the eldest and first borne, he hath his privileges: yea even Christ crucified, he hath his prerogatives among the dead, above all that are dead. So Paul calleth him the first and beginning of the dead: and after expounds it, that he might in all things have the pre-eminence. Colos. 1. 18.  
The second privilege is, that Christ being dead, was the first which rose from death to life: for none rose from death to life before him.  
Ob. Lazarus, Moses & Elias in the mount, they had their bodies restored them again: yea Lazarus rose to life again before Christ. Answ. Moses and Elias received their bodies again, Lazarus also lived again, but these returned again to their former misery; as Lazarus he rose from death to die again: so Moses and Elias took to them their bodies again, not to enter into eternal happiness, but to their former misery: but Christ he rose from death to eternal happiness, and rose not to die any more, but his resurrection is the first step to eternal life and felicity.  
The second privilege which he hath above all the dead, 
The second privilege.  is, that he by his own power, and by the virtue of his Godhead raised his manhood. But all that rise to life, save Christ, they are raised by virtue of his resurrection, not by their own power. None can raise themselves, but by the virtue of that mystical union between Christ the head, and us the members. For as the first fruits being offered to the Lord, they sanctified all the rest: so Christ jesus the first fruits of the dead, did by his resurrection, sanctify and make acceptable all our resurrections.  
In this is a notable comfort for all God's children, 
Use.  against the immoderate fear of death: for if john had said, Christ is the first borne among the living, it had been a great comfort: for than had he showed that we be his family on earth; that the company of his children on earth is his family, and he is the head of them, he our elder brother. But in that he saith, the first begotten of the dead, here is an excellent comfort: for the Lord showeth thereby, that he hath special regard even of the dead of his family: for the company of his members which be dead they be his family, and in this family, Christ is numbered as the elder brother. And in that respect he hath a double right: first, of a King: secondly, of a Priest. Of a King, in making the dead to obey his voice, and to rise from the dead at his commandment. Secondly, of a Priest, to offer himself an acceptable sacrifice to his father: and also by his death to sanctify and perfume the death of the godly, so that their death is to them no death. For as the first fruits sanctified the rest of the corn, so Christ the first fruits of the dead, he sanctifieth the death of all his children: so that death sanctified by his death is no curse to the godly, the grave is not a prison, but a pleasant chamber of rest.  
And Prince of the kings of the earth. 
The third title and office of Christ.  Here is the third, namely, the kingly office of our Saviour Christ. He is called a Prince of the kings of the earth, in two respects: first, as he is God, the Son of God, and so King together with the Father and the holy Ghost, governing all things by his divine power, being equal to them, Secondly, as he is Mediator, as he is God and man in two natures, he is called a Prince of kings. So Mat. 28. All power is given me of the Father, not as he is God, but as he is God and man the Mediator, or Godincarnate. So the Lord gave him a name at which every knee should bow, 
Phil. 2. 6.  even as he is Mediator. And of these two, I take it, he meaneth the second sense here, where he calls Christ a Prince of the kings of the earth, in regard as he is God and man, or God incarnate the Mediator.  
Now Christ being a King, he must needs have a kingdom, which cannot stand in the might and policy of man, as earthly kingdoms do: but it is spiritual, it stands in the heart and consciences of men: his laws they bind the soul and conscience to obedience. And this is his privilege, which can be given to no creature, man or Angel, to rule and reign spiritually in the heart and conscience.  
This spiritual kingdom of Christ is exercised in the consciences and souls of men by the word of Christ, not by dint of sword, or force of arms: but he is a King which carrieth his sword in his mouth, even his word, by which he rules and reigns in our hearts: he rules with the rod of his mouth. Esa. 11. that is, by his word, by which he speaketh to men's consciences.  
Prince of the Kings of the earth. So is Christ in two respects. First, because he (and he alone) can and is able to give laws to bind the consciences of men, yea of the greatest Monarch in the world: none so high which is not subject to his laws. Secondly, he is called King of the Princes of the earth, because he hath sovereign power over all Kings and Potentates, to save and to destroy: for not only hath he power to make a law to bind their consciences, but also if they keep it, to save them; if they break his law, he hath power to destroy them, be they what they may be. He hath the key of heaven to open and to shut, none can control him. Revel 3. 7. He can if he will, lead them to life and save them, or else leave them to their own mind, and so destroy them.  
Seeing our Saviour Christ is a Prince of the greatest monarchs of the world, 
Use. 1.  and is far above them: we must then with all fear & trembling reverence his high Majesty. We reverence Kings on earth, showing great dutifulness to them: then what reverence owe we to him which is Prince and Lord of all the kings of the earth? We cannot conceive what reverence we owe unto him, which is placed in the throne of all majesty: we must show our reverence to this Prince, by hearing his word with trembling and believing hearts, reverently and with conscience: we must not dare to take his high name into our mouths without great reverence: the very Kings must show reverence unto this King of kings. But the common practice of men doth show what little reverence we have of Christ: for we have his name in our mouths at every word, to profane the same, to talk of it in jesting: and without all reverence we toss it in our mouths like a tennis ball.  
Seeing he is King of Kings, 
Use. 2.  we must give him absolute obedience. Prince's must be obeyed so far as they obey him, but he must be obeyed without exception absolutely, and not only absolutely, but willingly must he be obeyed, and without compulsion, freely, yea personally, perpetually, and in all his commandments.  
Men they will say they believe in Christ, as he is their Saviour, but that is not enough, we must believe in him as he is the King of Princes. That we therefore may believe in him, as he is King of Kings, we must do him absolute obedience, do his will in all things: and unless we believe in him so, we cannot believe in him, no not as he is a Saviour: for these two go together. Now this duty and obedience we owe to him, must be done to him as we learn out of his word, read and preached in the Church.  
Seeing he is King of kings, 
Use. 3.  all princes, kings, & potentates must do him service: for they be all inferior and subject to him. Psal. 2. the three last verses: Be wise now, O ye Kings: be learned ye judges of the earth. Kiss the son, etc. that is, inwardly reverence, and outwardly obey him. This their subjection must be showed to Christ their King, in the government of their kingdoms, for they must make and frame their laws after the laws of Christ jesus, they must make laws, exercise judgement, keep Courts, Assizes, begin and end, and continue war, by his commandments. And seeing all Kings are in subjection to Christ, as their subjects be to them, they must therefore be guided and directed in all the matters of their kingdoms by the counsel of Christ: so David saith, Thy laws, O Lord, are my counsellors. Psal. 119. 24.  
If Christ be sovereign King, 
Use. 4.  and above all other Kings, than all other must plant and set up in their kingdoms the religion of Christ, else how can they show they be Christ's subjects: than it follows, that they may not be of what religion they list. 
Luke 14. 23.  And this is showed in the parable of the marriage; for when the supper was ready, he sent his servants to compel them to his supper: which may be understood of the magistrate, whose duty is to compel men to the true Religion and profession of the Gospel of Christ.  
Seeing Christ is King of Kings, 
Use 5.  and no man hath this privilege but he: hence we learn, that Kings on earth, they in their dominions are sovereign kings, over all persons & causes, because as he is King of Kings absolutely, so they are under him kings, and have supremacy in their kingdoms. Then we see the presumption and arrogancy of the Pope and sea of Rome, who would be supreme head of the whole earth, and King of all Kings, to put Christ out of his office, and sit in his room over all at his pleasure.  
Seeing Christ is King of all Kings, 
Use. 6.  we must not be discouraged when we be called to suffer any affliction or cross, seeing that though the tyrants and Kings of the earth rage and bend their force to hurt us, yet we have a King above them all, who can stay and bridle them, and if he please, confound and bruise them in pieces: they cannot do any thing but that which he permits them to do, for he rules and reigns in the midst of all these, where they are the thickest, and would do most malice, and can do to them as pleaseth him.  
Now follows the second part of Christ's description by his execution of his offices, which consist in four works: the first contained in these words, Unto him which loved us: the second in these, Which washed us in his blood: the other two, in the two last verses which follow.  
Which loved us. That is, the Churches of Asia, and by proportion all other Churches, being parts of the true Church.  
The love of Christ hath three degrees: 
Three degrees of Christ's love.  the first is called a general love, whereby he loves all his creatures, as they be his creatures: and this love is common to all his creatures.  
The second degree is the love of mankind, in that he was content to become a redeemer for mankind, not for any other creature, no not for the Angels, which fell as well as man.  
The third degree, which is most principal, is that whereby he loves his elect and chosen children, which is that love whereby he accepts of them to life everlasting.  
This third degree hath two parts: for it is taken first for the purpose of his decree to love: secondly, for the action or declaration of his love. 
Rom. 9 13.  For the first, as I have loved jacob and hated Esau: that is, I have purposed to love the one and hate the other. Secondly, for the declaration of his purpose to love. Thirdly, for the action and for the declaration of his love and special favour in special benefits. 1. joh. 3. 1. Behold what singular love God hath showed on us: nothing the declaration of his purpose to love us, in giving his son for us. So in this verse is meant Gods special love, or the declaration of his purpose to love us in special benefits.  
Now whereas S. john placeth this in the first place of all the benefits of Christ, 
Use 1.  That he loved us, he would teach us, that this love is the very ground of man's redemption, the very cause of God's liking and favour to man. Then there is no foreseen faith: away with foreseen works: for he loved us first, and that alone is the cause and ground of our election and salvation.  
But it may be objected: 
Objection.  The love of God, as also of man, respects the goodness of things loved: so we love a thing because it is good, and when it is evil we hate it.  
There is great difference between the love of the creature and the Creator. 
Answer.  The creature loves the thing, because he seeth it is good: but God the Creator, he first loves the creature: and hence it comes, that it is good, because he loves it.  
2. Whereas S. john and all the Churches of Asia, as other true Churches, do believe and are assured that Christ loves them, (for that S. john taketh for granted) this should move all men to have this care, to labour above all things to be rooted and grounded in love, seeing he places that in the first place. This we do when we are assured in heart and conscience by the working of God's spirit, 
Ephes. 3. 17. 18, 19  that he loves us in Christ: so that he which takes away the assurance of God's love to us in Christ, takes away the very ground of our salvation.  
Now that we may have this love of God, we must in all our duties to God and man, draw near to God, keeping a good conscience before God & all men: and so if we love God, he will come to us, stay and dwell in us. And if we would have his love to be plentifully shed in our hearts, than we must draw near to him by love, 
Rom. 5. 5.  and he will draw near to us: for he loving us first, if we increase in that love to him, then will he double his love to us.  
And washed us from our sins in his blood. Here is the second benefit and action of Christ to his Church, which is, first the remission of sins: secondly, the mortification of sins.  
Washed, Here he showeth, that the sins of men are as filthy spots in their souls: and after he confesseth the vile estate of the Church and every member thereof, in that he saith, they were so washed, For washing presupposeth filthiness before, and a corrupted estate: and so should we by their example learn to consider our own estate, how that our souls and bodies be spotted and defiled with sins original and actual. So did David Psal. 51. most sensibly and excellently feel his own wants, and see his miserable estate, when he desired the Lord to wash him thoroughly: confessing thereby his soul and body was foul, stained and polluted with sin: and adds thoroughly, not once and so enough, but wash me again and again, thoroughly till I be clean, and cleanse me, rinse, bathe, swill me in the blood of Christ, to be purged and cleansed from all my sins.  
In which words he showeth his exceeding feeling of his own miseries, how foully he was defiled: so should we labour to see how the spots of sin are deeply stuck in our souls; they be fast set, so that one washing will not serve, but we must be rinced, bathed and cleansed by the blood of Christ: for it is not the hand of any man or Angel which can wash away these spots, nor any thing they can give us, but only Christ jesus, whose finger alone dipped in his own blood can wash away our spots of sin.  
The consideration whereof, should make us consider our wretched estate, and often to repent us of our sins, to take heed of sin, which stains us so. We must labour to have our hearts purged and cleansed by the blood of Christ; and till we have them so purged, neither our faith, obedience, love, or any thing we do is acceptable to God.  
The first part of this benefit of Christ, contains the remission of our sins, the taking away of the punishment and the guilt due to them: the second part, is the mortification of sin.  
Which hath washed us from all, etc. He addeth these words, to show that if any believe truly, he hath pardon of all his sins, without any restraint or limitation of these or those sins.  
By his blood. 
Objection.  How can blood wash away filthiness? nay, it rather defiles a man. Answ. This washing stands not in the substance of the blood, but in the merit thereof: for the blood of Christ shed is lost, and God knows what is become of it, whatsoever the Papists say; but the merit of it washeth away sins.  
Object. But why doth Christ's blood, rather than any other man's blood, as Peter, john, & c? Answ. Because that blood was the blood of God, (not of the Godhead) but of him who was both God and man; for these two natures being united together, make but one person: and so it may be called the blood of God, as Paul saith, God redeemed us by his blood, that is Christ, God and man, God-man, or God incarnate: and so it being the blood of God, is more meritorious than the blood of any creature whatsoever. Besides I answer: Christ was appointed by God to be a public person, to be surety for all mankind: but no man can be so, to be in the room of the whole company of mankind. Then damnable is the doctrine of the Papists, who hold, the blood of Martyrs can merit for other: for seeing they be but private men, they cannot profit any other.  
By blood we must understand the passion of Christ, being a part for the whole; and withal we must remember his fulfilling of the law: for in his suffering he fulfilled the whole law, and in fulfilling the law he suffered, and these two cannot be severed: so that this contains the whole obedience of Christ, partly in suffering, partly in fulfilling the law.  
S. john addeth these words, and sets down these two blessings, to draw men to love and like this book, to make them read and take delight in it. Now all of us will say, God loves me, and hath pardoned my sins in Christ: then we should show our love again to him, in taking delight in hearing and reading the word of God, set down in this or any other book of Scripture. And if we persuade ourselves God hath loved us, we must then offer up to him in sign of love again, ourselves, souls and bodies, to serve him, to do him obedience, Rom. 12. in regard of recompense to his mercies and love shed out and showed unto us.  
And made us Kings and Priests to God and his Father, even his Father. In these words is set down the third action, work and benefit of Christ bestowed on his Church: he hath made every true member of it a King and a Priest. Better to understand these words, we must consider in them four points: first, the dignity and excellency of all true believers and members of Christ, Kings and Priests. Secondly, when they be made, namely, hath made, speaking in the time past: noting that true believers are Kings and Priests. Thirdly, the manner how, we are not created such, neither borne to be such, but he hath made us such. Fourthly, to whom, to God, even the father. First, our dignity, and the excellency of all true believers and members of Christ, hath two heads: first, Kings: secondly, Priests.  
They are called kings, not in regard of an earthly kingdom: for the condition of most believers on earth is base; but in regard of a spiritual kingdom, and in respect of the kingdom of heaven: for the Lord he gives them this title and interest to be Kings, to have right to the kingdom of heaven in Christ. So our Saviour Christ speaks to his Disciples: 
Luke 12. 31.  Fear not little flock, it is your Father's pleasure to give you the kingdom. The members of Christ are said to have interest and title to the kingdom of heaven, in these respects: first, because by Christ they be Lords and conquerors of all these enemies, sin, Satan, the world, death, hell, and our own flesh. Secondly, because in and by Christ they are partakers of the kingdom of heaven, they have interest into it, and right to the kingdom of happiness: for they receive of Christ grace for grace, glory for glory, felicity and happiness, for glory, happiness and felicity. Thirdly, because they be made Lords of all creatures (except good Angels and the Church). 1. Cor. 3. 21. God is all in all to them: all things are theirs, they Gods; and we have interest to all his creatures in heaven and earth by Christ.  
Ob. But if Christ be King and all his members, how do they differ? Answ. In two points: first, Christ he is the son of God by nature, therefore a King by nature, and so his inheritance belongs to him by nature; but the members of Christ are the sons of God by adoption in his Son, so that our right to that kingdom is not by nature but by adoption. Secondly, Christ he is King over all creatures whatsoever, over the Angels and the Church, and he is absolute King over all, and hath his regiment in the hearts and consciences of men, and can by his word bind them: but his members they be not universal kings, for they have not superiority above good Angels and the Church, neither are they absolute kings as he is: neither by themselves, but by Christ jesus, and as they participate with Christ in his kingdom.  
The second part of our dignity stands in this, that we be Priests: in that we be consecrated and set apart by Christ to the worship and service of God here in this life, to serve him in spirit and truth, and in the life to come, eternally to serve and praise him.  
Christ he is Priest, so are we, but yet there is difference. First, Christ he is an external and real Priest of the new Testament, which offers up a true, real and external sacrifice to God the Father for us: we are not real and external Priests, but spiritual, offering up spiritual sacrifice. And Christ hath this privilege, to offer up a real, corporal and substantial sacrifice in the new testament: we do not so. When any member of Christ gives an alms, he offers a sacrifice to God, not a corporal sacrifice, but spiritual every way. Again, note this, that our Saviour Christ he is a perfect Priest, and offers up a perfect sacrifice; but we being imperfect, do offer up an imperfect sacrifice, tainted and blemished with sin, but accepted as perfect for the worthiness of Christ's sacrifice.  
Secondly, we be Kings and Priests in this life: for, as in the entrance into an earthly kingdom there be degrees, as first, to give one title to it: secondly, to give him possession of it, which is more than to give one title only: so God's children they have the right given them of the kingdom of heaven in this life: and as in the giving of possession of a kingdom, there be two degrees: first, the beginning of the possession: secondly, the full enjoying and perfect possession: so we have the beginning of the possession of the kingdom of heaven in this life: 
Rom. 14. 27.  which stands in righteousness, joy and peace: and they which have these, have the kingdom of God begun in them.  
The second part and degree is after this life, which is the full fruition and possession of the kingdom of heaven: but in all the true members of Christ it is begun here, and accomplished there. And as we be kings in this world, so we must be Priests too, in offering spiritual sacrifice to God, and dedicating and consecrating ourselves to his service.  
Hath made us. True believers be Kings and Priests, not by nature, neither borne such, nor by creation, or birth, or blood are they such, or by any other privilege they have from man. How then? As earthly Kings and Priests were made in the old Testament, so are spiritual Kings and Priests in the new: the King was elected and ordained by a solemn calling: so the Priest by a solemn election: so are the Kings and Priests which be spiritual, by a divine calling. In which calling, note two things. First, Christ giveth his members right to his own kingdom, to be Kings and Priests; yet not so, that they can execute the regiment sustained by Christ, and do the office of a King and Priest as it is done by Christ, but because they belong to them in part, and they have the benefit of them both redounding to them wholly.  
And this right they have, is brought to pass in the covenant of grace. For the Lord in it promiseth, that he for his part will give to the true believers in Christ jesus, his Son with all his benefits, as he gives them this, to be kings and priests. For every thing which belongs to Christ as he is head of the Church, belongs to his servants as members, and he imparts it to them in some sort.  
Secondly, in the appointing of kings, they must be anointed, so must we be anointed, Psal. 45. Christ was anointed above his fellows: but yet his members they are also anointed: he in greater measure, his members in less measure, yet by the same oil with him, which is the unction of the holy Ghost. We have received the anointing of Christ. 1. john 2. 7. And the Lord he bids the wicked not to touch his anointed, meaning not only his servants, 
Psal. 105. 15.  Abraham, Isaac, and the patriarchs, but his true members. We have the same spirit Christ had in his manhood, though not in the same measure. And the Lord he gives us these gifts of the spirit signified by this oil, to this end, that we may be fit kings & priests. So that first he gives us right to a kingdom: and then, he gives us gifts to discharge our duty.  
4. To whom hath he made us kings and priests? to God, and the Father, even his Father. Now men might have said: If all his members be kings, than all may live as they list. But he addeth, they be kings, but to God: showing, that the interest they have given to them to the kingdom of heaven, it is given them, that they may be kings and priests to God's glory, to his worship and service, and to show, that all the interest belongs to God absolutely, to us by him in Christ.  
Lastly, he addeth God and his Father, which expounds the former word God, for it is not taken for his nature absolutely, but for the first Person, God even his Father. Which showeth, that they must not live as they list: for they be made kings to the honour and service of God the Father, who is here named alone, not because he is above the Son and holy Ghost, for they be equal; but because he is the first person in order, and the fountain of the Deity: from it, it is derived to the Son and holy Ghost.  
Now after the meaning of the words, follow the uses. First, whereas all the true members of Christ be kings and priests in this life, we are taught how we must carry ourselves: namely, as enemies to them which be of the kingdom of Satan, sin, the world and the flesh: we must be deadly and sworn enemies to them, we must have no concord nor amity with them. For if we be kings of the kingdom of grace, than we must be enemies to them which belong to the kingdom of darkness: 
Ephes. 5. 6.  there must be no fellowship between light and darkness. Now that we may so carry ourselves as enemies, we must first have care to keep guard to defend ourselves as kings against all our enemies, sin, Satan, our own flesh, and the enticements of the world. As Kings protect their kingdoms, so must we stand on our guard, defend our souls and bodies, and every faculty and part of them, our wills, affections, thoughts and inclinations, 1. joh. 5. 18. He which is borne of God keepeth himself, (as with watch and ward) that sin or Satan touch him not.  
2 We must make war and enter combat against Satan, sin, our own flesh, all our spiritual enemies, the corruptions of our nature, and all the enticements of the world. We must make no truce with them, because they will never be reconciled, so long as we have interest into the kingdom of heaven.  
3 We must labour to kill and destroy these our enemies, as much as possibly we can, by that power we have from Christ our head: we must kill and crucify the corruption of our own hearts, that is, our own sins. We must like a valiant king, seek to have the blood of these enemies, and seek to conquer and vanquish Satan, his power and might, the world and our own corruption.  
4 If we be kings in this life, 
Use. 2.  we must become Lords and rule over ourselves: our souls and bodies must be brought into subjection and order: for in this, that we be kings of ourselves, we show especially that we be kings in this life. We must not have rule of the whole world, but be ruling and mastering our own corruptions and affections, bringing them into subjection and order: herein stands our kingdom in this world.  
If a man were Prince over the whole earth, and yet could not rule himself, he were but a poor Prince, nay he were no Prince indeed: but though a man had not so much as a foot of ground in this world, and could rule and master himself, his thoughts and affections, this man were a valiant king.  
Seeing we be kings, we must do the duty of judges, for kings they be as absolute judges, and they must execute judgement. In the day of judgement we shall be judges, 
1. Cor. 6. 2.  but we must be judges in this world, and we must not judge other men, but we must be our own judges. Wherefore as judges summon, arraign, condemn, etc. so must we summon and arraign, yea judge and examine ourselves, call ourselves to account, and as guilty persons condemn ourselves, acknowledging we be worthy to be cast into eternal damnation with the Devil and his Angels: and withal plead for pardon, approach to the throne of grace and forgiveness: and in these we show ourselves upright judges, and and by this means we shall be freed from the judgement to come. 
1. Cor. 10. 31.   
If we be kings by Christ, we must carry ourselves as kings, courageously & constantly in the afflictions and miseries which we shall suffer for Christ's sake: for herein stands the royalty of a king, that he bears courageously and constantly all the troubles which befall him: so must we in the afflictions and troubles of this life which we suffer for Christ, show ourselves, in suffering them, to be kings and conquerors.  
Seeing we be spiritual kings, we must above all things labour and seek to have that our right and heritance, to be possessors of our kingdom. Must we so? then we must not have our hearts glued and fast tied to the things of this world: but we must so use this world, as though we used it not. If a King should lay down his crown, and go and become a shepherd, or of some manual trade, all men would marvel at it: so when we fasten ourselves to these worldly things, we do as it were cast aside our kingly crown, and abase ourselves. But we must ever have one foot fixed in heaven, striving to come to our inheritance there.  
Seeing all the true members of Christ be kings and priests, this should be an inducement to all backward persons, to move them and stir them forward to christian religion, and not to account of it as preciseness, seeing that by it we come to have right and interest to the kingdom of heaven, to be Lords of all creatures. For why should we not esteem of the Gospel as a most precious jewel, seeing that we which are vassals of Satan and firebrands of hell (as all men are by nature) become the members of Christ, yea Kings and Priests to God? And seeing this is effected by the ministry of the Gospel, this should move us to embrace it, to love and like it, seeing it brings us such an excellent benefit, and not to misname it as we do, by reproachful terms. Yea verily, the consideration of this, should make the Ministers of the word to take all pains to preach the word, seeing by it they make men to become of vassals of Satan the true members of Christ, and heirs of the kingdom of heaven. In this world for a man to consecrate and establish one in a kingdom, it is a thing of great honour: is it not of greater honour, to consecrate one to become king of heaven and earth, to be heir of the kingdom of heaven? Now that this is done in the ministry of the Gospel, when by the word preached we are converted, made to believe in Christ, and to repent of our sins: this I say should stir and prick forward the Ministers of the word, to labour to win men to Christ, and to make them kings and priests to God his father.  
There also is matter of comfort to the godly: for seeing they be Kings and Priests in the kingdom of Christ, if a man be in the cross and affliction, which is a great grief, yet let him know to his comfort, that though he be so handled, & it appeareth not what he shall be, yet he is a king, and that he shall be and is heir to the kingdom of heaven. If a man be in sickness, he must consider it is but God's messenger to call him out of this world, to the possession of a kingdom. If a man be in the trouble and vexation of mind, and of his own conscience: if he be tormented fearfully with his sins, yet he must be content, the Lord will give him a happy issue; he must know he is a king, and therefore shall one day have conquest over sin, Satan and his own corruption, yea over all his enemies whatsoever. If a man be in the heat of persecution, so that he is turmoiled and tossed from post to pillar, than flesh and blood cannot brook it▪ yet he is a king: though he in persecution be killed and put to death, even then let him consider he is a most valiant conqueror. Rom. 8. 37. In the pang of death when nature must needs be dissolved, and soul and body separated, than we must remember that we be kings in Christ, and so we shall not fear death, but know it is but a way and easy passage to the full possession of our kingdom. Thus much in that we are kings.  
In that all the members of Christ be priests, 
Uses that were Priests.  not earthly but spiritual, and offer to God spiritual sacrifices: first, we are hence bound by this our calling, to teach and instruct one another: for the office of the Priest in the old Testament, was to instruct the people, The Priest's lips must keep knowledge, Mal. 2. 7. So must we be teachers of others, Col. 3. 18. We all ought to be able to teach the will of God, that so the Gospel of Christ may be spread abroad. And as this belongs to all men, so especially to governors, they must especially show themselves priests to their charges. Abraham did it, Gen. 18. David did it, Pro. 4. and Bathshebath did it, Prover. 31. and all must do it, that desire an holy generation to succeed after them. We teach other things, why not Religion?  
2 Seeing we be priests, 
Use 2.  we must pray for others, not only for ourselves but for all men, 
1. Tim. 2. 1.  especially the members of Christ, The Priest in the old Testament must pray and make request, 
Ephes. 6. 18.  not only for himself alone, but for the people also. Moses is commended for prayer, especially when he prayed for the Israelites, 
2. King. 2. 12.  and stood before the Lord in the gap. Exod. 32. Eliah is called the horseman and chariots of Israel: 
2. Chro. 30. 18.  and Hezechiah beseecheth the Lord to be good to his people. And so when any man in the word is commended for prayer, it is for that he prayed for the people. So did David in the Psalms. So did Christ make this his special duty. john 17.  
We must offer spiritual sacrifice to God, 
Use 3.  that is, dedicate ourselves, our souls and bodies, and all that is in us, our wit, learning, knowledge, or any gift of body or mind, we must consecrate it to God's service. That we may do all this to his glory, we must look that all we take in hand be begun in faith, do proceed from a good heart, and be directed to a good end, to God's glory principally: and if we do it in faith and obedience, than it will please him.  
We must be full of blessings; 
Use 4.  we may have nothing to do with cursed speaking. As the Priests in the old Testament, their duty was to bless the people: so we must speak nothing but blessed and gracious speeches, take heed of all cursed speaking, of swearing and forswearing: we must be blessed and gracious speakers to all men, friend, foe, or any.  
We must have God our portion: 
Use 5.  for the Levites had no portion in the land of Canaan, 
Deut. 10. 19  but dwelled in tents, and the Lord was their portion. 
Psal. 119. 57  So we being Priests to God, we must be content with any estate in this world, for God is our portion: we must not seek too much to have any inheritance on earth, for God's favour in Christ that is our portion, and this will suffice.  
To him be glory. In these words is a praising and thanksgiving to God, for the three former benefits of Christ bestowed on the Church.  
In that S. john before he come to the end of his description of Christ should interrtupt himself, 
Use 1.  to give God thanks for his benefits: we see that the consideration of God's benefits bestowed on us, should be a means to stir us up to praise the Lord: we should be carried away with this affection of thanksgiving, as S. john was. 
Use 2.  And in these words of this holy man we do see what is the true form of giving thanks to God, namely, to give him and ascribe to him, all glory, power, and absolute dominion for evermore. But alas it is too too manifest, that man's corrupt nature will not do this, but denieth it, and taking this from God, bestoweth it on creatures, yea on our own selves. And it is a matter of grace, to know this, and to confess that all glory and dominion belongs to God, and to give him his due. So Christ he teacheth us to ascribe all power, glory, might and dominion to God, when we say in the Lord's prayer, For thine is the kingdom, power and glory: that is, it is due to thee O Lord, not to any creature whatsoever.  
Amen. So be it, let it be so, that thou mayst have all glory and dominion, he adds this, to show his fervent desire of God's glory: and therefore he doubles and repeats it: for he had said that before, but not content with it, he showeth his fervency, and repeats the same again so should we not freeze or be cold in our desire of God's glory, but be fervent and earnest, doubling and repeating the same.  
Behold he comes in the clouds, etc. 
Verse. 7.  In the fifth and sixth verses are contained a large description of Christ, partly by his offices: partly, by the execution of his offices, which are these. First, he is a faithful witness. Secondly, he is the first begotten of the dead. Thirdly, he is Prince of the kings of the earth. Secondly, the execution of his offices, which stands in fou●e actions: first, he loveth the Church: secondly, he washeth away the spots of it in his blood: thirdly, made us kings and priests to God the Father: and of these three actions in the former verses. The fourth action, is his second coming to judgement, to judge both quick and dead. In this seventh verse is a narration, or large declaration of the second coming of Christ to judgement.  
In the words consider first this note of attention: Behold: secondly, S. john propounds Christ his coming itself: thirdly, the manner of it, in the clouds: and that is amplified, that it shall be open, every eye shall see it: fourthly, the effect of his coming, all tribes of the earth shall wail. S. john concludes it with two notes of asseveration: Even so, Amen, to confirm the second coming of Christ to all people.  
Behold. First, S. john he beginneth with a note of attention, behold. The spirit of God is accustomed, when any thing especially is worth our marking, to prefix before it this note of attention. Behold; or such like. Then this teacheth us one special duty, which is, often and every day earnestly and seriously to consider of the second coming of Christ to judgement. The which consideration is a special means to begin and to continue the conversion of a sinner. So Mat. 3. 7. when the Scribes and Pharisees, obstinate enemies, came to the baptism of S. john, he useth this as a means to make them to turn and believe in Christ, saying; O generation of vipers, who hath forewarned you, 
Mat. 3 7.  that you should fly from the vengeance to come? So Act. 3. 19 Peter useth this argument, to bring the jews to repentance: because the day of refreshing is at hand. Act. 17. 30. 31. Paul persuades the Athenians to repentance, because there is a day of judgement appointed, etc. Now all these are to win men to repentance, by the consideration of this one point, even the day of judgement; and this makes john to say, Behold.  
Secondly, this word may serve to strike our hearts with a fear and reverence of Christ, when we consider that he shall come to judgement. So often as we consider of his coming, so often we should have our hearts lively touched with awe and reverence to him. We stand in awe and reverence to Magistrates, when we consider that they have authority to attach, apprehend, and to bring us to their Courts and assizes: how much more should this work an awe and reverence, when we consider that Christ jesus shall come and apprehend, and attach each of us before his bar of judgement?  
Secondly, he propounds the coming of Christ himself, He comes: that is, Christ shall descend from the highest heaven in his manhood, to that place where the clouds be, to the earth locally. In that he saith not, shall come, but in the present time, he comes: first, he showeth it is a thing not far off, but present: secondly, that it is certain, even as though he now came: thirdly, he would have us consider of the coming of Christ, not as a thing to come far off, but present. This S. john learned, and so should we by his example learn, that it is present, and persuade ourselves so: and therefore we should often think and consider of the coming of Christ, seeing it is of so great use. Hence than our duty is, to do that every day, which we would do in the day of judgement: seeing it is always present, we must do, think, and speak that which we would do that day. He which can do so, he is an happy man.  
Now that a man may come to do this, we must daily consider of that coming of Christ, not as a thing to be delayed or far off, but as a thing present: we must every day call ourselves to a reckoning and account, persuade ourselves this may be the last day, and so to carry ourselves every day, as we would in the last day. Now if we were so persuaded, than we should see less wickednesses in our life, we would repent, and seek to be reconciled to God in Christ, we should be more faithful, & see more grace daily in our lives. And the cause of the want of faith and repentance, and of grace, it is the want of this persuasion, that we should carry ourselves every day, as we would in the last day, even in faith and repentance.  
In that he saith, 
Doctrine.  He cometh: Hence we gather, he is absent in bodily presence in regard of his manhood, he is not here, but in heaven till the day of judgement: for if Christ were always bodily present, he could not be said to come, but only to manifest himself, being before present. Then the opinion of the Papists, which hold the body of Christ is present in or about the bread of the Sacrament, is most false and frivolous.  
He proceedeth and setteth out the manner of Christ's coming, 
The third point the manner.  in two things: first, that he comes in the clouds: secondly, that his coming is open and visible to every eye.  
With clouds. 
Psal. 18. & 97.  Here S. john speaketh after the manner of the ancient Prophets, who to set out God in his majesty and glory, say, he comes with clouds, rides on the wings of the wind: as though he had said, he comes in exceeding majesty and glory. These words are added, to make a distinction between the first and second coming of Christ. His first coming was in humility, borne of a poor virgin, entertained in a stable and in an Inn: but his second coming is with glory, majesty and dominion in the clouds. And the reason is, because he came first to be a redemption, and a Saviour, and therefore in the state of a servant: but his second coming is, to be a judge of all men, yea of his enemies, and therefore in this coming, he cometh with all might, majesty, and glory.  
The use of this consideration is set down in the 97. Psalm: 
Use.  to make the very mountains to tremble, to confound the wicked and ungodly, and to comfort the godly in that day.  
Secondly, it is not secret, but in open appearance, every eye shall see him: he shall come in majesty and glory, not secretly, but in visible show to all the world: all men shall see him with their own eyes, all I say which were since the world began to his coming.  
In these words he sets down three points: first, that all men shall see him: secondly, that all men being raised again, shall have life and motion, and their senses restored to them as before they died: thirdly, that all men, none excepted, shall come and stand before the tribunal seat of Christ.  
This is a comfort to God's children, 
Use 1.  in that they being dead & rotten in their graves, shall rise, and receive their life and motion, and see Christ their Saviour and judge of all men. If a man should lie down to sleep, and be told that when he rose he should see his dead father and mother, or his dearest friends: this would be a notable comfort to him, that so he should enjoy them again: but this should be a far greater comfort to us, that we which lie dead and rotten in the grave, shall be raised, and enjoy not our parents and friends, but Christ jesus the son of God, which is our friend above all friends, who shall give us not only life and motion, but eternal life with his own majesty. 
Job 19  This was jobs comfort, that though he died, yet he believed he should see his redeemer with his eyes: and this should be our comfort against the fear of death and the last judgement.  
It shall be a terror to the wicked, 
Use 2.  & to all impenitent sinners, who shall (will they nile they) be brought to the bar of Christ's judgement seat, and then look on him who is their judge, whom they had in their life contemned. And this consideration may serve to move us to repentance, which have not begun to repent, and to labour to become the members of Christ. We think when we die all is done, there is no harm to follow: but though we lie rotting in our graves a thousand or two thousand years, yet we shall rise: and if we repented not, we shall hear the sentence of condemnation, and look upon our judge with our own eyes. Then it is best for us now in the time of grace while we live here, to prepare, that we need not fear to come to appear and behold this judge. No doubt if we were persuaded that we should thus appear, it would move us to repent.  
Every eye shall see him. Then here we see, that all men with their own eyes shall look on him, and those who wanted them in this life, shall have them restored. It is granted of all Divines that the elect have all their senses and other defects restored: and it is to be added, that the wicked too they shall have all their powers, senses and faculties of soul and body restored, the deaf shall hear, the blind shall see this judge: but this can be no glory to them, seeing it is to increase their punishment: for the more senses they have, they have the more punishment, because we judge of things by sense.  
Even of those which pierced him. This is added, first to show that we shall be freed. No power or wisdom of any man or monarch can free us from appearing: for if any could escape, than the jews and Gentiles who prevailed most against Christ, in that they put him to death: but none of these can escape his judgement, for even they which pierced him, they shall see this judge, & be summoned before his majesty: for though they had power to kill him, yet none of them shall have power to absent themselves from before his bar.  
2 To show the case of all wicked men, namely, that such woe and misery befalls them as they never dreamt of. The jews and Gentiles they crucified Christ, and put him to a temporal death, but they never dreamt he should condemn them to eternal death.  
3 To show the rueful and woeful estate of all impenitent sinners: for these men shall have their greatest enemy to be their judge, who will show rigour upon them, and justice without all mercy: and this is meant not only of the jew which pierced him, but of all impenitent sinners, because all such do by their sins, as swords and spears wound him at the heart, 
Zach. 12. 10.  as the soldiers did. These be as bad as the jews which pierced Christ: as judas which betrayed Christ, & as the soldiers which gored his sides.  
Out of these words some gather, that the body of Christ hath still the wounds and scars which here he had given him, the print of the nails in his hands and in his feet, and that these shall be seen in Christ at the last day, and say, that it is no infirmity to Christ to have these, but rather an increase of his glory: but this cannot be gathered hence: for though it be said, They shall see him whom they pierced, yet not as he was pierced. And because they shall see him, shall they see his wounds? Many shall see Kings and Queens whom they crowned in this world, ergo as Kings and Queens? So we shall see our fathers & mothers, therefore as fathers and mothers? so many shall see Christ therefore as he was wounded and pierced? It is no good collection nor opinion.  
And all the tribes of the earth shall wail for him. That is, before or over him. Here is the fruit and effect of his coming, especially in the wicked.  
All the tribes of the earth. S. john he speaks here of the world, as it was in the condition and division of the land of Canaan: for before that time it was not divided into tribes. So Math. 25. setteth out the judgement of the whole world, by the separation of the sheep from the goats: noting that they which repented not, of what tribe soever, of what estate or condition, shall wail and mourn.  
And he adds a reason of this, for him, before him, or over him: that is, they shall wail and lament with exceeding lamentation, because they believed not his word, but contemned his doctrine, and therefore now they want all help to free them from the punishment of their unbelief, and contempt of the Gospel.  
If they shall mourn because they did not believe and receive the doctrine of Christ, 
Use.  and for that have no way to escape, than it is our duty to labour above all things to be reconciled to God in Christ, to get our sins pardoned, to believe and embrace the word of God: for unless we believe, and be reconciled when the last day comes, there is no hope of help, no way to escape, no time of grace to repent. If the door be once shut, we must stand without, there is nothing then but horror of conscience for us: it will be a day to us to make our eyes start out of our heads, a day of all woe and misery. Then it is great wisdom so to spend the time of grace, in this life especially, that we may get the pardon of our sins, reconciliation with God in Christ, to receive and believe his will and word: which if we do, we shall have no cause at all to wail and mourn, but be glad, and rejoice. Then we must take heed the Devil steal not out of our hearts this one lesson, which is most necessary, which he will most labour for to do.  
See what an evil conscience is: it lieth asleep here, while a man lives it never troubleth him, but in this last day when he shall see his judge with his eyes, than it will stir, it will torment him, it will attach, accuse and condemn him, it will lay to his charge his sins, his contempt of Christ and his word, his unbelief in the time of grace, it will be as a thousand witnesses to condemn him. This should cause all men to labour to get a good conscience, washed and purged in the blood of Christ, which will not lay to our charge any one sin, but assure us we be in the favour of God, which will not make us fear, but look up to our redeemer, and to rejoice in him. We must take heed when our conscience lieth asleep and accuseth not, no not at death, for it will then deceive us: but search and examine our hearts and consciences, and seek to have them washed and bathed in the blood of Christ.  
Lastly he confirmeth this doctrine of the second coming of Christ, by a double note of asseveration, Even so, Amen. One of these is taken from the hebrews' Amen: the second from the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Even as we avouch a thing, first by a simple and bare affirmation or negation: secondly, by an earnest asseveration: thirdly, by an oath. Now in that S. john useth these two kinds of assuring in this weighty matter of Christ's second coming, we see our duty: we must not use the like at any time or thing, but only in matters of weight and moment: so S. john here, he shall come, and that certainly, undoubtedly it shallbe so. Then the practice of them is wicked, which use these words in matters of no weight, at every word, and much more which bind every word with an oath which is far more. Yea though our Saviour often useth these words of asseveration, yet only in matters of weight and moment, and when the hearers were to be certified of the truth of a thing which was of importance.  
2 He would by this show, that the coming of Christ is certain and most undoubted: and to make us out of all doubt, he addeth these two words of asseveration, Even so, Amen: most certainly it will come, than we should often think of this matter, for in our nature there is a corruption, which persuadeth us that the coming of Christ is not yet: that we shall not be summoned either by general or particular judgement: therefore as the wicked servant, we defer the coming of Christ. To take away this corruption, he saith, he cometh, yea certainly, undoubtedly he cometh, and that out of hand.  
Thirdly, to show a special note and mark of God's child: for he doth not only assevere, but withal desireth and longeth for the coming of Christ: Lord let it be so, Amen, let it even be so. They long for and desire Christ his coming to judgement: but the wicked could wish with all their hearts, that it might never be. 
2. Tim. 4. 8.  The godly they know, that when Christ shall come, than they shall have that crown of immortality and glory, which he hath prepared for all which desire his coming. But the wicked, and they which are not reconciled to God in Christ nor assured of their own salvation, they cannot for their life once wish and desire the coming of Christ. So that by this one note we may judge of our own estates, whether we belong to Christ or not: for if we desire and long for his second coming to judgement, 
Revel. 22. 20.  if we wish he would come quickly, than it is a certain token and sign, we be reconciled to God in Christ, that we belong to him. But if as yet we feel not this longing and hungering desire in us, than we must suspect ourselves, and labour to feel it every day: 
Reu. 6. 10.  for it is the desire of the Saints, and of all the true children of God.  
After that S. john had described Christ at large here in this eighth verse, 
Vers. 8.  he bringeth him in speaking of himself by a figure. I am Alpha and Omega, saith the Lord.  
The end and scope of this eighth verse is, to confirm the former description of Christ. The reason is thus framed: He which is the beginning and the end of all, he is sufficient to be a King, Priest, and Prophet, and is both able and willing to bestow all blessings on his Church. This first part of the argument is omitted: the second part is contained in this eighth verse: But I am the beginning and the end, etc. I am sufficient, etc.  
In this eighth verse are three points concerning Christ: 
Three points.  first, he is the beginning and the end: I am alpha and omega: secondly, he is, was, and is to come: thirdly, he is almighty, omnipotent.  
1 The first point is, 
1. Point.  that Christ is the beginning and the end, which he expresseth by a comparison taken from the Greek alphabet, or the A. B. C. of the Grecians: for as in their Greek alphabet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the first letter, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last: so I, saith Christ, am the beginning of all things, and the end of all: as those letters in the Greek alphabet, so am I in all things the first and last.  
Out of this, that Christ borroweth this comparison from the Greek alphabet, the Papists gather, that the word may be read and delivered to the people in an unknown tongue, because Christ here useth an unknown tongue, to those whom he gave this vision. But though the unlearned, and unlettered English man, knoweth not what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is: yet the Church to whom this book was written, being the Grecians, knew what they meant generally. Again, though the spirit of God useth a strange word in one place, we may not follow that in the whole word of God, in the whole service and worship of God, as the Papists do.  
Christ is said to be the beginning and the end: first, because he is the very first of all things: there was nothing before he was, he had a being, when all other creatures were not but begun to be, than was he the same that he is now: he had his being and subsisting before all creatures: and for this saith S. john, chap. 1. verse 1. In the beginning was the word: that is, the Son of God, he had his being and subsisting when all other creatures wanted it, and began to be.  
This proveth the eternity of Christ, because he had his being before any creature was created, he was a substance and essence begotten of the Father before all worlds, not created as other creatures are, or made of any other.  
Secondly, he is called the beginning, because he giveth a beginning to all creatures: for all things which were created, were created by him, and had their being from him. So that he is the true beginning of all things. Coloss. 1. 16. All things are from him, he is the beginning of all: and all are for him, he is the end of all.  
Seeing Christ gives a being to all things, 
Use 1.  than we when we are to begin any business in word or deed, we must begin it with invocation on the name of Christ: for Christ he gives the beginning and proceeding to all things. Then we which have our beginnings of him, must not dare to begin anything without invocation on his name.  
Secondly, the same Christ he is the end of all things for two causes: first, because he is the last of all things, and after him is nothing in subsisting and being: nay if all creatures were left to themselves, they would all come to nothing: and yet though all should come to nothing, Christ would remain the same he was for ever: namely, the eternal Son and word of the Father. In that some creatures are become eternal, this is not of themselves, but by Christ, he gives them eternal being and durance, and if they were left to themselves, they would come to nothing as well as others.  
This than should make us with full purpose of heart to cleave to Christ, 
Use.  if we would enjoy eternal happiness: for without him, and unless we have it from him, we cannot but come to an end.  
Secondly, he is the end, because all things were made to serve him. Coloss. 1. 16. For him were all things created.  
Which is, 
2. Point.  was, and is to come. These words were expounded in the fourth verse, where the very same are affirmed of the Father. The sense is, that Christ is a substance and essence, or being, subsisting in, by, and from himself, and such a substance shall be for ever.  
Hence we learn two things: 
Use 1.  first, that the second person in the Trinity is consubstantial with the Father, of one and the same substance and nature with him. And the reason is, because there can be but one only substance, essence, and being, which can be in and by itself, and from itself alone: there cannot be two or more, but only one. As there cannot be two eternals, or two infinits, two omnipotents and absolute Lords which have nothing one of another. Now in the fourth verse it is said of the Father, that he is a substance of, in, by, and from himself alone: and here of the Son is rehearsed the same. Then they, seeing there can be but one such essence, must needs be all one: and the Son must needs be the same substance, nature, and essence with the Father: not like him, or diverse from him, but the self same in substance and nature: that is, their Godhead is consubstantial, etc. They be indeed two distinct persons, yet but one substance and divine essence in the Godhead, which S. john intimates, affirming the same words of both.  
Hence we learn, 
Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that Christ is God of himself: for in the same respect the Father is God, he is God: and as the Father is, was, and is to come: so in the same regard is Christ, etc. But the Father is God of himself, ergo, also Christ is God of himself. Indeed as he is the Son, so he is of the Father, hath this beginning from him: but as he is God, he is consubstantial with the Father, and coequal with him, hath his essence of and in himself. And the same is to be affirmed of the holy Ghost, as he is the third person: he proceeds from the Father and the Son, but as he is God, he is of, from and in himself.  
3 That Christ is coeternal with the Father, and as everlasting as he is, every way coequal to the Father, having the same attributes equally with him, as he is God.  
The Almighty. 
The third point  As there is in God, so is there in Christ a double power: first, a potential: secondly an actual power. Potential is that whereby he can do many things more than he will do; as he could raise children to Abraham of the stones, but he would not: he could have delivered Christ from death, but he would not. It is not taken for this power here principally, but rather for the second, namely, his actual power, whereby he bringeth to pass without let and impediment, whatsoever he decreeth, willeth, or promiseth. So he is called Almighty here, because he bringeth to pass actually, whatsoever he promiseth to his in his word, without let and stop.  
Seeing he is thus Almighty, 
Use. 1.  hence come two comforts to his children: first, that whatsoever he hath promised his church in Christ, shall be brought to pass effectually, without stop and let, as assuredly as he promised it. Now since he promiseth in the Gospel to all penitent sinner's remission of sins, mortification, justification, and life everlasting; every one of them in their time shall be done. Every true believer shall have pardon of his sins, mortification, sanctification, and eternal life, because he which promised is almighty, able and willing to do all he promised.  
This is a comfort to all true believers: for all men and Angels cannot give one of these: but Christ he is omnipotent, he can and will give them all.  
2 He will and can give his Church sufficient security and ease from all her enemies: he can defend and guard her against all their fury and malice; he is above them, and can bridle their might, when and how he pleaseth.  
This then affords us two duties. First, in the cross and tribulation to humble ourselves under the hand of God. For it is the Lord which correcteth us, he is able to do what he list, and more than he will.  
Secondly, this should make us to perform hearty obedience in our general and particular callings, to walk uprightly before him, seeing he is almighty, and seeth whether we walk sincerely or not: if we do not, he is able to punish us. Gen. 17. it is the argument of God to persuade Abraham to walk uprightly, because he is almighty, able to correct and destroy those which refuse to obey him.  
Thus far of the two first parts of this Chapter, the Inscription, and the Titles of this book.  
I john, 
Verse 9 The third part of this chapter.  etc. Here followeth the third part of this Chapter, which containeth a vision, from this ninth verse to the end of the third Chapter.  
In this vision, two things are to be noted: first, the circumstances: secondly, the parts. The circumstances in the ninth and tenth verses: the parts from thence, to the end of the third Chapter.  
The circumstances of this vision are 4. the first, touching the person to whom this vision befell, john: the second, the place where, in Pathmos: the third, the manner how it is propounded: it was delivered to him, being ravished in the spirit: the fourth, the time when, on the Lord's day.  
The first circumstance is the person to whom this vision befell, 
1. Circumstance  john. He doth this to show, that it was given him of the Lord: for as the Lord hath his visions and revelations, so the Devil hath his: but they be distinguished by the persons to whom they be given. God giveth his visions not to all men, but to those which are most fit for them, such as be most holy men for life, endued with exceeding gifts of God, as knowledge, wisdom, constancy, zeal, piety, and religion. So in the old Testament he delivered them to his Prophets, not to all, but his servants, men of singular gifts and graces, and of exceeding holiness and piety. Indeed the Lord revealed some particular things to wicked men, as to Balaam, but they never knew them comfortably. It is a property belonging to the servants of God to have a vision revealed, and to know the same.  
Now both these befell S. john, he was a man of exceeding holiness of life, (for Christ loved him) and of singular and rare gifts. Now the devil maketh no such choice, but his visions befall men which are heretics, wicked, notorious sinners, and they have no rare and special gifts as the other: so that by this a man may distinguish them, by the persons to whom they befall. Then we must esteem of it as a singular gift of God given to his own Apostle S. john.  
After the description of Christ, 
Verse 9  john describes himself by many modest terms: 
1. Title.  first, Your brother, that is, of them being members all of the mystical body Christ jesus: for the church of God is a family, God the Father is head and householder, jesus Christ is the elder brother, we all are fellow brethren in and by Christ, being by him the adopted sons of God, and brethren to each other.  
By this title first he setteth out his humility and great modesty: 
Use. 1.  for he was a man at that time above all men which lived, in regard of his gifts and holiness of life: he was the last Apostle, and had apostolical authority, being a most true professor, yet he calleth himself a brother to all true believers, maketh himself but equal with them, though they were far inferior to him. And so should we esteem better of all our brethren, then of ourselves, and make ourselves inferior to them.  
Secondly, by this title we see he had his heart full of brotherly love to all the members of the church of Christ: so we are bound to love all men, as they be of the same flesh with us; but those which be of the same faith & religion, to these especially should we show our love and affection. It is good reason, that they which have the same head Christ, the same God, the same faith, hope, 
Rom. 12.  religion, and redemption by jesus Christ, should be so affected to one another: and being linked by all these, should have a more near love, then is between man & man. But in this world, 
Isay. 66. 5.  as Esay saith, men hate their brethren, even for the profession of the same religion, whereby they think to be saved. If they live with more conscience than others, than they revile, speak ill of, and hate them for the name of Christ.  
The second title: Companion or fellow partner, compartner in tribulations, in the kingdom and in patience. He was partner with them in tribulations for two causes: first, because at that time when he wrote this vision, the whole Church was in persecution and tribulation, under that cruel tyrant Domitian, about fourscore or an hundred years after Christ: and so he fled to Pathmos at that time, and being mindful of the afflictions of the Church, whereof he was a member, he calls himself a partner with them in affliction.  
By which he shows our estate, that it is to be under the cross, to live in affliction; not to be companions of peace and ease, but partakers of affliction and tribulation: and therefore those which will be Christ's Disciples and follow him, they must deny themselves, and take up their cross daily; and because of this estate the Church in this world is called the militant Church. Now seeing the state of the Church is in tribulation: 
Use.  we in this land and Church, which have had peace and quietness so long without persecution, we must know that it is given us, that now in the time of peace we might prepare ourselves against the day of trial and persecution: for seeing the estate of the Church is to be under affliction and persecution, we are bound to look for it, and know that the Lord will come and try his Church: for it must increase and grow by trial. The Lord hath sent labourers into his harvest a long time, which have gathered much wheat into the Lord's barn. Now there must come a day when the Lord will take his fan and siue into his hands, and will with the fan and siue of persecution try the wheat and winnow the corn from the chaff, that it may appear who are his true children. Then stands it us in hand, to take heed we be found good corn and not chaff, that we may abide the siue, that we prove not light corn, blown about with the wind, and fit to be cast into the fire to be burnt.  
He calls himself their fellow partner in affliction, because his pitiful heart was moved with compassion to all his fellow members and partners in affliction, when he remembered their persecution and affliction they suffered under the cruel tyrant Dominitian. Now look what was in him, the same affection should be in us, our hearts should be pitiful, full of compassion for the poor afflicted members of Christ: seeing they be our fellow members, we should have a fellow feeling with them, and show our compassion in pitying them. If the foot be pricked, the head stoops, the eye beholds and looks on it, the finger pulls it out, the hand applies the plaster, the other foot is ready to run for help, the tongue to ask for counsel, and all the members are ready to afford their mutual help in pity and fellow feeling: so when any members of the Church suffer affliction, be pricked with persecution for Christ's cause, than should we, as fellow members of one body, be ready to do all the help we can to them, especially in showing our fellow-feeling with them.  
In the kingdom of Christ. That is, the kingdom of heaven. In that he sets first affliction, then adds a kingdom, he shows that the afflictions & cross for Christ's sake, is the ready way to the kingdom of heaven: it is the way which is beaten and trodden by the Prophets, Apostles and the Saints of God: as the Apostle saith, 
Act 14. 21.  Through manifold tribulations we must enter into heaven. And this momentany affliction causeth to us an infinite weight of glory: 
2. Cor. 4. 18.  not that it deserves or effects it, but that it is the pathway to heaven.  
Then we must not think it strange when it befalleth us, 
Use.  for it is the means to bring wandering sheep out of the way, into the ready and beaten way to heaven; nay it is rather to be thought strange when we have no affliction: 
Heb. 12. 8.  for than we be gone out of the way, seeing the Lord afflicts every child which is his.  
In patience. A virtue whereby we are made able to persevere in affliction, to go on suffering till we come to heaven. Afflictions are the beaten way, heaven is our joyful end, patience is the means to make us persevere and go on till we come to our journeys end. Rom. 15. 4. Hope to come to heaven is obtained by patience, which maketh a believer to go on suffering till he come to life eternal. There is much fruit in the good ground, but not obtained without patience: and the true believer lives by hope in this life, yet cannot come to heaven without patience. james 5. 9  
Now because men will say, Patience is a hard matter, and so are discouraged; therefore to set an edge on their desire, he adds it is the kingdom and patience of Christ: first, because he commands it: secondly, patience cometh from the spirit of Christ: thirdly, because as he suffereth in his members, it is called his patience, for their misery and suffering is his: when his members suffer, he suffereth. And this is a singular comfort to all suffering the cross, that they have Christ their fellow sufferer, he takes part with them, puts under his shoulder, he is content to suffer with them. And in these three standeth the communion of Saints in suffering tribulation. The first step to this fellowship & communion of Saints, is to bear and be in tribulation, and he which is not come to that, is not yet in the communion of Saints. Then secondly, he must patiently bear them, persevere without grudging or repining: then follows the last, which is the end of all, the enjoying of the kingdom of heaven.  
Which was in the I'll called Pathmos. In these words is the second circumstance, namely, the place where this vision was given to john, namely, in the I'll Pathmos: an Island, and one of those which the Geographers call Sporades, lying on the left side of the Churches of Asia, near to the East Churches by the sea, commonly called the Egean sea: this Island was a small, base, and poor Island, little or never a whit inhabited.  
S. john had his vision, not at jerusalem, at Antioch, or Rome, but in Pathmos, a base, poor, and little inhabited Island. By which we see, that in the new Testament there is no respect of one place above another, in regard of God's presence and our fellowship with him: he doth as well give john this vision in Pathmos, as to others his Prophets and Apostles in jerusalem. In the old Testament there was regard of places: as the Lord showed his presence, and tied his worship especially to his tabernacle and temple at jerusalem; there was the place where he would be worshipped, 
Dan. 6.  which Daniel in his prophecy showeth: for being in captivity, he in his chamber openeth the window which was towards the temple at jerusalem. But now in the new Testament that regard of place is abolished. 1. Tim. 2. 8. Pray every where, lifting up pure hands in regard of God's worship and presence; in all the duties of Religion we must do the like.  
Then away with Popish pilgrimage, 
Use.  to churches and chapels of Saints, or to their relics, for this is mere superstition: for God is present every where, and a man may have fellowship with him in one place as well as another. Also, this may serve to correct our false conceit we have of our churches and chapels; for we come into our common houses wherein we dwell, and never humble ourselves, we think in these places we need not: but if we come into the Church never so often, we then fall down and humble our hearts in prayer: the reason is, because we think that God is more present there, and we should sooner be heard there then in our houses, and that they be more holy. But in the new Testament now, all such diversity of place is abolished, in regard of God's service and presence. Indeed Churches must be maintained, because in them the people may more conveniently meet together to serve God: but we must not think but that common houses are as holy as they for God's service: only for decency sake, when we that are many may assemble together in one place, they be more holy than any dwelling house, for that time when the word is preached, and prayer made in them.  
In this circumstance of place note two things, first, by what means S. john came thither: secondly, to what end, and for what cause. First, he came thither by banishment: the Emperor Domitian exiled him: secondly, he came for the word of God.  
He came and abode in Pathmos, being banished for the Gospel's sake. In this banishment consider first that S. john was a most worthy Apostle, endued with rare gifts, a singular maintainer of the Gospel, and a famous founder of the Church of God, and chief guide thereof in those days, and for this cause most hated of the cruel persecutor Domitian, & of the Romans: yet whereas many other of the true Christians were put to the sword, S. john is not, he escapeth and was banished. The cause of this was Gods special providence, by which he had reserved him for the benefit of the Church, that he might receive this revelation, and commit it to the Church to the perpetual good of all his children. And so though Domitian was a cruel tyrant, yet he could not kill him, but God overruled him, that he did but banish him into this Island, wherein he received these visions, and penned them for the good of the Church.  
By this we see the great care and providence of God that he hath over his Church, 
Doctr. 1.  that he doth bridle and overrule the minds and might of cruel Emperors, that they cannot but do all that they do to the glory of God, though they intent the contrary. For Domitian intended only the hurt of john, yet see, by his banishment into that I'll, he had fit place to receive these visions for the good of the Church. So in the death of Christ, the jews and Gentiles, and all men banded themselves together to put Christ to death, and the devil he laboured to stir them on to practise their intended malice: yet the providence of God directeth and ordereth this their malice and wicked practice to the redemption of mankind. So Joseph's brethren intended no such deliverance as God wrought by him, in selling their brother. This consideration should comfort all God's children, etc.  
When we are oppressed and persecuted by tyrants for Christ's sake, 
Doctr. 2.  we must make no resistance, offer no violence, but suffer all things without resisting, for the Christians weapons are only prayers and tears: 
Arma Christianorum, preces & lachrimae.  and S. john often in this book addeth after the foretelling of persecution, Here is the patience of Saints, showing that must be the complete armour against all out enemies.  
Seeing he came into this Island not of his own accord, 
Use 1.  but by violence and constraint, he thought it not a good and happy kind of life. For if he had come into this place, being little or not inhabited, he could not do this duty of his Apostleship: he could not have founded the Church. This then confuteth the Monkish life, which is no life of holy perfection, (as they call it) but of great superstition. S. john would not have left all company of men, but that he was compelled to leave them: then the life of those which voluntarily leave all company of men, living in cloisters and secret places, cannot be a life of perfection, but of all imperfection: man is borne to do good to others.  
Seeing S. john was banished, 
Use 2.  and here received his visions, we see that those which honour God, he will honour them. For S. john was banished, than which what could they do more to hurt him? Yet then, because it was for God's cause, God doth most honour him, in revealing to him these visions. So when joseph was sold of his brethren, and most dishonoured of them, than God exalted him. The same may be said of Daniel, who when he was most dishonoured of men, than the Lord exalted him above all other men: and the same is true of all God's children, 
1. Sam. 2.  they which honour him, he will honour them.  
2 The cause for which he came into this Isle: For the word of God: that is, because he was by calling a publisher and preacher of the word of God, for which cause he was banished. By which we may note, that all natural men (as Domitian and the romans were, and all men are by nature) hate all that profess God, hate his word, they cannot abide it. For S. john a most worthy Apostle, a famous man for gifts, a singular preacher of the word of God: yet for this very cause is hunted, nay banished, not for his own cause, but for the word of God. This hath been seen in all heathen Emperors, yea and all men by nature hate the word: yet though they hate it in their hearts, the same word it winneth them, and hath taken place in them to convert them, and to make them to love it: which showeth, that the word taught by the Prophets and Apostles, is indeed the true word of God, not the invention of man. For if the word which is hated of all men by nature, had not some divine power in it, it could never make such men to love it by grace, which hate it by nature. For no word of man can make a man which hateth the same to love it, but only the word of God.  
Seeing john was banished for God's word, 
Use.  all Ministers are to cast their accounts, to make a reckoning that they may and must suffer persecution, nay, banishment for the word of God. For that which the principal founders and chief builders of the Church have suffered, that cannot be avoided of them which are ordinary Ministers. Christ he acquainted his disciples with this, and telleth them, that they are even accursed, when all men speak well of them. Luk. 6. 26. They must not seek to have all think well of them, but rather fear if all men like of them, they are accursed.  
And witness bearing. That is, for the testimony of the history and doctrine of the Gospel: the sum whereof is, that jesus Christ the son of Mary is our Redeemer, to procure to us righteousness and life everlasting. Now he addeth after the other, this of the Gospel, as a doctrine how to come to life everlasting and righteousness in jesus Christ: to show, for what part of the word we are most hated and persecuted, not so much for the law as for the Gospel: because the law is partly natural, the Gospel is above nature: as, to believe that God made his covenant with our first parents, 
Gen. 3.  that the seed of the woman should bruise the serpent's head. Now the Gospel is the glad tidings, in which there is declared, that the promised seed is come, and therefore the devil he hateth this part most of all, and laboureth man to hinder the course of the Gospel, rather than of the law. So three hundred years after Christ, he laboured by might and main to extinguish the Gospel, to keep men in ignorance of the Messiah: but when he could not prevail by force & might, he used sophistry and deceit, and brought in heresies to obscure the truth of the Gospel, and to overthrow the natures, offices and benefits of Christ.  
Then we are bound to do the contrary: 
Use.  seeing he laboureth to extinguish it, we must labour to maintain and defend it, we must labour as much to know it, as he doth to keep us in ignorance, that so we may obey and believe it.  
And I was ravished on the Lord's day, 
Vers. 10.  etc. In this tenth verse are two circumstances: the first, which is the third in number, is the manner of receiving this vision, and giving of it to john, namely, in a trance: the second or fourth, the time, on that Lord's day, or that day of the Lord.  
I was in the spirit. Here we see he received this vision in a trance. I was in the spirit: that is, I was by the mighty and extraordinary work of the spirit of God cast into a trance. This appeareth by comparing this Prophecy with other, as with that of Ezechiel, who when he received any vision, was cast into a trance by God's spirit.  
To understand this, consider two things: first, what a trance is: secondly, the end of it. A trance is an extraordinary work or action of God's spirit, ergo, not of the constellation and temperature of the stars, nor from the constitution of man's body, or imaginations of men, but wrought by the holy Ghost. Secondly, it is not every work, but an extraordinary work, above the order of nature, a powerful and mighty work of the holy Ghost: wherein the whole man both in body and mind is altered, and for that cause S. john saith: I was in the spirit.  
This action consisteth in two actions: one of the mind, and the other of the body. In procuring a trance, the spirit of God casteth a man into a dead sleep, whereby all the senses both inward and outward are benumbed. So Gen. 15. 12. when God renewed the covenant with Abraham, he cast him into a trance, that is, into a dead sleep: the senses all were benumbed, only the mind and soul working.  
The other action of the holy Ghost is on the mind, to draw it from fellowship with the body and all the senses, to have fellowship with God, that so the spirit of God may enlighten it with light and knowledge of things which are to revealed to it. And so we see in other ecstasies and trances: 
Act. 10.  as that of Peter, his mind was drawn from the fellowship with the body, and was in fellowship with God.  
Then a trance is a mighty and powerful work of the holy Ghost, 
What a trance is.  both in body and mind: whereby both the mind is drawn from fellowship with the body, and unto the fellowship of God; and also enlightened with light and knowledge of God, to understand things to be revealed. Now followeth the end of a trance.  
The cause why men are cast into trances in receiving any visions, is, that (as S. john here) they might know, that the things delivered were not invented of themselves, but given of God. For in john, his body and all his senses were benumbed; he neither heard, saw, nor felt, but they were asleep, and therefore the vision must needs be from God.  
Secondly, that they might take the deeper impression in his and their mind: for when the mind is freed from fellowship with the body, not hindered by any fantasies of the senses, they being all asleep and quiet, than the mind hath best opportunity to attend and mark, to know and understand, and also to imprint deeper in memory things revealed.  
Here we see the great care of God, 
Doctrine.  who would not have his children to receive these visions by senses imperfectly: but that they might thoroughly understand, know, believe, and carry them away in faithful memory, he delivered them in ecstasies and trances, the mind then being no whit hindered with fellowship of the body, but freed from the same. The like care had he of his Prophets: that they might certainly know, constantly believe, and faithfully remember those visions, he would not have their minds troubled with the fellowship of the body, or of the senses inward or outward.  
And there is good reason of this: for they which must teach a thing to other, to make them know and understand, to believe and remember the same, it is reason they should understand and hold it themselves, and keep it well in memory.  
This seeing the Lord did, 
Use.  to make them to understand more thoroughly, to believe more constantly, and to carry away more faithfully, this teacheth Ministers, that they must have also the through understanding and knowledge of the word, believe it constantly, and remember it carefully. Now we must not look for and expect trances, as they had, but we must come to this by continual study in the word, which is the ordinary means to come to that knowledge: it is the means by which all men, Preachers, students and hearers do know. Then we should seek to be cunning in the text of Scripture, to understand the proper sense of it, to be good text men, to understand, believe, and remember it.  
Then this is a fault of those which in studying of divinity, 
Use.  will rather read ancient writings of men, nay the base writings of of wicked and heretical Friars, then of the holy word of God.  
In that he received this vision & will of God in a trance, and had it so made fully known unto him: we see, that though he was endued with singular gifts, yet the Lord addeth more knowledge to his former: so that we see that saying justified, To him which hath shall be given. S. john being so careful to do his duty of an Apostle, the Lord revealeth his will to him in most full manner. Even so all that have care to know the will and word of God, though their knowledge be small at the first, yet the Lord will help them, add daily to their knowledge and increase it. So we see why many hear the word, but increase not, but wax worse, or stand at a stay: the reason is, because they labour not to have their knowledge increased; for if they did, then to him which hath, he should have more added.  
Nay contrarily, when we be negligent to hear and to know the will and word of God, we have a spirit indeed, but not Gods, but the spirit of slumber, of blindness and ignorance: so that we see and see not, hear and understand not. Esay 29. 10.  
On the Lord's day. 
Verse 10.  In these words is the fourth circumstance, namely, the time when this vision was granted to S. john. This day which here is called the Lords day, among the jews was the first day of the week, called by us Sunday.  
It is called the Lords day for two causes: first, because on this day Christ rose from death to life: for Christ was buried the even of the jews Sabbath which is our friday, and he rested in the grave their whole Sabbath, which is our saturday, and rose the first day of the week early in the morning, which is our Sunday: and for this cause first it is called, the Lords day.  
2 It is called the Lords day, because this first day, to the believing jews, was to them in stead of their Sabbath, in which day they worshipped God solemnly: it was the day appointed to his service among them, and for this cause especially it is called the Lords day.  
To understand how it is called the Lords day, we must know three points: first, who changed this day from the jews Sabbath: secondly, for what cause: thirdly, whether the Church have now in the new Testament power to change the Sabbath day to any other day than this seventh day. The changer and appointer of this Sabbath of the new testament was Christ himself, though it be commonly thought that the Church in the new testament and Christian Emperors changed it. My reasons are these: 1. That which the Apostles delivered and enjoined the Church, that they received from Christ, either by voice or instinct, for they delivered nothing of their own head: but they delivered this, & enjoined this Sabath to the Church, although they received it from Christ. That they enjoined this day of rest and Sabbath to the Church, it appeareth 1. Cor. 16. 1. For Paul ordained that the collection for the poor should be on the first day of the week, he ordained it, and left it not to the choice of the Church, but appointed it by authority Apostolical from Christ. Now the day of collecting for the poor (as appeareth in the histories of the Church) was the Sabbath day: when the people were assembled, than they used to make their collection: for before that collection there went the word preached, and the sacrament of the Lords supper: and this was the custom of the Church many years after Christ, first to have the word preached and the sacraments administered, then to gather for the poor: and for this cause the Lords supper is called a sacrifice, or a mass, not as the Papists use it, but because in it we offer, not to the Lord, 
Masse● mittendo.  but to the poor, which was sent them, and so gave the name to that sacrament to be called the mass. By which it appeareth, that they appointed by Apostolical authority the first day of the week to be the Sabbath of the new Testament, which here is called the Lords day. A second reason is this. The Apostles kept this day for the Sabbath of the new testament, Act. 20. 7. and it cannot be proved that they observed any other day for the Sabbath, but only in one case, when they lived among the jews, when they kept their old Sabbath. A third reason, is, john 20. 19 26. That same day which Christ rose from death being the first day of the week, he appeared to his Disciples to instruct them; and the eight day after, he appeared again the first day of the week, instructing them in matters belonging to the kingdom of heaven. Now it is more than likely Christ would celebrate and keep that day for a Sabbath wherein he rose, and the eight day after appeared to instruct his Disciples.  
Now the Sabbath of the jews was changed for two causes: first, to maintain the liberty of the Church of the new Testament, whereof this was a great part, that they were freed from the ceremonies of the jews: for here when this day was changed, the Church was no more tied to the jews Sabbath day, neither had any such regard after of days and times.  
Secondly, that there might be a more fit time for the remembrance of the work of redemption: for as God in the old Testament appointed the seventh day to be a day of rest, to remember the first creation: so there should be a day to celebrate this work, which is a wonderful creation, in which we are made new men, so that there is now a new heaven, and new earth, as Isay speaketh, chap. 66.  
Nay this is a more glorious work than that, seeing in that creation Adam was the head, in this Christ jesus he is the head. In that Adam was the chief, in this Christ. In that Hevah was given to Adam, in this we to Christ, his Church to him. In that, Adam had an earthly paradise, in this redemption we have a spiritual kingdom. In that, God's mercy only, in this both his mercy and justice in punishing of christ, and giving us forgiveness, appeared. In that, God showed his wisdom & goodness but in part, but herein this he showed it fully. In that, he made man of nothing, but now he made him of worse than nothing, & better then ever he was. Therefore seeing this day of our redemption is far passing that, and the Lord appointed a day for the remembrance thereof, much more should there be one for the remembrance of this: now there is no day fitter than that day wherein Christ jesus rose from death to life, to remember his resurrection.  
But may the Church now in the new Testament change the Sabbath to any other day, 
Objection.  as to tuesday, wednesday, etc. Answ. It cannot, I think: because times and seasons belong to God, he alone can dispose of them, Act. 1. 6. the church hath not knowledge of times and seasons, much less of the ordering and disposing of them: for that which the Father keepeth in his own bosom, the Church cannot know, but the Father alone so keepeth times and seasons, therefore the church cannot know them. And as the church of the jews had not power to change their Sabbath, no more hath the Church in the new Testament, to change their Sabbaths.  
Ob. But the jews had authority to appoint feasts: therefore they could appoint Sabbath days. Hest. 9 17. they for their deliverance appoint a day of rest, of rejoicing. So 1. Maccab. 4. 8. 
Answer.  They appointed indeed solemn days for rejoicing, and solemn feasts for special deliverance, but they appointed not any day for a sabath & rest, for the whole service of God. Some hold that the Church hath power to alter it, nay, to make any day the Sabbath, or if it could be conveniently, two days in a week, but they have no warrant out of the word.  
If this day, 
Use.  the Lords day, be a day to remember the death, resurrection and merits of Christ, we see three sorts of men here reproved: first them which make this day a day of pleasure, pastime and delight. For most young men and servants employ this day wholly on their own delights and pleasures, making it a day of carnal rejoicing, spending it in eating, drinking, carding, dicing, riot and excess, so that they turn this Lord's day set apart to his worship, into a day to offer sacrifice to the devil. The second sort is of them which live more civilly than the former, yet they think they may do their own business, and take journeys on this day; and that upon this false ground, that a man may aswell and with as honest and good an heart serve God in his own business at home, as they which go to Church. But by this they make the Lords day appointed to his service, their own day, to do their own work, and not his. The third sort is, of those which keep the Sabbath only at morning and evening Prayer, but as for the rest of the day, they may spend it how they will, on their own pleasures and pastimes, or their own business: and of this sort are many in the world, who come to the Church but only so far as the law of the Land enjoins them; and these men part stakes with God, they give him one part and that the lesser, and bestow the other on their own business or pleasure: whereas it is the Lords day, not in part but in whole, and so they break the fourth commandment.  
Then on the contrary, our duty is to keep this day a Sabbath to the Lord, as we are commanded in the fourth commandment: 1. we must rest from all our sins: secondly, from all the works of our callings, and employ it wholly on the service of God, sanctifying this day of rest to the worship of God from the morning to the evening.  
Now there is a double sanctifying of the Sabbath, first public in the congregation, when we come to the Church to pray and give thanks, and there to hear the word and receive the sacraments: secondly, private, when men in their own private houses at home sanctify it, in meditating, reading, and thinking of the word, in praying privately, and giving thanks for benefits: we must not employ that day in our own business. If the Officer should take our servant from our works, & set him about the common good, we would be grieved. And if we take the day appointed to God's service, and bestow it on our own affairs: shall not the Lord be offended?  
And the cause why we hear the word publicly and never profit, is, because we sanctify the sabbath only publicly and not privately: so that unless we meditate, read the word, pray, and sanctify the sabbath at home, we may hear and read the word publicly, but without all increase of grace, faith, knowledge and repentance: but if we perform neither, it is not possible to get any grace, seeing this day is set apart for that end. Now to proceed.  
The reason why the Lord he gave john these visions, rather on this day than another, is, because though john was absent in body from the Church, yet he was present in spirit, in praying for it at this time: for being absent, he would show his presence in such duties as he could perform in that solitary place, as fasting, prayer, etc. Now when he was thus occupied, the Lord revealeth his will to him concerning the estate of the Church to the end of the world.  
Seeing john being in the Isle of Pathmos, 
Use.  a desert place, yet he kept the Sabbath in all such duties as he could perform: hence we see, that they which are absent from the Church, as in prison, sick of some great disease, or on the sea, yet they must keep the Sabbath, they must pray, fast, and call on the name of God, etc.  
In that he received the vision then, 
Use 2.  when he was exercised in praying and fasting, here is a comfort for the children of God, that when men draw near to God, he draweth near to them, jam. 4. john a worthy Apostle being in banishment, he draweth near to God in fasting and prayer, and the Lord he draweth nigh to him, and revealeth his will to him: so if we draw near to God by faith & repentance, by prayer and invocation of his name, than he will draw near to us. But if we draw ourselves back from him, he draweth back from us. This than should move us above all things to seek to draw as near him as can be: then he will come and show his goodness to us. And the cause why we are so little acquainted with his goodness, is, because we will not be acquainted with him.  
Now in the second place followeth, after the fourth circumstance, the parts of the vision, which be two: first, an entrance into the vision: secondly, the representation of Christ as he is King and Priest to his Church, which is the substance and chief thing in this vision. The entrance is in these words: And I heard a great voice behind me, till the end of the eleventh verse: The vision or the representation of Christ, from the twelfth to the end of the third Chapter.  
The beginning and entrance into the vision, is a preparation, whereby the holy Ghost maketh S. john more fit to receive and mark things to be revealed, which may be heard and seen.  
The means to prepare john, is a voice: And I heard a voice. The like to this we have commonly in the old Testament, where the Lord revealing his will, doth send a voice before, to prepare his servants to receive his will. So when he would give the covenant to Adam Gen. 3. he prepareth him to receive, and letteth him hear a voice in the garden which made him afraid, and to hide himself: after the Lord speaketh to him face to face, and giveth the covenant to him. So when the Lord would give the law to Moses in the mount, 
Exod. 19 6.  first he sent a voice in a mighty thunder, lightning, and sound of a trumpet: after he declared the law to him. 1. Sam. 3. When the Lord would speak to Samuel, he sendeth a voice to him three times, and after he speaketh to him plainly, and calleth him by his name. So commonly in the old Testament, when the Lord will declare his will to his Prophets, he prepareth them by a voice. So to Cornelius, Act. 10. etc.  
Seeing the Lord dealeth thus with this most famous Apostle, 
Use.  when he received his will by extraordinary revelation, being first prepared: then much more we which are sinful men, which have not the thousandth part of those graces he had, of knowledge, faith, and obedience, but are so far short in ordinary gifts, we must much more be prepared, that our understanding and memory may be made fit to hear, know and remember Gods will and word declared to us. And the cause why we increase not in faith, repentance, and knowledge after long hearing the word, is, because we come unprepared, without looking that our understanding & memory by all good means may be prepared to receive the word.  
The voice is described by the place, Behind me. Not before him, but behind him, to stir up attention in him: for men most mark those things which come as of a sudden behind them: so this coming suddenly behind him, drew him to more earnest attention.  
A great voice. Thirdly, it is like the sound of a trumpet, not only a great voice, but full of power and majesty, as the sound of a trumpet. Now he uttereth these to stir up more attention in him: for if he should hear an ordinary voice, or a small voice, it would not perhaps have stirred him: but being a great, powerful, sudden, and a strange voice, it could not but make him very attentive.  
Seeing he useth all these means of attention in john, a worthy Apostle, then much more must we use all good means to stir up attention in us, seeing we in all gifts are a thousand times inferior to the least Apostle: seeing we be dull and heavy, and our senses not so sharp as they should be, we must stir up ourselves, seek to be attentive to that which which is spoken: 
Act. 16.  and as Lydia did, we must employ all our diligence to make us attentive. And the cause why the word is preached without fruit, is, because we hear it without attention, and have no affection to it. Now that we may do this, we must beware of two enemies of attention: the first, are by-thoughts, when a man bringeth his body, but his mind goeth about his farms, or worldly riches, about a journey, or bargain, or some worldly affairs. 
Luk. 8.  These by-thoughts are thorns in our hearts, which choke the good seed of the word, that it cannot prosper and grow: for men which are troubled with them, cannot see how one point dependeth and hangeth on another, but their memory and understanding is hindered.  
The second enemy is dullness and heaviness of body and soul, which is showed in this, that we come heavy and sleepy to hear the word, and spend that time which we should employ in hearing, in heaviness and sleeping. But if we will have the word fruitful to us, we must shake off this drowsiness, be affected with joy and gladness, and hear the word with greediness. If a man should come heavy and sleepy into the presence of the King, especially he being to tell him of great matters, or the giving of him some great benefit, he would take it for disloyalty and contempt of his Majesty. The cause why the word hath no better effect in us, but that after long preaching and teaching, we be as blind and ignorant as ever we were, is, because we come not prepared: contrarily, if we come prepared, the Lord increaseth our faith, knowledge, obedience, etc.  
Saying, I am Alpha and Omega. 
Vers. 11.  Before he described the voice which he heard, as a means of this preparation, by the place. Secondly, the quality, A great voice like the sound of a trumpet. In these words he proceedeth further to describe this voice in this eleventh verse, & setteth down the substance and matter of this voice which he heard: which standeth in two things. The first, a testimony, in these words: I am Alpha and Omega, etc. The second, a commandment, to write all these words, etc.  
1 The testimony in substance is in the eighth verse before. In which words of Christ, is, as before, a comparison: namely, as Alpha and Omega are the first and the last letters in the Greek Alphabet: so I, Christ the Son of God, am the first and last of all things; because before me there was nothing, neither after me shall there be any thing in being and subsisting.  
These words prove the Godhead and eternity of Christ the second person. The end why Christ allegeth them, is, to certify him, that these things he was about to show him came from God, and therefore he bringeth his own testimony: namely, I which speak unto thee am God, therefore the things I deliver unto thee are from God, even from jesus Christ the second person in the Trinity, 
Use. 1.  which am God equal to my Father.  
In this testimony of Christ, note a singular care of God in respect of his Church: he is careful not only to reveal his will to his Church, but withal to certify his Church of the truth of the same. As here he telleth john, that they come from God, to certify his soul and conscience in the truth of the same: so he revealeth not only his will, but withal assureth men of the truth thereof. Act. 10. Peter hath a vision, and withal the Lord assureth him of the truth of that vision. And when Christ preached his Father's will, he wrought many miracles, which were as s●ales to confirm the same, 
Use. 2.  that it came from God.  
Seeing the Lord he doth not only declare his will, but withal assureth men of the certainty and truth of his will: this first confuteth the Papists, who teach, that the word of God is certain in itself: but to us it is not certain till we hear the testimony of the Church, which maketh the Scripture which is uncertain to us, though certain in itself, to be certain to us. But we must here know and learn, that the Lord doth not only reveal his will to his children, but withal useth means to certify men's hearts of the truth thereof, and so the word of God is most sure not only in itself, but even to men, though the testimony of the Church should never speak word of the same.  
●. This confutes all carnal men. There be many which will be of no Religion, because there is (as they think) no certainty in Religion: seeing men's opinions in matters of Religion be so divers, that one cannot tell who speaks the truth. Indeed we differ in many points of religion; and so many men, so many divers opinions: yet the true members of Christ they differ not in the fundamental points of Religion. And though all the world should differ in opinion, yet it follows not there should be no Religion: but the doctrine taught by the Prophets and Apostles should stand sure, and be the true Religion of God for ever: and the Lord can make men out of it to learn his will, and assure them of the certainty of Religion.  
Now followeth the commandment: That which thou seest, write in a book, etc. This hath two parts: first, S. john must write the things he receiveth: secondly, he must send them to the seven famous Churches of Asia. Now the Lord commands john to write these things in a book, and he must set down that which he received of God, to send it to the seven Churches of Asia: because he being now in banishment, and could not come to them and be present with them to instruct them, therefore he must write these in a book, that so they might be holpen by them. Secondly, he must not only write them in a book, but send them to these seven Churches: first, that they might be confirmed and strengthened in the matters of faith, now in the cruel time of their persecution: secondly, that they might keep these books for the Church of God which is the pillar & ground of truth: first, because it publisheth the word: secondly, because she keepeth the same from time to time, and also gives testimony of the truth of the same. So then, that these Churches might keep, publish, and give testimony of these things, he must send them written to them.  
Hence we learn, 
Use.  that the word of God written, is an excellent help for the church of God, to edify the same: else he would never have commanded john to send this book to the seven Churches in Asia.  
This confutes first the Papists, who hold that the written word is but a dead & inky letter, a nose of wax to be turned any way▪ secondly, the Anabaptists who look for revelations, contemn the written word: but seeing the Lord bids him send it to the seven Churches in Asia, he showeth it is an excellent means to edify the Church.  
We may learn, 
Use. 2.  that the reading of this book, as of other Scripture, is God's ordinance, whether it be public or private, and that they must be so used as God's ordinance with reverence and good conscience. Indeed the word preached is the ordinary means to begin faith, and to work repentance: but the reading of them publicly and privately, hath his proper use to confirm our faith, yea to increase knowledge, faith and repentance in us.  
Write, and send it to the seven Churches, etc. Here is the third point, namely, that a man in the cross and persecution may be the dear child of God. S. john a famous Apostle and dear servant of God, yet he is in banishment, and continues a long time from all company of men; yet God revealeth his will to him, and maketh him the penman of this book, which he giveth to none but them which be his servants. Then a man may be and continue in banishment, yet be the dear servant of God. We reason, if a man be in the cross and persecution, and continue in the same, he is surely out of God's favour, but we see the contrary in john.  
In the end of the verse he setteth down the names of these seven Churches in particular; and these seven places were seven most famous cities in Asia, in which were planted seven most excellent Churches of all those parts of the world, and for that cause here are named one by one.  
Then I turned back. 
Verse 12.  Here is his preparation or entrance into the vision. When I heard a voice behind me being loud and great, I turned to see him which delivered it to me. In the preparation we must consider, first the means to move john to attention, namely a voice: secondly the end, to make him attentive, and to enjoin him his duty, namely, to write, and to send it to the Churches.  
Now followeth the second part of his preparation, which is, that he turned back when he heard this loud and great voice, to see who it was which gave the voice.  
By this practice of S. john, we may learn our duty: for as he dealeth with the man which gives the voice, so must we deal with God. S. john heareth a voice, and then he turns back to see who it is: so must we do with the Lord; we are all by nature ready to turn from God, and run from him as fast as we can by our sins. Now when the Lord speaketh to us by the preaching of the word, when we are running on in another way. we must turn to him, turn our hearts to his ways, confess our sins to him, that so turning to him we may have fellowship with God. For unless S. john had turned to see the vision and him which spoke, he had not seen it: so unless we turn to God speaking in the ministry of his word, and that in time whilst he speaketh to us, we can have no fellowship with him, though we hear the word never so much.  
Now followeth the second part of the vision, which is the representation of Christ his majesty and magnificence, as he is a Prophet, King and Priest of his Church, and it is set out by a large description of Christ from this twelfth verse to the end of the third chapter: In which description S. john showeth what he received touching Christ, partly by hearing, partly by seeing. And herein he describeth Christ, first by his place, In the midst of the seven candlesticks: secondly, by his form and figure, Like to the son of man.  
First, he describeth Christ by the place, I saw seven golden candlesticks, and in the midst one like, etc. These seven candlesticks here seen of john in a vision, are the seven Churches in Asia. Now as the Church of God is compared to a candlestick, as Christ expoundeth it in the twentieth verse: so the particular Churches are here called candlesticks, for their resemblance which they have with candlesticks: for as their property is to bear and hold forth the candle and lamp: even so the Churches of God bear up and hold forth, and publish the light of the Gospel to the whole world, partly by preaching and maintaining it, partly by professing the faith.  
● Seeing every Church is a candlestick (and not a candle) to bear up and hold forth the lamp and light of the word, 
Use,  because they have no light of themselves, but only can bear up and hold forth the light, and are but the instruments of the light, the true light being Christ himself; then they cannot give light to men's consciences and hearts, but all that they can do, is to bear the candle, and hold out the light, by instructing and preaching the word, and by their profession of religion.  
In that they are compared to candlesticks, 
Use. 2.  we learn that all the true members of Christ are candles, burning and shining lights, placed in the shafts of this candlestick. For though the Ministers must especially be blazing lamps to the people, as john Baptist was, joh. 5. 35. yet also are all true members of Christ these blazing candles to hold forth this light, and show forth the doctrine of light to the world. Phil. 2. 15. 16. Every man in his calling must be a shining candle, and a burning lamp. Now that he may be such a one, he must first have knowledge of the will and word of God himself, then as a blazing candle, send forth the same to others, by teaching and instructing, by godly life and conversation. We all profess we be members of Christ, and members of the true Church, than we must carry and hold forth these burning lights, having light in ourselves to send it out to others, by teaching them in our calling, and living godly, and giving good example, and so shine to the world.  
To induce us to this, to carry ourselves as burning lamps: first, it is the commandment of God, Phil. 2. 15. Every man in his calling must be a blazing light in the middle of a perverse nation: we must carry ourselves free from all sin, send out our light to all men. For a second reason, mark the fruit and the effect which followeth this carrying of ourselves as shining lights. When a man is endued with knowledge of Gods will and word, and sends out this light by instructing others, and in a godly example, he winneth many men to the kingdom of heaven. A man if he have one to hold him out a candle in winter, that he may see his way to go whither he would, he taketh this as a great benefit: how much more is this, to light the way to a blind man even to the kingdom of heaven? But on the contrary, when men be dim and dark candles, and live not in the Church as blazing lights, but in sin, ignorance, and looseness of life, hence great hurt and danger cometh to men with whom they live. For when a man knoweth the will of God, and yet liveth in sin, he giveth a false direction, and so many follow him even to the pit of hell: and by his bad example, he draweth men as much as in him lieth, 
A Simile.  to eternal destruction. In haven towns, if a man remove the night mark, and the candle set to direct the ships, he doth as much as in him lieth to sink all the ships: for they having wrong direction, run on rocks and sands, because they go to the light which is not in the right place, and so they miss the channel, and light on rocks and perish. So men in this world, they sail as on the sea, to heaven: now if we by our wicked life remove the mark and give wrong direction, they must needs miss the right way, and so come to a false haven, not heaven but hell. And so then, seeing either by our godly life we draw men to heaven, or by our bad life we carry them to hell, it is our duty to labour by life and doctrine to give good direction.  
The third reason to move us to be burning lights, is the judgement of God: for he which liveth in the Church, and yet shineth not in teaching others by his good example, he incurreth the judgement of God. In the temple the lights and candles belonged to the Priest who dressed and trimmed them, & for that purpose he had snuffers and such instruments: now in the Church every man is a candle, standing in the church as in a stick: Christ jesus he is the trimmer and dresser of them, he standeth in the midst of them, he hath his snuffers in his hands, he trimmeth them and dresseth these candles. Now if after three or four times dressing and snuffing of this candle, still it burneth dim and will not shine out, he will either remove it out of the stick, or else he will take and tread it under his feet. So those which in the Church do not send out a shining light, the Lord he dresseth and snuffeth them, but if they still burn dimmely, cast not a clear light in instructing others, and leaving good example, the Lord will cast them out of their places, put them under his foot, and clean extinguish them. In regard of this danger, every man in his shaft and place, the Minister in his, the unlettered man in his, must teach others, give good example, else the issue will be this, the Lord will come in judgement and stamp it out, and extinguish that light. Nay, very reason requireth this at our hands, seeing we be all lights of this candlestick of the Church, that we should send out light. In winter time we hang out lights, that by them men might be directed to help them in their journey: and shall we be so careful to help men in temporal light, and not much more careful to help them in light toward the kingdom of God? Let then all ignorant and loose livers, as there be many among us, let them now begin to shine: for they stand in the place of good lights, they be in the candlestick: they must cease from ignorance and looseness of life, and begin to burn and cast light as good candles, both by doctrine and good example.  
If a man should bring a candle in a stick to us, and we should go about to light it twice or thrice, and it would not take light, we would in anger cast it down: so Christ if he use means to light these ignorant and loose-living persons many times, if they refuse to be lighted, he in his displeasure will cast them down out of the candlestick, and not suffer them to take the place of a good candle, but rather tread and stamp them under foot.  
In the Church of God there be many ignorant persons, many which continue in their ignorance & rebellion, and so continue in sin: but a small number of good blazing lamps. Many hold the place of good lights, but are dark, dim, and give no light, let these fear God's judgements. Would any be true candles, burning and blazing lights? let them first get knowledge in the word and will of God, furnish and replenish their hearts with knowledge, and after practise the same faithfully in obedience, in leading a godly life, shining to other in holy example, exhorting and instructing them, that so shining forth clearly and cheerfully, Christ standing in the midst of the lights, may like and allow of them. For unless we shine thus in this candlestick, to wit, the Church of God, where we have our places, we shall never have light, nor joy in the kingdom of heaven: but if we do, we shall then shine as the Sun, clear and fair for evermore.  
Golden candlesticks. That is, made of gold: so called for two causes. The Church of God is compared to a candlestick of gold: first, because as gold is most excellent of all metals: so the Church of God is the most excellent of all societies and companies of men. All companies and societies of men, in the family, town, city, kingdom, commonweals, they be all the ordinance of God, and excellent in their kinds: but the Church of God is above all these, it is most excellent, no society cometh near it: first, because in the Church there is salvation to be had and obtained, but in none of these societies of men it is to be had, as they be societies of men, but as they be Churches, or true members of the Church.  
2 It is a most excellent society, because this is the end of all other societies, they be all ordained to maintain this, as the chief, and this even the Church of God, is the end of them all.  
3 The Church it beautifieth and adorneth all other societies, because herein is their honour and preferment, in that they be either Churches, or members of the true Church.  
Seeing the Church is the chief and most excellent society in this world, 
Use. 1.  we must above all things have special care to become members of this society. Men have care and labour to become members of those towns which be in corporations, and have freedoms above other: then much more should we labour to be members of that society which is most excellent, to be true members of the Church of God.  
Seeing this is the chief society, 
Use 2.  and all referred to maintain the Church of God, it must be our special care to maintain that Church, every man in his calling, as the King, Prince, and Magistrates, the Ministers in their callings, yea every man in his particular calling must seek to preserve this society.  
Seeing this society adorneth the other, 
Use. 3.  & giveth them their beauty, we should labour to bring all societies to this. Men in families must seek to make their family a Church, or a member of the true Church: they which rule a town, to make it a true member of the Church, and to make it an ecclesiastical society: so Kings to make their kingdom a Church, & member ber of the Catholic Church, because all other societies without the Church, are but as places without light, and without the candlestick to hold up: and without this light, they be in darkness and the shadow of death. It is compared to a golden stick, because it is most precious to God, none so dear, none so near to God, as this society of the Church. Christ therefore to express how dear it is, saith it is a seal to his hand, and a sign on his right arm. Can. 8. 6. Zachary calls the Church the apple of God's eye, showing it is most dear in God's sight, as precious as the apple of the eye, which is most tender to us. Psal. 45. it is compared to the Queen in a vesture of gold: nay, no society is so precious and dear to Christ as this, seeing he hath shed his own heart blood, even the blood of God, to redeem his Church.  
In the midst of the seven golden candlesticks. Christ is in the midst of them, that is, he is present with his Church continually in all times: he hath continual care of it, to gather his Church, and being gathered, to preserve it and defend it from all her enemies.  
Seeing Christ is in the midst of his Church present to gather and defend it: 
Use. 1.  then the supremacy of the Church of Rome, whereby they will have one head of all the Churches on earth, is needless: for Christ is present, gathering and defending his Church at all times: then there needeth no general Vicar. In the presence of a king, they of a commission cease, though they were assigned before: and if any should be so impudent as to take on him the office of a king in his presence, all men would condemn him: so though Christ had given this office to the Pope, yet seeing he is present at all times in his Church, to gather and defend it, the general government of the Pope is needless, and it is extreme arrogancy to take on him the office of Christ in his presence.  
Seeing Christ is in the midst of his Church, 
Use. 2.  we must do as Enoch, Gen. 5. 22. walk with or before Christ: when we take any thing in hand, do any thing in word or deed, we must do all in Christ's presence. We must do all we do, that we may have approbation of Christ, for he is in the midst of his Church, to look to it, to defend it, he seeth what we do; therefore do all that he may like of it, and approve it. That we may do so, we must have direction for that we do out of his word: and if we be able to walk before Christ, we shall be able to do many duties to him, and be unblamable in this wicked world.  
The second argument whereby Christ is described, is his form and shape Like the son of man. Hence some gather, that it is not Christ, but some Angel which is described; but they are deceived, for he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first and the last, and he that was first dead then alive, which belongs to Christ alone. Like the son of man, but more significant it is in the original, Like a son of man: if it be translated, The son of man, than Christ must be understood: but in the original it is, A son of man, according to the phrase of the old Testament, where when they would signify one that was a man, they called him, A son of man, that is, man like a man in form and shape.  
Christ is said to be like a son of man, not that he appeared to john in his manhood, for that was in heaven, but in a likeness, appearance and resemblance of his manhood: and as he doth not appear here, so in no place after his ascension he appeareth in his true manhood. Stephen saw the son of man stand at the right hand of God, Act. 7. but that was in heaven: and Paul heard him speak, Act. 9 and being ravished, 1. Cor. 13. but then also he was in heaven.  
And this Christ doth to a special end, to show that whereas men much regard and esteem his bodily presence, as his Apostles and friends did, who had too great a desire of it, we must not seek to have earthly familiarity with him, but we must lift up our hearts by faith, and so have spiritual familiarity and acquaintance with him. 
john 20.  And so he biddeth Mary, touch me not, being not yet glorified, to check her too much desire of his bodily presence: but he would have her and us to lift up our hearts by faith, and have spiritual familiarity and acquaintance with him in heaven.  
Then hence, the defence of consubstantiation and real presence of the body of christ is in the sacrament, is but needless, seeing it is sufficient Christ is present in spirit, not bodily any more, but we must lift up our hearts to heaven, and there for ever live and rest in him.  
The Papists gather of this, in that Christ appeared after his ascension in the appearance and form of a man, that they may make the image of Christ, who being God appeared in the form of a man. Secondly the Father, who is figured by an old man, Dan. 9 and the holy Ghost in the form of a Dove, they hold they may picture them, not in any form but in that they appeared. Answer. It is not unlawful for us to have the pictures of the Father, Son and holy Ghost as they appeared in form, as Christ in a man, the Father in an old man, the holy Ghost in a Dove, to illustrate and set out the history: but we deny and hold it unlawful to have any of them, or the picture of Christ (if it were to be had) to religious uses, to put us in remembrance of Christ, to worship God, in, or at, or by it: for thus to worship God is flat against the second commandment.  
Clothed with a garment down to the feet. In these words following, is described the garment and attire wherein Christ appeared to john. The first part of his attire, is a long rob or garment down to the feet. He appeared in this kind of garment, first to show he was the high Priest of the new testament after his ascension, to do the the office of the high Priest, because this was one of the garments which the high Priest used when he offered sacrifice. So Christ having offered himself on the cross, he is still high Priest for us, to make intercession for us to his father. Secondly, he appeared in this kind of attire, to show he is the Prince and King of peace, because this long rob and garment is in all nations, where it is used, a sign of peace: so Christ having this garment, is not a King of war but of peace. Esay. 9 Thirdly, to show he excelled in wisdom and counsel: for this garment in all nations which use it, was given to them which excel in wisdom and counsel: so Christ here is clothed with this long stole and rob, to show that he excelleth in the spirit of wisdom and counsel, because the spirit of wisdom is in him without measure. Esay 9 6. Col. 2.  
Hence for the attire of our body, 
Use.  we learn that it must be suitable and answerable to those good things which be or aught to be in our hearts, as this garment of Christ, to show he was high Priest: secondly, that he was King of peace: lastly, that he excelled in wisdom and counsel. So our attire should be such, which may signify the virtues which be in us, as our knowledge, obedience, sobriety, temperancy, humility, and all the good gifts and graces of God: we must not only show out the graces of our hearts by word, but even our attire must set out what they be. And as we must be candles, in teaching and instructing in life and conversation: so we must shine and show forth the virtues of our heart by our attire. But alas our practice is contrary, for our apparel is now suitable to all our corruption and vices of our hearts, to set out our pride, to preach to the world our lightness and looseness of life, the vanity and folly of our heart: so that if a man see one go, though he never be acquainted with him, never spoke to him, yet he may know his fondness, folly, looseness of life, pride and corruption of his heart by his apparel.  
The second part of his attire, is, that he was girded about with a golden girdle about the breasts: which is to show, that Christ was ready prepared to do all the offices of a Mediator for us: for the girding up of the body, the binding of men's apparel to them, is a sign of diligence and care to do one's duty; as the not girding of the clothes, but to leave them lose, is a sign of negligence and carelessness. Then seeing Christ is girded up, it showeth he is ready prepared to do the office of a Mediator to all men: and so Christ whilst he was on the earth he showed this, he saved all the poor sinners which came to him; and since his resurrection he is not negligent, but ready prepared, girded to do the office of a Mediator to all true penitent sinners.  
This must be a singular comfort to all which have any spark of grace, that Christ he is ready to attend on them, to do the office of a Mediator for them. When we be in affliction & cross, he is ready prepared at our elbows to deliver us and comfort us: when we be ready to die, he is not far off, but stands by us, ready to carry our souls to heaven; in all things he is ready to all the works of a Mediator, to help us in all the works of our salvation. Christ he is not like Pharaohs Butler, who promised joseph to remember him, being promoted to honour out of prison, but after being exalted in Pharaohs house, forgot him, Gen. 40. But Christ he is still now as ready as ever he was in earth to help us, and to do all the works of a Mediator for us.  
Then we must imitate Christ, 
Use.  and have our loins girded up. Luk. 12. we must be prepared and made ready to do all our duties, to call upon the name of God, to give him thanks, to renew our faith and repentance daily: yea every day make ourselves ready to die or to live, and to be always ready to do all the works concerning our salvation, and at all times to carry ourselves so, as we be ready to enter into heaven at any time. But we never think of this, we are ready to no good thing, we never think of death till it knock at the door. Oh let us labour to become good followers of Christ, having our loins girded up, ready prepared to all good works.  
About the paps: not the belly, but breast. Some think (and not unfitly) to show, that his thoughts and affections which came from the heart, they be most perfect, ranged in, not subject to any sin, but guided by the spirit, which with full measure dwelleth in him bodily.  
And his head as white as wool. Now S. john describeth Christ by the parts of his body: first, his head is as white as wool or snow, which is to show the eternity of Christ: for though as he was man he had a beginning; yet as he is God, he is eternal: he is the ancient of days, Dan. 9 and when all things began, he was before.  
Seeing our Saviour Christ useth this hoariness and whiteness of the old grey head, 
Use  to set out his eternity and ever-being, he would show the excellency and honour of aged men, of the old grey headed man, which other younger want: and for this, he compareth the old grey head to almond trees which are always white. Eccles. 12. 5. and Prou. 16. 31. it is compared to a silver crown, not made by man, but made and placed by the hand of God on the aged man's head. This excellency of the hoary head is in this, that he beareth in his person the image of God's eternity, before all younger men: he standeth in the room of God, to show God's eternity to men: namely, in this old and white head of his.  
Now seeing the aged man hath this excellency above young men, he must be reverenced: young men must rise to him. Leuit. 19 and we must in their hoary head learn the image of God's eternity. They which be such, which in regard of their age have this excellency above others, they must excel others in knowledge and experience, in wisdom and holiness, 1. joh. 2. 13. I write to you fathers, which know the father which hath been from the beginning: showing, he taketh it for granted, that aged men which be fathers, should have knowledge in the will of God. Secondly, they must exceed others in holiness of life. God is holy, they bear his image, therefore they must (seeing they bear his image above others) go before young men in holiness. And therefore Solomon, Prou. 16. 31. compareth old age to a silver crown joined with righteousness, which, when they be joined together, old age indeed is a glorious ornament. Then men must take heed that old age be no disgrace unto them, nor dishonour, but an ornament and commendation. But alas, miserable is our days, when young men excel old, in knowledge and wisdom, in godliness of life and conversation, and other gifts of the Spirit: but it should not be so, but as the aged must go before them in preferment and excellency, so they should go before them in wisdom, knowledge, experience and godliness. And if in these which wear the silver crown on their heads, there be found sins abounding, and looseness of life, it is much more dishonour in them then the younger, though in neither commendable. And it is not enough for old men to say, their memory, conceit and knowledge fail them: for this showeth they have lived a bad and loose life, and misspent their younger age: but they must labour, that with their silver crown on their head, they may have a silver life in heart and hand.  
And his eyes were as a flame of fire. S. john goeth on to describe Christ in vision by the parts of his body: now in handling these parts, though no man can set down certainly what the holy Ghost intendeth in every point, yet we must consider what is most probable in the word of God. And his eyes, etc. He addeth these, to signify two things: first, to show that our Mediator is of a most piercing, sharp, and quick sight, so that he beholdeth all things in earth, even the secrets of our hearts, for he hath fiery and piercing eyes: and as fire entereth and pierceth all metals, so Christ by his fiery eye pierceth into the substance and secrets of the hearts. Now it is necessary that the head of the Church should be so sharp of sight, that he might behold the whole Church, see all the enterprises of the devil, and the estate of all his children.  
Seeing Christ is of so piercing and fiery a sight, 
Use. 1.  that he seeth the very secrets and thoughts of our hearts, we must have care not only of our words and actions, but of ordering our thoughts and affections: for Christ pierceth into our hearts and seeth them: therefore we must look they be in order that he may approve them. It is true, thoughts and inward affections, with men bear no action, because men know not the heart and affections: but it is not so with God, he seeth the least inclination and purpose of our hearts, and he keepeth court of judgement, not only for words and actions, but for thoughts and affections. Therefore men must take heed they be well ordered, and so of Christ approved, that for them they be not condemned.  
Christ he seeth our hearts and our very inclinations: 
Use. 2.  then we must in matters of religion be indeed that we seem to be: for though we can blear men's eyes with outward profession, and they can go no further: yet the Lord he hath fiery and piercing eyes, and seeth our hearts, and how we be but hypocrites if we be not indeed that we seem outwardly to be. Yet men must stay and suspend their rash judgement, and not for the professing of religion judge men to be hypocrites: for God alone searcheth their hearts.  
Secondly, he is thus described, to show, he is full of anger and judgement, and ready to take vengeance of his enemies: that is, of them which will not give themselves, and turn to him by repentance, in obeying his will and word. For though Christ be a Redeemer and Saviour, yet he is also a judge, & in indignation will execute his judgement on his enemies, even upon all that refuse to have him to rule over them: as he saith, Those mine enemies which would not have me to rule over them, 
Luk 19 27.  bring them that I may kill them.  
This may serve to awake many drowsy and secure professors: for men now in this barren age live in sin and ignorance, never think of the duties of faith and repentance, take pleasure in sin; it is meat and drink to them to live in security: not one of a thousand turneth to God by hearty repentance. Let these know, that though they live closely in sin, yet Christ beholdeth them, not as a Redeemer, but as a judge, with fiery and piercing eyes, ready to execute judgement on them for their sins. They then must consider their own estate in time, and turn to God, lest that they going on in their sins, and snorting in security, Christ come unawares, and cut them off in his anger: for it is a fearful thing to fall into the hands of God.  
And his feet like to fine brass. 
Vers. 15:  The word signifieth brass, which is shining, for substance durable & pure, the very choice and excellentest kind of brass. This he addeth, to signify the invincible power of Christ, that he is able to encounter, nay, hath already encountered with sin and Satan, wounded them, and bruised their heads to powder: for his feet are strong and durable, he is of power to overcome his enemies, to tread them underfoot, and grind them to powder: and not only in his own person, but in his members, he is most powerful.  
Seeing he hath brazen feet, 
Use.  strong and durable to overcome his enemies and tread them underfoot, this is a singular comfort to the children of God, who if they be exercised with any temptation of Satan, or with any affliction and grief, they must not be discouraged, but seek to Christ their head, he will in us (as he hath before in his own person) bruise the serpent's head, and break it to powder. Let us then put our cause to Christ, and let him have the whole ordering and dispensation of it: so, if sin and corruption hang on us, vex and oppress us, we must fly to him, make him acquainted with it, seek help from him, and we shall doubtless find it weakened and wounded, nay bruised to pieces, by his help. If we see the terrors of death, we must not fear too much: for Christ is strong, and able to overcome death, nay he encountered with sin and Satan on the cross, overcame him there, and went down with him to his own den and cabin, and there vanquished death: so that he hath subdued and brought him under foot, and made him his footstool.  
And as this is a comfort to the godly, so it should be a terror to the wicked, whom without repenting live in their sins: for Christ hath a foot of brass, he will bruise them in pieces, make them his footstool, and with his brazen foot grind them to powder. Then they which be as yet enemies to Christ, must turn to him, leave their old master Satan, come to him, else he will break them to nothing, by his strong and brazen foot.  
Burning as in a furnace. The feet of God as of men, in the Scriptures often signify his or their ways: so here the feet of Christ signify his ways or works. Burning as in a furnace: this showeth the perfection of Christ's ways, they be uncorrupt: even as brass purified in the fire, so be they, most pure, most unspotted, without all dross; all his ways, his counsels and works, either of creation or preservation, all are without fault. The way of God is uncorrupt, the word of the Lord is tried in the fire: he is a shield to all that trust in him. Psal. 18. 30.  
Seeing all his ways are pure and most holy, 
Use.  we must speak and think of them with reverence, even of his secret judgements whereof we know no cause nor reason; we must reverence them, and acknowledge that they are pure of themselves. In matters of Religion there is a learned ignorance, whereof this is not the least point, to content ourselves with his ways, and not curiously to search into those things which he hath not revealed in his word: but though they be against reason to man, acknowledge them as holy & true, with reverence, for all Christ's ways be holy. The blind man cannot judge of the light, because he seeth it not: no more can blind man (such as all be) judge of works hidden with God.  
The Lord bids Abimelech give Sarah to Abraham, else he will punish him and all his: 
Gen. 20.  what reason is this in man's sight? nay it seemeth cruelty, to punish his servants for him. So Achan he sinned, jos. 7. and the people are plagued. David sinned, 2. Sam. 12. the child died: and he sinned again, 2. Sam. 24. the people is plagued. What reason can man give of these? These seem all contrary to reason in man's judgement; but we must reverence the counsels of God, as good, pure, and holy, though we see no cause at all of them. The Lord hath determined to save some, to cast off other some: now this seemeth cruelty to man: nay some hold it an action of cruelty, that the Lord should withhold his mercy from one, and show it to another. But they sin, seeing it is the doctrine of God's word, that he in his good will and pleasure, hath determined to save some, to reject other for his own pleasure: though we see no reason at all of this, we must reverence it, and hold it the truth of Gods most holy counsel.  
And his voice as the sound of many waters. This he addeth for two causes: first, to show the loudness and greatness of his voice, because this voice of Christ in his word hath gone through the whole world: for the doctrine of Christ hath been sounded in all parts of the world. Secondly, to show the power, force and efficacy of this voice in the ears of his creatures. Christ before all things were, but spoke the word, and at his word all things were made. Lazarus lay rotting in his grave, yet he heard the voice of Christ, as of a thousand trumpets sounding in his ears, and rose up: nay the bodies of men being dead six thousand years, even those shall hear the voice of Christ, being a loud and great voice, a powerful and effectnall voice.  
Seeing this voice of Christ is so loud and powerful a voice that the dead are able to hear it: 
Use. 1.  this shows the security and deadness of those men, which though they hear it daily sounding and crying in their ears, as the noise of many waters, yet they will not, as did the dead body of Lazarus, hear and stand up, and come forth of their graves of sin, but still snort in security and rot in their sins. This argueth our great drowsiness, that the dead which have lain six thousand years, shall at this voice rise and awake, and we hearing it both loud and powerful, and public in our ears, will not put up our head nor our heart, not seek to get one foot out of the grave of sin and security.  
And he had. 
Vers. 16.  Here S. john describeth him by his parts, and the properties of every part. In his right hand seven stars: that is, seven Angels, seven Ministers of the seven churches of Asia. The Ministers are compared to stars: first, because as stars send out light to men on earth; so the Ministers ought to give light to men, even spiritual light, by doctrine taught by them, and by conversation of life among them. Secondly, they be compared to stars, because as the stars have their continual abode in heaven, never descend down: so the Ministers of the word especially should have their conversation in heaven. It is the duty of all, but more specially of the Ministers, in regard of their callings: first by seeking their own salvation: secondly, by seeking the salvation of others: by which two they must have their conversation in heaven, though they have their bodies in earth: thirdly, because they shall be honoured of God in heaven, as the stars: for Dan. 12. they which do their duty, they shall shine like stars in the firmament.  
They be in Christ's right hand: that is, all regiment and government in matters of the Church belongs to Christ, he alone hath the whole disposition and ordering of the ministry: seeing he alone is head of the Church, and the Ministers they be in his right hand: he rules and reigns in his church, he careth for it and looketh to it.  
Seeing these stars be in Christ's right hand: 
Use. 1.  this shows that the choosing & furnishing of the ministers of the word, belongs to Christ, Eph. 4. he giveth them their gifts and places: then we ought in this last age to pray the Lord to send out labourers into his harvest, that so his children might be gathered, and an end made of these miserable days.  
He holds these seven stars in his right hand. Whereby we see, he giveth them defence and protection, so long as they be faithful in their callings. He carrieth them in his right hand: & though they have sundry discouragements, yet seeing Christ he ordereth their ministry, and disposeth of it, if they be faithful, nothing should hinder their course, nothing should cut them off from their duty, neither the want of obedience in them to whom they preach and labour, not seeing that fruit they should; nor the injuries of the enemies of their profession; nor any thing else.  
Seeing they be in his right hand: this showeth the excellency of this calling of the ministry. Idle men esteem it most base, & accept of it as of a mean calling, and so discourage many: but in the sight of God it is an high and holy calling, he carrieth them in his right hand, defends them and protects them. Now what greater glory can there be, then that they should be so honoured, to be borne and carried in the right hand of the King of heaven and earth, though wicked men dishonour them, esteem so basely of them? This should stir those who have good gifts, to get this high and holy calling, thus to be honoured of Christ.  
They must be unblamable: 
Use. 4.  for seeing Christ carrieth them in his right hand, he will hold nothing but that which is holy and pure, as he is; but if it be defiled, sinful and wicked, he will take it out of his right hand, put it under his brazen foot, and grind it to pieces: and the more he had honoured them, the more will he dishonour them. By the same reason, the hearers are bound to profit, else they must drink of the same cup: for if the ministers be punished for not preaching, than they for not hearing.  
And out of his mouth, etc. In these words he describes him by the two last parts of his body, his mouth and his face, And in his mouth was a two edged sword, etc. By this two edged sword, is meant the doctrine of the law and the Gospel, uttered and propounded by the Prophets and Apostles: and this two edged sword is described, Heb. 4. 12. It is mighty in operation, etc.  
The doctrine of the law and the Gospel is compared to a two edged sword; because as a sword with a double edge enters not only into the flesh, but to the bones, yea even to the marrow: so the word preached it enters into the heart deeply, to the dividing of the spirits; yea it enters to the very bottom of the heart, it searcheth every nook and corner which is most secret.  
The word hath a double operation, one in the wicked, another in the godly. In the wicked this sharp two edged sword of the word, it wounds them at the heart with a deadly wound, and so by the same wound brings them to eternal death. Esa. 11. 4. He shall with his breath, that is the sword of his word, slay the wicked. 
1. Thess. 2. 8.  This is that sword that hath and will kill Antichrist.  
Ob. But how cometh it, that the word of God should wound or kill any? how should it slay a wicked and unrepentant sinner?  
Answ. We must know there be three degrees of spiritual death: The first is, the separation of body and soul, when the body is laid in the grave, the soul conveyed to the place of torments. The second is, when a sinner in this life by the word is wounded and smitten, and so receiveth in his heart a deadly wound. The third degree is at the end of this life, at the last judgement, when soul and body shall go into hell fire: for even a sinner receiveth his deadly wound in this life, which is the first step to hell and eternal death in the life to come.  
In the inflicting and giving of this wound, there be three actions of Christ required, which he worketh in the hearts of the wicked by the doctrine of the law and the Gospel. The first is, to reveal to them their sins, all their pride, rebellion, hypocrisy, the damnable corruptions of their hearts, and all their sins against the first and second Table. 1. Cor. 14. 24. 25. If in the Church all prophecy, there come in one which believeth not, he is rebuked of all, because they judge him an hypocrite, and so the secrets and corruptions of his heart are laid open and discovered by the word preached. The second action of Christ is this, he after revealeth to them the wrath and curse of God against sin, his indignation against the breakers of the law: and for this cause the law is called the kill law, because it showeth judgement without mercy for the transgressions of the law. Thirdly, Christ by the word preached sharpeneth the sting of conscience, maketh it awake, and terrifieth a man when he heareth or remembreth the word, and the curse denounced against sinners. So Felix when Paul preached to him of justice and temperancy, he fainted and trembled, the word was a two edged sword of the spirit to wound his conscience with terror and fear. So Dan. 5. Beltashar seeing but an hand writing, he quaketh for fear, the word of God came into his mind, and made his conscience accuse him, and his knees smote together for fear.  
So then by this we see how Christ killeth the wicked, by revealing their sins, showing the wrath and anger of God against sin and sinners which repent not, and the curse of the law: and also by sharpening the sting of conscience, to wound them and strike them at the heart; and so they by this have the first wound of eternal death. Though the Lord may in mercy recover them of this wound, yet of themselves they be in the estate of death; and unless they repent, they are in the first step to eternal death. For those horrors and fears which come into a man's heart in regard of God's wrath and judgements, severed from grace, are no grace, but the first wound to eternal death, unless the Lord give grace.  
Seeing Christ carrieth the two edged sword of the Spirit in his mouth, 
Use. 2.  whereby he woundeth his enemies with a deadly wound at the heart: then when we see any which cometh to hear the word, and after rebelleth, stormeth, and rageth against the same, being wounded in conscience therewith, we must not be displeased with it, but pity his case, seeing he is wounded at the heart with a deadly wound: and he in this case is in the first step to eternal death, unless the Lord recover him of this wound.  
In those Churches and places where the word hath been long preached, and the people remain in blindness and ignorance, and unreformed, we must in these take pity on them, seeing this is a heavy judgement of God on them: for these are wounded with a deadly wound by the sword of the spirit, because the word hath been long and often preached to them without profit: and the word it never returneth empty, but either saveth or destroyeth, woundeth or healeth them. So that though men may live civilly before men, making a fair show, yet if they be unreformed and live in ignorance, these are but dead men in the sight of God: the word hath given them the first deadly wound, therefore we must pity their estate. If we come into the field, see an hundred men lie wounded, and gushing out blood, some in the head, some in the sides, and some in the feet, we cannot but be exceedingly moved: so in the church of God many are unreformed in obedience and repentance: and though we cannot see their bloody wounds with bodily eyes, yet we may see them lie wallowing in the blood of ignorance and security, of impenitency and wickedness, therefore we must pity their estate: for they be dead men indeed, seeing they be not revived by the word in reformation of life and obedience: for the word either quickeneth or killeth.  
Seeing the word without grace killeth, we must not content ourselves with it, but seek to feel the work of the Spirit, peace of conscience, and reformation of life by the word. Let us then by a lively faith labour to apply Christ by the word, to lay hold on him and his righteousness, so that we can say, we live not, but Christ in us. But this word hath another action in the elect children of God, which though it be manifold, yet all tend to further and procure their salvation. The first work of it in these, is to wound deeply, and to kill the corruption of man's nature in his heart, with a deadly wound, that it never recover again. Yet though it wound a man, it killeth not the person, as in the wicked, but only the corruption of his heart, and quickeneth the person to Christ, killeth him in regard of rebellion and unbelief. We are sacrifices to be offered to God, therefore we must be killed, not in our bodies and souls, but in our corruptions, affections and rebellions. That we may be killed, the two edged sword of the Spirit is required, which giveth our corruption the deadly wound, and cutteth up the root. Since the second action after our conversion & change is this, the word of God must cut and pair the remnants of our corruption, by lessening and weakening of it daily. joh. 15. As the husbandman cutteth, loppeth and pareth off all branches that bear no fruit: so the word of God cutteth and pareth away the remnants of corruptions in our hearts, that so our hearts may bring forth more fruit. Thirdly, the word of God serveth to keep his people and children in awe and subjection, and therefore Christ holdeth the sceptre of the word in his mouth, that though the wicked will not be kept in awe, yet his elect may tremble and fear at the lifting up of the same. Amongst men if many be fight, let the Magistrate but hold up the sword of justice, every man yieldeth and putteth his sword into his sheath: and shall not we much more cease from sin, and fear, when Christ the King of heaven and earth, holdeth out the sceptre of his word? And if any refuse to be subject, and to obey the Magistrate, he is counted a rebel: if men refuse to obey the sceptre of Christ, shall they not be so accounted?  
So then by these actions we see the power of the word, it killeth corruptions in our hearts, pareth it and the remnants of it, and it keepeth men in awe and subjection. Yet it differeth in the wicked, and in the godly: in the wicked, it maketh them fear, and woundeth them to death, destroying both soul and body: in the godly, it woundeth them indeed, not in their persons, but in the corruptions of their hearts. It maketh us fit to encounter with the devil, and to vanquish him in all his temptations if it be used with knowledge.  
Seeing the word of God serveth to kill our corruptions, 
Use. 1.  we when we hear the word, must receive and believe the same, not only when it is delivered in general, but applied in particular: though it touch us and wound our hearts, we must suffer it, and rejoice in it: for that is the first step to health, to have our corruptions ripped up and touched. When the sword of the spirit entereth to our hearts, it will ransack every nook and secret corner: then we must rejoice in this blessing of God, suffer it gladly, seeing it is the only means to come to life. If one be sick of a Fistula, he will suffer the Chirurgeon to rip and lance him, to search every part of the wound: and shall not we suffer the Physician of the word to display, to lay open, to ransack and search the corruption of our hearts, seeing that is the only way to recover health. For we cannot live to God till we die to ourselves and to our sins: we cannot possibly die to our sins, till our corruptions be destroyed, and all our sins killed and wounded to death.  
In his mouth. Other Kings carry their sceptre in their hands, but he in his mouth, to show, that no doctrine must be received of us, unless it proceed from his mouth: for he received his Father's will, delivereth it to his Church, to his Prophets, and Apostles, and they to us.  
And his face shone, etc. For as the Sun is to the world, so is Christ to his Church. Now as the Sun performeth two duties to men, so doth Christ: the first is, to give light and drive away darkness, to take away the night, and bring the day: so Christ he is the Sun of righteousness. Malach. 3. He giveth the light of knowledge to his servants, he sendeth the light of the word which can dispel darkness, and enlighten his people in the knowledge of his will and word.  
Then are we bound to labour above all things for knowledge of his will and word. 
Use. 1.  First, when the day dawneth, we set open our doors and windows, to receive the light and comfort of the same: now Christ is in the midst of his Church, he sendeth light, he shineth clearly, being the Son of righteousness: then we must open the doors of our hearts, and the windows of our souls and consciences, to receive his light and comfort into us.  
Seeing Christ giveth light by his word, we must in all our life be guided and directed by that light. We are pilgrims, going through a vale of misery and darkness, Christ is the light, he shineth as a blazing torch: we must then do all our duties by direction of this light, we must in all our ways have our eyes fixed in this word which is the son of light and direction. 
2. Pet. 1. end.   
The action of the Sun is to warm and comfort dead and cold bodies, and to revive them: as we see in the spring time, it revives those creatures which before were as dead with cold: so Christ giveth not only light but life, he giveth spiritual comfort to bodies frozen for cold, he comforts them & revives them by his spiritual heat, and for this is called the Sun of righteousness, comforting our cold and frozen hearts in sin and iniquity.  
Then we must labour above all things, 
Use.  to be partakers of this spiritual life and comfort, which cometh by the spiritual heat of Christ. As men will in winter go into the Sun, to feel the heat of the beams: so must we come out of our sins, get into the sunshine of Christ, that his beams may stream upon us plenteously, to have life conveyed to our benumbed and dead consciences. We will seek to have honour, riches, preferments, and pleasures of this life, but Psa. 44. we should desire the Sun of righteousness to shine on us with the beams of mercy, to have him quicken our dead hearts with the heat of his holy spirit.  
That we may have this spiritual life, we must die ourselves ere we can live to the Lord: we must first be killed ere we be made alive. If we would live to God, we must suffer the two edged sword to pierce to the heart, to cut up and cut off all our corruptions, to suffer it to enter into us, to ransack our rebellious hearts, and to be thrust to the hilts, that so it may divide between the spirit & the flesh, pair off all the rotten flesh of corruption in us: for when we are killed to ourselves, & discouraged in regard of our own sins, we are most fit to be made alive to God. A body which is almost dead for cold, is the most capable of heat: and when we are thus cast down in regard of our sins, than we must labour to have the comfortable beams of Christ to shine in our hearts, to warm and to quicken us, and his favourable countenance to shine on us: which if we have, though we have neither honour, riches nor preferment, yet we have enough: and if we want that heat, all things else are nothing.  
The third work or action of the sun is to discover all things. 
Use.  In the night nothing appeareth, all have one form; but when the Sun cometh with his light, all things appear, and a man may in the beams see the very motes: so Christ the chief sun seeth all things, and he will discover all: nothing so secret which is hid from him, nothing so close which his eye seeth not: he knoweth, and he can and will discover all men's actions, yea their secret thoughts.  
Seeing Christ knoweth all our thoughts, 
Use.  so as he can make them manifest and open: note, that though we may live so as men cannot judge of our hypocrisy, yet Christ seeth our dealings: & as the sun is manifest to our eye, so our actions are clear to his eye. This should make us take heed to all our ways and works, that we do or think nothing but as in his presence; for we cannot blind his eyes, but he seeth it even as clearly as we see the light of the sun. If men of occupations would consider this, that all their actions are clear to Christ, they would not commit so much cruelty and injustice; there would not be so many sins practised of us daily as there are.  
And when I saw him, 
Vers. 17. 18.  I fell at his feet as dead. In these seventeenth & eighteenth verses, john proceeds to describe our saviour Christ as God gave him a vision, by other arguments, that is, by his actions. The first action is contained in these seventeenth and 18. verses, which is a confirmation of S. john, being greatly afraid: and this confirmation is the whole matter and substance of these two verses. In this note two things: first, the occasion: secondly, the means. The occasion moving Christ to confirm S. john, in the second part of the seventeenth verse: the means, in the end of the seventeenth verse & in the eighteenth. The occasion was an exceeding fear of death, which made john as dead, as appear by Christ's comforting of him.  
In this fear note 3 things▪ first, the cause: secondly, the effect of it: thirdly, the kind of fear. The cause in these words, And when I saw him, etc. which was the appearance of Christ to john in his majesty and glory, which made john exceedingly fear.  
S. john seeing the majesty and glory of Christ, he is exceedingly afraid and astonished as a dead man. We all by nature since the fall of Adam are fearful sinners. Before he fell he walked & talked with God face to face, but after his fall he fled and hid himself, he could not brook his presence, because he had sinned: and since his fall, man's frailty and weakness is such, that he cannot abide the presence and majesty of God: but as Manoah judg. 13. 22. seeing an Angel of God, said, We shall surely die, because we have seen God: showing that the presence of God, of his majesty, is terrible to sinful man: even so it is with all men.  
Now seeing we have lost our first estate, we must labour continually to have the image of Satan abolished in us, and the image of God daily renewed: we must become new creatures, & seek above all things to have our former fellowship with God which we lost in Adam: for in this fellowship with God stands all true happiness and joy eternal.  
Seeing it feared john that he was as dead, 
Use 1.  we see that the feeling of the presence of God, of his majesty and glory, it is a singular means to humble man, to cast him down, and make him know he is nothing in himself. So soon as john perceived and saw the presence of Christ, he was as dead, & fell at his feet. So Abraham, the more he perceived the glory of God, the more he humbled himself, confessing he was dust and ashes. And Peter Luke 5. 8, 9, 10. seeing but a glimmering of Christ's majesty and might, he bids him depart from him, he was a sinner. So Esa. 6. 2. the Angels cover themselves with their wings, with three they covered their face, and with 3. their feet, as fearing and not able to behold his majesty, as confessing they be nothing but sin in themselves.  
We see the great goodness of God in the ministry of his word, for though he might speak to us by his own self, and so that we could not abide to hear his voice, but should be as dead men, yet he in mercy speaketh to us by sinful men like to ourselves and familarly: then we must know and learn to acknowledge his mercy, and be thankful for it.  
Seeing it astonished S. john, we see that even holy and righteous men cannot abide the presence of Christ his majesty and glory: much less can the works of righteous men stand before his just judgement, or answer to his justice: for the person must be first accepted before the work can be accepted: now if a righteous man cannot abide the presence of Christ, no more can his work. Then damnable is the doctrine of the Church of Rome, who will have men to stand at God's bar, and bring their works as part of their justification, but our works be but in part holy▪ no more than we be ourselves but in part just.  
Now followeth the effect of this fear in S. john's body: 
2▪ Point.  He fell at his feet as dead. It was not a small but a great fear, which astonished his senses, made him as a dead man. Physicians say, that the mind followeth the constitution and temperature of the body, but we may here as truly say, the body followeth the temperature and constitution of the mind: for the mind can work that on the body, which other diseases can work: it can cast men into a swoon, make the body cold, and many other things which diseases work in the body. So Ahab being grieved, and fearing he could not get Naboths' vineyard, was sick and almost dead. So then affections of love, and fear, and hatred, etc. can change & kill the body: therefore the body followeth the temperature and constitution of the mind. Again, we see diseases are not always to be cured by art and physic: but often when physic cannot help, the body is cured by ordering and composing the affections of the heart, seeing these can order and dispose the body, and change it as their nature is.  
Then in the next place followeth the kind of fear: I fell at his feet as dead, etc. showing it was a godly & religious reverence in the heart of john: for this kind of prostrating the body, is a sign of godly reverence and religious fear.  
We must learn by this example, 
Use.  to cast down ourselves in the presence of Christ as john did, and to lie prostrate at his feet. Ob. But some may say: Christ is not present, we cannot now fall at his feet, seeing he is in heaven. Answ. Though Christ be now in heaven, yet he hath his footstool on earth, and his feet may be said to be here on earth. For the mercy seat, that was a sign of God's presence, though that be taken away, God hath yet his footstool on earth. Psal. 99 5. For wheresoever the Church of God is assembled to pray unto him, there is Christ truly present, and there is his footstool, and there should we cast down ourselves, our souls and bodies to Christ, he being there present. Now though S. john's fear be a godly fear, yet it is stained with sin: for it is joined with immoderate fear of death. Then we see, that the most holy affections of righteous men, they have their imperfections, they be stained with sin, because they be sanctified but in part, and in part be corrupt. And there is no man which hath true filial fear, but he hath withal a servile fear of hell and damnation.  
The means follow whereby Christ confirmeth john. Then he laid his right hand. In this note two things: first, when he useth this means: secondly, the means itself. The time when, Then, that is, after Christ by his presence had smitten him, cast him down, and laid him as dead: then he useth means of confirmation and comfort. And this is God's practice, first, to humble a man and cast him down, break him and bruise him to powder: then he having made him pliable and fit to receive grace, after confirmeth and comforteth him in the matter of salvation: secondly, a man must be wounded, then have oil powered in, and he must be a lost sheep, after Christ will bring him home again. And this is the cause why so few profit by the word preached and by the Sacraments, because they be not first humbled and cast down, and made fit to receive Christ comfortably offering himself in the Gospel. Now follow the means themselves, which are two: the first, a sign, Then he laid his right hand, etc. secondly, his word, saying, Fear not, etc.  
There is not one of them used a part, neither the sign, nor the word alone: but he useth both means, more to confirm and comfort S. john. So the Lord dealt with Moses. Exod. 3. 12. he first giveth him the word, I will be with thee to comfort thee: and not only that, but the sign, he must offer sacrifice to God as a sign. 
Esa. 7. 4.  So to Ahaz, though a wicked king, he giveth him his word to comfort and confirm him: and vers. 11. he biddeth him ask a sign of him. So Christ preached the Gospel, there is his word, and confirmeth the same by miracles. Now he giveth us promises of eternal life; and not only that, but addeth signs and seals to confirm them: namely, his Sacraments. By this we see that Christ hath exceeding care of his children and of his Church.  
Seeing he useth all means to confirm them and to comfort them he giveth them not only his word, which might be sufficient, 
Use. 1.  but for our weakness he addeth signs to confirm us, condescending thus to our capacity, to take from us all doubtings, and to give us assurance, even out of the manner of using the means: as here first he useth the sign: 2. the word: then he putteth his hand on john to assure him of his protection, and after biddeth him not to fear. By this order we see, that the very assurance of God's presence and protection, is a present remedy against all fear of death and desperation. If a man be assured of God's presence, aid, and help, he needeth not to fear. So Moses being afraid to go before the people, the Lord to comfort him (Exod. 3.) telleth him he will be with him: and David considering God protected him, saith: Psalm. 23. He would not fear though he were in the shadow of death. Then it is our duty to labour to have the assurance of God's protection and assistance, which will stay us against all immoderate fear of death.  
Now after this he addeth reasons to confirm his own words to john, when his word might have served alone. The first reason is in the end of the 17. verse: I am the first and the last. He is the first, because nothing was or can be before him; and the last, because nothing is or can be after Christ. And he addeth these two phrases, to show his Godhead and eternity, and that Christ alone hath in his hands the beginning and end of all things: all things have their beginnings of him, he of nothing: but he giveth the beginning to all things, and he alone putteth the end to all things. Now seeing he hath power to give beginning and end, therefore he can preserve his servants from death, he can keep them from condemnation. And he having power to begin and end all things, can give and begin his promises, can end and accomplish the same at his pleasure.  
And am alive (or he that liveth) but was dead. 
Vers. 18.  In these words is the second reason, which Christ allegeth, to prove his former words, and to make john not to fear death too much. The reason consisteth in a distinction, thus: Although I was dead yet now I am he which liveth, I have power of death, of hell, etc. This distinction hath three parts: first, though I was dead, yet now I live: secondly, I live for ever: thirdly, I have power of death, and the keys of hell, etc.  
And I am he which liveth. Here life is ascribed to Christ in a special manner: that is, he liveth not as all other creatures live, but in a more peculiar manner of living. Christ useth this phrase I am he that liveth: first, to show he hath life in himself: secondly, that he giveth life to others.  
First, he hath sufficient life in, of, and from himself: which appeareth thus: life is twofold, uncreated or created: uncreated, as the life of God which is infinite, eternal, in and of itself sufficient. Now Christ as he is God he liveth by this uncreated life, which is all one with his Godhead. Secondly, there is a created life, which is twofold: first, natural preserved by meat and drink: secondly, spiritual, which is by immediate fellowship with God, when we live by the immediate operation of God's spirit, not by meat and drink. And Christ he liveth this spiritual life, so that he liveth, first, by an uncreated life as he is God: secondly, he liveth a spiritual life, his body and soul being sustained in the second person of the Trinity: therefore he hath in himself most absolute and perfect life. And he giveth life to others two ways: first, as he is God, and so he giveth life to all men good and bad: he is the author life in all things which live. 
Act. 17.  In him we live, move, and have our being: he giveth life and he preserveth the same. Secondly, he giveth spiritual life to his Church and children as he is redeemer of mankind: he liveth that we might live by him. joh. 14. 19 and as he died not for himself alone, so he liveth not for himself alone, but for us, that we by him might have spiritual life: as appeareth Colos. 3. Our life is hid with God in Christ. And for this cause, though Christ be in heaven, yet we eat his body and drink his blood really in a spiritual manner, and they be the spiritual nourishment of our souls. We live by the spiritual life of Christ; and that for these two causes: first, because he hath sufficient life in himself: and secondly, because he giveth life to others: therefore he saith, I am he which liveth.  
Seeing Christ giveth this spiritual life, 
Use.  we must seek it at him, and labour that we may say, that we live not, but Christ in us, and that our life is hid in Christ: for Christ he liveth spiritually, that he might bring spiritual life to us: then we must labour to have this. We can be content to seek far and near, to take exceeding pains to get gain, to maintain this our momentany & earthly life, which is but as grass, yea as a fleeting shadow, and as a span: and shall we not be much more careful to get spiritual life which lasteth for ever? But the practice of men is clean contrary, not one of a thousand laboureth for spiritual life, but all are bewitched with the over greedy desire of things of this life, etc. The reason of this is, because men's hearts are not touched with the burden of sin, and the curse of God on us for sin, and therefore it is, that no man seeketh to be delivered from sin, to have this spiritual life with Christ our head. This we may see in that woman john 4. Christ telleth her, he is the bread of life; she beginneth to cavil with him, but when he toucheth her special sin, than she hearkeneth to him: so if the Ministers tell the people of matters of salvation, unless they first cast them down, & make them see their sins, they will but quarrel and cavil at it and the doctrine of the Gospel. Christ is the water, nay the well of life: now we must be thirsty and parched with thirst, and then we will seek for water: and we must not only lightly taste, but seek to be dipped and dived in this fountain, to have our souls soused and soaked in this water: and if we could know that Christ lived in us and we in him by spiritual life, it would be a present remedy against all persecutions.  
And behold I live for ever, 
Vers. 18.  Amen. Here followeth the second part of the distinction: namely, Though I was dead, yet now I live for ever: which second part of the distinction is propounded with two notes: the first of certainty, Amen, to assure us that that which Christ avoucheth before of himself, is unfallibly true: the second note is of attention, Behold. This serveth to stir up attention in john (and in us) to a serious and due consideration of that part of the distinction, I live for ever: therefore Christ saith, Behold.  
Behold I live. Here note two things: first, in regard of what nature Christ liveth for ever: 2. to what end. He liveth for ever as he is the Mediator of the church: ergo, in regard of both natures, as he is God & man. In regard of his Godhead he liveth for ever by the uncreated or essential life of God, which is all one with his Godhead, which is for ever, of itself, not by any other. Secondly, he liveth for ever in respect of his manhood, for after he ascended into heaven, there he liveth in glory with the Father and holy Ghost: because in the manhood of Christ dwelleth the power of the Godhead bodily, Colos. 2. The second thing is, why he liveth for ever: namely, that he might give eternal life to his Church, and all his true members. God giveth us eternal life by his Son, 1. joh. 5. 11. and this is the ground of all joy: this, that Christ liveth to give us eternal life, is the foundation of the Church, and the ground of our happiness. We must then consider of Christ as a root: he liveth not for himself, (as a root doth not live for itself) but to give life to all the branches and true members of the Church. And we must consider of the manhood of Christ, as a common treasury or storehouse of eternal happiness: therefore john 6. Christ saith: My flesh is meat indeed, and he which eateth his flesh and drinketh his blood shall live for ever: showing, that his flesh and manhood hath power to give life and quicken his true members: yet not as considered in itself, but as the same is joined with the Godhead, and is the manhood of God, and the flesh of God: for it hath all this power from God,  
The means whereby he giveth eternal life, is, the mystical conjunction between him & his members. First, God the father giveth Christ to the Church and every true member of the same, as he hath promised to give him. Now he giveth him as he is Mediator of the Church, even whole Christ, yet the Godhead of Christ is not given of the Father, but only by the operation thereof in the manhood, whereby the manhood is made able to satisfy God's justice: but the manhood of Christ that, is really given, his very substance, his flesh and blood is really given to every believer, and the benefits of the manhood also are truly given us, as righteousness and life eternal, as really as lands or goods are given to men. Now to whom Christ is given, with him God giveth the Spirit of Christ: for Christ and his Spirit come together: and this Spirit createth in the heart of a man the instrument of faith, by which Christ given of God is received of us: and we by faith apprehend his body and blood, and the merits thereof. And we receive not Christ in imagination, or in our brain, but even as God the Father giveth him, in the word and Sacraments really and truly.  
And as the spirit of Christ createth in us faith, so it knitteth us also to Christ our head really, though mystically: now from this mystical conjunction between Christ the head and us the members, proceedeth eternal life, thus. First, he which is joined and knit to Christ in this life, and receiveth him, he beginneth by this conjunction to live an eternal life, in dying to all his sins, and to live to God, to live as Christ liveth, a spiritual life. And this I may call the first benefit of our spiritual union with Christ. Secondly, man thus united shall rise to glory in his body. And so the second fruit of this mystical conjunction with Christ, is the resurrection of the body: for this conjunction with Christ after it is begun, it is perpetual, it is never broken: so that though a man lie in his grave many thousand years, yet he is then united to Christ, is in the grave a member of Christ, & by virtue of this mystical union he shall be raised at the last day. As we see the sap of trees in winter time is in the root, and the branches seem to die: but in the spring, when the heat of the Sun cometh, than it creepeth out into the branches, and they bud and bring forth fruit: so man hath his winter time in the grave, but in the last day because he is joined to Christ the root, he shall have his Summer, and be raised by the power of this mystical union. Thirdly, man so united shall live ever: therefore the third benefit is eternal life and happiness. By this mystical union we shall have eternal felicity and everlasting life in heaven, there we must possess it, but it cometh from this mystical union with Christ our head. In this life it is begun, and is never broken, in regard of the root and ground thereof, but lasteth for ever, and by it Christ conveyeth eternal life to us.  
In these words, Behold, I live for ever, Amen, is the ground of two main articles of our belief: namely, of the rising of the body: and of life everlasting: for Christ he liveth for ever, to give life to us for ever; and this is the ground of our joy: as to job, I know my Redeemer liveth, etc. Now doth Christ live to give us life in heaven? 
job 19  then we must have our conversation in heaven, for where Christ is there should be our conversation, because he is the foundation and ground of eternal life to us. Now that our conversation may be in heaven, we must often and seriously consider of this eternal life purchased to us by Christ: and for this cause he saith, Behold I live: and withal as we must consider of it, we must have our affections set on him, our joy, rejoicing and affiance; because Christ liveth that he might keep eternal life for us. We use to have most care to preserve that part wherein life is preserved: so seeing Christ is the foundation of our life, and the author of it, we should have most care of him.  
Now followeth the third part of the distinction, though I was dead, yet I have the keys of hell and death. In these words we must not imagine hell to be a bodily place, kept with lock and key as our houses be. Nay, it cannot be proved out of the Scriptures that it is a bodily place, or the punishment of hell in regard of our soul and conscience is bodily, seeing it is the sense & feeling of God's wrath and vengeance in body and soul, therefore it is rather spiritual. But Christ here borroweth a comparison from earthly stewards, who when they have any thing committed to them, and have the keys put into their hands, this showeth they have power and authority of al. So Christ hath the keys of hell and death, that is, power over hell and death, and dominion of them both. As if he had said, Though I once was dead in the grave, yet now I have power and dominion over hell and death, and have vanquished them both.  
Seeing Christ alone hath power over hell and death, 
Use. 1.  no creature else properly hath authority to forgive sin, but only Christ; for he which can forgive sin, must have power over hell and death: but he can take away death the punishment of sin, and hell the reward of it: ergo he alone can forgive sin. Then we see the Priesthood of the church of Rome is full of blasphemy, who hold, that man called thereunto, can properly forgive sin; not only pronounce sin to be forgiven, as the reformed churches hold, and which they deny, but properly to forgive sin.  
Seeing Christ hath power over hell and death, we must reverence him, do him all honour and obedience we can: if we have not done this already, yet now to begin; if we have, then to do it more. Seeing he hath the key of death, he can shut & open, save and destroy. But if we dishonour and disobey him, than he will not shut but open the door to death and hell to plague us. We think all is well, Christ he is a Saviour, and all shall be well; he is merciful, and so make him our packhorse of our sins: but we must know, he is not only a Saviour but a judge, he can destroy and save, open and shut, he hath the key of heaven and hell, and of death.  
This is a comfort to the godly, which cleave to Christ, that he can keep them from hell & death, so as they cannot hurt them: and this consideration might comfort us in time of persecution, in the time of sickness or any calamity.  
Write these things. In these words he describeth Christ by a second action: for after he had comforted S. john, now he giveth him a commandment, which commandment was given in the eleventh verse before, and here repeated to john again. First, because Christ intended by this to show john his especial care of his Church, that he is now still a provident and careful head of his Church, and therefore saith not once, Write these things, but the second time, that the Church of God might understand in all ages to come, that it is necessary men should know the estate of the Church: for else he would not have repeated it again, if it had not been very necessary. It is necessary for men to know, that the estate of the church is to be in troubles, that they might the better prepare themselves to bear them. Thirdly, he doth it, that S. john might be more assured certainly of his calling to write and pen this book. Fourthly, that the Church in all ages might be fully assured & without doubt, that this book is a book of God, and part of holy Scripture, not invented by man, but revealed by God to john, for the good of the Church.  
Object. But though Christ revealed his will aright, john might mistake it, and err in penning. Answ. S. john penned this book both for matter and manner, as Christ gave it to him: for this we must know, that there is a difference between Apostles and Prophets in the old and new Testament, and Ministers of the Gospel; for they were called immediately by God and Christ, and had special assistance of the spirit of God: which appeareth by those promises they have made to them by God: as Christ saith, He which receiveth you, receiveth me, etc. Luke 10. 16. And, It is not you which speak, but the spirit of my Father, therefore fear not. And john 14. The holy Ghost shall lead you into all truth: which though some apply it to all Ministers, yet if we mark the place, it can agree to none but the Apostles. And they meeting at jerusalem, concluded as it seemed good to the holy Ghost & to them: so that we see they could not err, though they were but men. But it is not so with the Ministers of the word, they may and do err often. Now S. john being a faithful Apostle, he received this of Christ without error, and so penned it.  
In this commandment of Christ is a plain division of this whole book, Write the things thou hast seen: that is, this vision I have offered to thee, & the things thou sawest. In the second place he sets down the present estate of the church. Thirdly the things to come, that is, the future estate of the church to the end of the world. So that this book containeth two things in it, first, the estate of the church in time present, secondly, in time to come to the end of the world: the words of Christ make this division plainly.  
If it be lawful to use divisions, 
Use.  than it is lawful to set down rules for direction of dividing aright: but the first is lawful, ergo the second. Therefore the art of reasoning and dividing, as also Rhetoric is not unlawful, as some would have it.  
The mystery of the seven stars. Here is the third action of Christ, which is the interpretation of the vision which he had showed to john, and he only interprets the principal parts of it. Now Christ expounds this vision to john, namely, because he was to show himself to be an holy man of God, namely a Prophet. Now the principal thing in a Prophet, is to be able to expound visions, either his own or any others, as we see in Daniel. Now that he might show himself to be an absolute Prophet, in this book Christ doth not only show him the vision, but the intertation of it: he expounds it, that john might be encouraged in penning and receiving the things in this book.  
Now Christ expounds not the whole vision, but the two principal parts: what is meant by the seven stars and seven candlesticks: namely, by the seven stars seven Angels of the seven churches▪ by the candlesticks, we showed before.  
In this verse note why Christ expounds the two principal parts, & leaves the rest unexpounded. The reason is, first because Christ hath given his church power to expound visions and scripture. Now if he had expounded every part and circumstance, than there had been no matter left to the church to exercise her power. Secondly, to stir up to diligence & study of the scripture, both Ministers & all members of the church: for if all were plain, than men would be idle, never take pains to interpret the word: therefore Christ expounds the chief, and leaves the circumstances and appurtenances for the church to interpret. Thirdly, that men might daily grow in knowledge of the Scripture: for if all were known at first, they would not study to increase in knowledge: fourthly, to stir up invocation for grace, to understand Scripture. Now these Ministers are called Angels, which be the Pastors and Ministers of the church. Mat. 11. 10. john Baptist is called Christ's Angel, or messenger, or Ambassador. By this we have direction to expound another place of Scripture, where it is said, Women must be covered because of the Angels: that is, because of the Ministers: for the covering of the head in the church of Corinth was a sign of subjection and inferiority, contrary to our use. Now, the women when they come into the congregation before the Ministers, they must be covered, to show their subjection and submission to the Gospel and doctrine delivered to them.  
Seeing Ministers be called Angels, 
Use.  that is, messengers and Ambassadors, they must behave themselves as Ambassadors, they must have special care, first of the matter of the embassage, secondly of the manner, that they deliver nothing but their Lord's mind, and in that very manner he would if he were present: and if they deliver any thing else, or in any other manner, they shallbe suspected of unfaithfulness. Now if Christ were on earth, would he deliver his word partly in English, partly in Latin, or use the authority of the fathers, & Philosophy, or of Poets? And surely though men call this the learned way of preaching, yet it is not that Christ commanded. Nay if this were admitted, it would bring in Barbarism, and expel the Gospel out of this land, and bring in that misery which was among the Schoolmen, when all things were brought to needless disputations.  
The third thing is the phrase Christ useth, The seven stars are the seven Angels, etc. Not that they signify the seven Angels, or the candlesticks signify the seven Churches, but are so. Hence we see, that the exposition in the sacrament, This is my body and blood, is warranted, and not to be understood literally, as the Papists hold. For as it is absurd to hold, that these were seven Angels indeed, because they are called so; so to hold the bread is really transformed indeed into Christ's body: but being a sign (as it is common in Scripture) is put for the thing signified, this bread is, that is, represents my body, etc.   

CHAP. II.  VERSE I. Unto the Angel of the Church of Ephesus, etc. 
IN this second and third Chapters is set down the fourth action of Christ, whereby john describeth him: which is, that Christ in these two Chapters giveth him 7. particular commandments, to write seven Epistles to the seven Churches of Asia. The first of these seven particular commandments is in this first verse, Unto the Angel of the Church, etc. and after the commandment followeth the Epistle itself: These things, etc. to the eighth verse.  
Unto the Angel. This word is two ways used: first, it signifieth the Minister or Pastor of the particular Church of Ephesus▪ and so it is taken commonly and of the most. Secondly, it may signify a company of Ministers or governors of the particular Church of Ephesus: 
Act. 20. 28.  as Paul biddeth them take heed to the flock, of which they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers: showing, there were many Ministers of the particular Church of Ephesus. And so this word Angel, may signify the whole company of Ministers of that Church: as we see in Scripture the naming of one man signifieth a whole multitude. God biddeth Moses send my son, etc. by which particular he noteth the whole body of the Israelites. So though Antichrist be not one particular man, but the whole succession of Popes, 
1. Thess. 2.  yet Paul calleth him that Antichrist, and that child of perdition & so it skilleth not whether we take it for one man, or the whole multitude of governors.  
In this particular commandment are two points: first, the intent of Christ was to write to the whole body of the Church of Ephesus, yet he directeth his letter not to them all, but to the Angel and Minister. That he intended to write to the whole Church, it appeareth in the former Chapter, where he is commanded to write to the Churches, and in the end of this, where he saith, He which hath ears let him hear, what the Spirit writeth to the Churches.  
Now in that he directeth his Epistle to the Angel and Minister, he intimateth to him his duty: first, that he must especially labour to teach the particular contents of this Epistle to the Church of Ephesus: secondly, that he should not only teach, but be a pattern and example to them of the things contained in this Epistle. Secondly, he writeth to the Angel of the church himself, because he especially doth great good or harm to the Church. If the minister be good, there cometh much good, if he be evil there cometh much evil, as all examples show. Now Christ writeth for this cause to him, that he might be diligent, and so the cause of good, not of evil.  
The second point is, that Christ among all the seven Churches writeth to the Church of Ephesus: first, which is not, because it had authority above the rest, but because it was in riches and estimation above the rest, and was the mother city: for they were all candlesticks, and all golden candlesticks: but because it excelled, all other cities in riches and estimation; for that he directeth his Epistle first to this Church. By which he showeth, that those Churches, towns, and people which excel either in riches and estimation, and other temporal gifts, they must also excel in the graces of God. And so all men in particular, as they excel in riches and estimation, they must excel others in godliness and religion. So then, each town must (as it excelleth other, in that it hath a greater name, greater riches, or other temporal blessings) go before other which want them. If they excel other in these, and be inferior in godliness and religion, it is a shame for them before God and man too.  
The Epistle hath three parts, (as all ordinary Epistles have) first, a preface: secondly, a proposition: thirdly, a conclusion. The preface in the first verse.  
Now the preface or entrance is taken out of the former chapter. The end and intent of it is, to draw the Church of Ephesus to reverence the admonition of Christ: so that Christ propoundeth not that first, but makes an entrance to prepare them to receive the same with reverence, and regard his admonition. The third reason which he useth to do this, is thus framed: If I be he which holdeth the seven stars in my right hand, that is, he which by my mighty power, guide, bless, protect, and defend thee and thy Ministers: and if I walk in the midst of the seven candlesticks, that is, am always present in the midst of thy Church, to guide, bless and protect you, than ye should receive and reverence mine admonition: but the first is true, ergo, my admonition must be reverenced and obeyed, both of the Ministers and of the people.  
In this preface two things are to be learned: first, seeing Christ repeateth that again which he taught in the former Chapter: he showeth, this is a most notable point to be learned and practised of all men: which is, that Christ he is present in his Church, & being present, by his special providence doth bless, guide, and protect it, both in Ministers and people. This must we labour to learn, and to be certainly persuaded of, even of the special presence and providence of Christ in his Church, in the special works of the same. And without this, we cannot have sound religion: & this standeth not in a swimming knowledge in the brain, but in a sure persuasion of the same in the heart. The second thing is, that this persuasion of the special presence and providence of Christ in his Church, is the means to draw us to all duties of our calling, seeing Christ maketh this his reason to move them to obey his admonition. So if we think and persuade ourselves, that Christ is present in the midst of his Church, and withal guideth, blesseth, and protecteth the same, we cannot but be moved to walk as Enoch and Abraham did, with God even as in his presence.  
In this second verse is the second part of the Epistle, 
Vers. 2.  which is the proposition, which containeth the very matter and substance of the Epistle. This proposition hath two parts: first, a commendation of this Church, especially of the Ministers, in the second and third verses: secondly, a rebuke or reprehension, in the fourth verse. First, the commendation is in general, I know thy works. Secondly, in particular, for particular duties, in the words following.  
I know thy works. Some expound it of works of mercy, and liberality, but that cannot stand. But when he saith, I know thy works, that is, the dealings and practices of the people and Ministers in their callings and affairs, I know them, they are open and not hid from me: and not only know them, but with approbation allow them: as in comparing this with the fourth verse, where there is an opposition: Though I know thy works, that is, allow them, yet I find fault in some things with thee.  
Whereas Christ he knoweth, 
Use.  that is, approveth their works, ways, dealing, conversation and living, this may be a remedy against all secret and hidden sins. The adulterer, thief, and murderer wait for the night, when they think none see them, than they may as they think practise any sin: so the tradesman he thinking no man seeth him, changeth and counterfeiteth his wares, and blearing man's eye, thinketh all is well. And the cause why there is such fraud, deceit, guile, and injustice among men is, because men think they can do it so, as none shall see them: they say, God regardeth and seeth not our dealing. Psal. 94. 7. But if men would consider, that though they can blear the eye of man, yet they cannot hide it from God, seeing they be always in his sight, this would make men make conscience of many secret corruptions and sins in their hearts. Whereas this knowledge is joined with approbation, 
Obiction.  and so Christ approveth of their works, some may ask, How can God approve of that which doth not satisfy his law, as the best works of the most holy men of God, being stained with sin, do not? 
Answer.  Answ. The Gospel revealeth to us more than the law, being the second part of the word. Now the Gospel telleth us, that if a man will, and unfeignedly do his endeavour, to please God, to obey his will, if a man do this in truth, the Lord accepteth the will for the deed. So Christ here he approveth of their works proceeding from a pure will and earnest endeavour, as perfect, taking the will for the deed.  
But seeing Christ approveth their works, 
Objection.  the Papists may argue hence thus: If God approve thus of men, than they have no sin: if they have none, than a man may fulfil the law in this life, 
Answer.  and so be justified by works. Ans. Christ approveth not their or our works simply, but in part, as they be his works, proceeding from his spirit in our hearts▪ but as they proceed from our corrupt will, and be fruits of our flesh, he doth not. Again, Christ approves them with pardon as they be pardoned, and if they were not so approved, he could not approve them at all. Christ saith, I know your works, that is, as proceeding from my spirit, and as pardoned, having the guilt taken from them.  
Now I come to her commendation particularly, which is especially of the Angel or minister, in whom the first thing commended is this, namely labour: which is an excellent virtue, especially in the Minister's painfulness, diligence and labour, in guiding and governing the church over which they are set: and this virtue is worthy of commendation, as 1. Tim. 5. 17. he which ruleth well, is worthy of double honour. And Paul matched and preferred himself before all other Apostles, in this, that he laboured more than they all.  
Seeing our Saviour Christ commends this labour of the ministry, 
Use 1.  we see it is a work of pains and diligence, if it be well done, and not of ease and idleness, as men commonly esteem of it: else Christ would never commend it above all other works in the ministry.  
Seeing Christ commends the Ministers, 
Use 2.  in being painful and diligent in teaching and governing, the people must be diligent in learning and obeying them. But men think, all is well if they come and hear the word, though they take no pains to know and understand it, they will not take pains to increase in the knowledge of Religion. And the want of this pains and diligence in the people, is the cause why the word is heard without profit. Men bestow all pains, care and diligence in worldly things, and yet take no pains in the principal, namely, that which belongs to their soul's health▪ but if they would be commended of Christ, than they must use diligence, take pains in hearing, learning, and obeying the word of God.  
The Minister must labour to teach and to govern the people, ergo they must labour to obey and keep a good conscience, and to practise religion. And as Paul laboured to keep a good conscience: so must all men learn to know and understand the word, and then to obey and practise the same. Secondly, Christ he commends their patience in bearing the cross, which usually follows the Gospel: and this is worthy commendation, seeing it is more than many of the Prophets performed. jerem. 20. was exceeding impatient. jonah being schooled in the whales belly, yet after that, all things falling not out to his mind, he was most impatient. But this Angel laboured, and withal joyed in the cross and persecution. As he did, so must Ministers labour to publish the Gospel: and because the cross accompanies the Gospel, they must be armed against persecution, with patience they must endure all crosses, as Luke 8. 15. the good ground brings forth frutie with patience. The practice of Religion and patience must go together.  
Now Christ joineth these two, labouring in his calling, and patience, together, & severeth them not: first, because before the fall, man could do all his duty without trouble, with ease and joy: but since the fall, we being corrupted can do nothing but it is a trouble to us; and God set this mark on our sins, that all our duties should be troublesome, and our callings should have crosses and calamities joined with them. Secondly, because as the Ministers labour to increase in the people knowledge, and to do their duties: so the devil labours to hinder them and to stay them, therefore they must not only labour, but be diligent to strive with patience. So Paul 1. Thess. 2. he would have come to them, but Satan hindered him. Now as Christ joineth these two in the ministry, so in all callings these must go together, both in particular callings of the church and of the common wealth. First, we must know the duties of our callings: secondly, we must labour in patience to practise them with diligence: and withal we must know, that in the doing of our duty there is also joined affliction, therefore we must be armed with patience, to undergo all crosses and afflictions in our callings: we must (though afflictions come) obey the commandment of God, enjoining us travel and labour in our callings, and rely on his promise, that he will bless us in our callings, if we labour diligently and be patient in afflictions. We must not think we may leave our particular callings because of troubles and afflictions, but we must faithfully continue in them, and with patience endure afflictions, and then Christ shall conmmend us, which is better than all the things in the world: his commendation is better than any man can give. If he commend us, than we are happy, though all men speak ill of us. But if we neglect and contemn our callings, and will not go on because of afflictions, but leave them for want of patience, than instead of commending, he will discommend and disgrace us: and then what will it help us though all men speak well of us?  
And thou canst not bear, etc. Now followeth the third particular work or virtue, for which Christ commends the church of Ephesus. And how thou canst not bear them which be wicked. Here he commends her severity against wicked men, that is, such as lived offensively in life or doctrine, maintained any manifest heresy or error. The church of Ephesus could not bear such, but esteemed of them as a burden which she could not bear, but sought to be disburdened of.  
Hence we see, 
Use.  that it is necessary for wicked men to be severed from the church, and she must be purged of them. So in all ages it was practised, the Church sought to be disburdened of wicked men, as when Cain had slain his brother, Genes. 4. the Lord cast him out from his face, that is, that place where Adam & his family assembled to worship God. So saith jeremy, the wicked must be taken away. jer. 15. If thou wilt turn and separate the wicked, & the vile, than thou shalt be as the Lords mouth. 1. Cor. 5. where the incestuous person must be given unto Satan. All these places prove, that wicked men which be offensive in life or doctrine, must be separate from the church, she must be purged of them. It is necessary the church should be purged of these wicked men: first, because they defile the worship of God, and infect it by their wickedness, whereas they which worship him must be holy as he is holy. Secondly, lest the church be defiled & infected by their wicked doctrine and life, for they be as sour leaven which will soon infect the whole mass of dough.  
By this we see a manifest and common fault in our churches, 
Use.  wherein wicked men are not only suffered to live, but to receive the sacraments, and hear the word preached, as though they were good: yea though many of them want knowledge, be contemners of the word & sacraments, many be tainted with drunkenness and vices, which accompany that 〈◊〉. But such as want knowledge or be wicked men in life or doctrine, ought not to be suffered to preach to the people, and receive the sacraments: therefore we must seek all good means to disburden the church of them. Secondly, seeing they sought to be disburdened of them, we see Christ hath given his church judicial power to disburden herself of wicked men, to excommunicate and cast them out of the church, from receiving the sacraments: she could not bear them, but sought to be disburdened, which she would not unless Christ had given her power to do it.  
Object. But some hold, that wicked men must not be cast out of the church, but must be suffered to live in the church, and prove it by Mark 13. 30. the tars must be alone till the end. Answer. But here in the parable of the tars, Christ speaketh not of the church to be purged by Magistrates, but of the universal purging in the last day, and that not by men, but by the Angels.  
2. Object. Luke 14. 13. Christ bids them compel all in the high ways: now if all must be compelled, than none must be exempted and cast out of the church. Answ. Christ speaketh not of compelling them to the sacraments, but only to the preaching of the word▪ they must come and hear that; yet this proves not that men wicked and offensive may not be suspended, barred, and excommunicated in regard of the sacraments and seals of salvation, which must be given to them only which have faith and repentance.  
Quest. Seeing wicked men must be severed from the church, hence a question ariseth: how far forth a man may converse with them, and keep company with them which are offensive in life and doctrine?  
Answ. Evil men must be considered, first, as they be members of a commonwealth, town, or city: secondly, as they be members of a particular church by toleration. Now as they be members of a commonwealth, city or town, we may converse with them in outward things and civil affairs, as buying, selling, etc. we may make outward civil peace with them, though they be wicked, as Paul biddeth us have peace with all men, as far as it may stand with the honour of God and good of the Church, and society wherein we live. In this civil society we may perform outward civil duty of love and civil courtesy. Tit. 3. 2.  
2 As a wicked man is a member of a particular Church, we may live in it with him, for we may not because of him leave that Church, but still live and abide in it. So Christ though the jews and their Doctors were wicked men, in life and doctrine hypocrites, yet he lived still among them: but so as we seeing their wicked life, allow not of it, but be grieved with it, as the Sodomites grieved the righteous heart of Lot. Nay, although they be admitted to the supper of the Lord by the fault of the Minister, yet we must and may continue among them in the Church. So did Christ, he lived among the jews, communicated among them in eating of the Passeover, and received the Sacraments among them, though they were corrupt in life and doctrine. And the reason is, because if thy conscience be good, it cannot be defiled by another man's ill conscience. Yet though we may do these things with them, yet two things are unlawful: first, we must have no private or familiar company with them. (1. Cor. 5. the tenth and eleventh verses.) Secondly, no special familiarity. We must not bar them of general duties, but of special familiarity only. For by that means a man doth not only countenance their persons, but alloweth of their sins.  
This then condemneth them which are of that nature, 
Use.  that they can fit and frame themselves to all companies, to the humours and disposition of any company: but if there be any openly wicked in life or doctrine, we must not keep any private company with him, show him no special familiarity, but withdraw ourselves from such, as burdens to us.  
And hast examined them. This sharp dealing of the Church of Ephesus hath 2 parts: the first, is examination: the second, condemnation of the false Apostles. The first part is the discovery of these false Apostles. The second, the opposing of herself against them being discovered. The discovery of the false Apostles teacheth two points: first, that God hath given to his Church, and to the Ministers and members of it, special grace and wisdom, an excellent gift of discerning. 1. Cor. 2. 15. 1. Cor. 11. Spiritual men, endued with the Spirit of God, can discern of the Lords body and blood, between bread and wine in the Sacrament, and common bread and wine. 2. Cor. 13. Prove yourselves: showing, that the Church and the members thereof, have power, and the gift of wisdom to try whether they have faith or not. 1. joh. 5. Try the spirits. And here she hath power to discern of false Apostles: and by this gift the Church of God differeth from all other societies of men: no society save the Church of God hath this gift to judge between good and bad, truth and error, true Apostles and false Apostles. Secondly, we gather hence, that the Church of God can judge whether a Church be a true Church or not. Some men it pleaseth to call this to question, nay, to deny that there is any Church in England, but call it the synagogue of Satan, and say there is no ministery in it, no word, no Sacraments. Now seeing the Church of God can judge of us in England: and the churches in Germany, in Scotland, & other evangelical and reformed Churches, judge the Church of England a true Church: it is so, though they deny it. For we must rather stand to the judgement of one or many particular true churches, then of any one private, or of many men. Yea seeing the church of God can judge of false Apostles, it hath also power to judge of Scriptures, to judge which books be canonical, which are not. And that which the church of Rome saith is false: that the Church indeed can judge, but as it hath authority from their Church. This Church of Ephesus had this power long before Rome was in such name, nay, it was in this time of john of far greater name than Rome, and more famous and excellent.  
The second point: in what things this discovery of false Apostles consisteth: in what this judicial action standeth, which God hath given to the Church. It standeth in two things: first, examination of false doctrine and false teachers. Secondly, condemnation of them after examination. For the first, he saith, And hast examined: for the second, and found them liars. To come to this examination, the Church of Ephesus had a gift of examination, 
Question.  and did examine false Apostles and their doctrine. But how may a particular Church examine a false Apostle and his doctrine? 
Answer.  To do this, the man or Church which would do it, must first prepare themselves, and make them fit to examine: and in this preparation must have an humble heart and lowly spirit: for God revealeth not his will to proud men, such as have high minds in their conceit. And in this humbling of himself, he must clean renounce his own wit and reason, and in regard of himself become a fool in his own reason, if he will be wise in the word of God. After this preparation he must make prayers to God in his spirit, that the Lord would reveal the thing to him, and that he would open his eyes by the means used, to judge of truth & falsehood. Luk. 11. jam. 1. 5. In the next place he must labour thoroughly to know and well to conceive of their false doctrines: he must seek to understand them, their grounds, the differences between them and the truth. For it is a fowl fault to propound a man's error, and not in that meaning he propounded it or gave it. They must further prove and try whether the doctrine be of God or men. To do this, he must come to the word of God, which must be judge in the matter, not a dumb letter, as the Papists hold, but the true judge in all matters, and most sufficient. Esa. 8. 19 20. joh. 5. Search the Scriptures. Only the Lord must be judge in his own matters, he must give sentence, and no Angel, Saint, or man. Now this he doth in the written word: therefore they must search whether such doctrines be contained in the Scriptures, or can by necessary consequence be collected out of them. They must after all this look to their lives: for it is not possible that a false Apostle should lead a good life. We must look on his faith and repentance, and the fruits of them: for though he may blear the eyes of the world, yet if his life be well sifted, it will appear by his faith and repentance he is but an hypocrite; and therefore Mat. 7. Christ biddeth us try them by their fruits. A bad tree cannot bring good fruit: but if a man try and taste them, though they appear beautiful to the eye, yet we shall find them to be but hypocritical. and this is a judgement of God upon such, that they shall be descried by this one mark, by their lives and conversations.  
If they teach false doctrine they have lives answerable, they cannot but live accordingly. There was never any which was a famous heretic in the Church, but his life was stained with monstrous sins, as the history of the Church declareth.  
The second part of the discovery is, condemnation or sentence against them: for after she had examined them, & finding them not that they seemed to be, she pronounced them to be false Apostles and liars. Note; she calleth them liars, useth sharp speeches and yet sinneth not seeing Christ commendeth her: so Ministers to show their hatred against vice, may use sharp speeches; not to rail or taunt, but only to show our hatred and misliking of sin. So john Baptist calleth them a generation of vipers: Christ called Herod a Fox, Paul the Galatians fools.  
In that she calleth them liars, 
Doctrine.  it showeth three things: first, that they spoke falsely, and delivered that which was untrue: secondly, that they sinned of knowledge: thirdly, that they did it of malice, to hurt and deceive the Church: for these three be the properties of a liar.  
Again, here we see that which Paul (Act. 20.) foretold by the spirit of Prophecy to be fulfilled, that among the Ephesians should arise liars on them, which professed the Gospel with them.  
Again, if men in the days of the Apostles (they being yet alive) durst so take on them Apostolical authority, to call themselves Apostles and were none: no marvel if the Pope of Rome durst six hundred years after them take this upon him, and say, he is Peter's successor, to take on him Apostolical power, to allow of those books for canonical which are not, and to make them▪ as pure Scripture which are only Apocrypha.  
And thou hast suffered. In the former words were the first part, namely, of her severity, for which Christ commended the church of Ephesus: now followeth the second part, which is, after their discovery to oppose herself against false apostles: how, it will appear in the particulars. First, of the words, Thou hast suffered, or as well, thou hast borne as a burden: for the word signifieth to be pressed down under a great burden. These burdens were troubles which these false apostles caused after they were discovered: first, open injuries and persecutions: secondly, the spreading of damnable and heretical doctrines. The Ecclesiastical histories report, that these false apostles were such, as Cerinthus, Ebeon, Martion, and such like.  
Now in these words we note, 
Use.  it is the will of God, that even the best church shall be troubled by false Apostles, teaching heretical doctrine, and persecuting the church of God, and so become great burdens to the church, and that the Lord suffers for weighty causes: first, these false apostles must be, that the believers and true imbracers of the Gospel might be stirred up more to embrace and love the same: as Jude exhorts the true believers, To fight for their common faith; and the more religion is oppressed, the more we should labour to maintain it. Secondly, that professors might be proved and tried, whether they be true and sound or not, 1. Cor. 11. 19 There must be heresies, etc. Thirdly, that God may exercise his judgements on the wicked and hypocrites, for they be given up to believe lies, & to receive their false doctrine, 2. Thess. 2. 11.  
Seeing the Lord suffereth his best churches to be troubled with false Apostles, 
Use 2.  and that for most weighty causes: we must not be offended, because we see dissensions and schisms in the church; which proceed not by reason of the Gospel, but from wicked, erroneous and heretical men: for the Lord will have such to live in his church, to make his own servants to love him more, to try who be sound professors, and to bring judgement on the wicked: these should not make us discouraged, but more to love and embrace the Gospel.  
Now after the dealing of these false apostles, is set down the dealing of the church of Ephesus against them, in all things opposing herself against them.  
Thou hast suffered, and hast patience. That is, thou hast borne a burden by manifold troubles and persecutions, and hast patience to bear them. Object. But how can troubles, persecutions, and patience stand together? for troubles are against men's nature, and makes them fret, and be impatient against God & man. Ans. These stand together, not by nature, but by grace. Rom. 5. 4. Tribulation brings patience. And they stand thus together: to him which truly believeth in Christ, God giveth the spirit of meekness, sheds his love in his heart, & so in the midst of trouble gives him a special taste of his mercy. And thus in the time of trouble, they which be most troubled, are withal most patient: so trouble and patience may be together.  
And hast patience. Here is the first way, by which the church of Ephesus opposed herself against false apostles and their dealings, which were double: first, injuries and persecutions: secondly, false doctrines, heretical and damnable teaching. Now by patience she opposed herself to both these. So the only way to oppose ourselves against persecutors, such as injury or wrong us, is patience: whereby we stop their mouths, and if it be possible, overcome and win them to Christ. This should be our means to oppose ourselves against wicked men, as well in life and manners, as in judgement and doctrine; not to return injury for injury, and wrong for wrong, but to have patience; not that we should bear their sins, but their wrongs.  
And for my name's sake hast laboured. Here is the second means how she opposed herself against their spreading of damnable and heretical doctrine, which is the second way how they were a burden to her. Hast laboured: that is, taken much pains for my name, that is, my glory, and the Gospel of Christ: for maintaining my glory and true Religion, thou hast taken as great pains, as they did to broach heresies: and so thou hast opposed thyself against them.  
Here then is our second way to oppose ourselves against damnable heresies of wicked men: 
Use.  we must labour to have the true word of God, to maintain the glory of God and true Religion. Is this so? Then every man shall labour for the name and Religion of Christ, both minister and people; for this labour is double, partly of the minister, partly of the people. Concerning ministers: the ministers first labour must be, by studying and reading the word, to furnish himself with sufficient knowledge in the foundation and substance of the Gospel of Christ. And for this cause S. john (Revelation 11.) must eat the book, that is, by study & meditation, have it in his heart and mind, to digest it well. Psal. 2. 7. the Priests lips must preserve knowledge, and the people must seek it at his mouth. Secondly, he must deliver the whole counsel of God, concerning the matter of salvation to the people, and the whole doctrine of the Gospel contained in the books of the Prophets and Apostles. So did Paul. Act. 20. He kept nothing back, but delivered the whole counsel of God. Thirdly, he must be able to discover, and labour to discern false teachers to the people, not only to know them, but make the church to know them. Tit. 1. he must convince false teachers, and then discern and discover them, which he shall do by two things: first, by convincing and descrying their erroneous doctrine: secondly, by reproving their wicked life. So Christ noteth the erroneous doctrine of the Scribes and pharisees, in their misinterpreting the law: secondly, their hypocritical life. So Paul in all his Epistles noteth wicked men's errors, and then their bad life. Fourthly, he must labour that the doctrine delivered out of the Gospel, may edify and take fruit in men's hearts, which is the end of all preaching and teaching. 1. Cor. 14. Fifthly, he must labour to be a pattern and precedent in his own person, of that doctrine which he teacheth, that so they may have his example to follow, which is an excellent means to make them obey the word: and the neglect of it is the cause why many contemn the word. Sixthly, he must make petition to God, that his particular church may hold, receive, & obey that doctrine he delivereth. So Paul in all his Epistles prays for them, that they may receive his doctrine.  
Now as the minister, 
Use.  so the people also must labour for the name of Christ, every true member of the church must labour to know & understand that doctrine which is delivered out of the word. Christ bids us believe the Gospel and repent: therefore we must first know it, and then we must believe it. Then we must do as Mary did, we must leave other less matters, and sit at Christ's feet, to hear his gracious words. Luke 11. further we must labour to have the same knowledge conveyed to others: for if we believe truly, we cannot contain ourselves, but we must needs teach others. He which drinketh of the well of life, out of his belly shall flow full streams of running water, joh. 7. he cannot hold it in, but will convey it to others. That this may be done, first the head of the family, he must teach and instruct his family: for God hath bound him in conscience to spread abroad that knowledge he hath, to convey it to his family: and though he be not able, yet God requireth he should be able to instruct them, that so a particular and little church may be in his family. Again, every man must labour to win his enemy, and those which are ignorant, to believe the word. The Scribes and pharisees compass sea and land to make one Proselyte, and the wicked labour to win men to do as they do, much more should we. Yea and every man must labour to edify those which be fellow-members with him of the same church, in faith, hope, love, repentance, and such like: & as Jude saith, they must labour to save some. Lastly, to maintain the Religion of Christ against all his enemies, to answer them and to stop their mouths. 1. Pet. 3. 15.  
Seeing the maintaining of the name and religion of Christ is so excellent a thing, 
Use.  we must above all things labour for it: to spread it abroad over the whole earth, to defend it against all false teachers. So did the church of Ephesus being persecuted and injured by false Apostles: and this is a most blessed labour, to to defend Christ and his Religion, and with it the honour of God.  
In the end of the verse he setteth down the manner how she defended it: namely, that she did not faint, but was constant, persevered to the end. So we have had the Gospel long time preached, we have defended it with hazard of life & goods; we must not now leave off, but still continue: and this exhortation is necessary, seeing the Lord, after so long peace, purposeth to try us by persecution, or false teachers. Then let us purpose to be constant to the end, and not as some, who can change as religion changeth, be of any religion. To maintain religion is commended, but the principal thing for which the church of Ephesus is commended, is perseverance.  
Nevertheless, etc. In the fourth verse Christ setteth down a direct and severe reproof of this Church. I have something against thee. Here Christ dealeth as a judge, calling the Church to an account, laying actions to her charge: which action is this, Thou hast lost thy first love: that is, the Church and people of Ephesus, the Angel and the people, have lost that love to God, religion and man, which they had when they were first called: not that they left it wholly, but because both people and Minister suffered their first love to decay, that now it was not so fervent and plentiful as before. 
Objection.  Ob. Christ commendeth her zeal against false Apostles. 
Answer.  Answ. It is true, she had now zeal and love, but in respect of that she had first it was no zeal, nay it was cold and frozen, therefore he saith: thou hast lost thy first love.  
If God had something against this Church: 
Use.  then now he may justly have against all particular Churches in the world, especially against us in this land, seeing we be in her estate. A great part never had love of Christ, and many have fallen from their first love. That some have fallen it is plain: many in Queen Mary's time were content to live in persecution for the Gospel: but after when quietness came, they became plain worldlings, as the history of the Church records. And in these days of peace and plenty of the Gospel, such as twenty or seven and twenty years agone were zealous professors, now become cold and frozen professors. Many I grant are free from this sin, yet are they worse than these: for they never had the love of Christ and religion, 
Mat. 24.  but are lovers of themselves, of this world, 
2. Tim. 3.  honour, riches and pleasure. Now than if Christ had something against these Churches for losing their love, much more may he have against us, who never had true love of him. That men now adays be lovers of themselves, of this world, and not of Christ, it appeareth, seeing most congregations and Churches after this long time of hearing the Gospel preached, being daily taught, yet are not bettered in opinion, judgement, life and obedience: but still remain ignorant, which argueth no love of God, nor of religion. For it is not possible that he which loveth God, and loveth religion indeed, should continue from year to year in ignorance, never profit in practice of religion, in bettering his knowledge & obedience. And in that men live in their particular callings without all love to God and religion, it argueth they love not God: for if they loved God, they must needs love their neighbours: these going together. But men practise their callings with the love of themselves, of honour, riches, and pleasure; no love to God, no love to religion. This should move us to stir up our hearts to labour to get true love of God, of religion, and of our neighbour, that Christ have no action against us. For if a King or a mighty man should have an action against us, especially being just and good, it would make one quake and tremble: but we have even the King of heaven and earth to deal with, he hath an action against us, than it is best to look about us. This Paul urged to Timothy, 
1. Tim. 4. 16.  that he would go beyond himself, & abound in fear, love and repentance. Phil. 3. 13. he laboured to that which was before, forgetting that which was behind, that so he might come to perfection. He looked first on his wants, and then by them took occasion to grow and increase in all spiritual graces. We are in a way, we must walk to heaven, there is no standing, if we purpose to come to the mark: we must be as young children, who first are children, little in knowledge and strength, after are stronger, and lastly become tall men: so must we daily grow till we become tall men in Christ, perfect and tall men in knowledge of religion. And they which after long preaching be ignorant or make no increase in religion, they be in a dangerous estate, and cannot possibly come to the kingdom of heaven.  
Hast fallen from thy first love. Hence the Papists as also other Churches gather, that a man may fall away wholly and finally: then this question must be considered whether a man may wholly fall from grace. That we may answer to this, we must know, grace is taken two ways: first, for that favour of God, whereby it pleaseth his majesty to make us his children which truly believe in Christ: and this is the fountain of all grace, love, and favour. Now if grace be taken for this favour of God in Christ, them though the outward signs and sensible feeling of God's favour in Christ may be lost; yet grace, that is, God's favour in Christ, cannot be lost. A father by some offence of his child may not show signs of favour to his son for a time, but rather his anger by words or stripes: yet for all this he carrieth a fatherly mind to him, not purposing to disinherit him. So when a true child of God sinneth, he than feeleth not the favour of God, for he turneth his countenance from him for a time, yet not so that his favour is wholly lost, but he still keepeth it towards us, not purposing to disinherit us in Christ: but is still our father, and we his children. Secondly, grace signifieth not only God's favour, but the gifts of grace, as faith, hope, repentance, etc. which are bestowed on them which believe. Now these graces be of two sorts, some necessary to salvation, without which we cannot be saved: for without faith no man can be justified, sanctified, or glorified. Now from true faith proceedeth true hope and love, which three graces be especially necessary to salvation, and especial graces of God's spirit. Secondly, there are other graces which be profitable and needful, yet not necessary to salvation: as feeling of God's favour, joy and alacrity in invocation of God's name, fear, joy, etc. and these are not so necessary, but that a man which hath them not may be saved. Now than the three first, faith, hope, love cannot be lost finally or wholly, being necessary to salvation; but the other may: faith indeed may be weakened and wounded, but never lost wholly, but in part and for a time; and so it is said here of the Church of Ephesus.  
First, that grace cannot be lost wholly and finally, these reasons prove, Math. 16. 16. Christ promised Peter, and in him the whole Church, that the gates of hell should never prevail against him: for when he saith, they shall not prevail, the meaning is, they shall show very much strength, but shall not overcome or prevail against the Church. Though she may be foiled, yet never overcome. The second reason is, if it were possible he should deceive the elect of God. Mat. 24. 24. Christ taketh it for granted, that they which believe, which are truly justified and sanctified, cannot fall finally, & so lose their faith. Thirdly, joh. 10. 28. Christ saith, his sheep shall never perish. But they answer: that so long as they remain the sheep of Christ, they shall not perish: but Christ cutteth off that objection, saying, no man taketh them out of his hand, they shall not be able by their natural corruption to fall, nor any man can take them out of my hands. The fourth reason, is joh. 3. 36. He that believeth hath eternal life: they say, hopeth: but he which hath it in hope truly, he cannot lose it, seeing hope cannot make a man ashamed, Rom. 5. 6. and hope is grounded on faith, Heb. 11. 1. Rom. 8. 30. whom God predestinateth, he calleth, justifieth, sanctifieth, and glorifieth. Now if he which believeth shall be justified and glorified, than he cannot fall away: for he which falleth finally, shall never be glorified. Fifthly, in the end of the chapter, he saith, nothing can sever him and the church of the Romans from the love of Christ, ergo not fall finally: for than they may be severed. Sixthly, Rom. 11. 29. God's gifts of salvation are without repentance, that is, the peculiar gifts of his spirit necessary to salvation, are without repentance. They say, God for his part reputes not, but man rejects that grace whereof God repented not: but this makes Gods will subject to the will of his creature, and makes man to rule God, to obey man's will: seeing they make man's will to rule God's will; man wills a thing, God wills it not, yet man's will must stand, which is absurd. A seventh reason, 1. joh. 3. 9 he which is borne of God sinneth not, or cannot sin, because the seed of God's word is in him. Now in the first chapter he saith, that he which saith he hath no sin, lieth. john then meaneth here, that he which truly believeth, sinneth not, that is, sin ruleth not in him with whole consent, but in part. And man being partly flesh & partly spirit, as he is regenerate, sin proceeds not from him but as he is flesh. They answer: so long as he abideth borne of God: but when he ceaseth to be borne of God, he sinneth then with full consent: but he cuts of that cavil and saith, Neither can sin, seeing the seed of the word working by the spirit of God, makeh him continue that he cannot so sin. Eighthly, If a man may fall wholly and finally, than he must be clean cut off from Christ: for he must first be clean cut from Christ, have no conjunction with him, before he can lose grace wholly. Now if a man should be so often cut from Christ, as he looseth grace, than he should be often cut off, and often reunited to Christ: and if he should be so often reunited to Christ, them he should be so often baptized, for baptism is the sacrament of incision and engraffing into Christ: but that is absurd, that baptism should be any more than once administered: ergo a man is but once engrafted, but once united to Christ; and so cannot be reunited, and never fall. The last reason, We pray, Lead us not into temptation: that is, suffer not Satan and sin wholly to prevail, and to conquer us. Now in every petition there are two things, first a commandment to pray: secondly, a promise that we shall be heard: therefore seeing there is a promise in the word that no true child of God shall be wholly conquered of sin or Satan, no true child of God can finally fall away.  
Against these reasons are brought divers arguments, and they are of three sorts: first, testimonies of scripture: secondly, examples: thirdly, equity. For scriptures they allege these places. First (Exod. 32. 33.) Moses prayeth to God that he may be blotted out of the book of life: therefore he which is the true child of God may perish finally. Answ. His petition must be understood with condition; if it be possible: and so Christ; let this cup pass if it be possible: else Moses should pray for that he knew was not possible, and so against his own knowledge: for he knew it could not be that one private man should die for the people, or suffer eternal punishment for them. Again, Moses in that petition doth principally show his zeal and earnest love he bore to God's glory and the good of the people, in that he neglected his own life, and desired that rather than God should want his glory, and they perish, he should rather die (if it were possible) eternally. So Paul desired to be accursed that the jews might be saved. 
Rom. 9 3.  Again they urge, If the righteous turn from his righteousness, he shall die, ergo a righteous man may perish. To these words I answer, 
Phil. 3. 9  there is a double righteousness, one of the outward action, another of the person: the first is, when a man keepeth the whole law outwardly, in respect of men: the second, in that a man's person is righteous by Christ's righteousness before God. A man may have the first, and yet be an hypocrite, and so it is meant here of the first not of the second, by which man is in deed righteous before God. Ans. 2. It must be understood of them which esteemed themselves righteous, they pleaded that their fathers sinned, & they were punished: so that they pretended they were just, but were not so indeed. Another place is Luke 8. 13. there be some which believed for a time. Ans. There are three kinds of faith, as also of believers, historical, temporal, and true saving faith: in the first is knowledge & assent to the word, yet no great joy or rejoicing: in the second is also joined joy and rejoicing to the assent with approbation: but in saving faith there is also apprehension of the promise of God to ourselves, which is not in the other.  
Now as of faith, so of believers there be three kinds: one, which knoweth the word, and giveth assent to it, yet hath no great love or liking of it: the second, he loveth it, rejoiceth in it, but apprehendeth not the promise: but the third, he believeth, loveth, and apprehendeth the promise. Now the two first may fall away, but the last cannot fall away: and Luke is to be understood of the two first, not of the last. But they object and say, there is but one God, and one faith, therefore all faith is one. Phil. 4. Answ. That is, there is but one faith, one doctrine of salvation, and one religion: so faith is used in the word, and so it must be here understood. Secondly, they prove it by examples, as first of Adam: secondly, of David. Adam he had grace sufficient, yet he in his innocency fell from God, therefore much more we which have not so much grace as he had. Ans. Though he had greater measure of grace, yet we have more certain and sure privileges of grace than he had: first, he had his grace by creation, we by redemption, which is greater than creation: secondly, he had the first grace not the second: but we have the first grace and the second too by promise, which preserveth us in the first grace, Phil. 1. 6. 2. Thes. 1. The Lord is faithful to establish us, & to keep us from evil. God giveth the first grace to believe and repent, and the second to make us to continue in the same. They object, David fell from grace by two great sins: one of adultery, the other of pride. Answ. He fell grievously, and the graces of God were sore decayed, weakened and wounded in him, not clean extinguished: for than he should have contemned God, his word and religion, & despaired of mercy, which he did not. This showeth, he had the remnants of grace in his heart still, though weakened and wounded. Ob. 1. But he prayeth God to create in him a new heart. Psal. 51. therefore he had clean lost grace. Answ. David speaketh there as he felt himself, not as he was in respect of God, for he felt in his conscience much trouble, and God's wrath against him. 2. Ob. But he repented not of a whole year. Now, no repentance, no pardon; and no pardon, no grace. Answ. The gift of repentance was in him when he fell, and after, but the practice of it showed itself not till that time that the Prophet came to him, he wanted not repentance simply, but new repentance in practice for that fact. Their third argument is from equity of nature & common reason: a child of God may become the member of an harlot, now one cannot be the member of God and of the devil, therefore a man may fall finally. Ans. There be three sorts of members, a dead, a decayed, and a lively member: the first is as a leg of wood or brass: the second, as an arm or leg taken with a palsy: the third, a moving and lively member, as an hand sound and ready to move. So in Christ there is a dead member, which is only in show, not in deed: secondly a member decayed, dying but not dead, as a man by sin taken with a spiritual palsy which can not feel grace flowing from Christ: thirdly, a lively member which feeleth and liveth in Christ. Now a lively member of Christ, can not be the member of an harlot: but a decayed member, which is in the midst between dead and alive, that is the member of Christ and the member of an harlot; but being not dead but dying, shall be quickened again: so a man is made the member of Christ spiritually, but the member of an harlot by carnal manner. They say further, if that men be so certain of their salvation that they cannot fall away, than this shows there is no need of the word, no need of preaching and exhortation. Ans. Though a man be certain he cannot fall away, yet preaching and exhorting have their use, not only to work grace, but also to make men constant in grace, and to persevere to the end: and though a man be certain of his salvation, yet he must use the means. Paul (Act. 28.) he knew that not one in the ship should perish yet there must not one go out of the ship. Esay (38) tells Hezechiah he should recover, but he must use the means, and so he did. But say they, this doctrine maintaineth gross security, to teach that men are sure they cannot fall. Ans. There is a double security, one of the flesh, when a man gives himself to the pleasures and profits of this world, having no care or conscience of his own salvation: secondly, there is a security of faith, when one relieth wholly on Christ in the matter of salvation. Now seeing that doctrine maintains security, not of the flesh, but a spiritual security of faith and peace of conscience, it is not to be disliked, for it is a man's chief felicity, when a man in life and death relieth wholly on Christ. Thus the answer to the question, is, that a true believer cannot lose faith, nor fall away from grace wholly or finally, but in part, and for a time.  
Seeing this decaying of love was in this famous Church founded and preserved by the Apostles, 
Use 1.  then much more is it rife in our Church, seeing we have not the like measure of grace that they had: then we must look to ourselves, see how we decay in love to God, and to our neighbour; if we do, than we shall find that after long profession we have decayed much in love. And if we can excuse ourselves, yet take heed of it: for seeing this famous Church was subject to it, it cannot be but we are. As we see water which is once hot, if it be cooled, it will be more cold, and freeze harder than that which was ●euer warm: so he which hath been endued and inflamed with the love of God and his neighbour, and after waxeth cold, he will be worse than he which never had that heat. The Hawk while she is fit to catch the prey, and lively to fly well, she is set on the hand of the King and Nobleman; but if she be old or dead, than she is cast off, or to the dunghill: so when we love God and our neighbour, with alacrity and cheerfulness, than we are on God's right hand, in his favour and love; but if we die and decay in love, than we are in the ready way to be cast off, and cast away. Our love to God is like a little fire or flame: then we must not quench it and cast water on it, for that puts it out: so our sins they be as water, nay every sin we commit it as a dish of water cast on the little fire of our love, and by it we do what we can to put out the fire of God's grace: but we must do as the Priests did, who kept the fire on the altar, never let it out, but fed it continually: so we must cherish and preserve this fire, and carry wood to this fire daily: secondly, we must stir up the grace of God daily in us, as we would lift up fire and blow it. Thirdly, that it may increase, we must exercise the works of faith, love, obedience, repentane, and godliness. For without these our love to God and man, will soon decay and wax cold.  
2 Remember therefore whence thou art fallen. In these words Christ as a faithful Pastor of our souls, prescribeth a most sovereign remedy against the former vice, namely, decay in love.  
Now out of this, that Christ rebuketh not the Church of Ephesus, but withal giveth a sovereign salve for that sore, we learn that the doctrine of the law whereby sin is reproved, is to be taught; but withal the Gospel must be preached, seeing in it alone the remedy is to be had. Then must we imitate Christ: that is, preach the law in precepts and threatenings: and then the Gospel, seeing the law showeth only the wound, the Gospel the remedy.  
The general use of this remedy standeth in answering to two questions: 
Use.  the first question is: A man is called effectually to believe and to profess the Gospel: but after his conversion, by the devil, the world, or his own corruption, he sinneth and woundeth his conscience, how shall he recover his own estate? Ans. He must remember from whence he is fallen, and do his first works. The second question is: A man hath lived in ignorance, after his own lust, never called effectually, but now he is touched in conscience for his wicked life, how shall such an one be reconciled to God, and escape his judgements? Ans. He must (saith Christ) remember from whence he is fallen by his first father Adam, and by his own sins: secondly, he must repent of his sins past: and lastly, he must do his first works, to which he was bound by the law of nature, and by the moral law of God.  
Now in particular of the remedy. It containeth three parts: the first, Remember whence thou art fallen: the second, And repent, and do thy first works: and in the end is a reason to move them to do these duties: or else I will remove thy candlestick. The first part, remember: that is, remember, examine thyself thoroughly, that thou mayst see thy decay in thy love: and after that think on it often, and ponder it in thy heart. So that these words enjoin them two duties: the first, to examine themselves: the second, to consider of their estate.  
1 Examine: that is, enter into a diligent search of thine own heart, search thine own particular wants, especially this one want, thy decay in love. Secondly, she must after examination, often think of her own wants, and often lay them to her own heart.  
Hence we see it is a dangerous thing for any Christian, 
Use. 1.  not to know his estate, not to be acquainted with his own wants: jer. 8. he blameth the people for this sin: none among them said so much as What have I done, none examined or considered his own estate and wants. In the days of Noah they knew nothing till the flood came on them, they never looked to their own estate, or regarded and considered Gods judgements, or their own sins and wants. And in our time this sin is too common, not one of a thousand examineth his life, considereth his own wants and sins: nay, now if a man turn his eye to see his own sins, why then this is a means to work melancholy in a man: and so most men fly this, which is so necessary a discipline.  
We see it is a special duty of them which live in the church, 
Use 2.  to be acquainted with their own estate, to know and often consider their own wants and sins: Zach. 2. When he beginneth to preach repentance, he biddeth them search themselves, or fan and winnow themselves, as a man would search for a little thing in an heap of chaff. Then we must search ourselves diligently and narrowly, yea the least thing in us, as Zacharie biddeth his auditors. And after that we find wants in our hearts, we must consider of them seriously: for no man can repent truly till he know his own estate thoroughly: then we must often consider it, and be well acquainted with it. Psalm. 119. vers. 59 I considered my ways: that is, I entered into myself, and finding mine own wants, than I turned me to thee.  
And here we see the very cause why so few repent truly, because they remember not whence they be fallen, and know not their own estate. The second part is, Repent: first, when thou art well acquainted with thine own estate, & knowest thy wants and sins; then in the second place repent.  
In handling of this duty, note five points: the first, what repentance is: the second, how it must be practised: the third, who commandeth it: the fourth, who must practise it: the fifth, for what end. Repentance is first properly for the place of it, in the mind of man: for it is, after some folly, overslip, or error, to be better advised, which is proper to the mind, and therefore repentance is properly of the mind. Again, it is a change in the mind, as of an evil mind to become good, a turning from sin to grace, from all sin to God. Act. 26. 20. Now this turning from sin to God standeth in a purpose and resolution, whereby a man by God's grace purposeth to turn from all sin, to serve the Lord and cleave to him, in obeying his commandments. First then there must be a purpose in the mind, from which proceedeth a turning of the whole man, in will, affections and action: which is the principal thing in repentance, namely the turning of the whole man from evil actions and affections, to renewed affections and renewed actions.  
By this we see, that the common description of repentance is not good, in that they say it standeth in contrition, which is, sorrow and remorse for sin, which is no part of repentance, but may be a cause of repentance: godly sorrow indeed causeth repentance, but is nothing of the nature of it. 2. Cor. 7. 9 10.  
Or else. That is, if you will not practise that remedy: to wit, renew your former love and repentance: I will come against thee: or as the words be in the original: I will come to thee shortly. The Lord cometh to a people two ways, in mercy, or judgement: in mercy he cometh, when he testifieth his presence to them by showing mercy: as when Christ in spirit came to the old world, and preached to them (as Peter saith) an hundred and twenty years. 
1. Pet. 3. 19  Secondly, he cometh in judgement when he testifieth his presence in judgement. So in the second Commandment: I will visit the sins of the fathers: that is, I will come and inquire of the father's sins, whether they be in their children, and will punish them. So here if the Church of Ephesus repent not, he will come to her, to testify his presence in judgement, not mercy.  
Out of this first general threatening, 
Use. 1.  we may learn this one thing, when any people or Church live in any one sin, or decay in love to God, his word and religion: he than prepareth himself to come to them in judgement. Amos 4. 12. he will punish them, because they returned not to the Lord, but lay in their sins: therefore he biddeth them prepare themselves to meet him. This we must apply to ourselves, our Church and people: for the sins of the Church of Ephesus be our sins; we have decayed in our first love, since we heard the word first, we for the most part want love to God and to man: and besides these sins we lie in many fearful sins. Atheism now abounds in judgement and in practice, contempt of the worship of God, neglect and contempt of true religion, cruelty, oppression, and want of mercy: yet for all this, what man is it that prepareth to meet the Lord? So that he may justly say, we do decay in love: that, it is most true of us, that the Lord hath been long coming to us for these sins in judgement, in plagues and punishments: and so is he coming at this day, it hangeth over our heads, and if we continue still in sin, he will surely come.  
Thus then seeing the Lord hath been long coming to us, he would have us to repent: if we will not, no doubt he will come and that shortly, and remove his Gospel, he will come in judgements and punishments to destroy us.  
The second threatening is more particular: I will remove thy candlestick. Here he showeth in what particular judgement he will come to them: namely, to remove her candlestick. In the former Chapter he compareth the Church to a candlestick: then when he saith he will remove the candlestick, he meaneth his word and Gospel: take the ministery of the word from her, and so make her become of a Church, no Church: and having removed the Gospel, will in stead of it, send ignorance and blindness.  
If thou repent not: that is, if thou continue still in thy sin. In this second threatening note three things: first, concerning the minister: secondly, the Church and people: thirdly, every private man. First, concerning the minister, if he decay in love to God, his word and religion, if he continue and lie in his sins, or any one sin, that is a means to deprive him of his office and calling, and of his gifts (for this is especially directed to the Angel) jer. 15. end. The Prophet failing in his duty, partly by fear, partly by want of patience: then the Lord he becomes a Prophet to jeremy, tells him, that unless he return to the Lord and repent, the Lord would make him no Prophet: so that in him he speaks to all Ministers, that if they would have their callings and gifts to remain, they must not live in any one sin, decay in love to God or religion, for then their callings and gifts shall be taken from them. As repentance is necessary for all men, so especially for Ministers, they must especially renew it, seeing that is the only means to continue their callings and gifts. The second thing is, concerning a church or people: if any church or people decay in love to God or his word: or lie in any one sin, they then procure the Lord to remove his candlestick, to take from them his word, the Gospel and true religion. Ose. 9 7. The Prophet is a fool, the man of spirits is mad: a heavy judgement, whereof comes this? He saith, for the sins of the people the Prophet, is ignorant, and becometh mad. If this be so, than we have all cause to fear, that our sins have deserved the Gospel should be taken from us: for in most men there is great decay in love, seeing religion is hated and contemned of most men. Therefore we must needs fear, and the Lord for this must needs remove his word, take his Gospel away, if we meet him not with repentance, for he in justice gives men to believe lies, when as they will not receive his truth and Gospel, being so long among them. Our duty then is to seek to prevent this judgement, by hearty and true repentance. The third point, concerns every private man: every private Christian, now a days decayeth in love to God and man, lieth in some one sin or other, etc. Now these are the means to deprive him of the light of the Gospel, and his particular gifts. For as a man's love decayeth, his knowledge decayeth, and so the Gospel and the love to it wax cold. In a clock if the watch stand, all the wheels stand, if it go softly or swiftly, the rest of the wheels go accordingly: so if our love be increased, our knowledge is so, if our love decay our knowledge, our understanding in religion decayeth. And this is the cause of so little knowledge especially in ancient folk, because they lose their love. Heb. 4. 12. First, we are deceived by sin: secondly, our heart is hardened: thirdly, we call into question religion, 4. we set ourselves against religion, and so fall from it, so that, decay in grace is the first cause of apostasy. Then if we would increase in knowledge and religion, we must seek to be cleansed from sin, not live and die in any one sin, neither decay in love, knowledge, or affection to religion.  
Some gather hence that a man may fall finally and wholly: for if a whole church may, much more one man: but the reason is not good, for there is great difference between one man and a whole church, for a church stands of a mixed company good and bad, sheep and goats, corn and chaff, wheat and tars. Now in the Church the wicked may fall and become false professors, as indeed these were, and yet the true believers remain stil. Now hence it followeth not, that a private man truly converted may fall.  
Now followeth the condition of both the threatenings, Except you amend: that is, I come in judgement to you; and take away the Gospel unless you repent. Now we must mark that all threatenings in the old testament are with condition. So in jonah, Yet forty days and Ninive shall perish, that is, unless they repent: and so are the threatenings in the new Testament with the same condition.  
The will of God, or his good pleasure, is one alone, & no more, what distinction soever men use. Now his will is partly secret, & partly revealed: his secret will is of those things which he hath not revealed in his word, or by any work and experience to man: revealed, is of those things he hath revealed in his word, or else taught men by experience or event. Now the revealed will is with condition alway: but the secret will is not, but by it he willeth all things, good things absolutely, and permitteth evil. And to make this will subject to condition, were to bind God to his creature, but his revealed will is with condition, as here in this place.  
Object. Why doth God give his revealed will with condition? Answ. Because he revealeth in mercy so much to man as is necessary to salvation, and no more: and therefore he revealeth it in that manner as may be most fit for his salvation. Now when he propounds his will with condition, that is best, for it keeps men more in awe, and seems better for their salvation then if it were with without condition.  
Now mark, Christ he repeats this condition in the beginning and end of this verse, that he will come to them, and he will punish them unless they repent and amend. The reason is, to show that when men lie in sin, or decay to God and religion, than it is most necessary to repent: and it is so necessary that there is no other way to stay God from removing the Gospel, than repentance. Is this true? then it stands us in hand, every man in his own person, and in his family, and in the Church publicly, to meet him with repentance: and so we must think of it, in that Christ doubles the condition.  
But this thou hast that thou hatest the works of the Nicolaitanes. 
Vers. 6.  In these words is a second reason, to prove that (in the second verse) for which Christ commended her, that she could not abide them which were evil: first, because she examined them which receive false teachers: secondly, she hated their works. To come to the words, Nicolaitanes were a sect of heretics, who held opinion, first that fornication and adultery were no sins: secondly, that a man might keep company with idolaters in sacrificing in the temple: and according to these two opinions, they practised fornication, adultery and idolatry. These were so called of one Nicolas, chosen of the Apostles to be a Deacon, Act. 6. who for a while professed the Gospel, but after fell away, and became head and chief of this sect of heretics.  
But: this note showeth that these words have reference to the words of rebuke before, as if he should say, though this decay of love be thy fault, yet I commend thee for this one virtue, etc.  
Here note our duty, we must not (which is a common sin) be so ready to blaze our brethren's faults, to speak of them, paint them out in their colours as we are: but we should as well commend their virtues, and not obscure them: for Christ, though he found fault, yet finding this virtue commends her, so should we.  
Thou hatest. Here note this point: that it is not sufficient for a man to have good gifts and graces, for he may have them and be no member of Christ, but be in danger to be cut off from Christ. So was jehu, he had great zeal. So judas had many good gifts no doubt being an Apostle, yet fell from Christ. So the Ephesians had an hatred of the sins of the Nicolaitans, yet were in danger to be cut off from Christ. Then we must labour for that which is the main point of all, which if we have, we cannot fall, which is, true, hearty, and unfeigned repentance, daily and renewed repentance, for daily and new sins.  
Thou hatest the works. Here see our duty, we must labour to know the sins and heresies of our times, and when we know them, we must hate them; for which Christ commends them, and and will commend us if we do the like.  
The works of the Nicolaitanes: not their persons. So then we must moderate our hatred, it must be for the sins of men: we must hate their sins, not their persons, whether they be friends or foes.  
Object. But David he hated men's persons, he prayed for the destruction of his enemies, both soul and body. Answ. He did it being an extraordinary Prophet, and it was no doubt revealed to him, that his enemies were obstinate, and would not repent, and so prophesieth by special and extraordinary instinct: for every imprecation in the scripture is as a prophecy. But we which want that extraordinary instinct, must keep us within this compass, that we hate only their sins, and not their persons.  
The works of the Nicolaitanes: in whom note the joining of two sins together, adultery and idolatry; for adultery is the punishment of idolatry, and idolatry is the punishment of adultery: the one being carnal fornication, the other spiritual, and the punishment of adultery: and so in all heretical churches the Lord he sends these together in judgement, to punish spiritual adultery with temporal fornication. If a church become idolatrous, than he gives them over to commit fornication and uncleanness. So among the Israelites, and in the Romish church falling to idolatry, they abound also with adultery and fornication.  
Thou hatest their works. Here we may learn one lesson, for we see many men seeing such diversity of opinion in matters of religion, they will be of no church, they will be of no religion. But seeing in the best Churches planted and guided by the Apostles, even in their days, there were such heresies, as these Nicolaitans held, no marvel if there be schisms and heresies in our days: yet these should not make us leave the church, but seek to be of the true religion, and stand faster to it.  
Which I also hate. Christ having now commended her, would have her to go on: and to encourage her therein, he setteth his example for them to follow: thou hatest their works, that is well done, do so still: for so do I. And here we see Christ requireth that we should be of the same mind, judgement, will, and affection that he is of: and there is good cause why we should, seeing he is the head, we the members; we are bone of his bone, flesh of his flesh. Now than we must see that there be a conformity between the head and the members, we must hate that he hateth, love that he loveth, & so show that we be true Christians and members of Christ. Ob. Christ he hateth wicked men, why then suffereth he them to live, & destroyeth them not, or take them out of his Church? Answ. He suffereth them for just cause: for he can bring good out of evil, light out of darkness, he can turn that which is most wicked in itself to his glory, and the benefit of his Church and children, and the destruction of his enemies. Then no marvel though he suffer them which he hateth.  
Let him which hath an ear hear what the Spirit saith, etc. In this verse Christ inferreth this conclusion upon the former words. It containeth in it two parts: the first, a commandment: the second, a promise. A commandment: Let him that hath ears, etc. A promise, in the end of the verse: For to him will I give of the tree, etc. and this conclusion serveth to stir up the Church of Ephesus, to consider of the former things Christ taught her.  
In the commandment is three things: the first, who be commanded, He which hath an ear: secondly, what is commanded: namely, to hear: thirdly, the thing which must be heard: What the Spirit saith.  
The parties commanded to hear are described; they which have an ear: that is, which can hear. Mat. 13. Christ expoundeth it, he which hath an ear to hear: that is, an hearing ear: he must hear, and give attention to the word.  
By this we see, there be two kinds of hearers: one is a deaf hearer, not having an hearing ear; as those which bring outward and bodily ears to the word, but not the ears of the heart: for their hearts are not affected with the word, they cannot obey that they hear. Secondly, there is an hearing hearer, who not only heareth with the outward ear of the body, but he hath his heart pierced and touched, hath new ears made by God's spirit: this is he which bringeth both the ears, his head, and heart to the word, who is affected with it, applieth it to his own heart, and believeth the word heard. Such an ear had David: the Lord God bored his ear, and made him new ears, even ears of heart: Mine ears hast thou opened. And when the Lord spoke to him: having new ears, he answereth the Lord, Lo I come, 
Esa. 6.  his heart heard the Lord. Such ears had Isaiah, Send me. Such had Lydia, 
Act. 17.  her ears were opened, and she became attentive to Paul's words: the Lord gave her new ears.  
Seeing Christ maketh this distinction of hearers on earth, than grace is not universal: saving grace is not given to every particular man, that he, if he will, may hear and have salvation: for there must be some deaf hearers as well as hearing hearers. Then all cannot hear, nor have eternal life, seeing all cannot come to faith and repentance by hearing. Nay though God admit all into the Church, yet he giveth not grace to every one to hear, so that he becometh a profitable hearer, to believe and repent by hearing. Mat. 13. It is given to you to know, not to others: noting that some only have the spirit of God to hear, to know his will, and become obedient to the same.  
Seeing the commandment is given to hearing hearers, we must labour to become such, to become good hearers, not to bring only the ears of the body to the word: but the ears of the heart, not only ears of our body which we have by creation, but the ears of our souls which we have by regeneration: and never think ourselves well, till we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hearing of the heart, to believe and obey that we hear, & can affect the same, and be changed and turned by it. josiah heard the law, and that not with bodily ears, but with his heart, so that he turned to the Lord accordingly. David (Psalm. 26.) God biddeth him seek him: he having his ears bored anew, maketh answer: Lord, I will seek thy face. Take heed then of deaf ears, when we hear the word daily, not profiting by it, are not changed in life: for this deaf ear is a fearful judgement of God, that men hearing, should not hear nor obey, and be bettered by that they hear. And yet this is our common hearing: for the most part we come, bring our bodily ear to the word, but our hearts hearken not, they obey not that we hear: but we remain as blind and ignorant, and as full of sin as ever, and that after long hearing. Which showeth we are indeed deaf hearers.  
The second point is the duty commanded: namely, to hear. Hearing in the word of God, is not only listening with the bodily ears, but to be attentive to the word, and with attention to add faith, repentance, conversion and obedience to it: for we if we be good hearers, than we must hear so as we be changed from the corruption of the old man, and learn to believe in Christ. Eph. 4. 21. and as much as we practise and obey, so much we learn: for we hear no further than we obey. Then seeing we must so hear the word, we must suffer ourselves to be changed and altered, labour to obey the word, and to be changed by it. And except we thus hear, the word is not to us the savour of life, but of death: and as the good hearing is the ready means to salvation, so the deaf hearing, is to destruction.  
The third point which is commanded by God: namely, that which the Spirit speaketh. The thing which we must hear with attention, faith & obedience, is repentance for our wants and sins: for of that Christ spoke afore. Then this is a most necessary thing, for men to consider their own wants and sins, and the judgement of God for them: for else Christ would not have added these words, for the conclusion of the Epistle: who having showed them their wants, and the remedy, and the judgement of God for 〈◊〉 sins, he addeth this caveat, which showeth the necessity of these things.  
Then it standeth us upon to consider our own personal wants, 
Use.  our sins, and the wrath of God against them: for, the omitting of this duty is the bringing of God's judgement upon us; and the practice of it is the preventing and turning away of God's judgements. And as private men of their personal sins, so must countries & cities in general, remember their wants, & sins, and do their first works. In the end of the verse, are two reasons to move them to hear: the first, because the things spoken, are spoken by the Spirit, that is, the holy Ghost, the third person in Trinity: the second, because he speaketh not to one or two, but to all the Churches in one. Ob. But how can the Spirit speak these words, seeing Christ speaketh them? Ans. Both may stand: for all outward actions of the persons in Trinity are common to them all: and seeing this, to teach the Church, is an outward action, it belongeth to all three: and that the Father doth, the Son doth; and what the Son doth, the holy Ghost and the Father do, in outward actions. Secondly, Christ after his ascension teacheth not bodily, but by his spirit: for Christ being at his Father's right hand, sendeth his comforter to lead us into all truth. Now seeing the holy Ghost speaks in the Scripture, & he teacheth us, we see how the church of Rome sinneth, in that they will have a judge which must speak: for Christ he being in heaven, and the Scriptures being not able to speak, but are as a dumb judge: therefore the Church, that is, men in the Church, they must be judge of Scriptures. But we see that the holy Ghost speaketh in the Scriptures, and Christ he is judge alone of them. The Church is an instrument only, and cannot give sentence of them, but they be of themselves sufficient to take away any doubt whatsoever.  
2 Faith is no part of repentance, but a cause of it: for they be 2 distinct parts of Christianity: the first, a sermon, believe and repent, where repentance followeth faith, as a fruit of it. Thirdly, obedience is no part of repentance, but a cause thereof: ergo repentance stands not in these three properties: neither is all one with regeneration, for this goeth before them: for godly sorrow is the cause of repentance, but regeneration is before godly sorrow, ergo before repentance too. The second point is, how we must practise repentance: this stands in two things: first true humiliation: secondly, true reformation of life. Humiliation stands in confessing our sins, miseries and wants, and in condemning ourselves for them, and in hearty prayer to God for pardon. Reformation is the changing of our bad actions to good, and if need require to make satisfaction to men. David (Psal. 32.) first humbled himself, secondly he prayed for pardon, and withal promiseth reformation of life. Manasses fell from God, but he prayed to God, & humbled himself. 2. Cron. 33. 12. So the prodigal son. And David in all these Psalms of repentance humbles himself. Psal. 32. 38. 51. 130. 143. 77. And so must we do, if we truly repent.  
Then we see the damnable doctrine of the Papists, which make repentance stand in contrition, and confession of sins to a Priest, satisfaction: for a man may do all these, and yet be a reprobate. So did judas, he had contrition, confessed his sin, made satisfaction, and yet his repentance was not true repentance. Another abuse is, that they make contrition a part of repentance, which is indeed no grace, but may be a cause of grace. Besides, to confess all sins to a priest, is a gibbet to a man's conscience, and more than God himself requireth. Last of all, to teach that a man must satisfy God's justice, is to overthrow the satisfaction of Christ.  
The third point is, Who commands this? It is Christ. Now some out of these words gather, that God giveth sufficient grace to every man, to repent if they will: for (say they) if he command repentance, and yet some cannot, than he but mocks them, and it is as if we should bid one, bound hand and foot, to rise and walk. Ans. The Lord giveth not that commandment to every particular man, but to the Church, or to some people which shall become a Church; and then he doth it to gather the elect. Now in the Church there be elect and reprobate: now this commandment to repent, is given to the elect directly, but to the reprobate by consequence, as they be among the elect in the church. And this commandment is given to both, for divers ends: first to the elect, to show them what they ought to do, not their ability what they can do: secondly, that it may be an outward means to bring them to repentance: for when he giveth them this commandment, he is present by his spirit. Phil. 2. 12. he bids them work out their salvation: but addeth, God giveth the will & the deed: showing that God giving that commandment, is present by his spirit, to work in them ability to perform it. Now the wicked being in the Church have the same commandment, not directly, neither to those ends, but first to keep them in outward civil order, secondly to make them without excuse. But whereas they reason thus: If Christ command all to repent, than all have sufficient grace to repent: but the first is true, ergo. Ans. The first part is false, unless it be restrained thus, if he command to this very end, that they should repent and practise it: for he giveth commandment to some, not that they may do it, but as to Pharaoh, to harden their hearts. For the second part, that he giveth commandment to all; the meaning is, he giveth it only to the elect directly, because he giveth them his spirit to obey it, but to the wicked by consequence, as they be mingled in the Church with his own children.  
The fourth point is, who must repent, namely, the Angel and whole Church of Ephesus. Ob. But they had repent before, how then doth he bid them repent again? Ans. There are two degrees of repentance: one is the beginning, the other is the renewing of it. In the practice of which two, stands the whole life of a Christian: first, to begin to repent when he is truly called: and secondly, in continuing and renewing it daily as he often falleth. If we have begun by God's grace, we must not stay there, but go on and be renewed every day. There is no man but he shall see in himself daily new sins, slips, and wants, for which he must have renewed repentance.  
Then seeing we daily increase our sins, 
Use.  we must take heed we lie not or continue in sin, without this repentance: for we are not so much condemned for sin, as for lying in sin: this, if a man repent, brings not condemation, but lying in sin doth: then above all things take heed of this, & let us daily labour to know our sins, to be acquainted with our wants, to humble ourselves & pray for pardon. 2. Cor. 5. 20. I beseech you (saith Paul) be reconciled to God: they were reconciled before, for they were justified and sanctified: but he would have them to labour to be more assured of their justification, and to have a more full and sensible feeling of it, and that because their apprehension by reason of their weakness is but sin all. The like must be had of us.  
The fifth point, is why or for what cause, namely, for their decay in love especially, and other wants: Christ prescribeth to them repentance, not that they had none at all. And so Christ preacheth to us by his Ministers, to repent of this decay in love: if we have had love and feel it now decayed, we must repent: if we have not, than we must labour to have it. And Christ (we see) giveth a large commandment, not for drunkenness, whoredom, theft, or such gross sins; but even for their decay in love, want of knowledge, faith, fear, etc.  
The common people be of the pharisees and justiciaries mind, that they need no repentance, seeing they live civilly, not tainted with horrible and gross sins: but we must repent for other sins, as want of knowledge, love, obedience, etc., otherwise we cannot truly repent. Now if we must repent of all sins, much more of notorious sins, as of Atheism, which now abounds and spreads abroad: of pride in apparel, contempt of the Gospel, which increaseth in all places: for want of mercy, for cruelty, and for those sins which can sooner remove the candlestick from us.  
Now the remedy is, to do their first works, to return to their first love, to God, his word, and to man. This is in the last place, seeing this repentance never perisheth or decayeth, but must be ever renewed.  
So then he would have us also to remember what good thoughts, affections, & actions we have had, to get them again, and never lose them after. We must remember to do our first works, which the Lord granted to us at our first calling, them we must labour to do again.  
Or else I will come against thee shortly. 
Verse 5.  Whenas our Saviour Christ had rebuked the church of Ephesus for decay in love, and set down the remedy, first to remember whence she was fallen, secondly to repent, thirdly to do her first works: in these words he layeth down a reason to move her to use the remedy, especially to repent; if she will not, than he will come against her shortly. This containeth three parts: first a general threatening or commination; or else I will come to thee: secondly, a particular threatening, and will remove thy candlestick: thirdly, a condition of the two threatenings, except you repent. Because he speaketh to all Churches, this shows our duty in reading or hearing the word, that we apply all that is spoken, of one man, or to one Church, to ourselves: when we see any virtues commended, we must imitate them, or vices discommended, we must search ourselves whether we be clean of them.  
The promise, To him which overcometh, etc. hath two parts, first to whom it is made, namely, to him which overcometh: secondly, what is promised, I will give him of the tree of life, namely eternal happiness.  
The party to whom, is he which prevaileth against all his spiritual enemies, the devil, the world, hell, death, and his own flesh.  
That we may overcome these, three things are necessary: first a man must be borne anew, become a new creature in Christ. 1. john. 5. for when a man is borne anew, he is free from sin, and overcometh all his enemies. Secondly, he must have true faith, by virtue whereof he must deny himself, and wholly rely on Christ, 1. john 5. We overcome the world by our faith: for he which truly believeth in Christ, he is partaker of Christ, of his victory over death, hell, sin and the devil, and hath his natural corruption abolished and weakened. Thirdly, that we stand against all our enemies with faith and good conscience to the end. And he which hath these three, he is able to resist all these his enemies.  
To them which overcome. Ergo it is false, that the promise of the Gospel belongs to all men without exception, that God offereth life and salvation to all, unless they will reject it: for salvation is promised only unto them which are borne anew, which have faith in Christ, denying themselves, and they which stand out against all their enemies, by faith and good conscience to the end of their days. Is this so? is the promise made only to conquerors? we must then labour to be conquerors, to overcome all our spiritual enemies: but to live in sin, to be the servants of Satan, that is, slavery and hell itself: and for a man to say in truth of heart, that he hath overcome all these his enemies, this is freedom and happiness. And though a man be never so great among men, yet if he be the vassal of sin an Satan, he is out of the favour of God, and most miserable. Secondly, the thing promised, is life eternal, which is set out by two circumstances: first, by the cause of it: I will give: secondly, what, to eat of the tree of life. In which words is an opposition between Adam and Christ: for Adam by his sin deprived himself of the tree of life, but Christ hath set open the tree of life, that we may have free access to it. Adam he lost an earthly paradise, Christ hath prepared an heavenly paradise. The tree of life stood in the midst of the garden, whereof Adam did eat. It was called the tree of life, first, because it was a sacrament, that is, a sign and pledge to him of eternal life, if he had continued in his estate. Secondly, because this tree had a virtue in it from God, to preserve Adam for ever from death and old age, and to make him continually to live, if he stood. This tree of life was a true figure of Christ the Redeemer and Saviour: for as that tree had virtue in it from God to preserve Adam's life, so that he should have lived for ever, and be kept from old age: so Christ jesus the Mediator and Redeemer, he liveth, not only as he is God, but as he is man, and not for himself alone, but to convey quickening virtue to all which believe in him, and are partakers of his merits by a true faith.  
To eat of the tree. To eat signifieth sometime to believe, as joh. 6. 50. but it cannot be so here, seeing we cannot in heaven believe in Christ: but to eat of that tree, is to have immediate fellowship and communion in heaven with Christ for ever. For Christ shall be to us a tree of eternal life for ever, yea all in all to every one of us. In this first point of the promise, note two things: the first, wherein consisteth eternal life, namely, in immediate fellowship & communion with Christ in heaven for ever: and this is our true felicity, to eat of the tree of life, to partake with Christ in heaven, who shall be to his all in all, that is, all happiness that heart can wish. Therefore it standeth not in outward means, as meat drink, apparel, sleep, respiration, recreation, etc. but in the eating of the tree of life, that is, in the immediate fellowship with Christ jesus for ever.  
Secondly, the place of this tree is, the midst of paradise: where Christ putteth a difference between the tree of life in the earthly paradise, and this in the heavenly paradise. He saith in paradise, that is, in the third or highest heaven, a place of joy and pleasure, where the Lord especially showeth his glory, and where he provideth happiness for his children. There are indeed three heavens: one where we live and breath, and where the clouds be: the second, where the stars be: the third is the place where the Lord showeth his presence, and where he will have his children be. Of this Paul speaketh, when he was rapt up to the third heaven, 2. Cor. 12. It is called Paradise, because it is a place of pleasure, for so the word signifieth. Of God: that is, most excellent, and most infinite. For so Gen. 30. 8. Rahell wrestled with Leah with wrestle of God, that is, excellent or great wrestle. So in the Psalms, to show how huge and high the hills were, David calleth them the hills of God, the mountains of God, that is, excellent or huge mountains. So here he calleth it the paradise of God, to show, it is a place most excellent, full of pleasure and joy. This place is set out at large, Reu. 22.  
Then seeing this is so excellent a place, we should labour above all things to come thither, to wean our minds from earthly paradise, which is but a prison, and lift our heads up to heaven, set our hearts and minds on things above. Phil. 3. Vers. 8.  And to the Angel of the Church of Smyrna, write. 
From this eighth verse to the twelfth, is the second Epistle or letter, to another Church of Asia, namely, to the Church of Smyrna. And before this second Epistle, is a second particular commandment to john for the writing of it, in these words, And to the Angel of the Church of Smyrna, write: which particular commandment is prefixed before the Epistle, to assure them and every Church, that S. john had sufficient calling to write the same, and that he did it not of himself. And so should all they which come to speak or write the word of God, have a sufficient calling, that so the Church may receive their doctrine, and without doubt believe the same as the true word of God. So the Ministers of the Gospel must have their calling: for if the Apostles of Christ, which were of more excellent gifts had it, then, such which be but ordinary men. This commandment and the meaning of it, is in the first verse of this Chapter.  
After the particular commandment is the Epistle itself, standing of three parts: first, a Preface: secondly, a Proposition: thirdly, a Conclusion. The preface or entrance is in the eighth verse, and containeth a preparation to the matter of the Epistle to be delivered. In the preface he showeth in whose name it is to be delivered: namely, in Christ's: He which is, and was, which is the first and last. This he doth for two causes: first, to stir the Church of Smyrna to a religious care, and receiving of the same as the pure word of God: secondly, because no commandment concerning religion and God's service, is to be propounded in the name of any creature, but only in the name of God and Christ. Now this Epistle being concerning religion and God's worship, he propoundeth it in Christ his name alone. And Christ in this preface is described by two notable arguments: first, that he is first and last: secondly, that he was dead but is alive: but these words are expounded in the first Chapter, where he saith, he is first and last, that is, he is everlasting God, which hath neither beginning nor end, afore all creatures & after all. He was dead but now liveth, that is, being God, took upon him our nature, became subject to death, and rose to give everlasting life to us. In which words note two points of doctrine: first, 
Dictrine 1.  that Christ is a person consisting of two natures: namely, his Godhead and manhood: for as he is said to be first and last, he must be God: and as he was dead but now is alive, he is man: and as the body and soul make one man, so the Godhead and manhood of Christ, concur to make one Christ. The second point of doctrine is a comfort, or the foundation of all joy and comfort to the Church of God: first, that he is God, ergo he is able: secondly, he is man, ergo he is willing to help, to deliver his Church from all miseries, or else ease them: for he is first and last, ergo true God, ergo able to help: Secondly, he was dead but liveth, therefore willing (seeing he came to take our nature upon him) to be subject to death, and to rise again to give to us eternal life. So then, this is the scope and end of these words, to comfort the Church in misery: and hence is the very fountain of all comfort in this life. If the Lord lay any cross on thee, as persecution, tribulation, misery or calamity, then consider these two things: Christ is God able to help, he is man willing to deliver thee. And this may be a prop to stay and hold us up, that we sink not in persecutions or crosses.  
I know thy works. After the Preface, followeth the Epistle itself, containing the matter and contents to be delivered to the Church of Smyrna, in the ninth and tenth verses. The Epistle hath two parts: first, a commendation of the Church: secondly, counsel for her concerning time to come. The commendation is in the ninth verse, I know thy works. In these words as there is a commendation of her, there is also a comfort: for he doth not only commend her, but comfort her being in misery. I know thy works. We heard these words before expounded: I know, that is, I see thy works, ways, dealing, the course and tenor of thy life, I know and approve of the same, it liketh and pleaseth me well.  
In that Christ saith, he knoweth her works, here is a notable property of Christ, that he seeth all Churches, he beholdeth all men's actions, he seeth their words, works, affections and actions. As he spoke to the Church of Ephesus before, so now to the Church of Smyrna, to show them, that he is always present in the midst of the Church, he seeth and beholdeth all her dealings. And this consideration is most necessary, and the ground of all grace and religion, when a man is persuaded that Christ seeth his heart, heareth every word, beholdeth all his actions, and marketh all his words. David 139. Psalm: The Lord beholdeth all my secrets, there is not a word in my tongue, but he knoweth it. So should we persuade ourselves: and this would make us make conscience of all our words, our thoughts, our actions, of all we do or say; nay, where this is wanting, there is no true grace, no faith, no conscience: for if a man were persuaded that Christ seeth his works, beholds and marks them, he durst not for his life sin as he doth.  
And thy tribulation. Here he joins works and tribulation together, where we may gather, that tribulation must needs go with works, and with the grace of God: where grace is, there must be tribulations: where God giveth grace, he addeth tribulation, first to humble them, secondly to try them, thirdly to prevent other sins which they should else commit.  
I know thy tribulation. This then is added to comfort the Church: as if he should say, It is true, thou art in tribulation, but it comes not by chance, but from God my father: I know it, I see and behold it, and have care of it to do thee good, Psal. 113. This knowledge is joined with his providence over his. This I say is spoken to comfort us: if we be in tribulation, we must then consider whence it cometh, namely, from God, he knoweth, and seeth, and careth for it: this will ease us of much grief, and make us patient. So we having had long peace, must look for tribulation; which when it cometh, the only way to arm us with patience, is to consider that God both seeth it and knoweth it, and is & will be a stay and prop to uphold us, that we faint not in misery. After he setteth out two sorts or parts of tribulation: first, poverty: secondly, reproach. The first is poverty, namely, want of temporal blessings▪ necessary to maintain this present life.  
Now seeing that famous Church was so afflicted with poverty: 
Use.  we learn, that true Religion will not free a man from affliction and from poverty: then let no man think because he believeth in Christ, he shall be rich. Object. But God promiseth the favours and blessings of this and the other life to his servants. Ans. He promiseth indeed, but the blessings concerning the kingdom of heaven without exception, & temporal blessings with condition, if they be for our good and his glory, else he will send want and poverty, even to his dearest servants.  
I know thy poverty: This is added to comfort her, for that her estate in earthly things was weak; yet Christ knoweth it, he cares and provides for her, and will if it be for her good, free her or else give her patience.  
Object. But how can her works and poverty stand together, seeing she could not give to the poor that wanted? Answ. All good works stand not in giving large alms to the poor, but the works of our calling done in faith and good conscience, they be good works, though the other have their place, if they be done as they should: for though works in our calling be most mean, yet it is a good work to God. It is not the matter of the work, but the manner of doing it makes a good work, namely, if it proceed from an honest heart, and be done to God's glory.  
Yet thou art rich. Here Christ intends to comfort her, that though she wanted & was in poverty, yet she was rich in Christ, she had riches in God, Luke 12. 21. And this in two respects, first when we are reconciled to God in Christ, & have assurance of the pardon of our sins in him. 2. Cor. 8. 9 Secondly, when we have grace from God to do good works. 1. Tim. 6. 18. That we may be rich in good works, we must lay up a good foundation in heaven, for God's graces they be true riches.  
The poor man, 
Use.  to whom God denieth riches in this world, he seeing his estate, must labour to have riches in heaven, which are true riches indeed. This is to be reconciled to God in Christ, to have God's graces, whereby he can do the works of his calling, in faith and a good conscience. Again, the men of this world, if they would be truly rich, they must labour to be reconciled to God in Christ: but they content themselves with their own riches, and never seek for true riches indeed, but are choked with the desire of temporal riches. But all men labour to get earthly riches, honour and temporal blessings, and esteem not to be rich in God; which is mere madness.  
The second part of her tribulation, is her reproach, And thy blasphemy, that is, the slander, revilings and repoches of the Church of Smyrna. This was not only in respect of God, but of their profession and religion: for they did revile and slander them for their profession.  
Where we see, 
2. King. 24.  that they which serve God, they must look for slanders, 
1. Cor. 4.  reviling, reproachings. He which desires to live well, to worship and serve God, he must look for these: nay if he have them not, he must suspect himself, for Christ calleth them cursed whom all men speak well of: which though it be a great grief, yet Christ comforts them, he knoweth it, seeth it, and will in due time remedy it: he seeth every slander, defamation and reproach; which should make us patient to endure these blasphemies.  
The persons which blasphemed her, They which say they be jews, but be not: but are the synagogue of Satan. That is, as in other cities of Asia & Europe, there were assemblies of jews, that had their abode and synagogues, so in Smyrna had they assemblies & a synagogue, persuading themselves they had a true church, but that the other had not, and therefore slandered them for their religion, and their Christ, whom these professed, they denied. They were jews by birth, coming of the tribe of judah, yet not true jews in profession and worship of God, but a synagogue of Satan. And so they which reproach religion, which revile the worshippers of God, they be jews by birth, but they are not jews indeed, but enemies to God, to religion, and to them which profess it. Now concerning these, let us examine first what they were in their own opinion: secondly in Christ's opinion.  
Which say they be jews. They coming of the tribe of judah, they thought they were true worshippers of God, as Abraham, Isac, and jacob were: but Christ he saith, they be the synagogue of Satan. And as the jews (enemies to God and religion) seem to themselves to be true professors: so all the wicked bless themselves in their sins, think all is well they do, as we may see Psal. 10. they overthrow the truth of God by damnable heresies, yet persuade themselves they hold the truth, for which they will die: yea witches, men and women, will say they abhor the devil, they will not have any thing to do with him: but that by good Angels, and some special gift of God, they excel other men, & are able to work wonders. And so the carnal Protestant, he sinneth and saith God is merciful, and so makes Christ his packhorse. But we must learn by their example to suspect our selves, to cast down our pride and conceit of ourselves, and not think too highly of our own goodness, but to suspect ourselves for many sins. We may not say we are jews when we are not.  
The second point is, Christ's judgement of them, he saith they seemed to be jews, but were not, but indeed the synagogue of Satan, that is, a company and assembly of men which seemed to serve God, but worshipped the devil.  
Object. But they were Gods chosen people, whom he chose out of all nations to serve him: how then could they be the synagogue of Satan? Answ. There is a double election: first special and particular, whereby God in his eternal counsel chooseth one to salvation: the second is more general, whereby he admits men into the outward Church, to be partakers of the outward signs and privileges of the covenant, as the sacraments, etc. The jews they had the general calling, but not the particular election, Rom. 9 and so might fall from the Church of God to be a synagogue of Satan: for having only the general election, they might renounce the word and sacraments, but the particular election is immutable. Now let us see when they became thus the synagogue of Satan: it was not at that time when they put Christ to death: for though many of them did it of knowledge, yet very many of ignorance. And after that Christ was ascended, Peter preaching to them, tells them, that the promise belonged to them, and to their children. It was not then at this time, but when the Apostles had laboured by many arguments, to prove that Christ was the Messiah, and they would not believe, still remaining in their wickedness, than they became of the church of God a synagove of Satan: for when they would not hear Paul, but threatened and rejected him, than he left them, and preached to the Gentiles, and then the jews became of a Church no Church: for the holding of an heresy makes a church to become no Church: but when a Church holds error in principal points of religion, and is openly convicted by public authority and judgement, and still remains so, than it ceaseth to be a Church, and not before, though it be reproved by a private man, for that is not sufficient. So the Church of the Galatians holding justification by works, yet ceased not to be a Church till it was convicted publicly by authority Apostolical. And by this we see what we may judge of the Papists, Libertines, Family of love, etc. which being convicted by public judgement of the Church of God, are no true Churches: for they hold such heresies, as be condemned in the word, and have been convicted long agone of them. I come to the cause why they fell, namely, their unbelief. Rom. 11. Ob. But they hold the Scriptures, and defend Moses, and the law. Answ. Though they hold the letter, yet they corrupt the sense, and where any thing is spoken of Christ, they seek to overthrow it, and so taking away the subject and matter of the Scripture which is Christ, they overthrow all: for he which worshippeth God not in, but out of Christ, he worshippeth not God but an Idol. So the Papists hold the Scriptures in word, but in deed deny them, seeing they take away Christ, in spoiling him of his merit and intercession: for take away his offices, and then you shall have an half Christ. This their example should be ever in our eyes, seeing these jews, Gods own chosen people, whom he chose out of the whole world to serve him, they fell for want of faith, and became the synagogue of Satan, to worship the devil; then we must take heed we be not proud, because we have the word and Sacraments, and seem to be the people of God: but suspect ourselves, take heed we maintain faith in a good conscience, and show it in repentance and obedience, lest we be cut off as they were.  
Fear none of those things which thou must suffer. 
Vers. 10.  In this tenth verse is another part of the proposition. But seeing Christ comforteth the Church of Smyrna, and giveth her counsel, and rebuketh her not, as the Church of Ephesus, hence some gather, that a man may fulfil the whole law, and live without sin: but they be deceived: for Christ abstaineth here to rebuke the church, not because there was no just cause of reprehension in her: but because he saw that the Church did truly believe and repent, and decayed not in love, as the church of Ephesus had done. Secondly, he doth it, because God accepteth of the will and endeavour of them which believe and repent, as of the deed: he taketh their labour and endeavour to obey him, as perfect obedience at their hands. And for these two causes, Christ he commendeth and comforteth her, giveth her counsel, and rebuketh her not; not that she wanted just cause of rebuke.  
Seeing that this Church was so accepted of Christ, that he would not rebuke her, but commendeth and counseleth her, we see it is good and necessary for God's Church to be in affliction sometime: for this church of Smyrna was in affliction, and so was kept from many sins, which otherwise she would have fallen into. So for all other churches and children of God, it is necessary to be in affliction sometimes.  
But fear not. Here is Christ's counsel, which hath three parts: first, a precept: Fear not, etc. secondly, a Prophecy, Behold: thirdly, a precept again: Be thou faithful. The first precept is: Fear not. This commandment may seem to be contrary to other places of Scripture, as when he biddeth us work out our salvation with fear & trembling; &, where Paul biddeth us not be high minded, but fear. Answ. There be three kinds of fear: the first, natural: the second, of grace: the third, of unbelief. The first, which is in all men by nature, is a declining or avoiding of death: seeing all things by nature seek to preserve themselves: and this natural fear was in Christ, who feared death, as it was the separation of the soul and body, though it was no sin in him, but an infirmity. Secondly, fear is from grace. Mal. 1. saith the Lord: If I be your Father, where is my fear? Which is a reverence to God in regard of his mercy and judgement; and this is no sin but a virtue. The third, is from unbelief, when men for fear of persecution or other hurt, forsake God and his religion; more fearing the persons of men, than the majesty of God. Now Christ speaketh not of the two first, but of the last only: namely, a distrustful fear, when for fear of persecution or affliction, we forsake God and religion; that fear which draweth men from God to death and damnation, if they repent not. Fear not. Here Christ showeth the sin of every man by nature: namely, to fear man more than God, to be more afraid of the face and countenance of men, then of the power and might of the everliving God: which is not only in sinners, but in the regenerate in some part, who do not consider of God as he is indeed, a mighty judge taking vengeance on sinners.  
In this Christ showeth the means to arm ourselves against all such fear of perils, persecution, or danger: namely, Christian fortitude and courage: which is a gift of God proceeding from true faith, whereby we are made able to lay aside all fear of danger, and to undergo all persecutions, afflictions and dangers for the maintaining of faith and a good conscience. This Christ often prescribeth, and armeth his children with this christian fortitude, as the Prophets and Apostles in the old and new Testament, and now every child of God and every Church. And it were to be wished, that Ministers now in our days could say to all God's children, Fear not▪ but alas now they must change their voice, and cry with the Prophet, howl and lament in sack cloth and ashes, for your destruction is at hand. And surely there is cause why, if one look and view the body of our people: as Osea saith, there is no knowledge of God in the land, every man seeketh to follow his own ways, none cleaveth to the Lord, seeketh to know and obey him. Besides, they are altogether carnal, fleshly, dead and drowned with the cares of this life, none affecting things belonging to eternal life: but all men's hearts are possessed with pleasures, profits and preferments of this world. Nay all men in general lie in a dead sleep, there is no sense or feeling in them: a spiritual slumber hath wrapped all men's hearts in security and ignorance, never thinking or considering of the judgement to come, never dreaming of the evil day, though God preach daily by his judgement to them. Again, the contempt of the word and Gospel, the profanation of the Sabbath, want of mercy and love, the cruelty which aboundeth in all men, oppression, whoredoms, fornications, these be the sins of the people now in our days rife in every place; these are common sins, calling for vengeance, which will come undoubtedly, unless we repent: so that Christ cannot speak to us, as to this Church, but in a contrary voice, But though this be the common estate of most men, yet Christ he hath a remnant, who lament and mourn for the sins of the land, who are grieved with the abominations of the world: and these need not fear, but they must take to them Christian fortitude & courage, lay aside all fear of danger, & of all that man can do, and boldly undergo all crosses and afflictions, even to death, to maintain faith and a good conscience to the end. That they may do this, let them first consider, that they which fear distrustfully, must have a miserable portion, in the lake that burneth with fire and brimstone. Reu. 21. 8. therefore for fear of this reward, let us go on fearing nothing.  
2 They must consider God's presence: he is by them, ready to protect and defend them, his Angels pitch their tents about them, Psalm. 34. 12. 2. King. 6. Elishahs servant seeing in Dothan an huge army, which beset him and his master, he saith, Be not afraid, for they which be with us, be more than these against us. He was fully persuaded of God's presence and protection, and that God's Angels would defend and guard him: so should all men in danger, they must believe and persuade themselves God is present, he hath his Angels pitching their tents to defend and protect his children.  
3 Gods children must consider in peril, that it is an honourable thing to suffer for Christ's sake, and it is a happy thing to suffer for the Gospel of Christ. Paul he accounted it his chief honour, nay he rejoiced in nothing so much as in his sufferings for Christ's sake. Then if suffering the cross for Christ's sake be such an honourable thing, we must lay aside all fear, and by God's grace arm ourselves with Christian fortitude and courage, to undergo all crosses & afflictions whatsoever. But those which are not touched with the present day of misery, nor have not this perfect fortitude, they must lament and howl, lest the evil day take them unprovided.  
The next part of Christ's counsel is, a prediction or prophecy of the afflictions which this Church must suffer. But before he propoundeth the afflictions, he setteth a word of attention: Behold. By which he teacheth them, and in them, us: that it is our duty often to think and consider of the time of affliction before hand, to meditate of God's judgements and corrections before they come, lest we perish in them. For Christ (Luk. 19) he came to jerusalem, and wept over it, and foretold the judgements to come: and the cause was, because she knew not the day of her visitation: because she would not think of her judgement and affliction to come, therefore Christ forotels and shows her final destruction. Let us take heed, lest it fall out with us as it did with them.  
It shall come to pass. By this Christ shows he is true God. For he which can foretell all future things in particular, though they be contingent, he is God, for that is proper to God: but Christ foretells their particular affliction to come, ergo he is God.  
Ob. But the Physician can foretell the death of his patient, the Astronomer the eclipse of the Moon to come. Answ. They do so, but by means: the Physician foretells by the causes and signs he seeth in the party, by which death is in ●ort present: so the Astronomer by the natural course of the heavens, can foretell an eclipse by the courses and signs of it, in which the eclipse is present: but without these signs and causes they cannot simply: but Christ without any sign or cause simply foretells this affliction in particular, to come to the Church of Smyrna.  
Christ describes the affliction, first by the cause, namely the devil: secondly, the persons, some of you: thirdly, the kind, imprisonment: fourthly, the end, to try you: fifthly, the time, ten days. For the first, the cause, it is the devil. Ob. But how can he afflict them, seeing he is a spirit and dealeth not with the bodies of men? Ans. He is indeed a spirit, and ruleth in the air, he is the god of this world, he ruleth in the hearts of wicked men, he ruleth, guideth, and governeth in them, directs their thoughts, wills, affections, so as he stirs them up, moves and carries them to persecute the children of God, to cast them in prison. Now in that the devil is the author of persecution, we see of what spirit those be which persecute the Church, namely, men inspired by the devil, moved and ruled by him, notorious wicked wretches, which have Satan for their king and ruler. 
1. Tim. 2.  For this cause Paul saith, he was the chief of sinners, seeing he was carried by him to persecute the church of God. Let then all men take heed of this: for he which persecutes the Church for religion, in word or action, he in that action is the vassal of Satan, led and ruled by the devil: and the devil in that action useth him as his instrument: Satan is the chief and principal agent, he is his slave to do his will, and is as a soldier under his band. Again, learn we to take pity on all such persons, seeing they be possessed by the devil, led and moved by him, yea even to pray for our persecutors. Furthermore, the weapons we must have to defend ourselves in persecution, are not temporal but spiritual: seeing our enemy is a spirit, we must use invocation and prayer, fasting and humbling ourselves, by which we show our faith, repentance and obedience to God. By this weapon of prayer, Elias is called the chariot and horsemen of Israel: this is a most excellent weapon. And if the Lord should send a foreign enemy among us, then is indeed the soldier to be used, but our principal weapon must be prayer, that must be our chariot and horsemen: the devil feareth not the sword or gun, but this spiritual weapon will overthrow him. I proceed to the second point, their affliction is described by the persons, some of you, not all, but some of them: thirdly, by the kind of affliction, imprisonment, he shall not kill or destroy you, but imprison you: and some of you, not all of you. Fourthly, the end, to try you, that your hope, faith, patience, and other graces, may be made known to yourselves and other.  
In all these we note, that God's providence is the first and general cause above all causes, overruling, ordering, and disposing them. In this providence he useth two instruments▪ good, as good Angels and regenerate men; and he works in and by these in all things; and in these there is a good order, no disorder. The second kind of instruments be bad, as wicked Angels, devils and wicked men, which though they be wicked in themselves, yet God can use them well: and in these is nothing but disorder, and the Lord he worketh by them but not in them, and permits their disorder and sins, to show by them his justice and power. These wicked instruments (in themselves) the Lord useth well and to good ends: for his providence is above them, it restrains them, keeps in their malice, bridles them that they cannot show their malice to the full, but be bridled and kept short, being overmastred by his providence. So here the devil he afflicts them, yet not all, but some of them, and he destroyeth not, but only imprisoneth them; and not always, but for a short time.  
The second action of God's providence, using wicked instruments, is, that the Lord turneth all to the good of his children. The devil in afflicting them purposeth their destruction, but the Lord turneth it to their good, to prove them, and try the virtues and graces of their hearts, as their faith, hope, love, patience, etc. so that the Lord doth not only restrain their malice, but turneth all things to the good of his people. 
Use. 1.  Now we should often think of this providence of God, and for ever bless his name for the same, seeing he overrules the wicked instruments, he restrains their malice, he useth them for the good of his children: and considering of this, it should make us to renounce ourselves, to commit ourselves to his protection, make his providence our sure defence and safeguard in all our temptations.  
And seeing the end of their affliction is to try them, 
Use 2.  we must all first labour to have the power of godliness, not only in outward show and formal profession, but to feel the power of it truly in our hearts: for the Lord will try us as gold in the fire, the Lord will cast us into the fire of affliction, to prove us whether we be pure gold, whether we have pure faith, unfeigned repentance, and a good conscience or not: these will abide the fire and not burn, when formal show of godliness will.  
2. Seeing afflictions are to try us, we must rejoice, and think tribulation a great blessing. I am. 1. Think it exceeding joy to fall into temptations: for by affliction our graces are made manifest to ourselves and to the world. The fifth circumstance is the time, for ten days. Some understand by this a long time, as Gen. 31. 41 Laban changed Jacob's wages ten times, that is, many times: but it is not so here, for Christ speaks that to comfort them: now what comfort were this, to be long in affliction? Others think that by ten days, ten years is meant, and that because it is often in scripture so used, seeing there is a week of years as well as of days: but that cannot be proved, that they were in persecution so long and no longer. Then, I take it, by ten days is meant a very short time, a little space of time, and this is most suitable to all the circumstances of the text, and the purpose of Christ, which was to comfort the Church: as if he had said, Think not thy affliction to be long, for it is but for ten days, a short time.  
In which words note two things: first, that the afflictions of God's Church are for a certain time, a time decreed and set down by God, that cannot be shortened or made longer. So the Lord told Abraham, that the Israelites should be in captivity and affliction 430. years, and so it came to pass, for they were in affliction, especially in the land of Egypt 430. years: but so soon as that time was expired, the same night were they delivered. So Daniel for the space of threescore and ten years captivity, prayed not to the Lord for deliverance, for he knew the time was certain and could not be changed, and therefore was patient: but when that time drew to an end, than he prayed for deliverance, and the Lord heard his prayer. This should teach us in affliction to be patient, and to seek to arm ourselves with patience: seeing the time of our affliction is certain, and cannot be made shorter or longer, we cannot be delivered till the whole time be expired. Secondly, note that the afflictions of God's Church and children be but for ten days, a very short space of time, in respect of eternal life: and this is a notable comfort to any in the cross and persecution, seeing the Lord will put an end to it, it shallbe but for ten days, a short time, as Paul teacheth, 2. Cor. 4. 17. But yet there is more to be noted in these words, every word containing an argument of comfort for the Church: for first the author of afflictions is the devil, he causeth them: now fear not him, for he is God's enemy, therefore thou being his enemy, hast God for thy friend, and then what can he do to thee to hurt thee: for they which have him their enemy, their cause is good.  
Secondly, he shall not afflict all the whole Church, but some of you, a few of them: the Lord restrains his malice, he cannot do his wil Thirdly, he cannot kill or destroy them, but only afflict their bodies. Fourthly, he shall not do that to their destruction, as he would, but the Lord turns it to try them for their good. So this affliction it shall not last always, but for ten days, a very short time, why then should you fear? Let not fear overcome your hearts, be not discouraged, but take Christ's fortitude and courage, lay aside all fear, and undergo manfully all danger, to keep faith and a good conscience to the end.  
The third part of Christ's counsel is another precept, which containeth a most blessed and heavenly counsel: be thou faithful.  
The children of God ought to be faithful, in regard of God, and that fidelity they owe to him, first, by promise made to him in baptism; for in that Sacrament God promiseth to his child, Christ with all his benefits, and the child of God promiseth and maketh this stipulation to God, that he will renounce himself, and in death and life rely only on Christ. Now when a man keepeth this promise made in baptism, and performeth this condition to God and stipulation, than he is faithful to God; & when he breaketh it, than he is unfaithful. 1. Pet. 3. 21. Secondly, the Lord he giveth his servants many graces, as faith, hope, love, repentance, etc. these he committeth to man, to see how he will use or abuse them. 1. Tim. 6. 20. we must labour to keep them, to use them well: and this if we do to God's glory and to our own good, than we be faithful to God, else not: as if a man commit a thing to be kept by another, if he lose it, or keep it not well, he is not faithful to him.  
Be faithful. As if he had said: Thou hast made a promise in baptism, to keep faith and a good conscience: and thou hast had many graces, promising to use them well, to keep them in life and death, & be faithful in persecutions & afflictions: keep faith and a good conscience, and then thou artfaithfull. Against this duty three sorts of men offend: first, they which though they have made a covenant in baptism to serve the Lord, to keep faith and a good conscience, yet live in ignorance and security, never seeking to know the Lord, to understand his will, or to obey him: yet these will brag of their good meanings, though they have no care at all to please God, no care to keep their covenant made with God, and their stipulation in baptism to him. Secondly, they which for a good while have had faith and a good conscience, and have come to serve the Lord, yet after long time fall away, being entangled with the world, with the profits and sins thereof, and so leave all and come to break faith and a good conscience: both these are unfaithful servants, and their reward (if the Lord dealt in justice with them) is destruction: and yet all men in a manner be of these two sorts, they either live in ignorance, or fall away after a long time. The third sort are they which profess a long time, live in faith and good conscience, and be earnest professors, yet in time of trial and persecution, they will leave all profession of religion to save themselves. Then seeing all these offend, we must labour to know God, to obey him, to keep his graces bestowed on us to the end, to live and die in his service, and to lose our life rather than any one grace which God bestoweth upon us.  
And I will give thee the crown of life. Here is a reason to move them to go on in persecution, to be faithful to the end. Hence the Papists gather, that a man may merit heaven, seeing there is promised a crown of life. Ans. It is called a crown of life by resemblance: for as men in a race, first run, and after they obtain the crown at the end of their race: so men must first in this world live godly, run and finish their course, after that, they have their crown in heaven. I answer again; this reward is not of the work, but the promise is made to the workers, not to the martyrdom, but to the martyr, which hath by suffering death showed his faith in Christ: it is not made to the passion or suffering, but to the person suffering, & not for his suffering, but to him as he is in Christ, & declared to be so by his suffering death. So then, that promise is not made to the work, but to the worker, and not for his work, but for the worthiness of Christ, in whom he is a true member of the Church.  
The use than is, 
Use.  that if we keep this promise in Baptism, made before God, his Angels, and the Church, we shall have the reward of all, which is the crown of life in the kingdom of heaven, promised to such as be faithful to the end.  
Let him which hath an ear, 
Verse 11.  hear. In these words are the conclusion, or last part of the Epistle. Now in these three verses for the most part is a rehearsal of those things which Christ delivered before, in this and in the former Chapter.  
Now seeing Christ the head and Doctor of his Church is most perfect in his doctrines, both for matter and manner of delivering the same, seeing he repeateth again and again the same things, and seeing Peter put them often in mind of their common salvation, hence we note, that Ministers may often repeat the same doctrine: not only the same matter, but in the same manner and words. So did Christ the head Doctor of the Church, so may we or any preacher preach the same sermon again in manner and matter, not for to ease ourselves, but for the good and benefit of the Church: as Christ seven times repeateth the same doctrine to the good of the Church, and common benefit of all. The hearers then if they find the Preacher shall deliver the same doctrine again, or often, they must not find fault, for than they might as well find fault with Christ himself, who not once or twice, but often repeated the same words.  
In this eleventh verse is a conclusion of the Epistle to the Church of Smyrna, and it hath two parts: first, a commandment: secondly, a promise. In the commandment, first what is commanded: secondly, to whom. The duty commanded, is to hear. There are two kinds of hearing good, and bad. Here he requireth good hearing, with faith and obedience, not naked and bare outward hearing. Then we see the true knowledge of the Gospel standeth in hearing with faith and obedience: for we know no more than we believe and obey: if we believe and obey nothing, we hear and know nothing with sound hearing to salvation. The second thing is, to whom the commandment is given, to them which have ears to hear: for some are deaf, some be lively and hearing hearers. They are deaf, which hear only with outward and bodily ears, not affected in heart, nor changed in life by the word: they are good hearing hearers, which are touched and affected by the word, changed and renewed in life by the same, having not only outward ears of the head, but inward, bored by God's spirit in the heart.  
Hence we learn two things: 
Use.  first, that election is not general and universal of every particular man: for there is, was, and shall be ever some deaf hearers. Secondly, we learn our duty, that we must not only hear the word, and lend our outward ears, but withal join faith, obedience, and conversion in life, so hear that we be changed in life, and turned to God, else our hearing is fruitless, nay to damnation. The third thing is, what they must hear: What the Spirit saith: namely, that which is before in the former words delivered by Christ. The principal things be these: first, that the Lord seeth and regardeth the tribulations and afflictions of his Church: secondly, that God's Church and people being to suffer the cross and afflictions, must forethink of it, and consider of it before it come; & withal must arm themselves with Christian courage and fortitude, not to fear too much. Thirdly, they must be faithful to God in regard of their promise and covenant in baptism, in keeping faith and good conscience, and in defence of true religion even to death. So that they must hear these three: the first, concerning God's providence, seeing and regarding his church: the second, concerning Christian fortitude▪ & courage in afflictions: the third, our faithfulness & constancy in defence of faith & a good conscience, maintaining of true religion to the end. These three are the things they should hear and consider: and so we must consider and learn the same. To excite them and us to these three things, to hear and know the three duties, he giveth two reasons: first, because the Spirit speaketh: the second is, the persons to whom he spoke, not to one, but all Churches, directly to them of Smyrna, and in them to all churches, to all of us, no man is excepted but must hear him.  
The second part of the conclusion is a promise: He which euercometh shall not be hurt. That we may overcome, two things are required: first, to renounce and go out of ourselves: secondly, to cast all our hope, trust and affiance in Christ: which when we do, than we have saving faith, and this overcometh all our enemies. The second thing is, to keep faith and a good conscience, to defend true religion, to the end of our days, against all enemies.  
And shall not be hurt of the second death: that is, eternal death: for the first death is, when the body and soul are separated in this life: the second, when both body and soul are separated from God for ever. In which separation (Reu. 21.) consisteth the destruction of a man, even the suffering of the fire of the eternal lake. It is then as if he said: though he shall suffer the first death, yet he shall not be hurt of the second, he shall escape that fire and lake for ever. This is a most comfortable and happy promise to escape the lake of hell. Here note, first to whom this promise is made, to them which overcome, to them which renounce themselves, put their trust and affiance only in Christ, and labour to keep faith & a good conscience to the end. Then if we would overcome, it is not enough to know, to teach, or hear of religion: but true profession is joined with fight against all the enemies of the same with christian courage, let none of them reign over us, but fight till we overcome and get victory over them all, than we overcome indeed, and then to us is made this promise. Alas it is nothing to know or approve religion, and yet to live in sin, and to let the devil, the world, and ourflesh reign over us. Than we must never content ourselves with bare profession, but labour to say in our hearts, that we are conquerors of hell, death, etc. by grace of Christ in us; and then we have a blessed promise of freedom from the second death, and of eternal happiness: we shall not fear the fire of hell, the burning lake. Furthermore, in these words is answered a question, which many a man's heart maketh, but few in the truth of heart can answer. How may I escape the burning lake, how can I fly and avoid the second death? Ans. Thou must in this life turn truly to God, from all thy evil ways, renounce thyself, believe and put thine assurance in Christ, and withal endeavour to keep faith and a good conscience to the end, and then thou shalt escape the second death, the fiery lake of hell shall not hurt thee; though thou shalt taste of the first, yet thou shalt not see the second death.  
Would any have his soul escape this burning lake, have his silly soul free from the torments of hell? let him turn to God, renounce himself, put his trust and confidence in Christ, never turn to his former sins, and withal take heed to maintain and keep faith, a good conscience, and maintain pure and true religion to the end, and then he shall be free from the burning lake.  
Further, we see by these words, that of the two deaths, the second is the worse, and most properly death: for the first is but a preparation to the second: the second is the cruel death and destruction of body and soul. This is yet the madness of men, that they fear the pangs of the first and not of the second, never think of the burning lake: like children, which fear shadows, and never fear fire or water, but suffer themselves to be drowned or burned.  
And to the Angel which is at Pergamus. 
Verse▪ 12.  In these words is the third particular commandment of Christ to john, for the penning and publishing of this third Epistle to the Church of Pergamus. By the Angel of this Church, is meant either the Minister and Pastor, or company of the Ministers & governors of the same. So often in the word, one is put for a multitude. This particular commandment is given to john by Christ, to assure him of his calling to pen this book and Epistle: secondly, to assure the Church of the authority of the book, seeing it is delivered by Christ himself.  
The Epistle hath three parts: first, a preface: secondly, a proposition: thirdly, a conclusion. The Preface in these words, Thus saith he with hath that sharp, etc. the proposition in the thirteenth verse, the conclusion in the seventeenth verse.  
Thus saith he. Here he showeth in whose name he wrote this Epistle, to wit, Christ's: who is described, that he is not only a Prophet and Priest, but a King, in governing and guiding his Church, for he hath a sword in his hand, which is described, first that it hath to edges. Secondly, it is sharp, meaning by it the word of God, so as not only the doctrine of the law, but the promises of the Gospel are of the like power. Hebr. 4. 12.  
Christ is thus set out to comfort the Church of Pergamus, for by this Christ signifies three things: first, that he by power of the word killeth sin, wounds it at the heart, he killeth and slayeth the corruption of our nature so deadly that it cannot recover again: secondly, that he will strengthen and maintain the church and the members of the same by this sword, against all their enemies, for he will not only hurt the enemies, but defend his by his sword.  
Object. How doth he wound them by the word? Answ. The word must be known and believed of us. Now when we know and believe the law, and the threats thereof, and the points and promises of the Gospel: then if afflictions come, faith by which we believe them, maketh us that we are comforted, and armeth us against all afflictions and persecutions, so that nothing can hurt us: but if we believe it not, than the word is to us as a sword in a sheath, not drawn out, nor used to defend or drive back our enemies; but being believed, it is powerful, no might of man or any Prince is comparable. Thirdly, Christ destroyeth and killeth all our enemies, all the adversaries of the Church, & this is the principal end of this sword: for Christ speaketh these words to comfort his Church in persecutions, and for this he is said to have a sharp two edged sword, for he killeth and slayeth the enemies of his Church, partly in this life, but deadly in the life to come. In this life, the word serveth to convince them of hypocrisy, unbelief, heresies, & superstition; for Christ he abolished them with the breath of his mouth, that is, this sword, 2. Thess. 2. Secondly, when they be touched by the preaching of this word with desperations; for when the law and Gospel is preached to them, it wounds them to the heart, by revealing all their cursed dealings, their unbelief and hypocrisy, and sets the conscience on the rack, and stirs it up, which is fit of itself to accuse them when it hath revealed their sins: than it smites them with fear and horror, and makes their conscience more fit to accuse & terrify them; and than though they run on in sin, yet they have a deadly wound of desperation, and this increaseth in this life and slayeth in the next, for it clean cuts them off, when Christ shall say, Go ye cursed: this smiteth them stark dead, casting them into eternal destruction for ever.  
We must labour to have the word of God work powerfully in us. 
Use. 1.  to take place in our hearts by faith, not only to show our sins, & God's wrath against the same, but withal to wound them, slay and kill them, and at the first to wound deadly: for only to have our sins detected, and our consciences terrified, this is the way to desperation, and the first wound to death, but we must go further, have our corrupt hearts ripped up, wounded, crucified, have them reform, and this is the way to wound our souls, and the end why Christ hath the two edged sword.  
The second part is the proposition, containing two parts: first a commendation: secondly, a rebuke. The commendation in the thirteenth verse: I know thy works. In these words he commends this Church, first in general▪ secondly in particular: generally in these words, I know thy works: that is, thy ways and doings, thy counsels, affairs, and withal I approve them, as Psal. 1. 6. The Lord knoweth the righteous, that is, he approves them.  
I know thy works. Christ he begins with these words in this and every of these Epistles, to teach us one especial thing; that the fear of God is the chief thing to be learned, the beginning of all religion; and for this cause he beginneth thus, I know thy works, three or four times.  
I know: showing by this, that wheresoever we be, we are in the presence of Christ, he sees all our works, he heareth and knoweth all we do, we cannot go out of his presence: and to settle this deeply in our hearts, that he is present always, seeing and beholding us, he repeats this seven times, in the beginning of every Epistle. Then this should teach us both Minister and people, to labour to have this persuasion in our hearts, that Christ is present, seeth and beholdeth all we do, when we take any thing in hand, he stands at our elbows, looketh on us whether we do well or ill: then we must labour to have this persuasion in our hearts, that we can say, now I do this or that, my Saviour jesus Christ, my Lord and redeemer, he beholds me, looks on me, seeth all my dealings, therefore I will behave myself well. And the Preacher may spend himself in speaking, and to no purpose, till God give grace, to teach the people this one point, which is the beginning and ground of all religion and fear of God: for men may have knowledge, and speak much of the words of religion, yet they cannot be true Christians, till they have learned this one point, to be so persuaded as they can say in their heart, Christ seeth and beholds me: and till we can do that, we shall make conscience of no sin.  
2 The particular, first commendation, And where thou dwellest: though thou dwell in a place where the devil hath set his throne, a place most incommodious and unfit, yet thou observest and keepest my name and religion: thus he commendeth her for her constancy in religion.  
Throne. That is, any place where superstition, idolatry and wickedness is practised without controlment, and from whence wickedness is conveyed to other places: for the devil is the god of this world. 2. Cor. 4. 4. and he hath his kingdom, throne and seat placed, where he can practise sin and wickedness, where iniquity is maintained, the Gospel despised, and from whence he conveyeth his devilish wickedness to other places. Such a place was Pergamus, a city wherein sin did abound without controlment, religion despised, and from whence wickedness was conveyed to many other cities, towns, and places. Here we may note the devils policy, who hath his kingdom here on earth like to God; here he placeth his thrones as a Prince, and maketh choice to have the fittest place where he may rule and reign, and practise wickedness without controlment, & from whence he may convey it to other places; he hath ever had, hath now, & will have his thrones. He had in old time the high places, the groves, and such places where the people committed idolatry. Among the Gentiles there were Oracles to erect his thrones: for in them he gave answers, and so conveyed his wickedness to many. In later days he had every church and chapel his throne, when Images, Saints roods, and such like were erected, to which all men from all parts of the land came to worship. In schools of learning he had his thrones, when nothing was taught but superstition and errors. And now in our times he hath his thrones, and officers to attend on the same, as wisemen, and these are a special means to erect his throne: for unto these come men from far and near, so that he conveyeth his iniquity to many, seeing many seek to them, and so do him homage. So dicing and brothel houses, seeing in them iniquity is practised, in them is his throne. In families where they live in ignorance, in sin and wickedness, in blaspheming and drunkenness, or any one sin, there is his throne: and so many thrones as families, where they live by any unjust dealing.  
Then it is necessary, 
Use.  seeing the devil hath his throne, the Lord should have his opposite to this: as, when men have thrones of justice both civil and ecclesiastical: civil, to repress all injustice and wickedness, to punish vice, to reward virtue: and ecclesiastical, to punish and reprehend those sins, which civil justice cannot.  
The devil cunningly and politicly chooseth Pergamus not a base town or village, but a huge city, whence many kings proceeded, where there was a famous and great king, and where was much people. So he chose Babylon a city of confusion and abomination. So he hath chosen Rome which is become of a famous Church, the throne of Satan. So jerusalem the city of God, the temple of God, first began to be a den of thieves, and then the city fell to wickedness: so the devil getteth God's temple, and the holy city to be his throne. And in our time he getteth the great cities, & shire towns for his throne: for in them is greater ignorance, and the Gospel more contemned, then in small villages, in which after little preaching it is willingly embraced. Now the cause of this is, because the devil laboureth especially to have his throne where he may do the most harm, and convey his doctrine to more places, and live without controlment.  
If this or any other shire town, 
Use.  or any great city live in sin, in ignorance, and contemn the Gospel, take heed: for they shall become in time a den of thieves, and a synagogue of Satan, he will have his throne there. Now than it is our duty to labour against him, to have his throne plucked down, to have him defaced and cast out, have our bodies and souls subject to Christ, renounce ourselves, rely wholly on Christ, forsake our own ways, never lend our ears to Satan, let him have no footing in us, never suffer him to come to have his throne begun, but still labour to have it razed and turned upside down: and withal suffer Christ to rule, suffer him alone to possess our hearts, that so the kingdom of Satan being overthrown, the kingdom of jesus Christ may be increased daily in us. Whereas the Church of God is gathered out of that place, where the devil hath his kingdom erected, we note, that the Church of God is a company of men derived and taken out of the Synagogue of Satan, the kingdom of the devil, though it be a chosen people, yet it is picked out of the kingdom of the devil, where he ruleth: Col. 1. 12. 13. for all men are by nature the vassals of Satan, and subjects in his kingdom.  
Then no man must stand of his gentility, 
Use 1.  and of his nobility and blood: but all our true joy must be in this, that we are the members of the true Church of God: for what will it avail a man to have a golden chain on his neck, and have his will and affections under the slavery of the devil: or to be the son of a Prince, and yet to be out of the true Church, and to be in the company of the wicked, a slave and vassal of the devil? But our joy must be in this, that we are members of the Church of God, and have right to the kingdom of heaven.  
Sundry men think, 
Use 2.  a man may be saved by any religion, and most of the common people think, that good meaning will save them: but a man may profess any religion, and have good meaning, and yet not know one step to the kingdom of heaven, but remain the vassal and slave of Satan. For a man may have outward civil justice, and civil policy, and mean well, yet be the servant of the devil.  
We see the children of God gain a privilege above all other: 
Use 3.  for in affliction and persecution, though they be cast into dangers, yet they may assure themselves, seeing they be members of God's church, they be freed from the kingdom of the devil, and so from that place of darkness.  
Seeing the preaching of the word gained a Church in the middle of the kingdom of the devil, 
Use 4.  we see the word hath a divine power: for there is no creature which hath greater power in earth then the devil, (except good Angels) yet the preaching of the word draweth one out of the kingdom of the devil, and gathereth a Church in the midst of his kingdom.  
Seeing in Pergamus, 
Use 5.  where the throne of the devil was, God's children were, we see that God will have his servants to dwell in the middle of the wicked, and mingled with the vassals of the devil: yet so, as he doth this for good causes: first, that their faith, obedience, and repentance, might be exercised: secondly, that so they might be kept from many grievous sins, into which else they would fall. So when the Lord brought the Israelites into the land of Canaan, he would not cast all their enemies out at once; but they must be mingled, and dwell with the Canaanites: for if they should destroy them at once, the wild beasts might have destroyed the land: so the Church must be mingled with evil men, that the godly may be exercised, and that they might be kept from more grievous sins. Secondly, he will have his children to dwell with wicked & ungodly men, that their godly life might shine as lights among them. Philip. 2. 17. and so to win them to the Gospel: for a godly life is most effectual to win men to Christ. Thirdly, that the Lord might show special tokens of his love and favour to them, that when he bringeth his judgements on the wicked, yet he defendeth them. Ezech. 9 4. He marked them which mourned, that they might escape the judgement which was brought on jerusalem. Then if any man dwell among such as contemn and hate religion, and the doctrine of the Gospel, let them be contented, seeing it is Gods will they should dwell with the wicked, and the Lord will have his Church on earth proved and exercised by them.  
We see it is lawful for men to dwell with and by such wicked men: 
Use 6.  but they must not communicate with them in their sins, but abstain from their wickedness: as Lot in Sodom, and Noah dwelled with the wicked men of the old world: and the church of Pergamus in the place where the devils kingdom was erected For (1. Cor. 7.) there is a question, whether a servant having a master which is an infidel, may forsake him or not: the answer is made: he must dwell with him; but so, that thereby he deny not the principal grounds of religion, but keep a good conscience towards God in all things.  
And hence we may see how to answer that old objection of the Papists: Where was our Church fourscore years agone, before Luther preached, when the doctrine of Antichrist was in all Europe? By the like I ask: Where was the Church of Pergamus, when the kingdom of the devil was there? The holy Ghost telleth us, that in the same time when the devil had erected his throne mightily in that place, yet there was the church of God. So when the man of sin had spread his doctrine of wickedness in all Europe, yet there was a Church amongst us, in this and other lands: as appears, in that ever there was some, which both openly and privately oppugned his doctrine, by word and writing in all ages: which shows, that though sin ruled in this church many hundred years, yet the Lord had professors though not so visible as now it is, when men may profess openly in every place without fear.  
And kept my name. Though thou dwellest in a place where the devil hath erected his throne, yet thou maintainest my name, and holdest it fast, so that neither fraud nor force of enemies can take it from thee.  
My name: that is, my doctrine of the Gospel. Rom. 9 Thou dost constantly hold and maintain it, and my religion: thou believest the doctrine of salvation which my servants have delivered to thee. So that in these words Christ commends the church of Pergamus for constancy in maintaining the doctrine of salvation.  
We see it is not enough for us, 
Use.  to hold, believe, and maintain religion, but we must do it constantly, (so the word signifi●s) we must hold the same fast against all adversaries, not easily turned with any blast of men's doctrine, but so to hold religion, that no enemy by force or fraud draw it from us. When (Math. 13.) the man found the pearl, he sold all to buy the field. And if a man amongst us should find in our field, by his cunning and skill, a golden mine, he would not tell it to any, but go and sell all he had, & buy the ground, that so he might enrich himself. So we, if we know the doctrine of salvation, we must labour to make it ours, to have it made sure to us, to sell all we have, to loose life itself rather then to forego that precious pearl. 1. Tim. 3. 9 Faith is compared to a precious jewel, which must be laid up in the treasury of a good conscience, which cannot be broken into, but must be strong: in which storehouse and treasury we must have true religion and faith locked, that nothing get it from us, but lose all we have, even our life before we part with it: for if that be sure, all is well; but if faith and religion be lost, all is gone; salvation is lost, thy soul is perished.  
Now for her further commendation, Christ sets out her constancy by two arguments: first, that she held religion without denial: secondly, that she held it in the time of bloody persecution. 1. The Church of Pergamus never denied Religion, or revolted from faith in Christ: she did not as many men, who hold, believe and maintain religion, yet in time of trial they will revolt. In this we must imitate her, else we know not whether the Lord will give us grace to repent: if he should not, we perish. Esaw sold his birthright for a small thing, a few red pottage; but after he sought it with repentance and tears, & could not get it. We must then hold religion, and not in time of affliction and persecution revolt and deny it, lest the Lord give us no grace to repent, which we know not whether he will or not.  
And hast not denied my faith: that is, mine own doctrine of the Gospel, and true Religion. Religion is called Christ's: first, because Christ with the Father and holy Ghost is author of it, all Religion which is good being from above: secondly, because he revealed it from the bosom of his Father: thirdly, because Christ is the matter of all religion; Christ is the whole subject of religion in the old and new Testament, the end of the law, and the scope of the Gospel.  
The second argument, whereby Christ sets out her constancy, is, that she held religion in the time of bloody persecution: when she was thus persecuted, she was constant. When Antiphas was put to death. Who this Antiphas was, it is not certainly known by any history, yet it is thought he was Pastor and Minister of the Church of Pergamus, who opposed himself, and oppugned the doctrine and idolatry of the heathen in that city. In these words are two points: first, he commends this martyr Antiphas: when he saith, That my servant, my faithful servant Antiphas, he extols him to the Church of Pergamus. By this we see, that it is lawful to honour and commend Martyrs which die for Christ's cause, and that in two things: first, in giving them their due deserved honour and commendation, as Christ did to Antiphas: secondly, by careful imitation of their constancy and virtues, and conversation of life: for this cause Christ commends this good Martyr, that the people of Pergamus might imitate him in his constancy, not to honour him (as the Papists do) with divine honour and invocation. Again, he saith That my faithful Martyr, not commending him for his death that he died, but for the cause: for not the death but the cause makes a Martyr, for a man may die for heresy and erroneous opinion, and yet he is no Martyr. But Antiphas he was a true Martyr, ergo Christ saith, that my servant, nay that my faithful servant Antiphas.  
In the end of this verse, he setteth down the authors of this death of Antiphas: Some among you: some of Pergamus were the cause of his Martyrdom, they were such in whom the devil ruled and reigned; and this he repeats, to show that they which have contemned Christ's religion, though they pretend good things, yet they be the slaves of the devil, he rules and reigns in them, they be his holds and castles.  
Object. But why did the devil dwell in the city of Pergamus, more than in any other? Answ. Because many in this city were Gentiles, they hated and contemned the Gospel, & so became the holds of the devil: we must then take heed we never contemn the fame. For in a family where they live in ignorance, in injustice, fraud and wickedness, there the devil ruleth, he hath his throne, that is, a stable for him to dwell in. Then masters of families, and parents which govern families, must see they love and embrace religion, and teach it to their family, else their houses be but the stables of Satan, his place to dwell in.  
Ob. But whether might not Antiphas being Minister and Pastor of that Church have fled? Answ. Persecution is double, either directed against the person of the Minister principally, or to the whole Church equally: if it be against his person he may fly safely, if he get opportunity to preserve his life, and have liberty of the Church to fly; but if it respect the whole Church, then unless he have liberty granted by them, he must stay and take part with them in their persecution. Now of this sort was Antiphas persecution, seeing he was so called of God to suffer.  
But I have a few things against thee. He commended her before, but here he rebukes her; and this reproof is first generally propounded, then in more particular: in general he tells them, that they wanted zeal, Thou bearest with them which, etc.  
But I have. These words he spoke to the church of Ephesus before, and here repeats them again, teaching the true members of the Church, to enter into their own hearts, to search what is in them that Christ may have against them, to call themselves to a straight reckoning, to consider all the things they have done from their beginning to their end, and all their life narrowly to examine themselves, to lay their sins before their eyes, without flattering or favouring themselves, not after their own mind to judge of them, but to examine them by the rule of God's word; and in all their life look what things there be for which Christ will come against them. For want of this, many men being in the church perish, never consider their former life, how they have lived, and for what sins Christ will come against them. If we would escape death by Christ's heavy and straight sentence, and come to life, we must thus call ourselves to a reckoning, and simply lay all our sins in word, thought and deed before our eyes, to think what we have deserved, and to condemn ourselves: then we shall prevent that judgement of Christ, he shall not need to enter into sentence with us, if we have put all our sins in a book and reckoned already for them. The practice of this duty, is the foundation of all religion, and the beginning of all grace in the heart: but the want of this is the ruin of men's souls, and the ready way to destroy them. And if this be wanting, the Minister may speak and preach to little purpose.  
Because thou hast borne with them: that is, entertained them which are wicked. Here the fault is in more particular, namely, want of zeal: they suffered men which maintained damnable doctrine, and heretical opinions to be among them, and dwell among them, such as held the doctrine of Balaam: so we see, though they held religion, yet they did it coldly, not showing their fervent zeal against such as maintained damnable doctrine. By this we see the Church may use zeal in excommunicating and cutting off those which maintain damnable and heretical doctrine: they may after due admonition excommunicate them, and cut them off as pernicious members. 1. Tim. 2. Alexander and Hymineus were excommunicated: & the church may follow Paul's example, to cut off such as hold heresies in the fundamental points of religion. And seeing Christ was offended for this their forbearing of those wicked men, we see, we must not entertain such as hold such errors and damnable doctrine: but have indignation against them, hate their opinions, and detest them. The Church must be courageous to defend truth in religion, to stand against wicked heretics, to excommunicate and thrust them out of the Church, if they remain obstinate.  
Vers. 14. Thou hast. That is, thou entertainest certain wicked men, and evil persons, which maintain and teach Balaams' doctrine, the doctrine of the false Prophet. And as Christ reproved them here, so he might as well say to us in this Church, that he hath something against us, for want of zeal and severity against sin and sinners: for though our Church doth not hold and maintain, but repel the false doctrine of the Church of Rome, of the Anabaptists, and the Family of love: yet Christ may truly say, he hath something against us, for want of zeal against sinners and wicked men. For in our Church they abound, there is abundance of Atheists and wicked men in the midst of us, which are partakers of the word & Sacraments, & all outward privileges of the Church: and these Atheists, though not in word, yet in life, deny God and religion: they know not God, cannot distinguish between true religion, and the heresies and damnable doctrine of the Papists: they think not reverently of the word of God, nor of his Ministers and Ambassadors. Amongst us there be abundance of Epicures, who give themselves to all licentiousness, to eat, drink, and sport themselves: these love not the word, but being under the law of the land, they will hear sometimes, once a year receive the Sacrament, and this is all. There are also unmerciful and cruel men, oppressors, men which in their private callings use all injustice, deceit, fraud, wrong, oppression, with usury, and such horrible sins: these are suffered in the Church, and these be the wise men of the world, we count them as politic and great men. Now the suffering of these men amongst us, showeth, that in our Church is great want of zeal, fervency and severity, for which Christ will come against us, as to the Church of Pergamus.  
The reason followeth, and the confirmation of his rebuke, which is to move the Church of Pergamus, to detest the doctrine of Balaam the false Prophet; and it is taken from the effects of Balaam, that he gave wicked counsel to Balaak, to cast a block in the way of the children of Israel, to make them eat of things offered to idols, and commit fornication. It standeth in a comparison or similitude: As the false Prophet Balaam cast a stumbling block before the Israelites, to move them to eat of things offered to Idols, and commit fornication: so there are some among the Church of Pergamus, which labour to move men to the same sins.  
The first part of the similitude is in the first part of this verse: as Balaam taught false doctrine, and gave ill counsel to Balaak, etc. In which we must consider three things: first, what his false counsel was, and what an offence is: secondly, the casting of offence before the Israelites: thirdly, the means how. An offence properly is any thing, word, or deed, which is cast in a man's way to make him stumble or fall, or go out of his way, as a stone, or piece of wood, or such like thing: this is a scandal or stumbling block properly. Here it is taken (by comparison) for any thing which hindereth a man in the way to salvation, which hindereth or stoppeth him, maketh him fall, or go out of the way.  
Offence is double, either given or taken. Offence given, is any word or deed, whereby a man is procured to sin: offence taken, is when a man taketh occasion to sin, or to be offended by that which is done well of another. So when Christ did well, and preached the true doctrine of salvation, the pharisees were offended at his doctrine: he did well, they took occasion to be offended at his well doing. Now one giveth an offence, when he maketh one offended, and causeth him (as much as he can) to sin. So Peter telleth Christ, that the things he spoke of should not come to him: Christ biddeth him, come behind him Satan: where Peter gave an offence to Christ, though Christ did not sin; for Christ took not the occasion which Peter yet offered. As for the giving of offence, it is to cause a man to sin, or fall away from God by any thing. The means are things either simply evil, or indifferent. By things in themselves evil, as those which are directly against the word of God. Those things evil in themselves, be either ill persuasions, or ill examples: for by these offences are often given: for evil persuasions and examples draw the better sort often to sin, and are very dangerous means to make men offend. Again, offences be given by things indifferent, not evil in themselves, but when men use them unseasonably and unfitly, out of time and place, and not before fit persons. So Paul saith, that if to eat should offend, he would never eat: 1. Cor. 9 So here Balaam giveth offence, they of Pergamus take it, to commit sin, and to be stirred up to fall from God.  
The means by which Balaam cast these offences before the Israelites: namely, by provoking them to eat of the meat offered to idols, and commit fornication. Numb. 25. When Balaam had used many ways to curse them, and could not prevail, he used new means, which was, to send out most wicked and beautiful women, to invite them to their idol banquets, and to fornication, and they condescended to them.  
Hence we gather, 
Use 1.  this is the peculiar note of a false Prophet, to draw men to offence, to cast stumbling blocks before them in the way to salvation: for Balaam a false Prophet is noted by this: and as Paul saith, godliness and true religion is a great mystery to salvation: so false teaching is a mystery tending to the destruction of men's souls.  
So that by this note, we may judge of all religions, both of the jew, and the Turk: but especially of the Papists, which most trouble us in this Church: for all religions whose doctrine tendeth to stop or hinder men in the way to salvation, they be the doctrines of devils. The Papists religion which our ancient folk call the old religion, is a doctrine tending to destroy men, to overturn the whole moral law of God, especially to maintain adultery and idolatry. The first commandment is, thou shalt have the true God only for thy God. But the Papists make more than one, they make the creatures Gods, they invocate Saints, which, what is it, but to make them Gods, to give them his honour, seeing he alone is present every where, & seeth the heart, and seeing they say they can merit, which none can do formans sin, but only God, no not Christ himself if he were not God? Nay, they make the wooden cross (not Christ on the cross) to be God, in that they call it their hope: and so the virgin Mary, calling her our Lady, putting hope in her, and saying, she can command her Son in heaven, in the matter of salvation. The second Commandment they in practice break, in making images of God the Father, like an old man, the Son as he was on earth, and the holy Ghost in form of a dove, & with religious worship, adore and worship Saints.  
They err against the third commandment, teaching that a man may swear by Saints: and the fourth, in that they make festival days of men and saints to be equal with the Sabbath of the Lord, and take away men's liberty of labouring six days, to worship their saints. As for the fifth commandment, in this they make subjects free from their lawful loyalty to their lawful Princes. In the sixth, they make and appoint places to which murderers may fly and be safe, and in keeping the word from lay men (as they call them) and so murder their souls. In the seventh, they maintain stews and houses of professed adultery, and hold that the uncle may marry his niece or his great niece. For the eight commandment, they overthrow it, in that they make all things saleable, heaven, hell, purgatory and all, which is manifest robbery. They wrong the ninth commandment, in that they falsely make men's writings the canon of God's word, nay they maintain lying, seeing that they hold, a man being asked of a thing he knows (as when one hath confessed his sins another asks him, he may though he know the same, say he knoweth not) that is, they know not them, to tell them to you; but that is a slender excuse. For the tenth commandment, they make concupiscence and lust to be no sin, and put out that commandment. So that we see, this whole religion, which is called of old people, the old religion, is clean new from the true religion, nay it is a doctrine of devils, seeing it tends to lead men to destruction, and overturning of the whole law of God.  
To come to our own church; true it is, men slander our doctrine, saying it is scandalous three ways: first, that we teach, God creates men to cast the greatest number of them into hell & destroy them. First we answer: we hold, that though the scripture speaks not of any certain number, yet the elect are said to be a small number. Secondly, the end why God created men, was not to destroy them, but to manifest his own glory in their due, just, & deserved damnation & destruction: not that he created men to this end, to cast them to hell. Secondly, they charge the doctrine of our church to be a blasphemous doctrine, seeing we hold that God decreed man's fall, and so do make him the author of sin. Answ. We say indeed, that God decreed man's fall, & permitted him to sin, yet teach we not, that he is the author of sin: for his will is double, general and particular: in his general will, he decreed to permit man to sin and fall, yet so, as in respect of God it was good, though in respect of man evil: for as he can draw out of darkness light, so out of evil he can work good to himself. Secondly, there is his special will, by which he wills and delights only in that which is good, and by this he hated man's fall. And even as the Magistrate hates, & would not the death of the malefactor, yet he wills it, in that he executes the same: so the Lord he in his general will willed the permitting of man's fall, not as it was evil, but as it turned to his glory and honour, and the good of the elect. Lastly, they charge our doctrine to be a doctrine of security and carnal carelessness, in that we teach, men may be certain of their salvation, and to persevere to the end: but seeing we withal teach a man must use the means, daily pray, hear the word, receive the sacraments, and perform all the duties of faith and religion to the end, we teach no doctrine of carnal security, but a doctrine of pain and trouble, which maketh men not careless, but careful to come to hear, to be certain, and to persevere; therefore they charge us wrongfully in all these.  
Seeing it is so great a sin to give offence, we must take especial heed we give no offence in our life, conversation, word, or deed, but so to carry ourselves, that we live unspottedly: for if we give offence, we are Balaams' scholars, and tread in his path. Let us then in our callings so carry ourselves uprightly, that we give no offence: for woe to them by whom offences come: nay it were better they had a millstone tied to them, and they cast into the sea: for that is to plunge our brother's soul, as much as in us lieth, to the gulf of hell. But we must rather labour to help him, to take from him all blocks of offence; which if men would do, than our Church should flourish: but the want of this, makes men bold to sin, and to run on by sin into hell. And as none must give offence, so we must take heed we take no offence, or be alured to sin by men's wicked either counsel or examples: nay we must cast off all things, which may any way hinder us in the way to heaven: if our right eye or hand offend, or any thing which is most dear and near us, we must cut it off: if we do so, than God's blessing is with us. The Israelites in the borders of the Moabites, so long as they served the Lord, all curses could not hurt them, but turned to their good: but after they took offence by the Moabitish women, to be enticed by them, than they came to eat with them at their idol-feasts, and commit fornication; and then the wrath of the Lord was upon them. The like may be said of us.  
Seeing they used these means, 
Use 4.  when they could not prevail by cursing, to send their fairest women to invite them to their banquets, to incite them to commit fornication: we see that temptations drawn from the right hand, from profit and pleasure, are most dangerous, and prevail most with men, to bring them to sin and to fall from God. As a man that cannot win a city by force, yet by gold, by promises of profit or pleasure, getteth the gate open: so when the devil cannot prevail with bitter & sharp temptations, than he useth those of the right hand, and overthroweth many. We must then take heed especially of these. For this cause job sacrificed daily for his children when they had been feasting, lest they should then have sinned.  
Vers. 15. Even so thou hast those which maintain the doctrine of the Nicolaitanes.  
In these words is the second part of the comparison, in which two things: first, what the Nicolaitanes were: secondly, how Christ was affected toward them. First, what they were in the Church of Pergamus, is manifest in these words: Even so, which is a word of resemblance and relation, that may thus be described. They were a sect of men in the Church of Pergamus, which maintained two damnable opinions according to the doctrine of Balaam: first, that it was lawful to eat meat offered to idols, even in the idol temples: secondly, that fornication was no sin, as we have showed before.  
It may seem strange, that in the days of the Apostles, so soon after Christ, there should be any such which held these damnable opinions: yet we see there were such notorious heretics. Now that we favour not their opinions, we must know the grounds of their errors. For the first error: that a man might eat meat offered to idols, even in the very temples of idols, for is, they might urge Christian liberty thus. Those things which be indifferent may be lawfully used: but to eat meat offered to idols, is a thing indifferent, ergo. Ans. If these meats be considered in themselves, they be indifferent, and may lawfully be used: nay after they be offered to idols, if they be sold in the market and bought, they may be eaten privately, so that we wound not any weak Christian. But as they be prepared to be offered to idols, used in idol-temples for the honour of them, we may not use them as prepared for the idol, used and offered in the temple, and had in honour of them. Now the Nicolaitans used them so, therefore unlawfully. Secondly, they might and did allege (being professors of Christ outwardly) other places of scripture, as that Paul saith, An idol is nothing, ergo it is no sin to eat that which is offered to them. Ans. An idol is nothing by nature, subsisting or being, nothing which hath any spark of the Godhead in it, but yet in man's brain it is something, seeing in men's minds and imaginations they repute it as a God. Thirdly, they might allege Naamans' example, 2. King. 5. 18. who went into the temple of Rimmon and kneeled down there. Ans. He kneeled not to the idol but to the King, who was there, & leaned on his hand, so that he bowed down, not with any divine worship to the idol, but with civil worship to the King's Majesty: and Naaman was in the temple, not to worship the idol, but to make protestation that he would serve the God of Israel, and for that end carried as much earth as two mules could bear, to offer sacrifice to the Lord. And if the Nicolaitans had been so in the idol temples, to protest that they would worship the true God, than they had not sinned. So if any come into a place, and be present where Mass is said, with protestation to serve the Lord, he than allows not of the same, but rather condemns them for it.  
For the second opinion of these Nicolaitanes, that fornication was no sin, they seemed so to prove it out of Genes. 19 18. when the men of Sodom came to Lot's house, he offereth them his daughters: now he would not have done it (say they) if it had been a sin. Ans. Lot seems to be faulty, and not to be excused in that, though he thought to escape the greater sin by the lesser; but we must not do evil that good may come thereof. Again, they might urge, that (Hos. 1.) the Lord commanded Hosea to take a wife and children of fornication. Ans. 1. Some say it was only in vision, not in deed. 2. Some answer, that he did it in speech only, as he was a Prophet, because he prophesied to the people, that he was as one that had such a wife and children, which both are safe answers, and allowed. Other, more likely, say, it was a thing not in vision and word only, but in deed and truth done. And surely seeing the Prophet's name, the woman's name, & her father's name are set down, it seemeth to be a thing done indeed. Neither doth a thing in speech so much affect the people, as a deed and fact done. And the best and most ancient interpreters, which were nearest the time of Christ, interpret it a thing done indeed. But you may say, this was against good manners, & contrary to God's law, that the Prophet should take such a wife. Ans. No: seeing God is above his law, and can dispense with it: as when he bids Abraham kill his son, and he had not sinned if he had slain him: so here Hosea he did not sin, having a particular and special commandment for the same. Neither did he this to commit fornication, but to make of an harlot an honest woman: and he is bidden to take the children of fornination, not that he should beget any in fornication, but take her children which she had borne in fornication. Again, Act. 15. The Apostle speaking of two things indifferent, joineth fornication to them. Ans. First, he doth so, because the Gentiles thought that it was no sin, but indifferent: and they are there conjoined (though fornication be not a thing indifferent) because the Gentiles offended the jews by these three jointly together.  
Now followeth the affection of Christ: which things I also hate: that is, not their persons, but their errors. Which thing I hate. First, he teacheth us to avoid and dislike the least honour or approbation which can be given to idols: for these Nicolaitanes did not honour idols, or offer to them, but came into their temples, and (invited by their friends) did eat of the meat offered to them: yet Christ hateth their dealing: showing, he would have us to do the like. This also condemneth the practice of the Church of Rome, who say, they worship not idols, yet they kneel down to the images of Christ, and Saints, adore them, light candles and tapers to them, offer to them, hang costly jewels about their necks, clothe them with costly apparel, and so do indeed far more than the Nicolaitanes did; therefore hath Christ cause to hate them much more. This also teacheth men which travel, to take heed that they travel not without any calling, to see news, out of the limits of the Church, as to Spain and Italy: for than they being out of the bounds of the true Church, offer themselves to occasions which may bring them to idolatry, though they hate images: for being in idolatrous places, they must come into their temples, and do as their manner is, offer to idols, and kneel down to them: which they cannot without some approbation, whereas they should hate the least approbation or liking of them. Then it is good for men which travel, to travel within the Church, and not out, but by some special calling and necessity. Further, by this, Christ would have us to hate all familiar society with idolaters. A man may I grant live with Idolaters in a civil course of peace: but not to have a special kind of familiarity and amity with them. Now as Christ hated their idolatry, so did he their fornication, giving us example to hate fornication: first, because our bodies are not our own: but the body of a faithful man or woman is the body of Christ, he hath bought it, therefore we must consecrate and dedicate them to honour him, not Satan his enemy. Our body and soul is the member of Christ, at least by profession: then we must not take the member of Christ, and make it the member of an harlot. Our body and soul is the house and temple of the holy Ghost, therefore we must keep them fair, pure and clean, fit to entertain such a guest: but they which pollute themselves with fornication, make them sties and stables for the devil.  
Repent quickly. 
Vers. 16.  Having laid down the fault of the Church of Pergamus, and the errors of the Nicolaitanes, here he showeth the remedy to escape, and after the remedy, addeth two reasons to move them to practise the remedy: the first, concerning the whole Church of Pergamus: the second, the Nicolaitans. In the remedy: note, first what repentance is: secondly, why it is so often prescribed by Christ to his Church: thirdly, to whom. To repent properly is to change the mind from evil to good, from sin to God, thus, when by God's grace a man hath this purpose in his heart, not to sin as before, but in all things wholly to do the will of God for ever. But here repentance (as commonly in the Scripture) is taken more largely, for all the duties which go with, or are in repentance: as first, humiliation, confession of our sins, condemning ourselves for them: secondly, invocation for pardon of them: thirdly, reformation of life, when a man purposeth and endeavoureth in his life to do the will of God. But why doth Christ so often repeat and prescribe repentance to his Church? Ans. Not because it is a means to procure or demerit salvation and reconciliation with God: for only the death and passion of Christ and his merits alone can do that: but he calleth them often to this duty, because it is the most excellent fruit of faith. Repentance of itself procureth not God's favour, but it is a token of God's favour procured in Christ. Secondly, because it is a path way wherein all men must walk, which must have pardon of their sins and life everlasting. But to whom doth Christ prescribe repentance? Ans. First, to the whole church of Pergamus: secondly, to the Nicolaitanes. As for the Church of Pergamus, the Ministers and people thereof, Christ before had commended them for worthy graces, & they had repentance before; yet Christ bids them repent still. Now in that he prescribeth repentance still to a repentant people, it showeth us, that the whole life of a Christian, is a continual practice of repentance, a daily and perpetual repentance. When one hath begun and repent once, that is not enough; but as every day addeth to our age, so every day, for our new sins, we must have new repentance. 1. Cor. 5. Paul desired them to labour to be reconciled to God. Now (1. Cor. 6.) they were reconciled already, and had true repentance: noting that they must labour to have their reconciliation more increased, in regard of the certainty of it, and their daily offences and sins. Now we must think, that what Christ spoke to the Church of Pergamus, is spoken to us; and if we be in the like sin, we must learn to perform the same duty, which they are commanded here. Christ moreover prescribeth this not only to the Church of Pergamus, but to the Nicolaitanes, which held two damnable errors; and as they held them, no doubt they lived accordingly, yet Christ biddeth them repent. Then great and grievous sinners are not barred from God's mercy if they will repent. Excellent is that of Esay: Our God is much, exceeding much in mercy. Psalm. 130. God is much in mercy, plenteous in redemption, no man which is a grievous sinner, but God offereth him mercy, if he will repent and lay hold on it. Among us in this Church are many ignorant and evil people: yet if these will repent, the Lord offereth his mercy; though they be as wicked as the Nicolaitanes, as judas, or Herode were, yet Christ offereth his mercy and merit, if they will lay hold on it. Then let all such wicked men break off their sins by repentance, of their idolatry, blasphemy, fornication, and humble themselves with job in dust and ashes, and they shall find mercy. But we must not abuse God's mercy to presumption, but be sure, that though thy sins be as scarlet or crimson, or as scarlet which can take no other colour, yet there is mercy in store to help thee, if thou repent. This doctrine may be taught to malefactors, not to embolden them in sin, but to assure them, that if they repent at any time, the Lord will hear them: yea though a man fall often into the same sin (which is dangerous) yet if he have grace to repent, God's fountain of mercy is not drawn dry, but still he hath in store; only they must repent: for if they look to have the merit of Christ, Christ looketh to have their repentance.  
Else I will come against thee shortly. 
Verse 16.  After the remedy follows a twofold reason, to enforce and set an edge on the former doctrine: first, concerning the Church of Pergamus: secondly, concerning the Nicolaitanes, holding and practising of these two sins.  
The first cause and reason, If not, I will come, etc. that is, if thou do not repent for these sins, want of zeal, and other thy particular sins, I will come to thee shortly, to punish and plague thee; for the Lord (as I have said) he cometh either in mercy, or in judgement. Now if they repent not, Christ saith he will come to them, not to help them, but to execute judgement on them, to punish them. So Esay. 30. 27.  
Christ saith not, I will, but I come to thee: expressing the time to come, by the time present: to certify them, that if they repent not, he will most surely come, as certainly as if he did now come to them.  
In this threatening we see a general rule to be learned of all, that if any Church or people will not repent, than the Lord will come to them in judgement to punish them, as by sundry examples we may see the Lord hath done. In our Church and people, though some do repent, yet for the common body of the people they do not, but they live in sin and ignorance, having no care to know God's will; and if they know it, yet no care to obey the same, but they for the most part continue in their sins. Seeing their case is such, who could not out of God's word, in good conscience foretell and prophesy (by this general rule) that God will come against them shortly, to take vengeance on them, and to plague them? Though we may flatter ourselves, and think all is well, yet we must assure ourselves he cannot but come, unless we repent. This should then move us all to repent, to humble ourselves, condemn ourselves for our sins, crave pardon, purpose newness of life, desire the Lord that he would in Christ be reconciled to each of us, and promise and perform ever after new obedience. If we do repent daily for new and particular sins, than we shall stay the Lord, prevent his coming to punish us: but if we go on in sin, assure ourselves the Lord is true of his promise, he will come in judgement against us.  
The second reason is directed to the Nicolaitans, With whom he will fight, that is, be at enmity with them, and declare the same in waging battle with them, seeing they hold these two gross and damnable opinions.  
With the sword of my mouth. That is, the preaching and publilishing of the word, the ministry and dispensation of the law and the Gospel among men. In which words he still alludeth to the doing of Balaam; as in the doctrine, so in the end and scope: for when Balaam cursed the children of Israel, the Angel stood against him, to stay and hinder him that he should not go: he seeing the Angel, fell down and worshipped the Angel, that is, the son of God Christ jesus: but after, seeing he would not be restrained, but went to curse the people, he perished by the sword. Numb. 31. Even so Christ dealeth with the Nicolaitanes, as he did with Balaam: seeing they went on still in wickedness, he fighteth with them to reclaim them from their wicked ways, he withstands them with the sword of his mouth, but if they will needs go on, than he fights, not to reclaim them, but to slay them, as he did Balaam.  
But I will fight against thee, not kill thee, for Christ he intended not at the first to slay them, but to withstand them, and if it might be to reclaim them: but after, if they would not be hindered and stayed, to destroy them, as he did Balaam.  
Seeing Christ comes against the wicked and impenitent, 
Use 1.  not to kill them, but to withstand and hinder them at the first: we see his wonderful patience toward sinners and wicked men. So Gen. 6. the Lord strived and wrestled with the old world one hundred and twenty years, that they might repent, by the preaching of Noah: and Genes. 16. he bore with the Amorites, till their sins were come to the full: and he bore with the Egyptians many hundred years: nay the jews after they had killed Christ, were not strait way consumed, but the Lord: suffered them fifty years. So the Lord suffereth sinners, the blasphemer, adulterer, and cruel man to live, cometh often to them by his word, not to kill them at first, but to win and reclaim them. And so every one of us feeleth his mercy, in that he might destroy and cast us into hell, so soon as we be borne: yet he suffereth us to live, some twenty, thirty, or forty years, that we might have a time and space to repent, and turn to Christ. Then it is our duty to take this occasion, to take this time of God's patience, not to let it slip, but haste to repentance ere the time of patience be ended. The old world had one hundred and twenty years of patience, but neglecting it they perished, the time of mercy being ended. Seeing they would not hear Noah, therefore they be now in prison, 
1. Pet. 3. 20.  that is, in hell. Again, in that Christ saith, he will come thus against the Nicolaitanes, we see, that they which repent not, have God for their enemy to fight against them, (and for this cause, sin is called rebellion against God.) Now this is a most fearful thing, to have God man's enemy: let us then repent, that we may have God a friend to us, as he was to Abraham, and as Christ was to his disciples.  
I will come to thee, and fight against thee. Here Christ showeth he is the true Pastor and Doctor of the Church, he can divide the word aright, give promises to them to whom they belong, and threatenings to whom they belong: for judgements and promises must not be propounded to all equally, but there must be regard had of time, place, and persons. For judgements, some be temporal, which must be threatened to the penitent: some eternal, and those to the impenitent. So promises are to be made, not hand over head, but with respect, condition, limitation, and restraint. To propound either promises or threatenings otherwise, is not to divide the word aright.  
With the sword of my mouth: that is, the ministery of the word, not to kill them, but to resist and withstand them which repent not: and this is the chief end and scope of the preaching of the word, to win men from their sins and wicked ways; and if they will not repent, then to drown them in perdition and to slay them. In this Church of England, and in this congregation, we have had the Gospel this 36 years published and preached to us, the Lord hath rebuked us for our sins, and yet we still abide in them without repentance: the Lord still cometh against us with the sword of his mouth, still checks us for our sins, and controlleth the wicked idolater, Atheist, fornicator & cruel man, he stands to fight against such, face to face, stands with his naked sword in the ministry of the word, to reclaim them from their sins: if they will not, to wound them to the heart, and to kill them. Now we hearing our sins reproved, we should fear and tremble, fall down as Balaam did: and seeing the Lord in the word preached, stands with his sword in his hand, ready to slay us if we will not be stayed, we should be afraid. If we hear of an enemy to come against us, how will every one quake for fear: shall we fear the shaking sword of a mortal man, and not the bloody sword of the everliving God? Shall we resist him and go on, though he fight against us? Alas it is not wisdom to strive with God, for than he will hack us to pieces: but we must hear him, and submit ourselves to his good will & pleasure: and if we will not, the same sword of God shall be an instrument to pierce our hearts to death. Then when we hear the Minister speaking to us, we must know that the Lord speaketh to us, fights against our sins, and not contemn him. Again, we see the word of God is called the sword of Christ's mouth, not only because he once delivered it, but because it daily proceeds from him in the preaching of the same by the Ministers.  
Then we see this is an excellent thing, that the Ministers of Christ lawfully called, they be that mouth of Christ, from which his sword proceeds. So Paul calleth them the Ambassadors of Christ to deliver his word. 2. Cor. 5. 19  
Then they which be in the schools of the Prophets, 
Use.  and they also which be in the way to the same, must learn to think reverently and highly of it, not contemn it, and think it a base calling: for to be a Lawyer or Physician, hath not this privilege, to be called the mouth of Christ, as the Ministers have. Again, seeing they be the mouth of Christ, Ministers must speak the word of Christ, as they are persuaded in conscience Christ would speak the same if he were present. Even as Ambassadors, who deliver their masters will, in that manner and those words which they think he would himself: which if we did, than we should not have that human kind of preaching, partly in Greek, Latin, & English, mingled with testimonies and sentences of men: for Christ would never preach so, neither did his Apostles or Prophets use it. Furthermore, seeing the Minister lawfully called is the mouth of Christ, we must take heed, that we seeing a mortal man, sinful like to us, deliver the word, that we contemn it not for his sake, but receive the word as it is indeed the power of God, though it come from a mortal man. So Paul commends the Thessalonians, who received his doctrine as the word of the ever living God. Besides, seeing Christ carrieth his Sceptre in his mouth, not in his hand, we see his kingdom is not of this world; not carnal but spiritual, he governeth and ruleth his Church and people by the sword of his mouth, the eternal word of God, published and preached by sinful man like to us.  
This showeth the abuse of that sword, which the Pope, the Vicar of Christ, challengeth: for he will have both swords, civil and ecclesiasticals surely he is not the Vicar, and in the room of Christ, for Christ was content only with the spiritual sword.  
Now followeth the conclusion of the Epistle, containing two parts: the first a commandment, Let him which hath an ear hear: the second, a promise, To him which overcometh, will I give to eat of the Manna, etc. Of the first I have spoken before. The end and scope of this commandment, is to stir up the Church to attention, to mark the things propounded. The first special point what is commanded to be heard, is, the word of God, which must not be heard with a bare and simple hearing, but with knowledge, faith, belief, and obedience in practice.  
Seeing he commands this hearing to all men, we see it is the ordinance of God, all men in the Church should frequent sermons, where this word of God is propounded and taught by plain and simple men, that they may better learn their duty. At a good time men will come to the Church, though they come not half a year after: but the ordinance of Christ is, that men should daily at all lawful occasions frequent sermons, and come to the congregation: and if we be his sheep, we will hear his voice: joh. 10. & desire to hear his word, taught by his mouth. Mat. 16. the word of God is called the key of the kingdom of heaven: now as necessary it is to have the key to open heaven, as to have his soul brought thither. Paul calleth the doctrine of the Gospel, the word of reconciliation, because the same by God's grace reconcileth us to him, who being his enemies, are made by it to be in his favour. Then we must come to hear it daily, not at Christmas or such times alone, for this is to magnify those days above the Lord's day. But men corrupt & froward, say for themselves: Tush, if God, or Christ, or his Apostles would preach to us, we would come: but when men speak to us, being sinful and like ourselves, we will not. Ans. It is the will and ordinance of God, that his word should be published and preached to man, by man like himself: for since Adam's fall, man could not abide to hear the Majesty of God: the Israelites seeing but a glimmering of God's glory, could not abide it, but said: Speak to us by Moses, Exod. 19 And he will have his word preached by sinful man, to try man's obedience and humility, how he will receive and obey the word of God delivered by man. Again, he doth it, to make love between man and man, when one man speaketh the word of God to another. Then are they presumptuous persons, who dare oppose themselves against Gods most holy ordinance and will. Again, others say they have the Bible, containing the Sermons of Christ, the Apostles and Prophets, and who can make better Sermons than they? now seeing they have these at hand, they need not come to the Church. But let these consider, that as it is the ordinance and will of God to have the Bible, so will he have it expounded by man in the Church, that men might understand it, and so make use of it in their lives. As for some others, they will not come to the Church, but having a journey, (as they say) they can serve God on their horse back, or in the way, as well, and with as good a heart as the best in the Church: but let these hear the word of God, by the wisest man, Solomon, Pro. 28. 16. He which turneth his ear from the law: that is, from hearing the word of God, his prayers are abominable. And if he turn from God, God will turn from him: and if men be weary of his word, God will be weary of their service, of all their prayers, and other service where or whatsoever. Lastly, many think they have knowledge enough, no man can teach them that they know not already. But the preaching of the word serveth not only to beget knowledge, but to increase the same: and also to beget in man obedience to his knowledge: so that these, though they seem to be the wisest, are most foolish: no man, no not the greatest learned, but he hath knowledge in part, and it may be increased: and say, he get not more knowledge, yet he may by the word delivered by a plain and simple man, be brought to obedience of that he knoweth. Another principal duty commanded in the conclusion, is reading the word, both in public and private, that so we may be prepared to hear and obey the same. So Christ (Luk. 10. 26.) What readest thou? he taketh it for granted, that the young man could read the law. Esay. 5. 13. for want of God's word and knowledge, the people of God went into captivity. And yet we see among us many families which come to church, hear the word, nay, receive the Sacraments, not knowing the thing assured in them: neither having a Bible to read, nor procuring others if they cannot: yet many have a Bible lying on their cupboard, but use it not. The tables, cards, and dice, they be well used and worn, but the book of God lieth covered with dust. Many will have the book of Statutes, that they may know their duty, but none careth to have the Statutes of God, to teach them to range their unbridled affections within the compass of the same.  
And to him which overcometh. 
Vers. 17.  Here is the second part of the conclusion: namely, the promise, which is the same in substance with those annexed with the two former Epistles. In this promise, note two points: first, to whom it is made: secondly, what is promised. First, the persons to whom promise is made: namely, they which overcome. To overcome (as before) is to believe, to put all our trust and confidence in Christ alone, and to get victory against all our spiritual enemies.  
That we may overcome so, we must do two things: first, we must deny ourselves, and all that is in us, & put our whole confidence in Christ alone: secondly, we must maintain true religion, and a good conscience in all things, to our last end: and this is indeed to overcome all our spiritual enemies. 
Use 1.  Now seeing God maketh this promise to them which overcome, we must labour to come to this estate, that so we may be partakers of the promise.  
The second point, is the thing promised: He will give him to eat of the hidden Manna, etc. The thing promised is a threefold gift of God: first, to eat of that Manna: secondly, he shall have a white stone: thirdly, a new name written in the same white stone. Which three signify our election, vocation, justification, sanctification & glorification; and to be the children of God. To come to the first: to eat of the hidden Manna. Manna signifieth properly that food which God gave the children of Israel from heaven to feed them in the wilderness, Psalm. 98. For the excellency of it, it is called the wheat of heaven, and the food of strong men, or of Angels: in form, it was like Coreander seed, white and sweet, 
Numb. 11. 7.  as Moses saith, by which the Lord fed them in the wilderness forty years from heaven, to teach them, man liveth not by bread only, but by the word of God. And this is thought of many to be the same white Manna sold in shops, but I stand not on that, and it is to be doubted. But this Manna signifieth another food, 1. Cor. 10. it is the spiritual food which our fathers did eat: namely, the food of our souls, that is, Christ the true Manna, and bread of life which came from heaven. john 6. showeth, that Christ is that food, and spiritual meat of our souls, feeding us to eternal life. Ob. But how can Christ the Son of God become our meat and food? Ans. By these conclusions: first, Christ is food, not in respect of his doctrine, or his miracles, or in regard of his death, passion or obedience alone, but in regard of himself, as he is Christ, God and man. And here he is called the Lord of life, first, in regard of himself, then in regard of his benefits. The second conclusion: he is our food not as he lay in the cratch, or as he is now in heaven, but as he died, was buried, rose, & suffered the pains of hell: dead Christ, crucified Christ, he is our food of life; for from his death cometh our life. The third conclusion; Christ is food, not in regard of his Godhead or Deity, but in regard of his manhood: I say, of his manhood, not simply in itself, but as it is in the Godhead, subsisting by the Deity: as he is God and man, so is his body and blood our food: yet Christ is not a bodily and sensible food to be received with our hand, mouth, and into our stomach, but he is a spiritual food, to be received only by the hand of faith into the stomach of our souls, whereby they be fed to eternal life. And thus we eat him, when we believe, and assure ourselves, that he was dead, buried, and crucified for us in particular.  
Seeing Christ crucified is the bread of life, 
Use 1.  and the spiritual Manna whereon our souls must feed, we must long and hunger after Christ spiritually, as truly and sensibly as we do after meat and drink. We see when a man is famished, he will eat his own flesh, tear and pull it off his arms to satisfy hunger. Now shall we thus pull our own flesh, and shall we not spend all we have, to have this food of our souls? In the hunger of the stomach be two things: first, there is a pain in the neither part and bottom of the stomach, and from this there cometh a strong and hungry appetite, which lasteth till the belly and appetite be filled and satisfied. So we should feel a pain in our hearts, rising from the fear of God's wrath for our sins and offences: and withal we must feel an hungering and longing appetite to have this pain taken away, to have this appetite satisfied, which is only by that food, of the body and blood of Christ. Secondly, there is beside that pain, an appetite and longing after meat, and an earnest desire to be satisfied: now, as the stomach longeth after meat, so should the stomach of our souls (feeling a pain) long, and have an earnest appetite to be filled and satisfied in some sort, never quiet till we have got the body and blood of Christ (which is the true food of our souls) to satisfy our hungry appetite. But our case (for the most part) is miserable, we have a dead flesh grown over our hearts, they be not touched with any pain of our wants and miseries. But we must labour to see our hunger and want of Christ: for as they which be thus hungry shall be fed, so they which be full, shall be sent empty away. Oh, they be blessed which hunger after Christ, they shall have the bread of life, and drink of the well of life. joh. 6.  
Seeing Christ is the bread of life, 
Use 2.  the true Manna, signified by that in the wilderness: we see the madness of most men in the world: who seek not for this spiritual Manna of the soul, which is far better than that in the wilderness: but we like the Israelites delight in onions and garlic, and the flesh-pots of Egypt. And are not we as profane as they, seeing we labour much to get earthly Manna, temporal food, riches, pleasure, etc. but never seek to have Christ the food of our souls, the bread of life. Yet these which do so, be the wise men of the world, we count them of credit, and happiest men: but they be indeed profane Esawes, preferring this temporal food before Christ the food of eternal life. We must then labour to detest this abominable profaneness, seeing it is the very defacing of religion. But Christ shall take it in the highest disgrace, when he seeth us prefer bread which perisheth, before this precious and eternal food of our souls. And here in that Christ meaneth by Manna, not corporal food, but himself, his own body and blood (for that corporal food was but a sign of this): we see the sign in the sacrament is put for the thing signified, Manna for the body of Christ.  
Christ addeth the hidden Manna, to put a distinction between the earthly Manna, which the Israelites, and all might see, feel, and eat, and Christ who is the hidden Manna, and whom every one cannot see. It is called hidden, first because no man by nature can have this food, no natural man can see, will, or desire it: secondly, because God revealeth not this spiritual food, namely Christ, effectually to all men. Math. 11. 25. The wise and prudent cannot know it, it is revealed only to God's children.  
Seeing Christ is the hidden Manna, 
Use.  we see the estate of men in the world, yea in the Church of God, they know not Christ the true bread of life, they feel no want of this food because they know it not: for a man cannot know truly what food is till he stand in need of it, & feel the want of it: nay, not only the people, but Preachers, though they know Christ in a mental knowledge, yet they know not him as they should, they feel no want of Christ to be their Saviour to deliver them from the wrath of God, to feed their starved and famished souls, and to deliver them from the gulf of hell.  
Then we must not content ourselves with knowledge swimming in the brain, but labour to know our wants, to feel our misery, to seek to have Christ the food of our souls, to deliver us from the misery and wretched estate we are in; by it to labour to get but one drop of blood to satisfy our hungry and starved souls. And as one which is starved with hunger would seek to have meat, so we must have experimental knowledge, that we can say in conscience, I see and feel how I want Christ to feed my soul.  
Seeing Christ is the hidden Manna, God offereth him not to all men in general, for than he should not be hid as he is from many, therefore there is no universal election, no universal grace offered effectually to all men in particular.  
The second gift is, a white stone: where Christ borroweth a phrase of speech from the Gentiles, to whom he wrote. The Gentiles used these stones in judgement; for when men were judged, the judges gave them either a white stone, which was a token of absolution, or a black stone, which was a sign of condemnation. Secondly, they used these stones, to try whether such a day or such should be lucky (as they say) or unlucky: for if they took a white stone out of their vessel, than it was a token of good luck; if a black, then of bad. Now here it is used for the first.  
Christ promiseth a white stone, 
Use.  that is, pardon and absolution from sins, and from the punishment of sin, even eternal damnation. To them which overcome, believe, labour to maintain and defend faith and a good conscience, let these go on to the end, for they shall have this white stone. Now then, if any would know whether he have pardon and absolution of his sins, here is the note and mark; if he believe in Christ, labour to maintain faith and a good conscience, than he hath this white stone promised him. Then we must labour for these, that so the other may be sealed to us.  
The third gift is, A new name written in the same stone. This name is to be God's child: so the same Apostle expounds it, 1. john 3. Behold what great love God showeth us, even to be called his sons: this is the name he giveth to them which overcome, to be called his sons, and heirs with Christ.  
Now seeing God giveth this new name to his children, it must not be an idle name: but the Lord giveth with it a new condition, whereby we are made the sons and heirs of God. So when Abram was new named Abraham, it was for a special purpose; for than he began to be the father of the faithful. When jacob was called Israel, it was for a special end. So we having a new name, must have a new condition, which is, to be called the sons and heirs of God in Christ. Now this is a most excellent prerogative, for than we have Christ our elder brother, and our fellow heir, God our father, the Angels to defend and guide us, all things and means of this life to our benefit, God's special providence to guide us, and being God's children, our sins are no sins, but a means to come to felicity: and our death is no death, but a little door to pass to life: this is the new condition God giveth with our new name.  
Written in the white stone: That is, in the pledge of absolution; for here the white stone and new name go together: for look whom he absolveth, he giveth a new name and new condition: for he which hath his sins pardoned, is a new creature, a new man: the white stone and new name go together, and are written in each other. Then men must have them both, and not as most do, say they hope Christ is their Saviour, he will pardon their sins, and yet continue in them, & take occasion by that to sin: for Christ if he give the white stone, that is, pardon of sin, he giveth with it a new name, and a new condition of life.  
Which no man knoweth. Some might object: Doth he give men new names, why then do we not call them by their names? Answ. He saith, no man knoweth it but he which hath it, that is in that manner and certainty as he which receives it, for no man can know or discern it: then men must not think strange though be be not called by this new name. The world knoweth us not. 1. john. 3. 1.  
Now in that he which hath this new name, 
Use.  knows it, and seeth that he is the child of God, and fellow-heire with Christ, that he is called, justified, sanctified, and that none knows it but he which hath received it. This confutes the Papists, who say, they know it, but not certainly, but in hope, and by conjecture and probability. But we see he knows it certainly, infallibly, without doubt, for he knows it better than any other: other men know it by conjecture, but he knoweth it certainly.  
No man knows this new name so certainly & infallibly, and from within, as he which receives the same, for no man can determine of the faith, adoption or calling of any, but himself: for that is proper to God to search the heart. This must stay our censure and judgement, to judge men to be hypocrites, to condemn either the better or bad sort of men, for we know not a man's heart, his faith is but known to God and himself.  
Object. How far may we judge of another's state of salvation? Answ. We judge of another man's estate, either certainly or not: certainly, as when one judgeth, and sets down certainly and resolutely, that such men are elected to salvation without all doubt: but this is proper to God, no man can know the spirit of man but God and the man himself, and so far as it pleaseth him to reveal the same to some of his children; as to David he revealed the damnation and rejection of some, for which cause he prayeth for their destruction. Now besides this, there is the judgement of charity, when we judge of another as charity moveth us: now charity maketh a man judge the best. This charity hath two parts, first it is not to despair: secondly it is to judge of a man's salvation undoubtedly, to be persuaded of it certainly. We must not despair, though we see men live in sin. And we must judge certainly of men's salvation, and without doubt that they be called effectually, in that they testify their faith, by their obedience, not that we can set down certainly, but we must in charity judge so of them. And this is charity in the highest degree, when we judge that such a one is the child of God by the fruits of his faith.  
Here again they of the Church of Rome are deceived, making the Church to have this note and property to be visible, but not visibility: but election, adoption, and faith are the principal marks of the Church. Now these cannot be seen, only the fruits of them may.  
And to the Angel. Here beginneth the fourth particular Epistle. The end & scope of these words, is to certify the church of Thyatyra, that john had a special commandment and calling from God, first, to write this Epistle: secondly, to certify all Churches to the end of the world, that he had a commandment and calling from God to write, not only this Epistle, but this whole book: and for that cause this is seven times repeated, To the Angel, etc.  
The Epistle beginneth here: These things write, etc. and continueth almost to the end of this Chapter: in it note three parts: first, a Preface: secondly, a Proposition: thirdly, a Conclusion. The preface or entrance in the eighteenth verse, all which were in the former Chapter: verses 5. 14. 15. These things saith. In the preface: note first, in whose name it is written: namely in the name of Christ. The cause why his name is in the Preface, is set down before. Christ is described by three arguments: first, he is the Son of God: secondly, his eyes are like a flame of fire: thirdly, his feet like fine brass. Christ is here said to be the Son of God. In the former Chapter he was called the son of man: here the Son of God. By God, he meaneth not the Godhead as it is absolutely or common to all the three persons: but by it is meant the Father, who when he is conferred with any person in the Trinity, is called God, not that he is more God, than the Son and holy Ghost; or that they be not equal, but for order, in that he is the first person, & from him the Godhead is communicated to the Son and holy Ghost. How Christ is called the Son of God, we may know by these two rules: first, Christ is the Son of the Father, not in respect of his Godhead, or as he is God, but in respect of his person: and in respect of his person he is begotten of the Father before all worlds. For the Godhead of Christ the Son, is not begotten, or begetteth not, nor proceedeth, but he hath one and the same Godhead with the Father: therefore it no more begetteth, or is begotten, or proceeding than his. The second rule, Christ is the Son of the Father, not by creation, as the Angels and Adam, nor by grace as true believers in Christ; but by nature, in that he is begotten of the substance of the Father before all worlds. Because the Father communicated to him from himself, his whole Godhead and nature: and by this communication of the Godhead to his Son wholly, he is said to beget the Son, and he is said to be begotten of the Father. The end why Christ is called the Son of God, is, namely, to stir up in this Church of Thyatira, care and diligence, reverence and attention in marking and obeying the things of this Epistle, seeing that he which teacheth them is the Son of God: teaching us in their example, when we hear the word read or preached, we must have attention, diligent care and fear, seeing it is the Son of God which speaketh to us. When Pilate was condemning Christ, and heard he was the Son of God, he was afraid. Shall an heathen man which knew not God, fear to hear of Christ the Son of God: and shall not we tremble to hear him speak to us himself? At the voice of Christ the mountains melted, and the rocks clave asunder, and shall not our stony and rocky hearts tremble to hear him speak to us out of his word?  
His eyes were like a flame of fire. We must not take these words literally, but as in the former Chapter: for Christ is set out as he appeared in vision to john. By his fiery eye is meant, first, that in him is infinite wisdom, he seeth all things, he knoweth by his fiery and piercing eye, all things, present, past, and to come. Secondly, it signifieth his vigilancy and watchfulness over his Church, and every particular member of the same, for these two ends: first, to preserve and protect his own children, secondly to take revenge and punishment on his enemies. Thirdly, by his fiery eye, is signified his anger against sins and sinners. Christ is said to have fiery eyes, to teach us, that he can discern secret and hidden sins: for in this Chapter we find, that certain men in this Church were given to fornication and idolatry, close and hidden sins. Now here he is said to have fiery eyes, to show them, he seeth these secret sins; he knoweth their hearts, much more their sinful works, and will punish them.  
Then by this we have a good remedy against all secret sins. 
Use.  The nature of man is, for shame, and fear of punishment, to abstain from outward crimes: but being out of the company of men, he will break the commandment of the first and second Table, without any care or conscience; and this every man's conscience can best testify: that though he can abstain from outward sins for shame and punishment, yet he will commit secret sins. But these men should remember, that though they be out of the presence of men, yet they stand in the presence of Christ, he seeth them, his fiery eye pierceth to their inward thoughts and affections: and though they may blear the eyes of men, yet they cannot blear this fiery eye of Christ. If every man would remember this, the fornicator, blasphemer, or any sinner, it would be a good means to bridle and stay them from committing sins, both open and hidden.  
And his feet like fine brass. He is said to have brazen feet, to show his strength and power, by which he overcame and bruised the head of the serpent on the cross, and fully vanquished hell, death and sin by his death, and also doth subdue sin and Satan, and put them under not only his brazen foot, but under the feet of his servants and members.  
The end why he is said to have feet of brass here in this Epistle, is to terrify certain wicked persons in this Church, as fornicators, and idolaters, nay the whole Church of Thyatira, which by these wicked men, were in danger to be drawn that way.  
This than may be a remedy for all loose livers: 
Use 1.  namely, to consider of Christ's brazen feet, to think that Christ our Saviour is in the midst of the Church, walketh there, and that he hath a foot of brass to trample and tread all his enemies to powder, and to destroy them. The want of this, is the cause why men lie in sin, and heap sin upon sin without care, or conscience, or any fear.  
The second part of the Epistle is the Proposition, wherein is propounded the substance and matter of the Epistle. It hath two parts: first, a praise: secondly, a dispraise or rebuke. The commendation, in the 19 verse: the dispraise, in the 20. verse. First, she is commended generally, I know thy works: secondly, particularly, for many duties and virtues.  
I know thy works: that is, I see and allow thy works and ways. The end why he allegeth and repeateth these words, is to stir up the hearts of his servants, to consider of his presence For Christ before hath fiery eyes, and here he saith, I know thy works, to make this consideration, to sink more deeply, and imprint it more thoroughly.  
In the second part he commendeth her for many duties and virtues: first, love: secondly, service: thirdly, patience: fourthly, faith and increase of godliness. First, she is commended for love: that is, love to man, not to God, for, for that she is commended after in the duties to God. But by love and service is meant duties to man, performed by man to man. To know this love better, note three points: first, what it is: secondly, the property of true love to man: thirdly, how it must be practised toward men. Love to man is a gift of God's spirit, whereby a man is well affected to his neighbour for God's sake. First, love is the gift of the Spirit, Gal. 5. 25. Secondly, it is a gift whereby a man is well affected to his neighbour, that is, to rejoice at his good, to defend, to seek and wish his good; yea, to be grieved with his hurt and misery, and withal to have bowels of compassion to help him in his hurt and misery. Thirdly, it must be to our neighbour, not by dwelling or habitation, but to them which be our brethren in nature, have the same flesh with us, & bear the same image of God. Then all men, as they be men, are our neighbours, though they dwell at the world's end, whether believer or infidel, friend or foe, to these we must be well affected. Fourthly, it must be for God's sake: for God must first absolutely and principally be loved, and man for him: so that our love to man is a fruit of our love to God, springing and descending from it. As for the property of our love to man, it must be fervent, and that in two things: first, if need require, every man is bound in the compass of his calling, to lay down his life for his brother, and for his neighbour, 1. joh. 3. 16. Secondly, it must be fervent towards our enemies: in the world there is much hatred, malice and injuries. Now we must love those persons from whom these come, and love must be fervent, that these like water do not quench it. And for the practice of our love to man, the rule is, that we love him as ourselves: as we love and wish well to ourselves heartily, so must we love and wish well to him. This is the law of nature, to do to another as we would have him to do to us: yea this is the law of God; do to all men as you would have them do to you. Is a man to sell? the devil offereth him gain, if he will lie. Now consider by thine own law, wouldst thou have another to deceive thee by lying? no surely: then deceive not thy neighor by false weights, wares, or otherwise. By these three things we see for what this Church was commended. This love were to be wished in us, but alas it waxeth cold, every man is a lover of himself, seeketh his own good, no man his brothers: every man spends his labour, wit, and his calling to help himself, no man to do good to others, to help the common good, or the good of the Church, but to the hurt or hindering of others: for men think they may make the best of their own, sell as dear as they can: but we should employ all our callings, if we had true love, not only to our own good, but the good of others, even the common good of the town, country, or church. When men come to the Church, to hear the word, to pray, to receive the sacrament, than they seem to show great love of God, but look into their callings, there is no love of their brethren: which showeth they have no true but an outward love of God, seeing they love not their neighbour, live by injustice, seeking to flay him, and draw out his very blood by cruel dealing, by gripping, pilling, and polling: now there cannot be true love of God, where this love of our neighbour is wanting. 1. john 3. 21.  
The second virtue for which this church is commended, is service. In this place it is a virtue and work of love, whereby a Christian man becomes a servant to every man for his good. This is commended and described, Heb. 6. 10. Paul Gal. 6. commands us to do service one to another by love. 1. Cor. 13. love seeks not her own, but the good of others. So Christ (john 13.) commands his to be servants one to another, in those good things which God giveth us. As we must do them good in all we can, so one special duty here mentioned, is to be ready to relieve (according our ability) the want of the Church, for we must have first love and charity, than service as a branch springing from love. Heb. 6. 10. which is when we are ready to bestow our goods or gifts, which God giveth us, to the good of the Church, especially the godly in the Church. This were to be wished in England, but it is not, seeing the richest sort bestow their goods in hawks, hounds, bears, bulls, dogs, and other their pleasure and pastime: but when any comes to be bestowed on the poor, than they be straight handed, all comes as hardly from them as a rib out of their side. We see men can be content yearly to bestow much money in plays, pastimes, and other delights, and that with zeal and earnestness: but come to the poor, our own flesh, to our brother, who bears the same image of God as we do, here we stick, and from winter to winter suffer them to starve for want of that which our dogs have. To move men to help the poor: first see how men in the old testament were charged with offerings, first fruits, sacrifices, and many other ceremonies: now these be ended; but instead of that altar, the poor they be the altar, whereon we must offer our burnt offerings & our sacrifices. Secondly, Esay 58. 10. he which imparts his heart to the poor, that is, seeing him in want, hath his heart touched with the bowels of compassion, and testifies his love in relieving his want: this man hath a happy promise, his name shall not be put out, but shine for ever: and this is true religion, to visit the fatherless and widow, to comfort and relieve them, jam. 1. Prou. 25. He which giveth to the poor, dareth to the Lord. Now the Lord he comes in his person to borrow, he makes the poor his stewards to gather it in: wilt thou say him nay, to lend him of his own? thou wilt not. wouldst thou have him stay, or send his steward away empty. Again, Christ comes in their person, he asks an alms, he saith in their person, I am hungry, naked, fatherless and motherless, and in them he stands craving at our doors. Now if we would escape that horrible sentence of condemnation, Away from me, etc. let us not say him nay, or deny him. But if we will be liberal in any thing, and bestow largely on any thing, bestow it on the poor, our own flesh, and so we lend to God who is the best paymaster, and we give to Christ, who will not let it be unrewarded.  
Now followeth the third particular virtue, for which Christ commends the Church of Thyatira, which is faith, that is, fidelity, whereby we are faithful to God, in keeping our promise made to him in baptism: wherein we promise to renounce ourselves, to believe in God, three persons, one true God, to obey him all our life time: this is commanded, 1. Tim. 5. 12. Now it would be wished, that our Church might be commended for this fidelity, but it cannot: for though it be a common thing among us to swear by our faith, yet there is little faith in our hearts, yea little care to keep this fidelity promised in baptism: for some of us lie in ignorance, never knowing what promise we have made to God; and such are many among us, young, old, high, low, rich, & poor. Others they have no care of goodness, of heaven or heavenly things, but of eating, drinking, sporting, in which they spend their days, never thinking of Christ, or of their promise to him. A third sort, are those which we account honest and wise men; but they come short indeed: for these set their hearts on riches and the things of this world, spend their strength and wit in the getting of them, and have their hearts glued to them. They like Moulds are ever in the earth. We call them (I say) honest men, but indeed they deny God, forsake their first faith and fidelity to God in baptism, and in stead of the true God, erect an idol, even their riches: and of these we have great heaps. Then it stands us in hand, often to remember our promise in baptism, to renounce ourselves, & the things of this world, to believe in Christ, to perform obedience to him in all our life: for if we go on, and still deny our first faith, nothing belongs to us but condemnation.  
The fourth virtue, is patience, whereof we have heard in this, and the former chapter. Here mark how patienc is joined with love to men, faith to God, and service to men and God. The reason is, because no good action can be done of any man without patience: love and faith without it are nothing: for if a man do his duty to man, he shall be sure to be hated: now without patience he ceaseth to do his duty. So if a man believe in God, and profess the same, the world contemns him: now without patience he cannot persevere constantly. Patience is the effect of faith, Rom. 15. faith brings forth hope: and Mat. 13. the good ground brings forth fruit, but in patience. All that a man doth, if it be done acceptable to God, it must be joined with patience. Then we must in all our gifts and graces join patience with our hope, faith, love, knowledge, etc. 2. Pet. 1. 6. No grace can show itself without this, a man cannot endure the cross without it.  
And thy works, Christ before had said the same: here he repeateth it again, which is not idle: for no word in scripture is idle: but by this Christ shows his exceeding approbation of the works of this Church of Thyatira, that they were such as he liked of, not in a mean, but in exceeding great measure: the cause why he liked them so, followeth afterward.  
Now seeing Christ repeats these words after four worthy virtues, he doth it to show us what things are required to a good work, namely faith, love, service, patience, and fidelity: for to do a work to God, we must join these four virtues: and therefore Christ addeth these words both before and after these virtues. First, faith is required, because in doing any action, every man must show his fidelity to God, which we do, when before we do any work, we search the word of God, whether it be commanded or forbidden there: for no work we do can please God, unless we be persuaded out of the word that it is lawful: nay, being not of faith, it is sin, Rom. 14. Secondly, our works must not proceed from faith alone, but from faith and love jointly together, for faith worketh by love: and though a man do never so good things, if not in love, it is nothing. 1. Cor. 13. Thirdly, a special service is required to God and man: for all our works must be done in service to man: for the end of our callings be to do service to man, and withal in doing service to man, to please and serve God. Paul commands servants to please their masters in the Lord, as serving him: so of all men it is understood, that they in doing the works of their calling, must do them in service to men, and withal to serve God. Col. 3. 21. This overthroweth the Papists fasting, praying, pilgrimage, hard attire, and whipping themselves, to pray to Saints, and offer to them: for these come not from faith and love, neither are they done in service to men, to do them good in soul or body: for these neither benefit themselves nor other. Last of all, patience is requisite that a man may have constancy and perseverance, for no man can do a good work as he ought, but many will mock and jest at him; he shall have many crosses by wicked men, even by God's providence: now that he might be constant, patience is necessary, that so (as the good ground) he may bring forth fruit, but in patience. To apply this, every man in doing any thing in his particular calling, must labour to show these four virtues: his faith to God, love to man, his service to God and man, and have patience to undergo all troubles which come by doing his duty. For if a man do the work of his particular calling, be it never so base, yet it is as good a work to God in it kind, as to preach the word, and to give alms.  
The fifth virtue is, that her works were more at last then at first. The Church of Ephesus was discommended for her decay in love: but here Christ commendeth this Church for increase in godliness and virtue. It were to be wished, that our Church might be commended for this virtue; but alas it cannot: for the body of our people are in number increased, but little in practice and obedience. Heb. 5. They indeed in regard of the time might be teachers, having so long heard the word: but yet they need to be taught even the principles of religion: for though they hear daily, yet is there no knowledge, no increase of zeal or of repentance, no going on in grace: 2. Tim. 3. they are ever learning, yet never come to knowledge. This is a common fault in all estates, men hear much, learn little, and practise less: nay we have a worse fault, for many among us having heard good things, go backward, lose them, become worse, or else stand at a stay. And this is our shame, that many places which hear the wordless, go before us in knowledge, faith, obedience and repentance. Then if we would avoid God's wrath and discommendation, let us now increase. It is not enough for old men to say they cannot: though their memory fail, yet they must labour to have good and zealous affections. Young men must employ their strength, and wit, and memory in this, to increase in grace, & not to quench any grace, but to stir them up: for to him which hath is given, but from him which hath not is taken away that he had. Then all must labour to go on in grace, that the teacher may have comfort, and the hearers be freed from shame and discommendation.  
Notwithstanding I have something against thee. 
Vers. 20.  Here Christ after his high commendation, rebuketh the Church of Thyatira: first, the whole Church: secondly, a certain woman in the Church. The rebuke concerning the whole Church is in the twentieth verse: in which is first, the reproof itself: secondly, the reason of it.  
Nevertheless. That is, though I have hitherto commended thee, yet thou hast something which I like not, but greatly dislike. Of this I have spoken before.  
Secondly, the reason of the reproof. Because thou sufferest the woman jesabel to teach: that is, because they suffered a certain woman, namely jesabel, in the assemblies to teach and seduce the people.  
First, observe in these words, the great power and authority which this Church had given her of God: for besides the power of preaching the word, and administration of the Sacraments, she had power to appoint who should preach, who should not: and further authority to restrain wicked men and women by her severe government. The like power was in the Church of Ephesus; & so of all Churches, in preaching of the word, & administration of the Sacraments, to appoint who should preach, and who not, and also to restrain wicked men, that they commit not what wickedness they will in the congregation. And this authority hath the Lord given to all Churches: nay, without this, no Church can continue or stand. And it is not sufficient to have rule in the congregation, but severe government, whereby wicked men may be kept in order: and because this Church used not this power, therefore she is discommended. Now in every Church where the word is preached, and Sacraments administered, there they have the same power: yet we see how sin abounds, fornication, adultery, blasphemy, usury, drunkenness, and all for want of this government, which should repress such sins.  
This Church sinned, first, in suffering a woman to teach: secondly, to seduce the people of God. This word teach, signifieth to teach publicly in the assemblies. Then they sinned in suffering a woman, jesabel, to teach publicly in the open assemblies of men. For 1. Tim. 3. 8. I permit not a woman to teach: 1. Cor. 14. 34. they must keep silence. But it may objected, first, that Deborah and Huldah were Prophetesses. Ans. They were extraordinary: and we may not make an ordinary rule upon extraordinary actions. Secondly, 1. Cor. 11. If a woman pray or prophecy. Ans. First, there were such in the infancy of the Church, and were extraordinary. Secondly, they did sin, and as a fault it is rebuked in the fourteenth Chapter, where he commandeth women to be silent. Thirdly, women are said to pray, because they give assent to the Minister praying, saying Amen, and to prophecy by singing Psalms, and reading Scripture: for so much the word (Prophecy) signifieth being taken largely. So (1. Chron. 25.) Asaph is said to prophecy, when he sung with instruments of music in the congregation.  
Seeing Christ rebuketh them for suffering a woman to teach in the congregation: 
Use 1.  we see it is not warrantable, that she should administer the Sacrament of Baptism, no not in the time of necessity: for the word and Sacraments go together. Now Christ will not have a woman to preach the word, therefore not to administer the Sacraments. And though women be forbidden to teach in the congregation, yet they must teach at home. Solomon he learned many lessons of his mother, who taught him at home. Prou. 31. So (2. Tim. 1. 5.) Timothy was taught by his grandmother Lois, and Eunice his mother in the Scriptures. But hence some gather, (without ground) that as a woman may not teach, so not govern. But this cannot be proved out of the word, and it hath no force. For though a woman may not teach, and stand in Christ's stead in the congregation, yet she may govern and stand in his stead in the Common wealth, be a Queen, Duchess, Countess, etc. For there is special reason why she may not stand in Christ's stead in the Church, seeing men only so stand in his stead: for Christ took on him the person of a man, not of a woman: but that letteth not, but she may stand in his stead in the Commonwealth, if she come to it by succession, seeing it is her patrimony and inheritance. And we have great cause to bless almighty God for the government of a woman, more than any which ever yet ruled over us. But it is said, the man is the woman's head, therefore he must bear rule, not she: Ans. He is the head, that is, more excellent, as he is man, but not in regard of any gifts: for a woman may pass a man in grace, and gifts of God, and other respects, and so may have rule over the man, though he be more excellent as he is man, she inferior as she is woman.  
The second fault reproved in the Church of Thyatira is, the suffering of a woman to teach and seduce. Then as to suffer a woman to teach openly in the Church is a fault, so to suffer her to seduce is a fault likewise. Seeing Christ reproveth them for suffering her: we see it is not left to man's will to teach and hold what he will, but men must be restrained, that they teach and hold nothing which standeth not with the word of God: they must reprove patrons and defenders of sects, and schisms, and new doctrines: for which, our Church is to be commended, which hath laws for Papists, Protestants, and Recusants, which is both lawful and commended by Christ.  
To aggravate these two faults, he describeth her by her properties: first, that she is called jesabel: that is, one like jesabel: secondly, by her action, she called herself a Prophetess.  
First, the woman jesabel. But why doth Christ call her so? First, because this woman was like jesabel, and did in her person revive the wicked manners and opinions of jesabel: for as jesabel was an idolater, brought in idolatry, & the worship of Baal among the Israelites: so this woman in the Church of Thyatyra. Secondly, as she was given to fornication, so this woman was a maintainer and teacher of the same. Thirdly, as jesabel was a woman of authority, and by her authority did countenance and defend her sins, false religion and the worship of Baal: so this woman was also of great authority, and by the same, taught and maintained her devilish opinions.  
In this reason see the practice of the devil, who laboureth in ages following, to renew and revive the vices and sins which were before, & their errors. For as he had jesabel in ahab's time, who was a patron of fornication and idolatry: so in the Apostles time he had this woman, who renewed these opinions, another jesabel like her. The end is to further his kingdom: for the devil seeth that these means most dishonour God, hurt his kingdom, and most of all build his kingdom: and so he dealeth in all ages, to revive the opinions, errors & schisms of old. So they which follow Machiavelli, imitate the doings of Achitophel. So the Papists revive the errors of the Scribes and pharisees: they which separate themselves from our Church, the opinion of the Donatists: the Family of love, the error of the Valentinians. The second reason is, because by this name he might draw them to dislike of her, and not to follow her, but that she might be in as great disgrace as jesabel was in the old Testament. And this Christ doth to teach us in reading the books of the old and new Testament, if we read of any wicked men, that we should dislike their vices and errors, take heed of them and avoid them: nay, if we see them in us, we must dislike ourselves for them: and contrarily, if we read of a vetruous man or woman, we must imitate their virtues, like and love them, and ourselves for them, if we have the same.  
The second argument whereby he describes her, is her action, Which calleth herself a Prophetess: that is, she doth challenge to herself to be such a one as taught the word by the instinct and help of God's spirit, and that all she taught was the word of God's spirit. She taught fornication was no sin, and that one might go into the Idol temple and eat of their offerings, and yet she pretends all to be done and taught by God's spirit, making him the teacher and author of her errors.  
Seeing wicked men and women father their errors on God's spirit, 
Use.  we must labour to get the spirit of discerning, to know whether the spirit be of God or not: and we must not be of no religion, because many teach false doctrine, but rather labour to have the spirit of discerning, to try the spirits which we hear. Again, when we are accused or slandered, we must be content: for we see this woman taught false doctrine, and yet fathered it on God's spirit, which indeed was not of him but of the devil, and so made him the author of errors. Now if the Lord be thus dealt withal, made the author of lies by wicked men: shall not we be content, if we be slandered, who by our sins deserved the same? As she challenged herself to be a Prophetess, so she proved herself to be one, namely, by her own testimony, and her own word, she said she was one. Here Christ showeth the note of a false Prophet, namely, a man's own word and testimony; but a true Prophet hath many tokens and arguments, to prove him to be so. As in the Primitive Church they spoke sundry tongues without study, often wrought miracles, as seals of a true Prophet. Secondly, they held unity of doctrine, in integrity of life and conversation, to confirm their callings. Thirdly, they had excellent gifts given them of God, as zeal, courage, and constancy to maintain their callings, which were extraordinary: but this woman had nothing, but her own word and bare testimony.  
In the second place (the more to disgrace her and the church of Thyatira) her teaching was described by the end, which was to deceive men. Here is another mark of a false Prophet, to teach to seduce and draw men to some sin or wickedness. The end of true teaching is godliness; but of false, it is to draw men to sin in life and conversation.  
After he describeth her seducing by two arguments: first, the persons, my servants: secondly, the means, to make them commit fornication, and to eat of things offered to idols. For the persons, my servants: this increaseth her fault, seeing they were excellent men, the servants of Christ. Hence arise two questions: first, why some men be rather the servants of Christ then other some: secondly, whether the servants of Christ can be seduced. For the first, some say, God would have every man in the world his servant, & doth what he can to make them so; he calleth them, redeemeth them, giveth them grace to be his children, reconcileth them to himself, so that they may if they will be saved: now some will not for all this receive God's grace, but contemn his mercy though he call them, redeem them, and give them grace. But this is against common sense, to make Gods will in subjection & man's will to rule, to disgrace God and set man aloft, to make Gods will to be ordered by man's will. But the reason why some are the servants of God, not all, is God's good pleasure in electing some, and rejecting others, for he electeth not all to grace and glory, but some only, and these be his servants, by reason of his own good will and pleasure. Act. 13. 48. As many as were ordained to life, that is, elected and redeemed of God's free will and pleasure, they believed.  
The second question is, whether a servant of God can be seduced? Answ. Servants be of two sorts: some are only in appearance, some in deed and truth. Those be only in appearance which receive the word and outward seals, but not the inward fruit: and these be in our Churches the greatest part: these may fall away finally and wholly, as did the Galathians and many other. But those which be in truth the servants of Christ, though they may fall in part, yet they cannot fall wholly or finally, Mat. 16. the gates of hell shall strive, & show their strength against that rock of faith, but shall not prevail. So we pray, Lead us not into temptation, that is, let us never be wholly under the power of Satan. Now what we pray for, that we have a promise in the word for it: and true faith and a constant purpose to live in any on sin cannot stand together; for faith purifieth the heart, and preserveth it in life and death: ergo a true believer cannot fall wholly or finally.  
To come to the means of discerning them, it is by committing fornication, and eating things offered to idols. She made the servants of God to sin by these two sins and means; which shows she was a maintainer of the sect of the Nicolaitanes, of whom I spoke before.  
And I gave her space to repent. 
Vers. 21.  Christ reproved the Church of Thyatira before for suffering her: here he reproveth her for her obstinacy and hardness of heart, that she would not repent of her sins.  
Time to repent: That is, though her sins deserved present death, yet God suffered her to live in the world a space of time, to see if she would repent. Now in her example he teacheth us how to use time whilst we live in the world, namely, seeing it is given us of God to repent in, and so to come to salvation, we must use it so, & repent while we have time. For that cause he lets some live twenty or forty years: for there is no repentance before we come into this world, or after we go out, therefore while we live in it we must repent: then we must think of it earnestly, that we use it to repent in, that so we may be reconciled to God received to mercy, and have the kingdom of heaven.  
Then damnable is the practice of our days, when men live in eating, drinking, sporting, carding, & dicing, in spending their strength and wit in getting riches, never thinking of the true end why they live, which is to repent, and come to salvation, but spend their time he gives them to repent other ways. The Lord might cut them off as soon as they be borne, yet he suffereth them to live to see if they will repent: then if they run on in sin, they increase their damnation, and do as a man should every day carry a faggot for ten years to one heap, and be burned himself with them at the end.  
I gave her: Namely, Christ gave her time to repent, no creature, no man or Angel can dispose of the time of repentance, but only Christ jesus, it is in his power alone when one must repent or not.  
Then seeing it is not in our power, it is best for us to repent without delay, while it is called to day. The young man takes his swinge, because he is young, as though he could repent in old age, or when he list: but he robs Christ of his honour, for he alone can dispose of the time of repentance. Then take the present, who knoweth when the Lord will cut him off, and then his estate is miserable. We think a man may repent at the last gasp: but it is not good for a man to defer, seeing he may die quietly by reason of the sickness, yet may die out of God's favour. But to whom gave Christ this time? To her: that is, jesabel, a wicked woman. Here we see the endless mercy of God in Christ jesus, he offereth mercy to jesabel, a lewd wicked fornicator, & idolater, a blasphemous wretch, fathering her sins on the spirit of God, yet she hath mercy offered. So the Lord dealeth not in justice, to cut men off, but giveth grievous sinners time to repent. So did he to Manaesses, a wizard and idolater, who humbling himself was received to mercy. Solomon an idolater, yet repenting, was received to mercy, for he was a penman of the Scripture, ergo an holy man. 2. Pet. 1. 20. Isay 1. The jews a sinful people, as ill as they which were in hell. The Sodomites and Gomorrheans, they had mercy offered if they would repent, and though their sins were as red as crimson, yet God would wash them as white as snow.  
We may not hence take occasion to sin: but they which be grievous sinners must not despair, if they can repent they shall have mercy.  
Of her fornication. She had sundry sins, especially idolatry, which cannot want company, for no sin goeth alone. Christ calleth her to repent for that one sin of fornication, because that was the most principal sin, the head sin of that woman: teaching us, that when we repent, we must begin with our greatest sins, which most clog our conscience, and by which we offend most. Again, he which can repent truly of one great sin, he reputes of all: if he hate the greater, he will hate the lesser.  
Then we in repentance must begin at the greater sin, and repent in particular for it: for confused repentance is not true; as to say, I am a sinner, etc. but repentance in particular for particular sins, beginning at the head sin which most troubleth us, that is true repentance.  
Seeing Christ saith, he gave her time to repent: hence the Papists gather, free will, namely to do good, and to repent, for else this admonition were in vain. But it follows not, for God gave her time to repent, and commandment to repent, for other ends: first, that then he may with the time give grace also to repent, that so she and we may see what we should do, and withal see our own want, that we are not able to do as we are commanded, and so to make us inexcusable.  
And she repented not. Here jesabels' sin is set down, namely impenitency, and going on in her sins of fornication and idolatry: concerning which sins, note two things, first, where impenitency is forbidden: secondly, how great a sin it is. First, where it is forbidden. Ans. There are two parts of the word, the law and the Gospel, and these two be severed and distinct, neither can be mingled one with the other. Now the law commands things, which we in that nature of man in which Adam was, could have fulfilled: but the Gospel commands things above nature. The law cannot command repentance, seeing it revealeth not repentance: 
Rom. 2.  but the Gospel commands it, and so by an evangelical commandment this sin is forbidden. As for the second part, how great this sin is, know we, that when men live and go on in their sins, it is a great sin, seeing by it men heap up sin and wrath to themselves. Some say it is a sin against the holy Ghost; but it is untrue: for that is a blasphemy, so is not impenitency: that is in this life, but impenitency properly is at death.  
Hence the Papists gather again, that a man hath free will: seeing he gave her time to repent, but she would not. Ans. She had free will to sin, as all men have, and so to be impenitent: but it follows not that she had free will to do good, & to repent without God's special grace.  
That which Christ said of jesabel, may be said of our Church, and most men among us: he giveth us long time to repent, ten, twenty, or thirty years; not one of a hundred reputes, we care not to hear the word, and receive the sacraments: we will not turn to God truly, but lie in sin, in ignorance, in contempt of the word, in profanation of the Sabbath, covetousness, adultery, idleness, drinking, and eating; so that our lives tell plainly, not one of a thousand turns to God truly.  
Now Christ having reproved the Church and jesabel, from the 22. to the 28. verse, he giveth special counsel to them both. The end of his counsel is, to direct them how to avoid the judgement of God, both in this and the life to come. The counsel of Christ hath two parts: the first concerneth the woman jesabel and her company: the second, the Church of Thyatira.  
The counsel concerning her, is in the 22. and 23. verses: the sum of it is to repent: thou jesabel and thy company and disciples repent of your sins. This is not expressed, but in stead thereof is the reason, vers. 22. 23. The reason is this, If thou wilt not repent, I will punish thee with sundry judgements: but thou wouldst not be punished with sundry judgements, therefore repent.  
Behold I will. This is the reason, in which note two parts: first, a threatening: secondly, an exception, except they repent of their works.  
Before the threatening Christ sets this note of attention. This should teach her & us to consider seriously of judgements against sin and sinners in the written word of God. josias when the law was read, his heart melted, which was at the threatenings of the law. 2. King. 24. So when Peter preached, the jews were pricked in heart, because he told them of the fearful judgement due to them for killing the Lord of life. Act. 2. 37. So should we with josias be humbled at the serious consideration of God's threatenings against sin, and be moved to repent. And the cause why sin is so rife, is, because men think not earnestly, or else regard not Gods judgements against sin and sinners.  
The threatening hath three parts, according to three estates. The first concerning jesabel: I will cast her into a bed. We may gather the meaning of these words by those (2. Sam. 13. 5.) of jonadab to Amnon, Lie down on thy bed, and feign thyself sick. So here I I will cast her into a bed, that is, strike her with some great sickness: the place, namely the bed, put for the sickness which is in the man lying on the bed. jesabel took pleasure in the bed by fornication, who abusing the bed, the Lord to punish her in the bed accordingly, gave her sickness in the same bed which she abused. Here is God's dealing with sinners, he punisheth them in those things they have abused. jesabel abused the bed to fornication; the Lord punished her in the bed, with some great disease and sickness. Dives abused his tongue and taste in God's creatures, & he is punished in them. Luke 16. he asked a drop of water to cool his tongue. Gamesters take pleasure in abusing time, and spend it in carding and dicing, their punishment it brings many judgements on them, they come to ruin and misery. Ahab to get the vineyard, sheds blood, the Lord sheds his, jesabels', and his children's: and they which live by the blood of the poor, & draw it out of them, are punished with the like, for blood will have blood, and the Lord will punish men in those sins wherein they took most pleasure.  
Then this should admonish us to take heed we abuse no creature of God, for the Lord he will turn the same to our punishment.  
I will cast her: That is, strike her with some grievous sickness. Here we see the author of sickness, it is not by chance, but comes from the hand of God: if men could learn this, they would make better use of sickness: if men could say, the Lord hath cast me on my bed, visited my body with sickness, he hath done it for some of my sins, to humble me, and make me repent; then they would find in their recovery a blessing, and live a new life. Esay 38. Hezekiah when he lay on his death bed, knew it came from the Lord, & therefore, hearing Esay say he must die, he turned him to the wall and wept, as for other things, so especially for his sins, and craved pardon for them. So jacob lying on his bed, leaned on his staff, sat up and prayed for pardon of his sins, and to testify his faith and hope to God. So should we in our sickness show our faith and hope, and pray for pardon of sins committed against him.  
The second part of the threatening, which concerns her disciples and followers, which received her doctrine, and committed fornication with her: and their punishment is to be cast into great affliction.  
We see it is a great sin to commit fornication, and not a trick or slip of youth, as we call it, seeing Christ assigns a great punishment to it. Again, we see some causes why towns, cities, and countries be afflicted with much famine, sword and pestilence: namely, because there be fornicators and maintainers of errors and superstition: for God sends these judgements, as for other sins, so for fornication. Sodom was destroyed for this sin. And even in our time, we have plagues, famine, sword, many sicknesses, and that for this sin among the rest. 1. Cor. 11. many were dead for this sin, lest they should come defiled to the Lords table.  
Now follows the exception: Except they repent. Here we see, all God's judgements and threatenings be with exception in the matter of salvation. And seeing Christ adds this exception, unless they repent: we see men of years condemned in the Church, not so much for sin, as living in sin without repentance. Indeed the least sin makes a man subject to condemnation, but lying in sin, that brings actual condemnation & the wrath of God upon us, so that if man commit sin and lie in it, he casts his soul away.  
To commit sin, is not that which killeth us, but to lie in sin: for if a man sin, and after repent, he shall have mercy at God's hands. Secondly, it is propounded in the midst of the threats: for they go before this exception, and come after. Where we see, God mingleth his mercy with judgement, he showeth not all judgement, nor all mercy, but tempereth them together. Now, in that the Lord will bring judgement on them unless they repent: we see that repentance preventeth temporal judgement. We have had long peace, and have abused it to commit sin, now we must look for God's judgements: and we see the Spaniard as a weapon of God, now the Lord may justly bring him on us. The best way to prevent this and all God's judgements, is, for high and low, and all estates to repent, and so the Lord will turn him away.  
Of thy works: namely, fornication & idolatry. So we, if we will repent, we must cease from our particular sins, as the drunkard from his drunkenness, and to live soberly, etc. For to say, I am sorry, and in general to repent, as many men do, is but to make show of repentance: but men must leave each sin, and do the contrary virtue.  
In the three and twentieth verse, is the third part of this threatening, I will kill her child with death: that is, such as be of her family, and her children in fornication, not them which follow her doctrine, but properly, for they are reproved before. I will kill. It had been sufficient, to say so: but he addeth, I will kill with death: for the certainty, largeness, and fullness of it, not sparing them. But the mother sinned, shall the child be punished for her sake? Ans. In temporal and bodily punishments it may be so, not in eternal punishments. Among men, if the father be a traitor, the Son is punished, and beareth the shame: then shall it not be equity with God to punish the son for the father's sin in bodily punishment? And though there were no reason to us, yet we should think it good with God. But there is reason sufficient, why the Lord should destroy cities, and commonwealths, and families, which be linked together by the bond of society, and be members of the same family. Now if one member sin, the other may be punished: as in the body, if the stomach be sick, the head feeleth it: so when the father sinneth, the son may be punished: when the husband, the wife: when the Master, the servant: when the subject, the magistrate: because of the mutual relation, and nigh bond of society between members of the same family, city, or kingdom. Is this so? then parents had need to take heed how they sin: for they sinning, may bring judgements and death on their family or their children. Then are they cruel parents, which live in sin, not caring for their children, but by their sins bring Gods judgements on them, and on their families. Let then every man in the society where he liveth, be careful he sin not: for than he may bring God's judgement on the place, especially, if he be a special member: as Ahab on himself and his children, and David on the whole people. Then all such as will not look to themselves, but live in sin, should be banished out of all societies, unless they will repent and be new men: seeing they do what they can to bring God's judgements on that place where they live.  Vers. 24. That all Churches may know, that I am he, which searcheth the heart and reins. 
Christ having propounded his threatening, here he goeth about to make it take place in them: in jesabel and her company, by removing of two carnal conceits, whereby they might think to illude and avoid Christ's threatenings. For first, they might have said, Our practices and sins be secret, not known to men: therefore though God threaten, we shall escape the judgements of God: but we are without the reach of them, they cannot take hold of us. But Christ in the first words cutteth off this first conception: Though you may persuade yourselves you shall escape judgement, seeing your sins be secret, yet I search the heart, and I will discover them to all Churches: they shall know that I search the heart, that is, I see and know the most hidden and secret thoughts and affections of the heart.  
That all Churches. Christ will discover their sins, not to all the world, but to all Churches: and this he speaketh, to the end to terrify jesabel and her company. For as it is a great honour to be approved and esteemed of all Churches, so it is a great disgrace and dishonour to be evil thought of by the Churches of God. Mat. 18. That which is bound in earth by the church of God, is bound in heaven by God himself: so by proportion those which be evil thought of in God's church, and in disgrace of it, they be in disgrace with God in heaven.  
Seeing Christ speaketh this to terrify jesabel and her company, 
Use. 1.  we must labour in all things to be approved and esteemed of the Church: though we must approve ourselves, as much as we can, to all, yet especially to the Church of God, and avoid all things which may bring any disgrace or dishonour to the Church: for as it is a great honour to be well esteemed of the Church, so it is a great dishonour to be il esteemed. Ro. 16. 1. Cor. 1. the last verse, Paul saith: All the Churches salute you:, not that all Churches send commendations by word of mouth: but, to confirm and comfort them, he saith, all true Churches planted by him, did approve of them: Act. 16. Paul approved of Timothy, and received him to him, because he was commended and had the approbation of the Churches and brethren at Lyconium and Lystra.. So must we have the approbation of God's Church, which is the approbation of God himself. But what would Christ have all Churches to know? namely, that I search the heart, etc. In which words, by heart and reins, is meant the same thing: namely, by reins, is meant the thoughts and affections of men, and by heart is meant so much, as it is plain in the old & new Testament. But how can these signify thoughts and affections, seeing thoughts be in the brain, affections in the heart, neither of them in the reins? Ans. By resemblance: for as the reins be in the most secret and inward parts of the body: so thoughts be in the most hidden part of man; namely, his soul. So thoughts are said to be in the heart, because they have operation in the heart, though they be placed in the brain. Search: that is, with such circumspection and diligence, as bringeth the finding out of that we seek. By this is signified, that Christ seeth not only the outward actions, but the inward affections and motions, nothing, the most secret, is hidden from him.  
We see by this, 
Use.  Christ is not only man, but very God: for he which hath the true property of God is very God; Christ hath, ergo. He which is God alone, can search the heart, the thoughts, 
jer. 7. 10. 11.  motions, and inclinations of the heart: but Christ can, therefore he is true God, one person, consisting of two natures, the Godhead and manhood. Again, seeing Christ discerneth the heart, we must in all things take heed of hypocrisy, especially in matters of religion, when we seem to be that outwardly, which indeed we are not inwardly: but we must look that we be that in truth, and in heart, which we would seem to the world: to be & draw nigh to God with our souls, as we do with our bodies, lips, words, and actions. For Christ is very God, seeth and searcheth our hearts, thoughts and affections: he looketh not so much to the outward, as the inward serving of him; we must worship him in spirit, seeing he is a Spirit. Besides, we must suspect ourselves for unknown sins: for such is the depth of our corruption, that we cannot sound the bottom of it, neither can we thoroughly see the proneness of our nature to sin and corruption. Therefore we must suspect ourselves, even of all sins which we know not, and not excuse any sins. So did David (Psalm. 19) after earnest search; as though he had said: Lord, I have searched my heart, but I cannot sufficiently know mine own corruptions, therefore, O Lord, forgive me all mine unknown sins. And if we could thus suspect ourselves, we would better practise repentance, and live with greater care; but ignorant persons, not able to search their corrupt hearts, they bless themselves, and excuse themselves, nay, say they can keep the whole law. Now Christ having cut off the first corrupt conceit, preventeth the second, whereby they might hinder and avoid his judgement: for they might say, though the Lord send judgements, yet we shall be safe, they shall not come nigh us. Thus they, and every sinful man doth say. Esa. 28. They in common judgement, make a league with hell, saying God's judgements shall not come nigh them. This is a natural corruption of our hearts, that in common judgement we shall escape: and every man liketh this.  
Now Christ to cut off this corrupt conceit, saith: And will give: as if he had said: you may flatter yourselves, think when I send judgement you shall escape: but I will give to every one (none excepted) according to his works: therefore flatter yourselves no more.  
I will give. That is, I will reward, partly in this life, and partly at the day of judgement: for it is meant especially of the last judgement. Rom. 2. Reu. 20. Hence the Papists gather, that men must be saved, not only by faith, but works, seeing God will reward good works. Ans. 1. Their reason standeth thus: by that we are judged, by the very same thing we are saved: but we are judged by works, therefore saved by works. The flat mayor is false: for we must distinguish between judgement and justification. To judge, is to declare one just by his signs, as his works: to justify, is to make a man just: in which we consider nothing but Christ, and our faith applying him to us. So then we are judged by works, but not justified neither saved by works. Answ. 2. Christ saith not, I will give for their works: but I will give them according to their works, as their works be, not for them; where he maketh works an outward sign and rule, according to which he will frame his judgement, to declare men just.  
Seeing every man must be judged, 
Use.  that is, saved or condemned by his works, then good works are necessary to salvation: for we must be judged by our works, and saved according to our works, therefore they be necessary: not as causes either efficient or helping any ways, but as fruits, effects, and signs of our faith, and marks in the way to heaven, which must direct us to eternal life.  
Seeing we shall be judged in this life, but especially in the last day, by our works, we must labour to abound in good works; not to win heaven by them, but to assure ourselves we belong to Christ, and shall be truly united to him. Now all good works, are either the works or duties of the moral law of God, or else they be those works of our calling, both general as we be Christians, or particular in that calling God placeth us, done in faith and love, to God's glory, the good of others, and in obedience to God. These be good works to God, though the calling be never so base: for which we shall be rewarded, and according to which we shall be judged and saved. Now contrarily, evil works they be evident signs of condemnation: & look how many evil works we do, they be so many brands and marks of our souls, to show we be the children of Satan.  
Here we see there are degrees of glory in heaven, and of punishment in hell: for he will reward every one according to his works. Then they which have abounded in good works, they shall have greater measure of glory: the fewer works, the lesser glory: so they which have committed greatest sins, they shall have greatest measure of punishment; they which less, less punishment in hell fire.  
And unto you I say. 
Vers. 24.  In this four and twentieth verse, he cometh to the second part of his counsel to the Church and Angel of Thyatira: that is, the better sort of the Church.  
But before the counsel, he setteth a preface: in which preface, note first, who speaketh: secondly, to whom: For the first, who speaketh: namely, I. Where Christ as doctor of the church challengeth to himself all supremacy, and sufficient authority over the Church: for all his Ministers come in his name, not in their own: The Lord saith, or Christ saith. But Christ, he comes in his own name: I say. Noting, he is the head Doctor and teacher of the Church, the fountain and head of all doctrine delivered to it. This Christ saith, to smite a reverence in their hearts, seeing this counsel is not delivered to them by any man or Angel, but by Christ himself, who delivered it to john. For the second: to whom he giveth counsel: namely, you: that is, generally: after he expoundeth this you, namely, to the rest of the Church of Thyatira, to the whole body and Angel of that Church, except jesabel and her company. Where note, Christ speaking to them, distinguisheth between persons, namely, the Church and her Angel, and jesabel and her company: so suitably he giveth his doctrine to them. Now he being the Doctor of the Church, teacheth his Ministers what to do: namely, to distinguish between man and man, doctrine and doctrine: not to deliver every part of the word to all men, but to divide it aright, to give to every person, that which may be fit for him. But how must the word be delivered to mixed congregations, where there be both weak and strong, Papists and Protestants, despairing and impenitent auditors? Ans. We must imitate Christ, we must distinguish between persons, and suitably direct our doctrine to them. Impenitent and hard hearted sinners must have threatenings, with exception of the penitent: hard hearted must have no comfort but judgement, with limitation to them which despair, these comforts with limitation of them which be impenitent. Now what is meant by this, rest of them, Christ showeth: And to as many as receive not this learning. Where he giveth two notes to know these rest by. The first, they which had not this learning, which maintained not the doctrine of jesabel and her company. The second note: they which have not known the deepness of Satan (as they call it:) that is, which have not approved, liked, withstood, nor given their consent to that depth of Satan: that is, that doctrine of jesabel, which they call and esteem to be deep and profound learning: which these (though they know it) yet do not with knowledge approve it, which jesabel and her company judged profound learning, beyond the doctrine of the Prophets & Apostles. Of the first note I have spoken before. In the second note, we may mark a wicked practice of jesabel and her followers: they esteemed their own learning highly profound, but the doctrine of the Prophets and Apostles, that was no such matter: an high conceit of her own false doctrine, but a base opinion of true Apostolical doctrine: and this opinion hath been in many heretics. So the jews hold, that God gave Moses two doctrines: the first, was the written law, which was for the common people: the second was a more secret doctrine, which Moses had by revelation, and so conveyed it to the jews, which they kept still in the Cabbala. So the Papists think, the written word, but an inky letter, a dead letter, or nose of wax: but the common consent in the heart of all catholics, that they take to be the true word of God, contemning the written word in the Prophets & Apostles. So the Anabaptists, they make the word of God written, to be milk for every novice, but the consent of the heart among themselves, that is the strong meat. Nay, this opinion is in our Church: for we prefer the writings of men before the word of God. For if a man expound a text by the word, gather doctrines according to the laws of reason, this we call simple preaching: but if any bring in the authority of men, as Saint Ambrose, Augustine, with Latin or Greek, this we take to be a learned kind of preaching, which is nothing else, but to magnify the writings of men, to think highly of them, but to disgrace the word of God, think basely of it. Here Christ saith, I grant it is a profound learning, not of God, but of the devil. Where we see, Christ alleging this saying of jesabel, doth it with a disgrace: he saith, it is deepness and profoundness, but of the devil: yea Christ saith not, it is profound indeed; but that it is jesabels' speech, as they say. Hence I gather, that Christian men cannot safely play stage plays, and Comedies of heathen and profane men, for these be full of profane and blasphemous oaths, and wicked sayings, against God and the moral law. Now if Christ alleging but one word of a wicked woman, did it not without disgrace of her: how can Christian men not only speak, but by gesture act, heathen and profane Comedies?  
As they speak. He addeth these words: first, to show, that the words he alleged before, were not his own, but jesabels' and her scholars. Secondly, to show the proud and presumptuous mind of them, in that they call their own heretical opinions, profound learning: which is a note of a false teacher, to use swelling words, and great brags: to make a fair show. Jude vers. 16. 2. Pet. 2. But the doctrine of God is in humility both of spirit, and manner of teaching. The Lord teacheth his will to the contrite and humble man. Psalm. 25. 14.  
Now followeth Christ's counsel: Though I lay no other burden on you, yet I will have you hold that still which I gave you, to the end. This distinction containeth two parts; Though I lay no other, etc. in the four and twentieth verse: yet I will, etc. in the five and twentieth verse. In the first part, Christ saith, Though I have punished jesabel, left her on a bed; punished her children and family; yet I will lay no burden on thee, but only that I reprove thee for the suffering of jesabel.  
This Christ speaketh to comfort them, and all such as give themselves to maintain sincerity of life and of doctrine, for these shall be saved from common judgements, and have the Lords protection in common afflictions: though I punish jesabel and her company, yet when wicked men be punished in common destruction, you which study to maintain sincerity of doctrine and life, shall have God's protection in common judgements.  
Then it stands us in hand to imitate them, 
Use. 1.  to labour to maintain sincerity in doctrine, to defend truth in life and conversation, to make conscience of all sin. If we labour to obey the Lord in all things, to keep sincere hearts, then in common judgements though jesabel and her company, yea all wicked persons be punished, it shall not touch us, we shall find God's mercy and protection, our punishment shall be only reproof for some defection in us. But if we maintain falsehood in doctrine, live loosely, not making conscience of sin, than God's judgements shall take hold of us, and afflict us.  
But that which you have already, 
Verse. 25.  hold fast till I come. After the preface follows the sum of the counsel of Christ to the Angel and Church of Thyatira, which stands in a distinction, though I will lay no burden on thee, yet I will have you hold fast, etc. the first part is in the 24. verse, the second part in these words, as before I said.  
That which you have received. That is, that which my Apostles and Prophets have taught you, that doctrine of salvation they have delivered you, hold that fast with both hands, till I come to judgement at the last day. Before Christ commended this Church for not approving the false doctrine of jesabel, but here he commands her to embrace the doctrine of the Prophets and Apostles.  
Hence we see, Christ would have this Church to embrace the doctrine taught by his Apostles, to maintain that, and not to regard any other, but though an Angel from heaven did preach any other doctrine, he should be accursed. Galat. 1.  
By this we may judge of the main religions which be in the world, 
Use.  namely, of the Turks, jews, and Papists. The Papists magnify their religion standing on unwritten traditions, but they cannot prove they be Apostolical, ergo we must not regard them: no, nor doctrines which men say they have by revelation, for we must only regard Apostolical doctrine. As for the Turks religion, it was not the Apostles preaching, but crept in six hundred years after them. And for the jews, all their religion is against the Gospel. Then good men in divers countries should not be of divers religions, but they should embrace the doctrine taught by the Prophets and Apostles of Christ: neither should men because of dissent in religion, be of no religion: for Christ enjoins this Church to maintain the doctrine of the Apostles, though many discented from it.  
Hold fast to the end. Here not how long, not one or two days, but to the end, and we must look to this, seeing Christ so straightly commands it, because this is the foundation and mark of true religion, and the ready way to save men's souls, to be constant to the end: and for this (2. Tim. 2.) Paul bids him teach that he learned, that others might instruct them which follow, and so convey it from age to age: and for this the Church is called the ground and pillar of truth. And so the Lord (Eph. 4.) giveth the Church Pastors: first, such as by their teaching maintain purity in manners, and teachers which maintain it in doctrine. Then this is the Church's duty, to continue purity of religion to the end of the world. If the mark be set wrong in the haven, it is enough to cast away all the ships: so if the purity of doctrine be corrupt, which is the direction of our souls to heaven, than we shall make shipwreck of our souls in hell. Then the Ministers must not only teach truly, but labour to beat down false doctrine which poisons the doctrine of the Gospel. And because men labour not to maintain the purity of religion and true doctrine, the Lord (2. Thess. 2.) giveth them up to believe lies and fantasies of men.  
To him which overcometh, etc. In these words is the last part, to wit, the conclusion of the Epistle containing two parts: first, a promise: secondly, a commandment. In the promise, note two things: first the parties to whom: secondly, the benefits promised. The party to whom, to him which overcometh: whom here Christ describes to be, he which keeps his works, by his practice of obedience.  
He which keeps or observes. This is the form of obedience, namely the observing of the works of Christ, which is not a keeping of them according to the rigour of the law, but a constant purpose and endeavour to keep them: for the children of God have this privilege, that their will and endeavour is accepted of God for the deed in Christ jesus. There are many which have little knowledge, these must not be cast down, but if they have a desire and endeavour to live according to the will of Christ, making conscience of sin, their obedience is true obedience, and acceptable to Christ.  
My works. Here is the matter of obedience, namely Christ's works: that is, such works as Christ hath ordained in his word by his spirit, and is the author of in his members.  
Christ calls these works his works, 
Use. 1.  therefore we must not think or speak, or do our words or works, but only Christ's works, commanded and ordained in his word, and caused in us by his spirit: which we do when we conform our works and wills, to his word and will.  
We see no work is acceptable to God, 
Use. 2.  which is not ordered by Christ's word, though we think highly of it. Esay. 6. he reproveth them for teaching the fear of God by men's commandment. This condemns the Turks, Papists, and jews religion, which are not works of Christ but of sinful men, standing in praying to Saints, fasting, vowing, Masses, etc.  
My works: Not one or two works, but all my works: the creature must obey Christ, not in some, but absolutely in all things▪ he will not pattstakes, but will have all or none. David (Psal. 119.) conformed himself to the whole law. So Hezekiah he turned to all the law of Moses.  
Unto the end. 
Use.  Here we see, Christ will have our obedience to be constant, etc. we must not judge of obedience by one or two actions, but by the course of a man's life: if his life hath been good, with conscience of sin, than his obedience is good. For say a man by reason of sickness, rage and rave at his death, yet if he have lived well, and made conscience of sin, we must not judge of him by that fit. Now the benefits promised are two: first, power to rule: secondly, the morning star. I will give him power which I have received of my father. These words must be referred to the words, not following but before. For the better understanding of them, two questions are necessary: first, what is the power of the Mediator: secondly, how far he conveyeth power to his servants. For the first, the power of Christ as he is Mediator is great, and described by three arguments: first, to rule over nations: here is the largeness of it, for Christ hath power over all men, all countries and kingdoms in the whole world are in his hand. Secondly, it is sovereign and absolute, ruling and overruling all creatures, overruled of none. This sovereignty stands in two things, first, that he giveth laws that bind the conscience, so that if men keep them not, he hath power to condemn them: nay he ruleth men's wills and affections, he can make them obey him in spite of their hearts. secondly, in that he hath this power of himself and from himself. Reu. 3. he hath the keys of heaven and hell. Psal. 2. he can break them in pieces as a potter's vessel. Thirdly, he receives it from his father, as he is God he is equal to his father, yet as he is Mediator, he receiveth it from him: thus is his power general, sovereign, and absolute. To come to the second question. How far this power is ours, and imparted to us. Answ. The general sovereign power of Christ is not given to us, or to any creature, but to him who is God and man; it is incommunicable to any creature, and proper to the person of Christ.  
Then Christ speaketh these words, not to show that his absolute & sovereign power is given to us: but because his creatures have the benefit of it, the full comfort and salvation of the elect cometh from it, they have fruit of it, in that they partake with him in his glory in heaven. Ephes. 2. 7. 2. Cor. 6. the Saints shall judge the world, that is, shall be witnesses and approvers of Christ's sentence, not that they shall have power to give judgement, but they shall be caught up first, and he giving sentence, they sitting by him shall approve it. Secondly he giveth us this power, because he by this enables his in their own person to overcome sin, the world, and their own corruption.  
By this we see our dignity, every servant of God hath power over nations, over the world, to rule and break them in pieces, to judge and condemn them. 
Use.  Is this our privilege? then we had need to take heed of all sin, for we cannot condemn other men of sin, and be guilty of sin ourselves. For it is a great disgrace for a judge to condemn a malefactor of murder or theft, and be guilty himself. So Christ, if we be full of sin, and make no conscience of it, he will never let us sit to judge the world with himself. Then seeing we are Kings, judges, and have such privileges, we must look to ourselves. Again, this is our comfort in persecution, if thou be the child of God, thou art a King, a judge, though thou be now poor, abused and persecuted, yet the time cometh when thou shalt judge and condemn thy persecutors, and be avenged of them.  
And rule the nations, as a shepherd ruleth his sheep: that is, to govern and feed them, john 21. Feed my lambs, that is, feed and rule. Hence the Papists gather, Peter was the general Bishop to guide and feed Christ's sheep, that is the world: but then every Christian should be a Pope, for every one hath power to rule the nations over the whole world: but none will say, every one should have so large authority: than it is not meant of supremacy. Further, from this place the Papists gather, that Saints be patrons of countries and kingdoms: secondly, that we may pray to Saints in heaven, for (say they) they have rule of nations, ergo they know them and what they do. But they abuse the text, for it is not said, any Christian shall rule over one nation, but over all indefinitely: neither do they rule as Christ, but as having benefit of his power. Again, both their collections are bad, for by nations, here is not meant any country or kingdom, but the wicked only, they have rule over, not all nations simply, but wicked men and unbelievers.  
And I will give him the morning star. 
Vers. 28.  Here is the second benefit promised by Christ to him which overcometh, namely the morning star, with all the benefits which come thereby. The morning star is that star which riseth before the Sun some time of the year, and by heathen men is called Venus, which in deed is Christ himself. Reu. 22. 16. Now Christ is called a star, first because he illuminates men's wills and understandings in things belonging to salvation: secondly, to show that the prophesy of Balaam (Num. 24.) is now in the new Testament fulfilled; for now Christ hath by his Apostles revealed himself plentifully to all nations. Again, he is called the morning star, for special resemblance: for that star riseth not at midnight, or in the beginning of the night, but in the morning, in the beginning of the day, and then shineth brighter than all the rest. So Christ the true morning star, came not in the beginning of the world, or in the midst of it, but in the latter age, he came in the new testament, and fullness of time, and now he revealeth his will more fully than ever in the old testament. 2. Pet. 1. 9 Christ then is called this morning star, for in the old testament they had darkness and candle light, but now Christ shineth out brightly.  
I will give him. Here is a promise of two benefits, first perfect illumination and lightning, whereby all ignorance shall be dispelled after this life, and men shall then so far know God as man's nature can comprehend. The second benefit is the light of glory, not only of knowledge but perfect glory, for by fellowship of this glory of Christ, we shall be made like Saints and Angels, shining stars in the kingdom of heaven.  
Seeing Christ is a star, 
Use. 1.  we see how they be deceived which live in sin and ignorance, without good conscience, in pleasure and security, and yet they think they belong to Christ, they have the true light: but such as live in blindness, never seeking to know Gods will & obey him, these are in darkness, have no light in Christ: for what fellowship is there betwixt light and darkness?  
We must follow Peter's rule, 
Use. 2.  first labour to have this star to shine in our hearts, which is, when we use means to have the beams of this Sun to shine on us, to get knowledge in the mystery of our salvation by Christ, to have this Sun of righteousness to lighten our minds, and withal to warm and refresh our dead souls, as the sun in the spring revives all things which seemed dead. We must set open the doors of our hearts, and entertain this comfortable light.  
Seeing Christ is the morning star, not that shines in the night, but in the morning, in the day time, we must labour to lead our lives in godliness and sobriety, as children of the light. Rom. 13. 12. and if we will not walk in this light, it shall be taken from us, and we shall be cast into eternal darkness.  
Let him which hath an ear. Here is the second part of the conclusion: but of this often before.   

CHAP. III.  VERSE 1. And to the Angel of the Church of Sardis, etc. 
THIS is the fifth particular commandment to john: that he should write an Epistle to that great and famous city of Sardis.  
The Epistle hath three parts: first, a Preface: secondly, body or substance: thirdly, a conclusion. First, the Preface showeth in whose name the Epistle was written, to give it the more authority. It containeth a lively description of Christ in his kingly office, as he is the sovereign head of his Church, and that in two royalties and privileges: first, in that he hath the seven spirits: secondly, the seven stars. For the first, I showed what it meaneth, chap. 1. vers. 4. namely, the holy Ghost, who is the author of all grace: so that to have the seven spirits, is as much as to say, he had the holy Ghost. Ob. All God's servants have the holy Ghost, therefore that is no peculiar privilege of Christ. Ans. True, but not in the same manner: for Christ had it two ways: first, in regard of his Deity: secondly, of his humanity. First, as he is God, he hath in him the beginning of the holy Ghost: for the holy Ghost proceedeth from the Father and the Son. Therefore Christ is said to send the holy Ghost, and to work by him: and whatsoever he doth in the Church, he doth it by him, and for that cause Christ is said to have the seven spirits. Secondly, in regard of his manhood: because the holy Ghost hath powered forth into his manhood the perfection of all graces and gifts whatsoever, as he is anointed with the oil of gladness above his fellows.  
And this perfection standeth in two things: first, in number: secondly, in degree or measure. First, in number thus: Among God's servants some have these graces, some those; none have all: but Christ hath all the graces which all men and Angels have, & more too. Secondly, in degree: for the graces of Christ are more in measure, than all the graces of all the Saints and servants of God whatsoever: he hath the fountain of all grace, and therefore he is said to have the Spirit without measure. And for that cause also Christ is said to have the seven spirits. This is spoken by occasion of the Church and people of Sardis, which was a dead people, and therefore Christ was able to quicken them, and to put life and spirit into them.  
That no man can have fellowship with the Father, 
Use.  or the holy Ghost but by Christ, it is manifest by other places: No man can come to the Father but by me: so there must be a participation with Christ, before there can be any with the holy Ghost.  
This serveth for our instruction, because among the Papists there be many great learned men, which have excellent gifts of nature, wit, memory, and understanding: and though they have withal a reformed and civil life, yet they want faith and regeneration. How cometh this to pass? that such worthy men having the common gifts of the spirit, want the special? The cause is this: their Christ is a false Christ, yea an idol Christ: they profess the want of saving faith, and all is, because they want Christ. Therefore no marvel though you see the greatest learned there, mock and scoff at this special grace of the assurance of our election. Again, many among us look to be saved by Christ, and yet you shall see no grace, neither of knowledge, nor faith, fear nor care to keep God's commandments or a good conscience, no spark of grace, and yet look to be saved by Christ. How can these stand together? Though they say they have Christ, they deceive themselves: for they have not the graces of the Spirit, and they have no grace, because they are not in Christ: and by that they may know they are not in Christ, because they have no grace. To conclude then, we must all be admonished to labour that we may be united to Christ our head truly, to have fellowship with him, that in him we may have fellowship with the Father and the holy Ghost. No grace of God to life eternal will be bestowed upon us, till we have Christ himself. Therefore first labour to be in Christ, and to be truly joined and united to him by the bond of faith, that by this means we may have all graces distilling and flowing into our hearts by Christ.  
Now the second royaltieiss, he hath seven stars: that is, the Ministers and Pastors of the seven Churches. Christ is said here to have them, because he is the sovereign Lord over them: he is an absolute Lord over all. For he setteth them apart, and giveth them whatsoever gifts they have: he appointeth them their offices, duties, and callings; so as he hath rule over them, he appointeth, ordaineth, maketh and preserveth them. As he hath in him the fullness of spirit, so is he a Lord over his Ministers, he hath power to save if they obey; or to destroy, if they rebel. Ob. The Church maketh Ministers. Ans. The right of making Ministers and ordaining them, is Christ's royalty, and belongeth to him, the Church doth but testify and declare who they be that Christ maketh Ministers, and approveth them: therefore he saith here, the seven stars be his. Now the end of these words is to strike the heart of the Minister which is secure and negligent, to make him know himself and his place, that he may begin to have sound conscience of his duty. And this point is an excellent motive to make them look to their duty: their gifts are not their own, nay they themselves are not their own, but Christ's; and he is their Lord. This very consideration cannot but be effectual to stir up all pastors to regard their duties: for seeing they are Christ's, they must not do their own will. We must renounce ourselves in all things, and therefore bethink ourselves: our souls and our bodies, are not our own but Christ's.  
Let this consideration draw us on to do, think, and speak nothing, but that which Christ would: if he will have you live, be content, because he is the Lord of your life; if to die, be content, because you are his, and not your own. So much for the Preface.  
Now followeth the second part of the Epistle containing two parts: first, a reproof: secondly, a promise. The reproof in the first verse: I know thy works: in which is contained a reproof, and withal a remedy in the next words: I know. Here note the vice, and withal the reproof: the vice is hypocrisy; for she pretended religion in outward show, but wanted it indeed. Thou hast a name: that is, the Churches about thee judge thee to live, that is, to be borne anew, believe in Christ, & to have his spirit to guide thee: but thou art dead in sins, and wantest newness of life and regeneration. The like we may say of many great Churches: by name, the Romish Church, which though it seem to live, yet in regard of spiritual life it is dead. It pretendeth to be the true Church of Christ, but in truth it is dead in sin. Yet some say, it is not dead, but diseased, full of sores and sicknesses; and though the throat be cut, yet it breatheth and panteth: but the truth is, it is stark dead and cold, it hath no spiritual life at all. But some allege the contrary, saying, it hath the Sacraments in it; and where there is a Sacrament, there is a Church: but they have Baptism, therefore a Church. Ans. Baptism is not always a note of a true Church: for the Samaritans had circumcision, which was before Baptism, yet they were no people nor church of God. Os. 1. 9 That there may be baptism & yet no church, it appeareth, because there may be baptism without the preaching of the word. As the Papists have baptism without the true preaching of the word: so they have the outward Baptism, but deny the inward Baptism, which is justification by Christ, and sanctification by his Spirit. Again I answer, it is a Sacrament, not to that church of the Papists, but to the hidden church in popery: for the Lord ever hath his church among them, he keepeth among them even 7. thousand which never worshipped their idols. Now then, that Sacrament is reserved in that church, not for the Papists, but for God's children among them. By this we see Gods own providence, to call them by those means, and for their sakes he reserveth the word and Sacraments among them. But they say, Antichrist sitteth in the midst of God's temple: but Antichrist as we say, is in the Romish church: therefore that is the temple of God. Ans. The true Church of God is among them, but it is hidden. Now he sitteth in the midst of them, not as a member but as an usurper, thief and deceiver: for the Church of God is in their Church, as wheat among chaff, and gold in dross. And the like may be said, though not in regard of doctrine, yet in regard of life, of all our greatest towns in England, for the body of them they seem to live, if we look on their outward service of God and show, yet indeed they be dead, which appeareth by the common sins now in prosperity, as pride inward and outward, fullness of bread, carelessness in religion: though we have now the word plentifully preached, yet we seeming to live are stark dead. Yet the Lord hath his church amongst us, but the body of our people though they have the word preached, yet they will not be reform. But as a father which cannot reform his son by words, must use the rod: so the Lord when as the preaching of the word will not serve, he must needs take the rod in his hand, to make us obey his will, to reform our lives, to try which be his own children, & which not.  
Christ before called these seven churches his true church, 
Use.  yet here we see this church hath corruptions in it: so that a church may have corruption in opinion and doctrine, and yet if it err not in fundamental points, it may be the true church of God, and we must not condemn a church for corruptions in it.  
Thou hast a name. Other churches judged of this church by the rule of charity: seeing them to make show of religion, and to profess the Gospel, they judged it to be a true church. So must we, so long as we see men live outwardly in the fear of God, profess religion, judge of them in charity, till we see some evident sign, and commit secret judgement to God. We see all infants are not the children of God, yet we admit all, judge well of them in charity, coming of believing parents; and Paul calleth all the churches he wrote unto elect, by the rule of charity, condemning none till God made them manifest.  
But thou art dead. The churches about judged her to live, but Christ's judgement is, thou art dead: then we must regard especially the judgement of Christ, and not care so much to be approved of the church (though that be good) as to be approved of Christ, which cannot err: for though the church approve and commend us, if Christ approve us not, our estate is miserable.  
Verse. 2. Be awake and strengthen the things ready to die. After the reproof followeth first the remedy, secondly, the reason. In the remedy, note two duties: first, to be watchful: secondly, to confirm the graces of God decayed in them. In that first he commands them to be watchful, we see it is an excellent duty; and then is a man watchful when he hath great circumspection and heediness in respect of the salvation of his soul. This duty concerneth two things, namely sin and death: for we are commanded in the word to watch against these two. Against sin in two things: first, for a man to bethink himself of all the sins he may fall into: to do this, he must consider, first his nature, secondly his calling. First his nature, that there is in it the seed of all sin, ergo he may fall into all sin: secondly, a man shall find that he is more inclined to one sin then to another, and against that he must labour most. Secondly, for his calling, we must know that every calling hath his sins since the fall of man. Now a man must consider which be the especial sins of his calling, and when a man seeth them, he shall know by these two into what sins he may fall, and against them he must watch. Another thing is, to keep the heart that it be not tainted with any sin. Pro. 4. 24. above all watch and ward, keep thy heart, that is, use all good means to keep thy heart clean from all sin.  
The second part of watchfulness is in death, against the coming of Christ at judgement unto us, or in particular by death, in which note two things: first, to bethink ourselves of Christ's coming to judgement, or to come to us in particular, and in this regard we must make account that every day is the day wherein Christ will come, either in general or particular judgement. The second duty is, to prepare ourselves against Christ's coming, to make us ready to die every hour, as if Christ would come even this day, so to morrow, and every day. That we may do this, we must use sobriety and temperancy in all the things of this life, moderately to use them, not to be drowned with the pleasures & profits of this life: for we then forget the time of death. And as Christ prescribeth the remedy to Sardis, so to us: we are not better than they: we take great care to prepare for the dangers of this life. If a town were in danger to be sacked, or a house to be robbed, we would set watch and ward to guard them, how much more should we watch for the salvation of our souls, and not hazard them at death for want of watchfulness? The second reason to move us to watch, is the want of watchfulness, and security, which is the forerunner of destruction. 1. Thes. 5. 3. When men cry peace, then cometh destruction. Luk. 12. When the rich man thought all was safe, then came destruction, and his soul was taken from him. When the old world thought nothing, then came the flood and swept them away. This should admonish us to take heed to prepare ourselves, and watch both against sin and death, unless we will cast away our souls.  
And strengthen. Here is the second duty, which is the reforming of the decayed graces. As if he should say, thou hast had many graces, whereof diverse are lost, and many are sore decayed, therefore labour to recover and strengthen them. Where Christ teacheth us, that if we have any gift of God, we must labour to preserve it, and not only that, but to increase and grow on, and strengthen it: we must not stand in one estate, but increase in good works, that we may become perfect men in Christ, by growing in grace as in days: for our gifts are not our own but Gods, we are his stewards, he looketh to have his own with advantage, else we are unprofitable servants. Then we must stir up the gifts of God in us: and to do so, we must often and daily read the Scriptures, daily hear them and meditate on them, use the Sacraments often, use often prayer and invocation, and strive daily against our own corruptions, and withal stir up our hearts to good things, and to true obedience. Psal. 119. David saith: I have inclined my heart, even my dead heart, and put life into it: and so we must put life into our benumbed souls, and often call on them which are half dead. But we commonly stand still, seek not to grow, but stand at a stay. Christ by these words would signify, that some be dead, other graces be ready to die: whence we have answer to that question, whether grace may be utterly lost? We say some graces may, othersome cannot be lost, but sore decayed and diminished. For God's graces are of two sorts: some necessary to salvation, as faith and regeneration: some are less necessary, which go not with saving faith: as sensible and full feeling of God's favour, joy in the holy Ghost, earnest invocation on God's name. Now these may be separated from faith, and be wholly lost in the servants of God for a time: the other cannot, though they may be sore diminished: nay, faith and regeneration considered in themselves, may be lost wholly: for nothing is unchangeable in it own nature, but God. The grace by which the elect Angels stand, is in itself changeable, and these would perish and come to nothing unless they were continually preserved, kept and confirmed in us and them. If this be so, why then do not the elect fall away? Ans. Not because they have faith and regeneration, or that they be in themselves unchangeable, but because of God's promises: as Mat. 16. Christ saith, that the gates of hell, (though they show their violence,) shall not prevail against Peter's faith: so that these graces are eternal, not of themselves, but by God's promise, which will preserve them to the end. 
Use.  Now seeing grace may be lost, we must not be too confident, if we have any grace in us, but work out our salvation with fear and trembling: for they may come to that ebb, that they may be at the point of death.  
Now followeth the reason of the remedy: For I have not found, etc. therefore watch and seek to restore thy decayed graces. I have not found. Here Christ signifieth, that he made a search in this Church, and that to reward them either with life or death. And so this was the practice of Christ when he came to Sodom, he went down to search it. So Gen. 11. the Lord came down to see Babel: the like is▪ jerem. 9 And the Lord he visiteth, that is, he inquireth of the sins of the fathers in the children, and if he find them, he punisheth them in the children. And always Christ first maketh inquiry; and after search made, he rewardeth accordingly. The like will Christ do with us, therefore we must labour to be such as he may approve of. If a Magistrate were to search our houses, we would see that nothing should be amiss: how much more when Christ the heavenly Prince (which searcheth the heart, and cannot be deceived) cometh to search us, that he may approve of us and reward us?  
But found thee not perfect. There is a twofold perfection: one of the law, another of the Gospel. Of the law, when we satisfy the whole law: of the Gospel, when our works done proceed from a believing heart, which is careful to please God in all things. Now though no work of man be perfect, yet those works coming from a heart full of faith are perfect in Christ, God accepting the will and endeavour for the deed, through Christ.  
Christ he searched, and found in this church many goodly works, in show only: for they were full of hypocrisy, made show of godliness, but wanted the power thereof, neither did they come from an heart full of faith, or that endeavoured to please God, not to sin in any thing: therefore they were not perfect and pleasing to God. In that this church is reproved, not for want of works, and those fair in show, but because they proceeded not from a believing and honest heart; learn to pray as David, Psal. 119. 80. Lord, let my heart be upright, let me give all diligence to please thee in all things. This is a great comfort when one can say in his conscience, My heart is upright: but hypocrisy is the kill of the soul.  
Before God. Christ seemeth to distinguish himself from God. But he speaketh not of God simply, but of the Father, and of himself as he is the Mediator, and so is inferior to the Father, though he be now in glory. Now seeing he is in heaven, and in glory there, yet carrieth himself as Mediator, we may pray to him, without help of Angel or Saint, and it is no presumption, seeing he is still by his own confession Mediator, and so carrieth himself toward us.  
Remember. Here, after the remedy, Christ as a good Pastor of the soul, showeth how to use the same: namely, first, remember: secondly, hold fast: thirdly, repent. In practising of which three, standeth the remedy of hypocrisy. Remember: that is, call to mind the doctrine of salvation taught by my Apostles. This remembrance is a most excellent duty, and bringeth with it many graces, as subjection to Gods will, repentance, etc. Psal. 73. David seeing the prosperity of the wicked, had almost slipped, and was sore tempted: he could not be rid of his temptation, till he went into the sanctuary of God: that is, till he knew the word of God. Psal. 119. 55. He kept the commandment of God, because he remembered his name in the night season. Peter remembered Christ's words, and so repent at the crowing of a cock, Luk. 23. And indeed, the cause of all sin, is forgetfulness of the word of God. Therefore Heb. 6. every sin is called ignorance, because we commit sin, not remembering and knowing God's word: and if we could keep in lively memory the word of God, it were not possible that we should sin as we do. Then it is a most excellent means to cut off sin, to have the word of God running in our minds, forbidding sin in us. And the Devil he laboureth above all things to make us forget the word, for than he can draw us easily to sin. Now that we may have the word continually in memory, we must labour to have our hearts affected with the same: for we cannot remember more than we like and affect. Then we must believe it, else we cannot remember: for that we believe not, slippeth soon out of our memory. And the cause why so few remember the word, is, because they be not affected and delighted with it, nor believe it.  
That thou hast heard and received. That is, that doctrine which by hearing and receiving thou hast learned. Seeing he puts hearing and receiving together, we gather that this is the ordinary means of salvation, to hear and receive the word preached. Then God calleth not all men in all times, 
Use. 1.  seeing men in all ages have not heard the word, neither received it: and if they have not heard the doctrine of salvation by Christ in all ages, they could not be called; for first they must hear, and then be called. In this last age only the word is sent to all nations: it was not so in former ages. 
Use. 2.  Again, false it is that God giveth grace generally to all men, so that every particular man hath grace offered to salvation if he will receive it: but God gave not the word to all: for all have not heard, therefore they could not have grace.  
The second duty is, to hold fast: this signifieth two things: first to maintain the doctrine taught by the Apostles, and received of them: secondly, to practise the same in their life: but of these before.  
The third duty is, to repent: that is, though she repented before, yet she must restore and renew her repentancce. Hence we learn, that we must not only begin, but often renew our repentance, and not only for great sins, but for little slips and defects in grace, as dullness of heart, want of zeal, coldness in practice of religion, etc. Now because this Church was ready to die, Christ addeth a reason, to put life into her, if she have any grace. If thou wilt not, I will come on thee as a thief: A most terrible threatening: if thou wilt not renew thy repentance, restore that grace decayed in thee, I will come as a thief suddenly, and with speedy destruction, that thou shalt have no time or way to escape it. Note here, that this threatening is not absolute, but with condition, and it is the most terrible commination in the whole word of God, where Christ threateneth to power out his whole wrath on a Church, so as they shall have no time or means to escape it.  
Then we having the same sin that she had, 
Use.  being dead in security by reason of our long prosperity, we had need of this admonition to move us to watchfulness, to restore God's graces decayed in us: yet it seems we make light account of all these things. If a man had any spark of grace this would stir him up, but if this most fearful commination will not move us, than the end of all must needs follow, even the heavy wrath and judgement of God must lay hold on us, and cast us into eternal destruction, where is no hope of help, for then a man might have some comfort, if after a long time she should get out, but he must live there for ever: without all end of pain: when he hath been there a thousand year his pain is still as great and as much, nay no end he can have. Then we must awake from our sins, repent for our sins, our security, dullness and coldness in religion, stir up the graces of God in us, shake off our ignorance; and that because against these sins Christ giveth out this most terrible and fearful commination.  
Vers. 4. Notwithstanding thou hast a few names. Before Christ had reproved this church of hypocrisy, now he commends her for a few which profess his name among them. But Christ had said before, that the church was dead: how then can this be a true church? Ans. Though the body of the Church were dead in sin, yet a few, some of them were true believers, and testified their faith in obedience.  
Out of this coherence we have two instructions to learn: first, that a particular church and congregation, is called a church in regard of the better sort and part, and those which believe in Christ, and have the privileges: also in regard of the better part which believe: for the Catholic Church is a number of men on earth believing in Christ. Now the particular church is a member of the Catholic Church, so far as they believe in Christ. Those which believe not, are no part of the true church: but as bad humours in the body are no true parts of the body, so these are no true parts of the Church. Secondly, we see a distinction between man and man in this church, though all be called, yet some called be dead, some alive in Christ, and continue so. Now the cause of this distinction is, not from the will of man, but from the good pleasure of God, Rom. 11. 4. The whole body of the Israelites fell to idolatry, yet the Lord had seven thousand which bowed not the knee to Baal. What is the cause of this? not the will of man: but I have reserved seven thousand which have not bowed to Baal, saith the Lord. So then his will and good pleasure is the cause why some stand and some fall. So the cause why some in this church of Sardis lived, some were dead, is because the Lord in his good pleasure left some to themselves, and to othersome he gave his spirit. This, as before, confutes universal grace, which derogates much from the grace of God. For this, why some stand, some fall, comes from and higher cause, even from the power and will of God, which leaveth some to themselves, and enableth some to stand by his spirit.  
Thou hast a few names. Here is the commendation of the better part of the church, there be yet a few persons known to me by their names, which have not defiled their garments. Here he alludeth to the ceremonial law, for the Lord in the ceremonial law, made a distinction between things clean and unclean, not in themselves, but by his appointment. Now among the jews, if a man with his hand or garment touched a thing unclean, he was defiled: which ceremony signified to them, that they should abstain not only from sin, but all appearance of evil, in that they might not touch any unclean thing, no not with their garments. Then here Christ would show there were sundry in Sardis, which did abstain both from sin and all occasions, shows, and appearances of sin: though the body of the church were dead, yet many in Sardis made such conscience of sin, that they avoided the very occasions of sin.  
Hence we see, 
Use.  that the servants of God be few in number, the body of the church is dead in sin; but a few be so far from sin, that they defile not their garments, that is, avoid all occasions of sin. Christ prepareth the kingdom of heaven for a little flock. Esay saith, only the best part of the jews must be saved, the rest hardened: and the way to hell is broad and easy, and many run that way; the way to heaven is contrary. Mark. 7. 7. Then seeing the servants of God be few, we must not follow the multitude: but this sin carrieth many a man to hell, and to sin, when men desire to do as the most do, to live as the most live; we must rather follow the little flock of Christ, and not run after the multitude.  
A few names. That is, persons known to Christ by their particular names: they be called names, because Christ writeth their names in a bill. Then we see Christ knoweth his servants particularly by their names: Luke 10. he knoweth all our hairs, much more our names. john 10. Christ calleth his sheep by their names.  
This is a special comfort for us, 
Use.  to know that our names particularly are known to Christ, and be written in his bill which is the King of heaven and earth.  
The Lord to comfort Moses in trouble, used this, that he knoweth him by his name: and so should it be to us that our names are known to Christ, and he will accordingly help us. 2. Timoth. 2. there it is made the foundation of salvation, that the Lord knoweth who be his.  
Which have not defiled. These were commended for sincerity and uprightness of life and conversation: though the rest of the church were dead, yet these were alive, and kept themselves from all appearance of sin. Now Christ commending them, he leaveth in them a pattern of sincerity for us to follow, to be as a looking glass, to see how we should profess religion. We must not only know and speak of the Gospel, but we must live accordingly, we must keep our garments from pollution, live without all occasion of sin: and that we may live sincerely, we must first abstain from all sin in our own persons, take heed we practise no sin. Secondly, we must take heed of contagion of sin, not partake in other men's sins, by consent or winking at them, or giving counsel to sin. Thirdly, we must abstain from all occasions of sin, from all appearance of evil, we must not once name sin, nor give the least approbation thereof, Let not fornication be named among you. Eph. 5. Then we must behold this pattern, labour to be like them, that Christ may commend us as he did them: and this we must do by living well, for religion stands not in knowledge but in practice, and by doing these three, that is, abstaining from the practice of all sin, from the contagion of sin, and from all provocation to sin, we shall imitate them and become a most excellent people, and a worthy church of Christ. Out of this place the Papists gather, that a man after baptism may live without all mortal sins, for these few, having put on Christ, lived free from all sin, nay from all appearance of sin. But first though they lived so till this time, yet how prove they they lived so after? secondly, they be said to keep their garments undefiled, not because they sinned not at all, but because they lived and endeavoured in constant purpose not to sin, but in all things to please God: and so the Lord accepts their will and constant endeavour, for the deed, and they be righteous before God, and no sinners, but keepers of the law.  
And these shall walk with me in white. Here after the commendation is a promise, to walk, that is, live, in white, that is, in joy and happiness. Eccles. 9 8. Let thy garments be white: that is, rejoice and take thy lawful pleasure, in the things of this life. The church before was threatened to have Christ as judge, and to destroy them, but these few they shall not taste of his wrath, but be with Christ for ever in glory and happiness. By which we see, that men which communicate not with the sins of towns, countries, or nations, shall not partake in judgement with them. Lot lived in Sodom, yet his righteous soul was not partaker of their sins, neither was it of their punishment, Gen. 19 Ezech. 6. 9 they which mourned for the sins of the people were marked, and in the destruction not touched. By reason of our long peace, sins abound, so that there is plenty of sin, of contempt of the word, of religion, etc. These sins call for judgement, and will have judgement: now if we would escape this judgement, we must take heed we communicate not with these sins, and then we shall escape, though we live in Sodom.  
After the promise, followeth a reason of the same: For they be worthy. Hence the Papists gather, that a man by his works may merit heaven, because here they be worthy of reward, & be worthy to walk with Christ in glory. But I answer, all true servants of God be worthy of life everlasting, because God the father giveth Christ to every true believer: so that every believer may truly say, Christ is mine: and withal he giveth the spirit of Christ, which stirreth up in the heart true justifying faith, which layeth hold on Christ, applieth him and all his righteousness. Now Christ being given to us by God, and received of us by faith, is wholly ours, and his righteousness is made ours by imputation, so that Christ with all his benefits is truly ours: and when one stands thus justified in Christ, and clothed with his righteousness, he is said to be worthy of salvation, not for any thing of his own, but for Christ's righteousness: for there is a double righteousness, one of the person, as when Christ's righteousness is imputed to us: another of the work, as when a work is done answerable to the rigour of the law, and then it is meritorious. Now Christ speaketh here of the worthiness of the person, not of the work of the person, standing righteous in Christ's righteousness.  
Verse 5. To him which overcometh. Here is the conclusion: in it note two parts: first, a promise: secondly, a commandment: of these before. To him which overcometh: that is, which getteth victory over all his spiritual enemies: which we do, by holding faith and a good conscience in all things to the end: and this is, first the party to whom.  
Seeing that the promises are ever made to him which overcometh, we must labour to have that estate; in conscience truly to say, we have laboured in all things to keep faith and a good conscience, and to think it a miserable estate to be overcome of any enemy, be it sin, the devil, the world, or our flesh. I come to the thing promised, which is threefold in words, but one in substance, namely glory, happiness, and life everlasting. First, He shall be clothed in white array, that is, with eternal glory, happiness, and life.  
Out of this the Papists gather, that a man may do a good work in respect of reward. It is true indeed, one may do so, as Moses had respect to the recompense of reward, Hebr. 11. 26. yet that must not be the principal end, but faith to edify the church and other men; & then we may do it to receive eternal life as a reward.  
And will not cut his name out of the book of life. Here two questions must be assoiled. 1. What is the book of life? 2. Whether one can be blotted out of it? for thou hast the book of life in God's predestination, or his decree in election, by which he hath ordained some men to life in his good pleasure: & this decree of God is called in a resemblance the book of life. For as a General in the field hath his book, wherein he writes all his soldiers names: and a Magistrate keeps a record, writing in it all the citizens of that city; so God hath his decree, wherein he writes the names of all those whom he will save in his secret counsel.  
The second question is: Whether one can be put out of this book? Ans. A man is written in this book two ways: first, in the judgement of God truly: secondly, in the judgement of men. Now if a man be truly written in the counsel of God, than he cannot be put out: but if he be only in the judgement of men, he may be blotted out. For the first, they cannot, because God's counsel is unchangeable: and (Rom. 8.) whom he predestinates he calleth, justifieth, and sanctifieth. This golden chain cannot be broken, but whom he predestinateth he glorifieth, ergo they cannot fall finally. As for the other, being only in the judgement of men, as all be living in the church professing Christ, these may be put out. Psal. 69. Let them be blotted out of the book of life: he prayeth that they might be manifested, that they were never indeed in the book of life.  
Hence, first we see the number of the elect is certain, for their names are in God's bill, they cannot be put out, but remain for ever. This then is no universal election: for what need God a bill or book to write in some, if all were elected? Seeing some men being in this book only in the judgement of men, may be blotted out, and manifested to men to be but hypocrites: then we must take heed of all sin, and make conscience of every sin; for so often as we sin, we reach up a pen to heaven to cross our names, to blot them out as much as in us lieth. Let us then look to have our consciences assured that we be in that book: which we may, if we find our consciences free from all sin, and from all appearance of sin. But some godless person will hence gather, I will live as I list, for if I be in the book of life I shall be saved; if not damned, live how I can. But these deceive themselves, for if their names be in it, they cannot live in sin, but in faith and obedience, in newness of life and repentance: for he which is predestinated is justified, and must live in repentance and faith: and as surely as he shall be saved, he shall live in faith and repentance.  
3. I will confess him in the kingdom of heaven. That is, at the last day I will take him for mine: he which thus overcometh and liveth in faith & a good conscience, I will confess him to belong to me, to be my member, I will separate him from all the world, and take him to myself, and pronounce to him the sentence of absolution, Come thou blessed of my Father, Math. 25. The end why Christ propounds this third blessing, is to move every person in the church of Sardis, to confess Christ in this world: for he reasons thus, If thou shalt confess me before men, I will confess thee before my Father: if not, I will deny thee, even before my Father. And so to us, if we will have Christ confess us before God, we must confess him before men, and let no creature make us deny him, but stand out against all his enemies, even against the gates of hell and the devil, which is indeed a hard matter for flesh & blood; yet Christ persuades us to do it, & to take pains to profess him before all men, for he will confess us before God. If a King should come in company, and choose out one, and come to salute him familiarly, call him by his name, and take him by the hand, that would be a great credit: but what a happiness is it to have Christ jesus King of all kings to come and call us by our names, take us by the hands, confess us to be his friends, and pronounce the sentence of absolution before God, his Angels, the devil and all men, even our enemies?  
Vers. 7. And write unto the Church of Philadelpha. Here beginneth the sixth particular Epistle, reaching to the fourteenth verse. And as before every particular Epistle, was set down a particular commandment, to write: so here Christ giveth john a particular commandment to write: the end of which commandment, is to warrant john's calling, as before often I have showed.  
The Epistle hath three parts: first, the Preface: secondly, the matter: thirdly, the conclusion. The Preface is in the seventh verse, and it showeth in whose name this Epistle was written: to wit, in the name of Christ. And as in other Epistles Christ was described, to get credit to the Epistle: so is he here by two properties: first, of holiness: secondly, of truth: beside, he is desscribed by his kingly office: which hath the keys of David. The 1 property of Christ is, he is holy. But how can Christ be holy, seeing he cometh of Adam, as he is man? To this many answer, that Christ took his substance indeed from Adam, yet so sanctified, as that it is free from all sin. This, though it be true, yet is not sufficient: for as we take from Adam the corruption of nature, so we have from him the guilt of sin. Now though sanctification taketh away corruption of nature, yet it taketh not away the guilt of sin. Then the true answer is this: All which come of Adam by natural generation, and that commandment which God gave in the creation, Increase and multiply, they take from Adam both corruption of nature and guilt of sin: for both be equally conveyed to us from Adam. But God, to prevent this, ordained that Christ should be borne, not by natural generation, but by a miraculous conception: and so though he take of man man's nature, yet he taketh not man's sin, which he should as well have had, if he had come by ordinary and natural generation. Now in that it is said, Christ is holy, note that he is so, first, in regard of himself: secondly, of us & his church. In regard of himself, first, as he is God: his Godhead is holy, nay his divine nature is holiness itself: there is no difference between Christ as he is God, and his holiness. Secondly, in regard of his human nature, it was not only free from all sin, but filled with all holiness, above all men and Angels: he had the holy Ghost without measure. Thirdly, in his actions he was holy, as in his actual obedience and fulfilling the law. Secondly, Christ is holy in regard of his Church, even of us his members, because he is the author of all holiness in us, we have all our holiness from him, nay, he is the very root of holiness; not as the Father, or the holy Ghost, but in a more special manner, because from Christ as the root, springeth holiness in all his members. And as from Adam (being the root in whom all mankind stood) was conveyed sin and corruption to all which came of him: so from Christ, being the root, is conveyed holiness to all his members in him: he is our sanctification, because we fetch our righteousness from him, as a branch doth sap from the root: for the human nature of Christ is the very root from whence is conveyed to us all righteousness.  
Seeing Christ is holy, 
Use.  both in himself and in us, yea the root of all holiness, we must note this main principle of all true religion: which is, to be set and engraffed into Christ as a branch into a tree, and being once in him, to become new creatures, to labour to feel the power of Christ killing in us the old man, our natural corruptions, and also renewing in us the new man, and the image of God, in righteousness and true holiness, to feel the power and virtue of Christ as sensibly in us, as we feel the corruption of nature, and show this virtue we receive of Christ, even as a branch showeth the sap it receiveth from the root, by the leaves and fruit.  
2 Seeing Christ was thus holy, he propoundeth to us a pattern to follow, teaching us to be holy as he was holy, to make conscience of all sin, to be conformable to him, to mark what he did, and to imitate it. 1. joh. 3. 4. We must purge ourselves of sin, and be pure as he is pure: for he which is not holy as he is holy, shall have no benefit or fellowship by his death and passion. Thirdly we see, that title given to the Bishop of Rome is blasphemous, to call him Holiness, as it is common in all their speeches to him. Now he in that taketh to him the title of Christ which is a part of Christ's honour, communicable to none else: nay, he taketh more on him then Christ here doth: for Christ is called but holy, he is called holiness itself.  
The second title of Christ, is truth. Christ is called true in three respects: first, because without error and ignorance he knoweth all things as they be in themselves: so do not creatures, but by virtue from him. Secondly, because what he willeth and decreeth, he willeth and decreeth seriously, without fraud, deceit, or any contradiction, as appeareth in the whole Scripture, wherein is nothing contrary to itself, but all without change and alteration. Thirdly, because he maketh good all his promises in his word, he accomplisheth and performeth them all, he is the performance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yea and Amen.  
Seeing Christ is true, 
Use. 1.  nay, truth itself, we see a difference between Christ and all false spirits, for they be spirits of errors: the devil is a liar from the beginning, he is the father of lies, nay his nature is to lie, he can do nothing else: but Christ is true, nay truth itself, every way true, in his knowledge, in his will, and in his promises, he is true.  
Seeing Christ is absolutely true, 
Use. 2.  we must believe in him, and believe his promises in his word without doubting: for seeing Christ is true, nay truth itself, what need we call his promises into question? And this should be the very prop of our faith, that he which promiseth is true, & therefore will perform his promise. So in persecution, in trouble and affliction, trust in Christ, he hath promised to help; he will not fail, because he is most true of his promise.  
Seeing he is so true, 
Use. 3.  he propoundeth himself to be followed of us. Christ he knoweth things truly, he willeth and decreeth things seriously: so should we promise, and perform, and make good our lawful promises. Psal. 55. The Lord hateth the deceitful person. Reu. 20. without, that is in hell, be all deceitful and lying persons. Psal. 15. It is a note of a member of the Church, and of Christ, to be true and faithful, and to speak truth from his heart, for the devil is the author of lies.  
3 Christ is described by his kingly office: which hath the keys of David. First, let us see what is meant by the key of David. Esay 22. 22. speaking of Eliakim, saith: I will put the key of David upon his shoulder: for Ezra had been Hezechiahs' Steward, an ancient steward in many kingdoms: but in his days he began to be negligent in his duty, therefore he decreed to cast him out, and to place Eliakim in his stead, (2. King. 18. 18.) and therefore saith, he will put the key of David, that is, the government of the kingdom of judah on his shoulder: for by David's house is meant the kingdom of David; and the giving of the key, is the placing and investing him into his office, and giving him the authority of the kingdom of David. Christ here hath the key of David, great and large authority of the Churches, as a chief Governor in a kingdom. It will be said, David's key was temporal, Christ's kingdom spiritual. Ans. First, Christ had David's key properly: for when Christ was borne, the sceptre was departed from judah to the Roman Emperor; so that Christ then was the next to it, and had true right to the crown and kingdom: Luk. 3. And Christ challenging his right, saith, (Mat. 17. 26.) That the King's sons be free, and therefore he need not to pay tribute.  
2 Christ had David's key typically and figuratively: for David's temporal kingdom was a figure of Christ's spiritual kingdom: so David was a figure and type of Christ, therefore he is often called Christ: and Ezec. 3. Christ is called David. Now he is said to have David's kingdom, and not Nero's or any other, because their kingdoms were kingdoms of darkness and misery, and cursed kingdoms: but David's kingdom was a kingdom of light, a blessed kingdom, having those men which were acceptable to God, and therefore was a type of the kingdom of Christ. Then where Christ is said to have David's key, it is not so to be understood, that he had the same with David, but that which is signified by David's key, Christ Mat. 2. is called a Nazarite, not that he used their rites and customs: for he drank wine, they did not; but because he was that signified by a Nazarite, namely, by Samson, jud. 13. For as he slew more by his death, then by his life: so Christ he saved more by death then by his life: yet Christ was a Nazarite, that is, severed from all sin and pollution. And so Christ had David's key, that is, the spiritual key signified by his temporal key, which key signifieth authority, power, and government of the church of God.  
Which openeth and none shutteth. In these words Christ hath relation to an house, where, when one openeth the door, he openeth the house: and so Christ, he openeth and he shutteth, which showeth his absolute and sovereign authority: he hath the key of David, and he hath it absolutely, no creature is above him, but he can shut or open at his pleasure. Now this key is the power of Christ. In his hand, which is a supreme sovereignty over the church, by which he can save or destroy. Now this sovereign power of Christ hath three parts: first, to prescribe: secondly, to judge: thirdly, to save and destroy. First, to prescribe, he hath an absolute power without constraint of any creature, to command what he will have done or not: so he propoundeth doctrine to men's consciences to be believed upon pain of eternal death. Christ showeth in the books of the old and new Testament, that no man can make one article of our belief: nay he which teacheth any other doctrine then that, is accursed, Gal. 1. Secondly, Christ hath absolute power to prescribe regiment to his Church, how and in what manner, and also the persons by whom it shall be governed. So Moses made the tabernacle according to the pattern Christ showed him. Solomon built the Temple according to the form he saw by revelation. 1. Chron. 28. 12. Thirdly, Christ hath authority to prescribe times for his worship, to appoint Sabbaths', etc. And (Gen. 1.) as he created the Sabbath, so hath he power alone to alter it, no creature can prescribe a time to God's service, to the end of the world, but Christ alone. Then it is not true, that the Church hath power to appoint two Sabbaths in one week, or one in many weeks; for it is Christ's honour to prescribe his worship, and the time of the same.  
The second part of Christ's sovereign power, is to judge, to have power to determine of his own will, without help of any man or Angel. And in this regard it belongeth to him to give sense of the Scriptures, he alone gave them, he is the lawgiver, and must expound his own law. Secondly, Christ alone must decide questions and controversies concerning faith. Then the Church hath not any such power, but from Christ, by help of the written word, by which Christ expoundeth them to us.  
The third part of this sovereignty is, that Christ can save and destroy, open and shut, he alone hath the keys of heaven and hell: he can open, that is, pardon sin properly. And he alone promiseth this pardon, and can perform it being God: and as he giveth the pardon for sin, so he giveth also eternal life, saving men's souls. Secondly, he hath power to shut, to cast some into hell, and to destroy, when men live in sins and die in them without repentance: he hath power to hold men in sins, after to cast them into hell, and shut them up for ever.  
Seeing Christ prescribeth this doctrine to the soul and conscience, 
Use.  to the most secret part of man's soul, & such doctrine as can save and destroy: we see, Christ he is Lord of the Church, he is Lord of the most secret wills and affections, of the chiefest part of the mind. The Papists say, that by virtue of this key of David, Christ can set up and depose kings and princes at his pleasure: but this they hold, craftily to bring in the damned power of the Pope. But it will do them no good: for Christ as he is Mediator of the Church, and governor thereof, he deposeth none, he maketh no king: but as he is God, so he maketh and pulleth down at his pleasure, being far above all men. And hence kings are called Gods, because they represent Christ as he is God. Christ as he is Mediator, maketh men spiritual kings, but he maketh not temporal kings but only as he is God. For if he had such power, why did he refuse to divide the inheritance, saying, Who made me a judge? and to punish the adulterous woman, confessing he was not a Magistrate.  
From this power is another derived from Christ: namely, the power of the keys, which proceedeth from the power of Christ, and by which power the key of David is put in execution. Mat. 16. 19 I will give thee the keys of heaven. Now this power of the keys, is a ministery granted to the Church of God, to open and shut the kingdom of heaven. First, it is a ministery, that is, a service and duty: for that which the Ministers do, is but a service done to the Church, and they be but servants and stewards of Christ in the Church of God, in governing it. So than it is no authority but a service. When Adam fell, we all fell in him, and he thrust himself and all mankind out of God's kingdom by his sin, & closed up heaven gates against us. Now since that fall, Christ became man, and in his manhood died for our sins, and made satisfaction to God for them; and this satisfaction of Christ is the thing which properly openeth the kingdom of heaven, and nothing else properly. Christ alone can open and shut, the Church can only reveal and pronounce the will of God: than no otherwise she openeth or shutteth, but by declaring the same to be open or shut.  
To the Church of God. That is, to the company of true believers called to salvation by Christ, to them only is this key given, Mat. 18. 18. the promise is made only to the Church and God's people, not to all societies of men.  
The end of it is, to open and shut. How, Christ he knew best, joh. 20. 23. where he showeth, what is the key, and what to open and shut: namely, to pardon and remit sins, and no way else can men open and shut. Now we must distinguish between giving sentence, & pronouncing that sentence. The first belongs to Christ alone; the second to man, who forgiveth sin, not by giving sentence, but pronouncing sentence given already by Christ in heaven. And to make the church to forgive sins properly, is to rob Christ of a special honour due to his Godhead. Then the right use of the power of the keys, is, when the church of God useth them only in the name of Christ, to open and shut: first, as his servants and stewards: secondly, according to his will and word, not man's traditions and affections. Thirdly, to bring sinners to salvation, to beget and continue them in repentance. They being so used have a promise: namely, What you bind on earth, is bound in heaven, etc. and it is the means by which Christ's power is put in execution.  
Now this power of the keys given to the Church, hath two parts: first, the ministery of the word: secondly, spiritual jurisdiction. The first, Mat. 16. 19 namely, the ministery of the word, is set down and authorized by Christ: I will give thee the keys of the kingdom of heaven, that is, the word of God: and whose sins thou shalt bind by that word, they shall be bound by the cords of their sins in heaven, etc. This ministery of the word, is a key to open and shut, two ways: first, by teaching & expounding the word of God, and doctrine of salvation: and this is a key. Luk. 11. 52. You have taken away the key of knowledge. The key of knowledge is the doctrine of the word of God. Secondly, the ministery of the word is a key in men lawfully called, in that they apply in the ministery thereof, the curses of the law to them which live in sins, and the promises of the Gospel to the repentant heart. So it openeth and shutteth the kingdom of heaven: for that which the Minister pronounceth by God's word to be bound on earth, is fast bound in heaven, etc. Here we must remember, that Ministers are either certain or uncertain of men's repentance: being certain, they must remit sins certainly and simply: but being uncertain, they must do it with condition, and so they must simply or with condition, remit and retain sins. Then in the public handling of the word, men must pronounce with condition, seeing they be uncertain who are penitent, who not. Their auditors are a mixed company, some believe, and some do not believe: Lydiaes' heart is opened, Simon Magus is hardened. The second power of the keys, is spiritual jurisdiction: it is called spiritual, to distinguish it from men's, and civil jurisdiction of the Magistrate. It is set down and confirmed by Christ, Mat. 18. 16, 17, 18. and after, the promise is added, vers. 19 20. This spiritual jurisdiction is a power, whereby the Church pronounceth sentence upon an obstinate sinner, and putteth the same sentence in execution. It hath two parts: Excommunication, and absolution. Excommunication is an action of the church, in the name of Christ excluding an obstinate offender from the outward privileges of the church and the kingdom of heaven. That so much is in true excommunication, we see 1. Cor. 5. the incestuous person must be excluded from the church, and be thrust out into the kingdom and regiment of Satan, and his body some way afflicted. Math. 18. 17. if the offender will not repent being excommunicate, he must be as a profane man, even one which hath no title to the kingdom of heaven. But some may say, Christ only can thrust them out of the kingdom of heaven. It is true indeed, so he doth properly, yet the church pronounceth who be received and who refused, as that an obstinate sinner is shut out of the church, and withal shut from the kingdom of heaven, she can debar him of the outward privileges of the church. 1. Cor. 6. the drunkard which liveth in drunkenness shall not come to heaven: upon which ground the church shuts him out: by her sentence, even out of the kingdom of God & Christ. Ob. If this be so, them the true child of God may be shut out, seeing he may fall to such sins. Ans. He may in part, and for a time, not wholly and for ever, because he may be overtaken often, but yet as a free citizen is known to be a freeman, though he be in prison for a time, and so hath no use of his freedom; so the child of God, though in part, for a time he be shut out, having no use of the kingdom of heaven, yet wholly and for ever he is not; but so soon as he begins to repent, he shall be received again.  
Excommunication being so weighty a matter, 
Use.  it must be used with great advice, and due preparation, as we would when we cut off a leg or an arm: not rashly, for than we sin against the third commandment, seeing it is one of God's special ordinances, which we abuse when it is executed for each small offence. This excommunication hath one especial degree, as 1. Cor. 16. 22. he which loveth not Christ, let him be anathema, that is, accursed, and wholly shut from the kingdom of heaven. And this is only pronounced upon one which sinneth against the holy Ghost, and then the church upon sufficient ground may pronounce it. But it is very hard to discern this sin, being more in the heart than any where else: for it is a set malice against the person of Christ, and that upon knowledge. Now contrary to excommunication is absolution: when an offender, upon his sufficient repentance, is approved to be a member of the church, and of Christ: first Christ must receive him; then the church, upon his repentance, pronounceth and declareth him to be received.  
Further, to know the power of the keys, we must know four abuses, crept in the use of the power of them: the first abuse was in former ages, in that they gave them only to Peter's person, & barred all other Pastors from them; whereas they belong to all Pastors in their places as well as Peter. Ob. Mat. 16. 19 Christ saith, I will give to thee Peter. Ans. But before he spoke to all the Disciples: and Peter he being more bold, and endued with aptness, answered in steed of all: not that the rest did not answer, but to avoid confusion he spoke for them all, ergo Christ speaks to him in stead of them al. Secondly (john 20. 23.) he gives it to them all, not to Peter alone. And Ministers have that power conveyed from the Apostles, by virtue of Christ's promise, Mat. 28. he will be with them, not only in their persons, but in them which followed, to the end of the world: to them (I say) which should preach and baptize as they did.  
The second abuse is, that the church of Rome hath turned the power of the keys into the supremacy of the church: for they make it a supremacy over all Princes and churches, whereby they put up and pull down Kings, and make laws to bind all men's consciences. For it is a service, and no supremacy.  
The third abuse is, that they will have only the Clergy, and not the Prince to deal in matters of religion: but we read the contrary in God's word. josias 2. Chron. 35. 32. he intends to banish idolatry, and to set up the true worship of God, and therefore causeth the people of Benjamin and judah to stand to his covenant, his subjects to obey his intent: and this is commended in him. But they say, that Princes have not the chiefest power to govern, because Pastors have the power of the keys. Answ. Spiritual power is given to the Pastors, to rule the church spiritually; yet Princes have power to rule the church civilly, to cause their subjects to embrace true religion, and to forsake idolatry: but then (say some) they should be under the Pastors. Answ. If we consider the Pastor's person and goods, they be under the Princes: but as they bear the key of Christ and his word, the King must honour them, for they stand in the stead of Christ: but to make the Pastor above the Prince, is a ready way to get all into his hand, and a great abuse in the church of God.  
The fourth abuse is, that the Romish church hath turned the power of the keys into the hands of their Priests in the sacrament of penance, for every Popish priest sits as judge, and every man cometh to him, kneeleth to him, confesseth all his sins he can remember against every commandment: he enjoineth him to bewail them, and after some signs of repentance, he forgiveth the fault, and that properly as God doth: yet after pardon, he must undergo some temporal punishment, for he forgiveth the fault only, not the punishment. In which abuse note these errors. First, there is confession of all sins, which hath no warrant in the word: secondly, he giving absolution properly as God doth, robbeth Christ of his honour: for even the pharisees confessed, that God alone forgiveth sins properly. Thirdly, they absolve from the fault, but not the punishment, and this is to enrich themselves, and to get whole countries, yea all men's lands and livings into their own hands. Fourthly, they will have them make satisfaction to God, which is impossible, and withal, maketh Christ's satisfaction imperfect. Now by these four abuses it appeareth, that Christ unto them is no true Christ: but though the Pope give the keys of Peter, the cross keys in his Arms, yet he hath not the true use of them: nay, seeing he maketh new doors, (as beside that of heaven and hell,) those of Purgatory and Lymbus Patrum, 
Use. 1.  he must make new keys to open them, flat contrary to the keys of Christ. In that Christ is said both to open and shut, we learn, that he openeth not to all men and every person, but shutteth heaven gates against some: for Adam falling from God's favour by his sin, shut out himself and his posterity, both out of the heavenly and earthly Paradise: so that our sins be now as a partition wall, and a cloud to separate God and us. And for this, even for our sins, Christ shutteth some out of heaven. Then by this we see our miserable case: for by our sins we be all shut out of heaven, and under the power of Satan. Our sins have been as so many bars to shut up heaven gates, which is no small matter, yet the devil bewitcheth us, and maketh us think sin is no sin, great sins be small; small, none: whereas the least sin is sufficient to shut us out of heaven for ever.  
Again, 
Use. 2.  seeing sin shutteth us out of heaven, we must repent for every sin: for we cannot come thither if we live in any one sin, every sin is a bar and lock to shut us from God's kingdom: and we must labour to have these bolts taken of, which is only by the passion of Christ, for that alone can take them away. Thirdly, we see that Christ opened heaven to some, as to Nathanael in the ministry of the word: and he hath now opened heaven doors by his death, and traced the way by his blood. Now the door being open, we must labour to enter in, yea thrust and crowd to get in. That we may come thither, we must become members first of his church on earth, else we cannot come to heaven. That we may do this, first, we must come to the door, namely the church, before we come to the house, namely heaven. Now the church is the door, and in it is the key to open heaven gates, namely the word of God. That thou mayst come into the church, first humble thyself for all thy sins, secondly trust in Christ for the free pardon of all thy sins, and purpose in thy heart to live a new life, and constantly in all things to please God to the end, and then thou art in the church, and hast the key to open heaven gates. But if thou come not to open this door in this life where the key is, thou canst never enter into the kingdom of heaven in the life to come.  
Verse. 8. I know thy works. From this eighth verse to the eleventh, is contained the matter of the Epistle, containing three heads: first, praise: secondly, promise: thirdly, commandment. The praise is in the eight verse: the promise is twofold, in the ninth and tenth verses: the commandment in the eleventh. 1. The praise is propounded summarily, I know thy works. Then the reason why he praiseth her, where the former words be expounded.  
I know thy works. This hath been expounded in every Epistle, I know and approve thy course and conversation of life. These words are repeated in every Epistle, to stir up every church and member of the same, to the fear of God: for Christ by these words would have us be persuaded, that God is present with us, seeth all we do, is an eye-witness of all our actions. Then we should do all our actions as in his presence, as before his Majesty: and where this consideration is not in some measure, there is no fear of God, nor true religion. The reason of this commendation is added, Behold, etc. here note two points, first a sign of his approbation, I have given thee an open door, etc. secondly, what be the works he approved, Thou hast a little strength.  
Behold, etc. These words may be understood either of the Angel of Philadelpha alone, or of the whole church, both Pastor and people. If of the Angel, this is the sense: Behold I have given thee, that is, behold and consider I have given and vouchsafed thee liberty, and opportunity to preach my Gospel, and by preaching to win and convert sinners to me. So 1. Cor. 16. 9 there Paul useth the same words, signifying by the door of utterance, liberty and opportunity to preach the Gospel of Christ.  
For thou hast a little strength: That is, though thou be endued but with a small measure of gifts, yet thou hast maintained the doctrine of salvation, and not denied my Gospel in persecution. Now Christ saying thus to this Minister, that he had given him liberty to preach; shows it is a great privilege to preach the Gospel, and to win souls to Christ: for so much the word Behold, and the words themselves import. That it is so, it appeareth in that the most worthy Prophets have not had this granted, as Esay, Ezechiel, etc. they hardened the people, and they say they spent their strength in vain, & did no good. For this, ministers are called the instruments of salvation, Dan. 12. they shall shine, for the winning of souls, as stars in heaven. Then they which have this privilege, should esteem of it highly above any thing in the world, for it is a most excellent dignity, above all earthly preferments, for which we ought especially to magnify God's mercy.  
For thou hast a little strength. Though thou hast but small measure of grace and gifts, 
Use.  yet thou hast maintained my word. Here we see that Ministers, though endued with small gifts, may do much good to the Church, as this Angel of Philadelphia did: and we have seen by experience, when as in Queen Mary's time, in this place learning abounded, yet not one of them would stand out for the Gospel: yet one not far off, having but small gifts in comparison of their school-learning, stood out and sealed the profession of it with his blood. And so now men of smaller gifts further the Church and Gospel, more than they which have far greater knowledge in the arts and tongues: for such as have greater gifts, be commonly slack, so that they which be behind them in gifts an hundred degrees, do more good in the Church than they, by a thousand degrees. Yet for all this, men must be brought up in learning, and labour to know Arts and Tongues, though we see it cometh to pass, that men which want such school-learning, they have zeal, and do more good than they which excel in them: that so men of greater gifts might be humbled in the consideration of this point. Naamans' servant persuadeth him, when Elisha the Prophet cannot. 2. King. 5. 12.  
Behold. These words may also be understood of the whole Church: I have given thee a door: that is, a special privilege to enter into the kingdom of heaven, and title to it. I approve thy works: and this is a sign of it, that I have given thee entrance into the same. Now this is a privilege not belonging to all men, but only to the Church of God. Which confuteth universal redemption. 
Use.  If this than be a privilege of the Church, to enter into the kingdom of heaven, and to have such liberty, we must labour to use it, striving to enter into that place. We have this privilege, to see heaven open by faith: we must not then be so slack to enter into it: but alas we make no account of it, we are wholly possessed with the profits and pleasures of this life: and our sins are such a load to us, that we cannot enter in. Oh let us cast off such burdens, that so we may more easily enter.  
Which no man shall shut. That is, no power, after I have opened heaven, shall be able to shut it. Here after the liberty, he showeth the continuance of it: namely, for ever. How then is it true, that Christ died for all men effectually, if all men are not saved, because they will not? So Christ should for his part open heaven, and they should shut it by their wills. But Christ saith, no power either of the devil or man can shut it, he having once opened the same.  
For thou hast a little strength. Thou art endued with a little and small measure of grace, of faith, hope, & regeneration: yet according to that measure, thou hast defended my word, and not denied me in persecution. By this we see, that a man endued with a small measure of God's spirit, may do works acceptable to God, and by the same come to life everlasting, if his grace be true grace. Math. 17. if their faith be but as a grain of mustard seed, it shall be able to remove mountains. Now that which is true of miraculous faith, that is true of justifying faith: if it be true, though never so little, yet it shall be able to do works pleasing to God, and by the same we may come to salvation: for God regardeth not so much the measure of grace, as the manner, that it be true, not feigned. In this is a special comfort for those which labour to keep faith and a good conscience. Such are often troubled with the consideration of their own weakness and wants: but they must know, that if they have true faith, though it be but in small measure, the Lord accepteth of them, if they labour to please God in all things: for the Lord accepteth a man, not for that he should have, but for that he bestoweth on him, be it much or little. This may encourage those which be not so forward in religion, which have not made such proceeding as they should: for many seeing the Lord to require so much, they cast all off, and never labour to come to know religion, and to keep faith and a good conscience. But these should remember, that the Lord accepteth of small gifts if they be true; he accepteth a man according to the measure of grace he bestoweth on him, be it more or less. Then we must not be discouraged for our wants, imperfections, and ignorances: for if we labour to have true faith, the Lord regardeth not the measure of grace, but that it be true grace. Yet we must take heed we abuse not this mercy of God, and take occasion to sin, and to become negligent and careless in the duties of religion, but still labour to come to such measure, as the Lord will most approve of.  
Because, etc. Here Christ showeth for what works he commendeth this Church: first, she kept his word: secondly, she denied not his name, but maintained it in persecution against all his enemies. And these two contain even all the duties of a true Christian, and the whole practice of all religion. And these must be an example for us: we must labour to keep his word, and in all things to do his will. Secondly, we must in time of persecution defend his name, and maintain his word against all his enemies.  
To keep his word. A few words, but a great duty: for it signifieth, that she in all things, in every commandment of the law and Gospel, had care to obey his word and will. And happy were we indeed, if Christ could say so of us, that we obeyed his word, all the commandments of the law by obeying, and the Gospel by faith and repentance, etc. But it cannot: for though in show we profess we do, yet in life we show we fail in most points of both.  
Vers. 9 10. In these verses are two promises concerning the conversion of certain jews. Behold, etc. Here is the first promise concerning the the confirmation of the Church of Philadelphia. Now it is likely, in this city there was a synagogue of the jews, which bare men in hand, that they were the true worshippers of God, yet denied Christ the Saviour, and so persecuted this Church. Now Christ here promiseth he will make this synagogue repent, and become true members of Christ, to profess Christ, and worship him. In this promise note three points: first, who is the author of their conversion, namely, God: for so it is said, I will make them, or I will bring them to that estate, to worship me. Secondly, who be converted, namely, the synagogue of the jews. Thirdly, the fruits of their repentance: they shall worship before thy feet. First, the author of their conversion is Christ himself: for so he saith, I will make them to repent. These are significant words, which give all to God in their conversion of some and of all sinners, God is the sole author, man hath no stroke in his own conversion: man indeed willeth it, and is converted willingly; yet not by nature doth he will it, but by grace. This confutes the Papists, who hold that nature and grace may concur in the conversion of a sinner: for a man (say they) being stirred up by grace, can will and do that which is good. As a man being sick, he hath the faculty of walking, yet being faint he cannot, unless he lean on another's shoulder: so a man hath a power to will that which is good, but it must be stirred up first by grace. But Ephes. 2. man by nature is not only sick, but stark dead in sin, and cannot move one foot, no more than a dead man. Object. But (say they) than man should be but a block, if he doth nothing in his conversion. Answ. Though he do nothing in the matter of conversion, yet he hath sense and understanding, which he can use in natural and civil causes, though he cannot use them in spiritual actions, and so he is not like a stock.  
I will give them and make them come: therefore a man being effectually called, he cannot either come, or not come at his pleasure, as though God did for his part offer man grace, and will him to come, yet he may refuse it, and not come: but if God call, man cannot but come, else Christ would not have said, I will give him and make him come.  
But they say, Matth. 23. Christ saith to jerusalem, How oft would I, etc. but you would not. Answ. He spoke that not as he was God, but as he was a Prophet, or the Minister of circumcision to the jews. Again, say they Act. 27. they resisted the holy Ghost. Ans. That is the doctrine of the Apostles and Prophets, which was indicted by the holy Ghost, not the spirit of God himself, for no inferior power can resist a superior. To come to the next.  
Who be converted. Namely, a certain synagogue of the jews at Philadelphia, which said they were worshippers of Christ, yet indeed were the synagogue of Satan, and bondslaves of the devil.  
Here we see not only small, 
Use.  but great and old sinners may repent and be saved. Christ he died for all kinds of sinners, great, rebellious and obstinate: if they can repent, they may be converted and come to Christ. 2. Thess. 2. 26. they must wait for the repentance of those which were taken in the devils snares, so as he would wish them no surer. Rom. 1. some were given over to a reprobate sense, yet it is likely that some of them repent. Then we see, great, grievous, and notorious sins may be forgiven, yet we must not abuse the grace of God to live in sin, but gather comfort hence, that though we be great sinners, yet if we can repent there is mercy with the Lord, no sin can hinder us from Christ. We read that Christ healed three sorts of dead men, some when they went to the grave, some buried, and some which lay four days and stank, as Lazarus did. So Christ healeth all kind of persons, he calleth men of all sorts, even them which lie stinking in sins, and are almost rotten in them. Then take the benefit of Christ's exceeding mercy, when he calleth thee to repent: come, and cast away thy sin, though thou be a vassal of Satan, a man rotten in sin, yet Christ hath mercy infinite, he can heal and help thee: and he came to call, not those which think they be righteous, but such as are penitent sinners, to take them out of the Lion's paw, and to save the lost sheep of Israel. Then abuse not this exceeding mercy, but bless his Majesty for it, and use it as a means to repent, to bring thee to newness of life, to break off thy sin, and to make thee a lively member in jesus Christ.  
I will make them come and worship. Now followeth the third point in the conversion of a sinner: namely the good fruits of their repentance and conversion.  
I will make them worship. These words are expounded 1. Cor. 14. 25. where the children of God prophesying, there cometh in an unlearned man, he falleth down and worshippeth: so here he will cause these wicked jews to come, and fall down, and worship and adore the true God in the congregation of God's church and people. In these words note two fruits of conversion: the first concerns God: the second, the church of God and the members of the same. For the first; to worship God, it is a true fruit of a converted sinner, which no man can truly perform as he ought till he be converted, to wit, to worship and adore God in the company of his saints & people. The natural man knoweth that there is a God, that this God must be worshipped: but to worship him as he ought, it is a work that none but he which is truly converted can perform. Another may perform outward worship, hear the word, receive the sacraments: but true worship which is in the heart and spirit (for God is a spirit) that he cannot perform. Now for the worship of God, three properties are to be noted in these words: first, They shall come and worship: not worship simply, but come, signifying that the true worship of God must be voluntary, willing, and cheerful, not of constraint or compulsion, but as though there were no law or judgement for them if they did not. Psa. 110. they came freely, not by compulsion.  
Then we see how most men come short: for men are not touched with love of the word, never or seldom come to hear it, only come to morning or evening Prayer, because if they do not, the law will compel them. These are no true worshippers of God, for he cannot abide any worshippers, but willing and voluntary.  
And worship: That is, reverence God with bowing the body or knee: and this is the second property: we must express our reverence in convenient and seemly bowing of the body or the knee. Then we see, this is not a thing indifferent, but necessary, to use meet and convenient gesture of the body in the service of God, to bow down, and prostrate ourselves, our soul and body. Esay. 6. the Angels in the presence of God cover their feet with three wings, and their face with other three, testifying their reverence and adoration in the worship of God. So must God's people worship him in soul and body, etc. But we come short in this duty: for whereas we should use seemly and convenient gesture of the body, to show our reverence and humility, we see many lie snorting and leaning on their elbows, others unreverently with their heads covered which ought to be bare, for God is a God of soul and body, therefore we must reverence him with both.  
Before thy feet. This is the third property: namely, in the congregation of God's people, they shall prostrate themselves at their feet: in hearing the word or prayer, they must be humbled, the pride of their hearts beaten down, be smitten with fear of God's Majesty, and of their own sins. Act. 16. 29. The jailor over night put Paul into prison, but in the morning finding all the prison doors open, and thinking all the prisoners to be gone, he would have killed himself. Now being thus astonished and afraid, Paul preacheth the Gospel to him, which before he contemned: but now being smitten with fear of the Majesty of God, he heareth Paul willingly with trembling, and cometh kneeling and crouching to him, saying: What shall I do? etc. And until a man be smitten down with fear of God's glorious Majesty, with sense of his judgements for his sins, and so come to humble himself, he cannot be a true believer of Gods will and word. The cause why there be so few true professors, and that all serve God with formal worship, is, because they were never cast down, they were never smitten with fear of God's Majesty, never confounded for their own sins: for till these be in us in some sort, we cannot worship God, we cannot bow, and crouch, and humble ourselves before him. And this is the cause why most of the people every where content themselves with outward and formal worship, with mumbling over their Creed, Pater noster, and the ten Commandments; they were never smitten down with fear of God's judgements and their own sins: their natural pride was never beaten down with their own unworthiness. Then if we would be true worshippers of God, let us come willingly, let us worship God in soul and body, and let us come with humbled hearts, with mortified minds and affections, and so we shall worship him aright.  
The second fruit of the conversion concerneth man: Before thy feet, meaning the church of Philadelphia: namely, that they being converted to the church of God, should reverence it, and the members thereof. They shall cast themselves down in the congregation, as men not worthy to be members of the church, but as a footstool for them to trample and tread on, by reason of the great sins which these converted jews had before committed. This their exceeding reverence shows itself in the root of the same, which is a base conceit and vile opinion of themselves, and so should every true convert study to confess, namely, that he is the greatest sinner of all God's children, and think so basely of himself, that he can be content to be not a member, but the footstool of the congregation: and this must we follow, if we be truly converted; we must have a base opinion of ourselves, think we are the most vile of all God's people, & give place to all men in regard of our sins. Paul Tim. 2. calleth himself the chief of all sinners, and we must do the like: for the proud Pharisaical heart is far from repentance, but the lowly and humble heart is accepted of God.  
And shalt know that I love thee. Here is a reason of the former words, for why did these persecuted jews become true worshippers of God, and believe in him, and reverence his church? The reason is, because I will make them persuaded that I love them: and this is the ground of all true reverence. All superiors have reverence due to them by God's ordinance, as the father, master, Magistrate, etc. Now that they may have true reverence of their inferiors, they must first labour to be beloved of the Lord, and then they procure to themselves true reverence: for the love of God to us, is the ground of this. Then those which excel in birth or riches, they must not look to be reverenced for them, but for that they be loved of God. And whence cometh it that men in authority, as the father, master, Magistrate, Prince, etc. want their due honour and reverence, but because they seek not the ground of it, namely to be in the favour of God.  
Because thou hast kept the words of my patience. Here is the second promise of Christ, namely, preservation of this church in time of most bloody persecution. This Epistle and book was written by john after Christ's ascension in the days of Diocletian. Now after him came trajan, who raised a most bloody persecution against the church in all countries, putting to death many of God's children. Now of this persecution, Christ foretells this church, and withal makes this promise, that he will preserve them out of the Emperor's hand, and addeth a reason, They were constant to obey his Gospel. In the promise consider first the occasion, Because thou hast kept: secondly, the thing promised, Deliverance: thirdly, a prediction or prophecy of that which should come on this Church.  
The occasion: Because thou hast kept the word of my patience. Some understand by word of patience, the commandment of patience, which she should obey: but that is too narrow: but it signifieth the doctrine of salvation taught in Christ. And this doctrine of salvation is called the word of patience: first, because the doctrine of the Gospel teacheth us patience: secondly, because it is an instrument of patience, to work it in us: for when a man believeth his salvation in Christ, than he is patient in all things. Thirdly and especially, because the Gospel cannot be obeyed constantly to the end, without patience. For a time one may obey, but it is impossible to obey and be constant to the end, without patience. The good ground bringeth forth fruit, but in patience. Luk. 8.  
This Church received the doctrine of the Gospel, 
Use. 1.  and constantly believed it: for which is promised deliverance in persecution. Then we see, that the grace of God well used, is rewarded with plenty and increase of grace: so that they which have but small measure of grace, yet if they be faithful, the Lord will reward it with greater increase. This should make us take pains to increase, and use our talon of faith, patience, repentance, and obedience, to the glory of God, and good of men: and the Lord will double and triple the same, otherwise he will take that talon from us.  
The doctrine of the Gospel, 
Use. 2.  being a doctrine of patience, how necessary is it for us to learn the same, seeing the calamities and afflictions belonging to any calling are very many? We must get our bread in the sweat of our brows, and no man is free from sickness, sorrow, and death. Now if we would endure these afflictions, we must have this grace of patience, and constantly believe the doctrine of salvation by Christ, which will make us patient in any cross whatsoever. Again, we profess the Gospel of Christ: now this is a doctrine not of disorder, but of all order and moderation, teaching us to moderate and hold in our affections and will: whereas if we want it, we are carried away at their pleasure.  
My patience. Christ calleth it his, because he is the author of it, and worketh it in us. And this is added to beat down the pride of this Church. For when Christ commended them for obedience, they might begin to be too proud. Therefore he having commended her, lest she should be so, he telleth her it is not her own, but his gift, he putteth it into her heart. And this may beat down the pride of our hearts, when we consider that we have nothing of ourselves, but all good things in us come from Christ; he bestoweth them on us, he giveth all, nothing we have of ourselves, What hast thou that thou hast not received? why then should we be proud of it?  
I will deliver thee. That is, from the great and bloody persecution of trajan which lasted fourteen years, wherein many of God's children were put to death. Hence note, that God hath set down the very times and hours, in which he will try the faith of his children. Deut. 8. the Lord led Israel through the wilderness forty years to try them. Chap. 13. 3. he sendeth false Prophets to try his servants, whether they will cleave to him or not. So the Lord hath set times to try his for their sins, and to see what grace is in their hearts. So he dealt with Abraham commanding him to kill his son, Gen. 22. 2. Chron. 32. 31. he left Hezechiah to try him. And so every Christian hath his set time when he must be tried, that so God may either discover his hypocrisy, or make known his faith. When one foundeth a school, he setteth some to see how they profit; after seven years or some such space, he will look to try the scholars, that he may see how they go on: and without this trial men will not make so good progress. So in God's school, the Lord he cometh at his set time, to try what profit men have made, to try their hearts, or true obedience, to reward them accordingly.  
If God will thus try us, 
Use.  than it is best to try ourselves, to seek what is in us: for though thou mayst blear the eyes of the world, yet thou canst not deceive him, he will search thee, and lay all open to the world. If thou be an hypocrite, he will detect thee, and make thee known: if not, he will make known thy grace. Then never daub up the matter, spare not thyself, but seriously enter into thine own heart, and never run with Adam from God, for he will pull thee out, slip off thy fig leaves, and make thee manifest to all men. Now when we have entered into a narrow search, we must in a straight manner seek to reform our lives to the rule of God's word, that so the Lord when he cometh to try us, may approve of us: for it is said, He will come, the time is set and cannot be changed. It is a wonder to see how men's mouths be full of preciseness, so that if men knew not the world to be full of blindness, it might daunt many Christian hearts. But seeing there must be a day of trial of all that is in us, the Lord will not take our hypocrisy, but he looketh for sincerity: then we must seek as much as is possible, to conform ourselves to Gods will: for when we have done all we can, we come far short, and though men mock us, yet God will approve us. Then labour to be pure in all things without hypocrisy, not given to any one sin: but in all things, word, deed, and thought, keep faith and a good conscience: be not like to the foolish virgins; have not blazing lamps without oil. If a man come to try a scholar in a good school, and after long teaching find him not to have profited, it is a great disgrace: them what disgrace is it for us, if after so long time of grace Christ come to try us, and find no grace in us, no faith, repentance nor obedience, but hypocrisy, and nothing answerable to our profession? But we must with David, Psal. 26. be so upright, that for sincerity of heart, we would be content to have the Lord to try us, being not given to any sin, nor tainted with any offence.  
I will save them. But how can this be, seeing no Church was free from this general persecution of trajan: for the Churches of Asia were all persecuted. Now this was one of the most famous Churches: how then did Christ save them, seeing they were persecuted grievously, and (it may be) put to death many of them? Ans. Promises of deliverance (as this is) be not simply made, but with condition. I will deliver thee: that is, save thee from temptation and persecution, so far as it shall be hurtful for the salvation of thee. Christ promiseth freedom, not simply from persecution, but from the hurt which might come thereby to them, in respect of God's grace and their salvation. Ps. 91. He which trusteth in the Lord, the plague shall not come nigh his dwelling; yet we see in common plagues, as well the godly as the wicked die: yet it is a true promise, that the plague shall not come nigh him, to hurt him or his, to hinder any man's salvation. And we pray: Led us not into temptation, not to be free from all temptations, but that we be not wholly left of God unto the devil: but though we be tempted, that he will deliver us from the evil of the temptation, that it may be for our profit and not our hurt, 
Use. 1.  and so Christ's promise is good to them. God will have his children tempted; yet here is their comfort, he will keep them that they shall not have any hurt by the temptation, to hinder his grace or their salvation. Though they be subject to temptations, and suffer a thousand crosses, yea die in them, yet if they keep the faith, they shall take no hurt: but the Lord will turn them to their good: so that this may comfort and revive any perplexed and oppressed conscience in persecution and temptation. Again, seeing this promise is only conditional, and not simple, but as it freeth us from the hurt of the temptation, we see, they which pray for freedom from all temptations, afflictions, and persecutions, have no warrant out of God's word, if they put not in that caveat: for every petition must have a promise in the word: 
Use 2.  now there is no promise that a man shall be free from all temptations, but only from the hurt of temptations & afflictions. Then we must (when we pray for temporal deliverances) pray only with condition, so far as they shall not hurt our salvation, and hinder God's grace in us.  
From the hour of temptation. But how can this also be true? that the long and bloody persecution under trajan for fourteen years, should be called but an hour of temptation? Ans. First, in regard of God, to whom a thousand years are but as one day, therefore fourteen years is but a short time. Secondly, in regard of eternal punishment in hell which we deserve, this time of persecution is but a short time. Thirdly, in regard of the persecutions of God's people: jacob served twice seven years for Leah, and they seemed a short time to him, by reason of his affection to her: so the affections that God's people have to the Lord, to his word and religion, make them think many years persecution a short time. Paul for his affection and love to Christ, thought eternal damnation but a year, a short time. So these in this Church thought this long and bloody persecution, a short time, an hour, for that love they had to Christ and his Gospel, and the glory of God; and for this affection could have been content to suffer it longer. The end why Christ useth this phrase, is to comfort this and all other Churches in persecutions, by the shortness of their continuance, which is but an hour, a short time. Now though they last twenty years, yet if we have any affection to God's glory and to his religion, it will be but an hour, a short time. This consideration of the shortness of time, might encourage any man, and arm him to endure any persecution, cross, or affliction. Besides this which I have said, note that in these words there is a prediction: there is a prediction of a thing to come, namely, an hour of temptation. Here Christ foretelleth a thing, not present, but to come, though not known to the Church, and that without the help of any creature, man or Angel: which prophesying of this persecution under trajan, showeth that he is true God: for it is a property and privilege of God simply, of, by, and from himself, without help of any creature, foreseeing of things in their courses, to foretell a thing to come. Men cannot foretell any thing, unless it be present in the causes, not simply. Then here we must know the cause why this persecution came to them rather than peace, and why Christ foretold it rather than peace. The cause why Christ saith, this hour of temptation shall come, is not any foreknowledge of Christ, or because he foretelleth it: for things come to pass, not because God foretelleth and knoweth them: but because they be to come to pass, therefore he foreseeth them and foreknoweth them.  
The cause then why things come to pass, is the will, good pleasure, & decree of God. Act. 2. 23. Christ was put to death by the eternal counsel and decree of God: so it was Gods will and pleasure, not his foreknowledge, or foreseeing, that this persecution came on this church: and the decree of God in the effecting of all things, is the highest cause by which all things come to pass, and that giveth being to all other causes. Object. Then God is the author of sin. Answ. As Gods will and decree in the effecting of things, is in the highest place: so must we distinguish of the things he willeth; for he willeth some things which he effecteth himself, as all good things: some things he willeth, and yet doth not effect them, but only permits them to be done by other: as sin and evil things, which though they come not from his will, yet they be according to his will, not against his will; for his will disposeth of sin and evil things; and in all things, good or evil, his will disposeth and setteth down the causes and circumstances of place, time, manner, how, the end, etc.  
Then their opinion is false, 
Use.  which hold that certain things (as sin) come to pass, God only foreseeing them, not decreeing them to come to pass, or permitting them. Now to give God a bare foreseeing without decreeing, is to rob him of his Godhead, and to take from him his providence, by which he disposeth of all things, seeing every thing which is done cometh to pass by his will and decree, he either decreeing and effecting it, as all good things, or permitting it, as evil things.  
The end why Christ allegeth this prophecy, is to expound the former words, namely, why he called the time of persecution a temptation, because it should certainly come to try the whole earth. Where we may note the property of any affliction, persecution, or cross, namely to try a man, to descry what is in his heart, whether there be grace and fear of God, or hypocrisy. And for this end is the cross sent to men, to make known either their faith or hypocrisy. And there is nothing better to try the heart of man then temptation and affliction: and then though thy heart was full of presumption before, thou mayst know what is in thee, and judge of thyself.  
Verse 11. Behold, I come shortly. Here is Christ's commandment: in it note first the occasion itself: secondly, the reason to enforce it. The commandment, Hold fast, namely, with both hands, as for life and death. If thou have received a little measure of grace, rather part with any thing then with it, keep it and preserve it till death: but of this before.  
The reasons to enforce this commandment, are two: one before, the other after. The first, Behold, I come shortly. I will come to thee shortly, either by general judgement, or else by particular judgement by death. Now before it Christ puts a word of attention, to show that this commandment is not to be lightly passed over of us, but to be earnestly and often remembered. Now seeing Christ teacheth us that he will come shortly to us in judgement, general or particular, we must believe him, and often have it in memory, that Christ is not far off, but will come to us shortly to show our estate either in heaven or hell. Then we must believe it, have it written in our hearts and in our memories, and not flatter ourselves: we must not say, that Christ will defer his coming: he teacheth us that he is at the door, he cometh shortly, either by general judgement of all men, or particular judgement to us. 
Hierome.  Then happy were we if we could (as that ancient father did) think we hear his trumpet sound continually in our cares, and think in our hearts, and remember this, that Christ will not be long, but will come very shortly. And indeed the cause why men live in sin, & never call themselves to an account, is, because men believe not, and have not learned this lesson, that Christ will thus come shortly. If men were thus persuaded in heart, Christ will come to me shortly, to judge me, give me my reward in heaven or hell, surely if they belonged to God, it would make them turn to him from their sins, and break off their wicked life; nay though a man were most desperate, yet this would make him tremble, to think how Christ will come shortly to judge him: yea it would make men if they had any spark of grace, to labour to get faith and a good conscience. Seeing then Christ is to come to judge them shortly, who would not repent? who would not leave his sins and turn to Christ, unless he will cast his soul away? Then this is our duty to labour to get faith and a good conscience, to judge ourselves, that we may prevent Christ's judgement. Again, this very consideration will make a man constant in all Christian duties: and lastly it will comfort such as be in affliction, for they may be sure their affliction shall not last alway, for Christ will come to judgement shortly, and he will free them from all their crosses, and he will ere it be long give them deliverance.  
Now followeth the reason after the commandment, That no man take thy crown from thee: that is, the crown of glory, word, to use his Sacraments reverently, else he will take them from us, put off our crown, and make us a barbarous and brutish people, given to all idolatry. O then let us hold these fast with both hands; let all go, honour, riches, preferment, pleasures and our own life, ere we lose our glorious crown of the Gospel of Christ: for if we will not hold it fast, he will give it to a nation, which though now we contemn, yet they shall scorn & hiss at us. And now that we hear of wars and invasions, let these put us in mind of greater judgement, and assure us that if we make not more account of the word and Sacraments, and not only profess outwardly in body, but in the service of God join heart and hand, be indeed as good professors as we bear the world in hand we are, the Lord will remove our crown, and give it to a nation which will bring forth better increase, and seek to maintain it better.  
Vers. 12. Him that overcometh, will I make a pillar in the temple of my God. Here is set down the promise, which containeth two things: first, to whom the promise is made, to him that overcometh: secondly, the thing promised in the words following. For the first, he giveth to understand, that whosoever will have his service pleasing unto God, must dispose himself to fight a good fight, and to wage battle against all his enemies. A man cannot be a good Christian, except he be a good soldier: when he beginneth to turn to God, than he hath innumerable enemies▪ both within himself, and without, to make him take another course, and turn from God: now if he be not a good soldier, these enemies will overcome him.  
For the second, the thing promised is eternal life: in these words: I will make him a pillar in the temple of my God. Christ here alludeth to men in this world, who have been wont to build pillars upon hills and mountains, that the posterity to come might remember them when they were dead and rotten. 1. Sa. 18. 18. Absolom in his life had reared him up a pillar, which is in the king's dale: for he said, I have no son to keep my name in remembrance. This then is the sense: It is the custom of men, to set up pillars for the remembrance of their bodies: but I will make the man himself that overcometh, a pillar.  
In the temple. That is, in the Church triumphant, figured by the temple at jerusalem: as if he should say: Others set up pillars in fields and mountains, but I will make him a pillar in the temple of my God.  
I will make him a pillar. That is, I will not only make him a part, but a worthy part in the temple.  
My God. This is set down to show, that God is Christ's God, as he is Mediator: otherwise as he is God the second person, he is equal to the Father.  
And he shall go no more out. First, he shall abide a pillar for ever, he shall not need renewing as the pillars of men do. This pillar shall have three names: first, the name of God: whereby he doth signify, that he is the servant of God. Secondly, the name of the city of my God. By city is not meant the triumphant Church, but the place thereof: namely, the high heavens. The meaning of it is; I will make it manifest, that he is a citizen of the place of glory. This city is described in the words following; by a resemblance it is called new jerusalem, because that was a city that resembled Paradise where Adam was, New jerusalem. But how can it be called new jerusalem, seeing it was before the earthly jerusalem? Answ. It is called new, not in regard of the being, but in regard of revelation: for it was before the beginning of the world.  
Which came down out of heaven from my God. It is not said, it shall come down, but it is come down. This clause is added to answer to an objection, which he that overcometh might make, thus: Heaven is far off, how can heaven come down from heaven? Ans. It cometh down to us by the preaching of the Gospel: for by it we begin to be citizens thereof. Eph. 2.  
The third name is my new name. By the name of Christ we are to understand glory and power. Ob. But Christ had glory and power from all eternity. Ans. True, he had so: but this is to be meant as he is God incarnate. Now the ends and reasons which made him describe the estate of life everlasting, are these: first, to comfort them which keep faith and a good conscience, he doth describe the reward thereof, being an excellent means to encourage men to go forward in the faith. Learn we then in all our afflictions, to keep this faith and good conscience to the end, by beholding the estate of life everlasting, and the reward thereof. 
Heb. 11. 26.  Moses desired to suffer afflictions, because he had respect to the recompense of the reward. The second reason of this description, is, to bring men to view the excellency of life everlasting. Many men are drawn from religion, because they take such pleasure in earthly matters: which they would not, if they thought eternal life so great a matter. The third reason is, to teach men to practise Paul's rule in the 1. to Tim. 6. 12. to lay hold on eternal life. Men with both hands lay hold on the world, both of honour and riches, none layeth sure hold of life everlasting, though it be never so sweet, pleasant, blessed, and glorious. The fourth reason is: to make the people of God not to fear the cruelest death that can be, seeing bodily death is a door to glory. Thus much generally of the twelfth verse: now it followeth that I speak particularly.  
I will make him a pillar. 
Use. 1.  That which the servants of God shall be in the Church triumphant, that they must begin to be in the Church militant. If therefore thou wouldst be a pillar in heaven, thou must begin to be one on earth, by upholding and maintaining the Gospel. Again, in that he saith, I will make him a pillar in jerusalem, that is, the Church triumphant, they must learn to amend their erroneous opinion, who think every Church as holy as jerusalem, and is to have the same reverence.  
And I will write upon him. That is, he shall have God for his God. Here he giveth us to understand, that we can have no fellowship with God but by Christ, God will never save nor bless us out of Christ his Son. If therefore thou wilt give thanks to God, thou must do it through Christ: if thou wilt receive any temporal blessing of God, it must be in and by, not out of Christ.  
I will make him a citizen of the kingdom of heaven. Here we must learn to carry ourselves in this world as citizens of heaven, and not of this world, otherwise we can never look for heaven. Phil. 3. 20.  
I will make heaven come down. Here we may see the mercy of God to man: heaven was shut up by our sins, but God hath opened it by the blood of Christ, that we might enter therein. Therefore if we will have the new name, we must become new creatures: for neither circumcision nor uncircumcision availeth any thing, but a new creature: if we content ourselves with the old man, we shall never come to heaven.  
Vers. 13. Let him that hath an ear, hear what the spirit saith to the Churches.  
This is the last part of the Epistle written to the Church of Philadelphia. Now whereas Christ again and again repeateth the same words, the Ministers of the Gospel have a warrant if they preach the same Sermon to the people, yea though they preach it oftentimes. But they must look that they do it not for ease, but for the good of the Church. And therefore the hearers hearing the Minister repeat the same doctrine, ought not curiously to reprehend him: for than they may as well reprehend Christ himself, as before I have showed. Here then is a duty commanded: namely, to hear: this hearing is the good learning that bringeth true faith, salvation, and sincere obedience with it. But to whom is this commandment given? To hearing hearers, and to such as do not only receive the word of God with their outward ears, but with the ear that is in the heart. Hence we learn, first, that God doth not give to all men grace to hear his word to their salvation. Secondly, that we must so hear, that thereby we may be converted and changed. But what is to be said? namely, what the spirit teacheth to the Churches. That we might hear attentively, he useth a double reason: one drawn from the speaker: another from the auditors, to wit, the Churches. But I have spoken of these before.  
And to the Angel of the Church of the Laodiceans write, 
Vers. 14.  etc.  
As before all the other Epistles, so before this last Epistle, there is a commandment given to john to write it. And the Epistle hath three parts, as the former had: first, a Preface: secondly, the matter: thirdly, a conclusion. First, of the Preface, wherein Christ is described (in whose name it was penned) by two arguments.  
First, by his name and title, Amen, a faithful witness.  
Secondly, by his privilege and property, the beginning of the cratures.  
Amen, is an Adverb of affirmation or asseveration, signifying truly, verily, & certainly. The reason why he is so called, is rendered in the words that follow, which are a commentary and full exposition of this, The faithful witness, etc. So that to this end he is called Amen, to show that he is a true and faithful witness. See chap. 1. 5. there I expound it. And here I will repeat the heads only of that exposition.  
He is called a witness, between God the father and us, because he doth not only reveal the father's will to us, but sealed it with his blood, and giveth us many testimonies inward and outward: but of all testimonies, that of the Scripture is most certain. And for these three respects he is thus termed: first, because he doth reveal it, and seal it, and ratify it, by inward and outward testimonies: secondly, because he would accomplish his fathers wil 2. Cor. 1. 20. All the promises of God are in him, yea and Amen: that is, most certain, and therefore he is a witness, yea a faithful witness. Thirdly, he is called a true witness, because he speaketh the truth: that which he revealeth from his father, is the will of his father, who is truth itself: he saith as the thing is, without error or falsehood, nay his will is the rule of all truth. This is the meaning of the first argument.  
Now the use and the end why here Christ is so called, if we do but read the Epistle and mark the contents, we may guess probably at the end: which is, that he might show himself an example to the Angel of that Church, who was slack and negligent in his ministry, therefore Christ instructs him how to carry himself without respect of persons, teaching the word of God truly and faithfully. See chap. 1. 5. And not only to the Angel, but to all the Church, yea to all Christians, he propounds himself an example of two worthy virtues, faith and truth: he would have all to be true and faithful in their life and conversation, even as he is. This faith is a virtue, whereby a man's word becometh as sure as an obligation, as we use to speak, whereby we make good all our words, oaths and promises.  
Truth is that whereby a man without lying, deceit, or fraud speaketh the truth from his heart, that (I say) which is necessary to be known for his own and others good, and for the glory of God.  
Set we this example before our eyes, and as Christ is a true and faithful witness, so let us be careful to show ourselves true in all our words and speeches, and to be faithful in all our promises. These be excellent graces in Christ, and fruits of the spirit in Christians, therefore let us be known by these to be like Christ. The second end of this title, is to induce this Church to apply itself to the word of God effectually; for it was faulty in this point: therefore that he might bring them to this, he saith that he is a faithful witness.  
How should they do this? Thus: consider in the word the law and the Gospel, the commandments, promises and threatenings, and apply them particularly every man to himself: the commandments to know sin, the threatenings to humble us, and that we may be touched in conscience, and made fit to receive God's grace: see an example of it, Luke 15. in the prodigal son: I have sinned, and am not worthy, etc. So Daniel and Ezra humbled themselves. No man can truly be humbled till he make this particular application of the word which he readeth and heareth.  
Now the Gospel also must be thus applied: we are bound to believe the promises of life eternal, not only that they are true, but to apply them to ourselves. The Gospel requireth a further thing, which is the foundation of the church: for proof see Phil. 3. 7, 8, 9, 10, 11. The sum is this, he esteems all things loss in regard of Christ, and desires the righteousness which is by faith in Christ, and to know the virtue of Christ's resurrection. Now mark the fifteenth verse: let so many as be perfect be thus minded, teaching every one of us our duty, to apply Christ to our own person. Thus are we bound in conscience to apply the Gospel to ourselves: and whosoever doth not so, he makes God a liar, as much as in him lieth. 1. john 5. And this is the principal end and reason why Christ calleth himself so, that men might not only believe the word in general, but apply it in particular to themselves. The not doing of this, is the cause of negligence in religion, of so many lukewarm Christians and professors. Therefore let us all learn this duty. It is not enough to know the word, no nor to be able to teach it, but above all things to lay it to the conscience, to apply it, that we may be truly humbled and turn to God: therefore justifying faith is that which applieth in particular.  
Now the second title of Christ, is the beginning of all creatures, Col. 1. 16. By him all things were created in heaven and earth: therefore in regard of creation he is so called. Yet I doubt not but there is a further cause why he is so called here, namely, because he is the beginning of the new creatures: as Ephes. 1. 10. where it is said, we are God's workmanship, created in Christ to good works. Mark there every Christian is a workmanship of God. To this purpose Esay 53. 10. saith, when Christ shall give himself a free will offering, he shall see his seed. How? Thus: All that are borne a new, they are the seed of Christ, he is the beginning and root, and so much the very scope of this Epistle declareth. Now he is such a beginning two ways, first as he is the author of regeneration, for whosoever is borne a new, Christ is the cause and author of his conversion. Therefore Esay 9 6. he is called the father of eternity, because he doth regenerate men to life by his spirit, and Esay 8. 18. he saith, Lo here I am, and the children that thou hast given me.  
Secondly, as he is the matter thereof, Ephes. 5. the Church is flesh and bone of Christ, where the Apostle alludeth to the creation of our first parents: for Adam was a figure of a man regenerate: and as Eve had her beginning from Adam's side, so the Church and every Christian have their being and beginning from Christ: from his blood springs the Church of God and all Christians, as they are new creatures and regenerate, not as they are men and women.  
Now the end why he is so called, is to meet with a vice in that and other Churches. Men have more care and desire to seem to be Christians, then to be Christians indeed: men set more by a show, than truth; shadow, than substance. Therefore he shows that their principal care must be to be true Christians indeed, & not to seem so only. This church was not regenerate in that church, and therefore Christ tells them of it, that he is the beginning of new creatures. And the same is our fault, our care is not so much for the power of godliness, as for the show of it: therefore I beseech you have care of this: to hear the word and to receive the sacraments are good things in their kind, but they are not sufficient to salvation: except thou become a true member of Christ, thou hast no good by them.  
2 He saith this to meet with another vice, that is, spiritual pride. He shows that there is no excellency in outward things, all earthly excellencies are nothing without this, whereby a man is a new creature: therefore we must not stand upon our pantofles for our birth or gentry: but whosoever will rejoice, must rejoice in this, that he hath Christ for the author of his regeneration.  
Further, this teacheth us an excellent lesson, that Christ loveth and preserveth his church, for as it was in the first Adam, so it is in the second Adam. The woman had not her beginning apart from man, but of and from him, that he might love her the better, and have care of her preservation. So this is to teach us, that Christ hath a care of us, and that we must honour him. Nay, which is more, Adam was but the matter only, and not the author of Hevah, but Christ is both to the church, to show his love to be endless. The root never hurts the branches, nay it strengtheneth itself to defend, cherish, and maintain the branches: it hath no affection, inclination or disposition to hurt, but to help. Thus much of these words, to note the bond between Christ and his church, yea his love and our duty.  
Hence I gather, that the Papists err, in teaching that a man hath the use of his own will in his regeneration, and that he can dispose himself in his justification: for a creature cannot work nor help to create himself: but every regenerate person is a creature of God, and the conversion of a sinner is here made the creation of a man: the creature in his own creation is able to do nothing. If there were no more such sayings in the Bible, this one were sufficient to confute that opinion. And thus much of the preface. Now the matter of the Epistle or contents and substance.  
Verse 15. I know thy works, etc. that thou art neither hot nor hot, etc. The Proposition hath two parts. First, a dispraise, or reproof. Secondly, counsel. The dispraise is for two faults: the first, lukewarmness: the second, pride and vanity of mind. Then first, I will make the words plain: secondly, declare the use of them. I know: that is, all thy ways and works be manifest to me, and I utterly dislike them. And to lay open their fault the more, he borroweth a comparison from water, whereof there be these three sorts, hot, cold, and warm.  
Cold and hot water may be received into the stomach with less hurt and annoyance: but the water that is lukewarm troubleth the stomach, and ceaseth not till it be cast up again.  
Now with these three kinds of water, he compareth three sorts of men. By cold men, understand the enemies of religion, as jews and Gentiles, Turks and Saracens, Gadarens and Galileans.  
By hot, understand men zealous in religion: by lukewarm, indifferent. So the meaning is, thou art neither an open enemy of religion, nor yet truly religious, or a true friend.  
I would, etc. Christ here maketh a wish: but he doth not simply wish, that they were enemies of religion: but in respect of their estate, he wisheth they were either of those, rather than as they were. Otherwise this absurdity would follow, that Christ should wish them to be of a people no people of God. By lukewarmness, he understandeth a people professing the word of God, and yet not greatly regarding and reverencing it. This people is a lukewarm people: as if he should say, a mixture of both, neither hot nor cold, wanting the heat of grace, and the fire of God's spirit, whereby their hearts should be heated and inflamed.  
Vers. 16. Because thou art neither, etc. The meaning is this. Even as a man that hath received such water, will cast it up, and cannot keep it in: so Christ being grieved with their sins will cast them off from having any fellowship with him, and make them to be no Church. This is the true and right meaning of the words. Now in them these things are contained.  
First, Christ setteth down their fault, and aggravateth it. Secondly, he compareth three kinds of men together.  
The hot man hath the best place, and the cold man the second, and the lukewarm man the last and lowest. So you see the enemy of religion and of God's grace, is better than he that professeth religion, and liveth not thereafter. As if he should say, the ordinary gospeler which contenteth himself to hear the word, and to receive the Sacraments, is not so good before God, as the Turk and Iew. The threatening followeth: I will spew them out of my mouth.  
Now having found the meaning, we must examine ourselves whether we may not be charged with the same fault: and it will be found that we are guilty of this, and even plain Laodiceans. Which that you may see, I will show diverse kinds of such lukewarm Gospelers and Christians.  
1 The Papist though he seem to make a great show of love to Christ, yet he performeth no such thing: for he parteth stakes with Christ, and maketh himself to be his own saviour: so that howsoever he pretend to be a most zealous Catholic, yet he hath no true grace.  
2 The Temporizer, he which altereth his religion as times alter. And such is the body of our people, and they are not ashamed to confess it, that they will follow the Prince, and change their religion with the time. And this showeth what men will do, if Popery come again: they may say they are good Christians, but they show themselves plain Laodiceans.  
3 All such as follow Nicodemus: that is, which love Christ, but dare not come to him by day light: such as think they may hear Mass, and yet keep their conscience to themselves, halting betwixt God and Baal.  
4 Such as are mediators and pacificators, and would make an union between us and the Papists, being persuaded that our religion and the Papists are all one in effect, for the matter and substance of it: and that all the difference is only in circumstance, so they write and defend their opinion: but let them pretend what they will, zeal of God's glory, or whatsoever, be it never so much, they are but Laodiceans. A fifth fort there is, and who are they? Luk. 16. Such as serve God and Mammon. And where are they? nay, where are they not? Lamentable is out time, wherein men will needs be professors, and yet how is all their time spent upon care for this world?. The greatest part of their life and time is bestowed on that; there is all their joy, care, desire, labour and study: let them say what they will, so long as their care and study is spent upon Mammon, they are very Laodiceans. And such are the most part of our hearers, they draw near God with their lips, but their hearts are upon their goods; the whole heart is set upon the world, and the whole time of their lives is spent in this. Who they are, your own consciences will tell you, they are indeed Christians & professors, but lukewarm, and worse than Christ's enemies.  
6 They that hear the word and like it, but in their lives give themselves to sins, blasphemy, drunkenness, fornication, oppression, usury, some to this vice, some to that. And even in this very rank I place those which profess religion, but yet delight in the fond and irreligious fashions of the world, using the new, strange and monstrous fashions of apparel: they spend so much time upon their bodies, that the soul goeth naked. The world aboundeth with such now, young and old. It is strange to see how absurd men are, beyond all common reason, in appareling themselves so fond, whereas their garments should put them in mind of their own shame and nakedness, & be no cause of glorying in them. And the modest garments should show the virtues of the mind: now what do they else but show the vanities and vices of our minds?  
Now, 
Use.  shall we excuse ourselves, though we be none of these, not entangled with the sins of the world? No, we cannot. We shall find wants, of the fear of God, of hatred of sin, of the reverend regard and estimation of the Gospel, which we ought to have: so as no man can say, he is free from this: nay, every man even he that hath best grace, shall feel in himself want of care and love to God and his word. Therefore we must with job lay our hands upon our mouths, and say, we are vile.  
Well, this being so, now consider the judgement threatened, lay it before your eyes, mark the end and recompense: Christ will spew such out of his mouth, that is, cast them from God, from Christ and his Church. This threatening pertaineth to this age, and therefore we must tremble, and be ashamed, and repent of this sin, left ere long we be spewed out of his mouth. Thus much of the examination of this sin.  
Now of the amendment of it. Where note, first, the fault: secondly, the greatness of it: thirdly, the punishment: that is, a separation from the Church. Now I will proceed further to show, that even among us, as well as in other places, this sin is to be found, that every one may be the better acquainted with his own state. And this appeareth by diverse signs.  
First, by common neglect of the duties of Religion, which is manifested diverse ways: first, though we come often and greedily to the Church, yet very few profit in knowledge, and fewer in amendment of life: and many that profit in knowledge something, do thrive in obedience little or nothing at all. How true this is, I appeal to every man's conscience. This is an evident argument of great negligence in all sorts. Take the bodies of our congregations, & they be as ignorant as any. I know there be some which profit both in knowledge and practice: but I speak of the greatest part. Experience in diverse occasions maketh this manifest.  
The second token of this negligence, is, that few spend any time in reading of the word, to search the Scriptures, & try whether it be as they are taught or not: nay, few will be at the cost to buy a Bible; or if they have one, they will not take the pains to read in it, or to keep a constant course in reading of it daily.  
A third sign, is the profanation of the Sabbath: though many come to Church at the time appointed for public worship and service, yet there is no private sanctification of it at home: but when the congregation is dissolved, men betake themselves to their own affairs, profits, delights and pleasures. No such persons can possibly have any great measure of knowledge, or obedience and grace, because they do not keep times for this purpose. By these signs it is plain and evident, yea palpable, that there is great negligence in the duties of Religion. Now where there is such negligence, though coldness be wanting, yet there is no heat, and we are but lukewarm Gospelers. Another sign of lukewarmness, is this: our religion stands on generals, and reacheth not to our particular callings. In the church we are good Christians, but when we come home to the particular duties of our private callings, where is religion then? where is the practice of that we hear? There is no conscience made of lying, deceiving, & oppressing; & no care of that good dealing which ought to be in men. Al our religion is in the church, and none at home. Whereas if religion were in the heart, it would show some fruit in our lives: as fire and heat cannot be hidden. Although I doubt not but there be some of whom these sins take no hold, yet there be many which profess that they be neither hot nor cold, but in a mean between both, and yet they will be partakers of the word and sacraments: and when they see any have care to obey, they have presently the name of preciseness ready for them, because they have care to do that which they profess. In this very reproach they show, that they are lukewarm, their mouths proclaim it, and their lives profess it, and they are never a whit ashamed of it. Whosoever opens his mouth to fasten this reproach upon his neighbour, he fastens upon himself this mark of lukewarmness without shame. And so they go beyond the Laodiceans which were ashamed of it, and would not defend it, whereas these boast of it. My meaning is, not to fasten this upon every man, but I say it is a common sin, more than any other.  
Well now, 
Use.  it being manifest, that this is the common sin of our time, yea our common sin, a sin that taketh hold of all sorts: mark what followeth, they are in a worse case than the heathen and Infidels are. The common Christian is worse in some case than they, for Christ preferreth them before these. A man may persuade himself that he is in a good estate for all that: but you see Christ's judgement & sentence: O, it had been better for them never to have known the truth at all. They are in a worse case which know Gods will and obey it not, than they that never knew it. Let us not deceive ourselves then: if we be but drowsy Protestants, we are worse than Turks. We boast of our estate, and we despise the Infidels, but except thou join with knowledge, purpose of obedience, thou art more vile and contemptible than they: Publicans and harlots shall come into heaven before thee: it is not the external profession of religion that will make the better than they, but grace in the heart and obedience. And this is the first point.  
The second point is, that we are in danger to be spewed out of Christ's mouth: for this was written for our instruction, and for all Churches: that as lukewarm water troubleth men's stomachs, so do we trouble Christ, and therefore are like to be cast out even as that is. We may flatter ourselves, and think all is well, as they did in Noah's time: but know it, we are in danger of a most grievous judgement, namely, to be cut off from Christ, & to be made no people. Though we had no more sins but this, we are in danger to be cut off for it. And God can do this divers ways, either by taking his Gospel from us, or sending in our enemies among us. And, by example of other countries, the Lord sets this before our eyes daily, how he can and will do this: therefore let us not stand upon any outward privilege, but lay this to our hearts. And so much for the first sin. The second vice followeth in the seventeenth verse.  
Verse. 17. Thou sayst I am rich, etc. Here is a new reproof of a new fault, and that is spiritual pride. These words depend on the former, as a reason and cause: for before they were charged with lukewarmness. Now the cause of that is pride: this is the mother, that is the daughter.  
Thou sayst. That is, thou thinkest thus. It is the manner of the holy Ghost to express the thoughts of men by speeches; and when men think thus and thus, the holy Ghost saith, they say thus and thus: because, as manifest as our speeches be to one another, so manifest be our thoughts to Christ.  
In that Christ doth thus express men's thoughts, 
Use.  we may gather that this book is canonical: for men cannot set down in writing what be their own thoughts, much less other men's. And so in all the books of Scripture the thoughts and imaginations of men are set down, even as they conceive them: the like cannot be showed in any writings of men. It remaineth therefore that we receive this book as the word of God. For, could the Apostle john by any art or learning come to know their thoughts? No.  
Now I come the thought. He expresseth their pride by the effect of it, that is, their thought: and what is their thought?  
I am rich. That is, I abound with spiritual graces, as knowledge, judgement, understanding and memory. By this thought Christ describeth their pride, not outward, but inward; not carnal, but spiritual, whereby they persuaded themselves, that they were in much better case and state than they were. And this is the common sin of churches. Against this sin of pride, learn we that Christ came not to call the righteous, but sinners to repentance. But what, is there any righteous since Adam's fall? No: but some think themselves righteous, as did the proud pharisees, which said as the Church of Laodicea here, I am rich. And Paul brings in the Corinthians, saying, We shall reign. Thus you see that this hath been a common sin, and so it is at this time.  
In the popish Churches this opinion takes place, when they persuade themselves to satisfy God's justice for temporal punishments by their works, and that they can merit sufficiently for themselves and others.  
And amongst us this wretched thought finds harbour. We think we abound with knowledge, none will seem to be ignorant or to want knowledge, and therefore not one of a hundred will ask a question: nay, many therefore will not hear the word, because they know as much for substance as the Preacher can tell them; for all a man's duty (say they) is but to fear God and keep his commandments; and thou shalt love God above all, and thy neighbour as thyself: and what would you more?  
Thus they persuade themselves, that they are rich, and want no knowledge, when they know not one principle of religion more than the law of nature teacheth them, namely, Do as you would be done to. Others plead that they have had ever since they could remember such a strong faith, that they never doubted of God's mercy. But this is no strong faith, but a strong presumption, and a strange faith: for true faith is alway joined with doubting and distrusting. Others profess, that they are rich in love, and they will not be drawn from it, but they love God and their neighbours, when they have neither knowledge, faith, nor love. Which appeareth thus: let a man make relation of any bodily calamity, and you are astonished, but let the Ministers tell you that you are in danger of spiritual judgement, and who is afraid? where is the person that trembleth? Worldly news troubleth you, but the word never scares you, the remembrance of your own damnable estate grieveth you not. Let us say what we will of your soul's state, alas you regard it not, but the drunkard will continue in his drunkenness, and the adulterer and blasphemer in their wickedness, 
Deut. 29. 19  and every man blesseth himself in his sins, and saith God loves him, and he loves God, I am rich in regard of God's favour, of spiritual blessings, etc. This being our sin, it stands us all in hand to labour to see it, and to be humbled for it.  
Increased in wealth, or made rich. This is added only for amplification, to show the measure of their pride, that it was not small, but great: therefore the word is doubled to show the strength of their conceit, and the greatness of their pride. Now what is the cause why they were not only puffed up, but given to such an high degree of pride? Answ. Knowledge was the cause, for no doubt but the Angel of that Church had great knowledge, and was a learned man, and the people were well instructed. Now knowledge puffeth up, it maketh men's hearts to swell with pride; therefore it is true, that where much knowledge is, there is much pride, if men want the grace of humiliation, and grief for sin.  
And have need of nothing. Here is a further mark and token of their pride: when a man thinks thus, that he needs no help for his salvation, if he stands in no need of Christ's blood for the salvation of his soul, this is a notable sign of abundant pride in the heart. This serveth further, to convince our congregration of this pride, for if we be never so little sick, strait we seek to the Physicians; but though our souls be never so sick, none seek to the Ministers: sicknesses we feel, but not sins, therefore the Physician is in request, but the Minister is not thought of till the pangs of death be felt. This shows that we abound in spiritual pride: therefore mark this, you must labour to feel what need you have of Christ; for till you do so, there is no grace in the heart. If you would have grace, learn this, that you want the blood of Christ: and till you feel this, never think your case good, but wretched and damnable. It is a dangerous case for a man to say, he wanteth nothing.  
And knowest not. Here he setteth down the cause of their pride: that is, ignorance: as if he should say, Thou knowest not thine own natural estate, as thou wert borne of Adam, thy state out of Christ. Thus we see, that ignorance is the cause of pride, and pride of lukewarmness. By this he showeth what they are ignorant of.  
Hence it may be gathered, that pride was not the first sin, nor the root of all other sins, as the Papists and some other think. Indeed it is a great sin, and a mother sin, yet it hath a more inward cause: that is, ignorance. Whereof? even of a man's own estate before God: so much Christ here signifieth. The cause why any think well of themselves, and swell in pride, is the ignorance of their own estate: and because they are ignorant of that, therefore they are puffed up with pride. By this we must all be admonished, to have care to learn to know our own estate, in which we are by nature, without Christ. Every person that will come to salvation must be thoroughly acquainted with his own estate, and know his own sins, and the curse due to them: and therefore it is that the Prophets so often call upon the people to search and fan themselves, that they might be acquainted with their own estate. Till you know this, you shall be but proud peacocks, & never have grace: although you have otherwise very great gifts, of knowledge, and grace to conceive a prayer, & be able to teach, yet you shall never have any grace to turn and repent truly, till the ignorance of your state be removed: and then cometh grace, true obedience, and humiliation, and other graces needful for God's service: therefore labour for it. If there be any blemish in your face, you will see it, O then labour to see the spots of your souls.  
Now in that Christ doth thus strike at the root of their pride, and bewray their ignorance, he showeth the state of every man by nature: so that here cometh to be handled the natural estate and misery of man.  
The misery of this Church is propounded two ways: first, generally: secondly, particularly. Generally, in two words, wretched and miserable. Wretched, that is, one subject to misery, grief, and calamities: so much is signified by the first word. That we may know what this misery is, I will enter into a description of man's wretchedness. Where two things must be considered: first, the root and fountain of it, namely, original sin: which hath two branches: first, that very particular offence and trespass whereby Adam sinned, which is not only the sin of his person, but of man's nature, and of every one that cometh of Adam, Christ excepted. Secondly, from that sin, as a part of it, and yet withal as a punishment of it, followeth the corruption of man's heart, and defacing of God's image, whereby the heart hath got a proneness, and disposition, or inclination to all sin. In these two stand man's misery: for from these do spring all our miseries, both in and after this life. So much for the first part, what man's misery is. Again, we must conceive it under the form of a punishment. All misery of what kind soever, is a punishment laid upon man for that first sin. Now the punishment of sin must be considered diverse ways, according to the diverse times of man's being, either in this world, or departed hence. All punishment is either in this life, or in the end of it, or after: and so is misery, in this life, in the end of it, or after it. Again, some miseries concern the whole man, and they are two principally. First, a subjection to God's wrath, whereby a man is in danger thereof every day, & made a child of wrath. This is a misery of all miseries, and so much the more grievous, as a man cannot without some grace see it. Secondly, bondage to the devil: the Scripture speaketh of it oftentimes. You may conceive it thus: The man regenerate saith, I sin, but I would not sin: the natural man saith, I sin, and I will sin; it is my nature to sin, and my pleasure, and in sin will I live. And these are the two miseries concerning the whole man. Now there be miseries which concern not the whole man, but the body or soul, goods or calling in this life.  
Miseries concerning the soul are these. First, in the mind and understanding, there is blindness and ignorance of Gods will. Secondly, in diverse persons, madness and foolishness. All these are miseries, curses, and punishments inflicted on man's soul for sin. And further, that nothing can be learned without pains and difficulty. Further, in the mind there is a conscience, and there is accusation, secret fears and terrors; and so many accusations, so many miseries. In the will there is rebellion, and in the affections, perverseness; which is not only a sin, but a plague and punishment.  
And as the soul, so the body is subject to his miseries, to many pains, aches, and diseases. Yea, the diseases of man's body are so many, that all Physic books cannot record them. Besides diseases, there is mortality: that is, a subjection to death; so as all the art and skill in the world cannot prevent it.  
In our goods, the want of necessaries is a misery, and by reason of sin a punishment, and in it own nature a curse. And all the hurt that cometh by the creatures, (whereas they be at enmity between themselves, or with men) it is a curse for man's sin. And in that they be subject to vanity too, all is for the punishment of our sins. Further, all losses, and damages, and crosses whatsoever, and wants of temporal blessings, they are miseries. The like we may say of all callings: for there is none but it is subject to griefs and vexations; no man can carry himself so in any calling, but he shall feel some woe and misery.  
And as in this life, so in the end of this life, the misery is bodily death: that is, a separation of the soul from the body; which, if man had not fallen, should have remained unseparable. This in it own nature is a fearful curse: for it is the very gate of hell. And after this life, followeth the full accomplishment of God's wrath: all the miseries in this life, are but preparations to that. Then cometh destruction endless in the place of the damned. For this destruction, is first, a separation from God, and excludeth men from all society with him: secondly, an apprehension of God's wrath in the whole man, body and soul for ever. Thirdly, it is in the place of the damned, with the devil and his angels: therefore this misery is the sum and accomplishment of all miseries, the rest are but beginnings of this. Thus you see what man's misery is.  
Now then considering what is the fountain of our misery, original sin; & what is the nature of misery, namely, it is a curse and punishment; we see what it is to be wretched and miserable. Thou art wretched. That is, tainted with sin, and subject to punishment for it, in this life, in the end of it, and after it.  
Now touching this general point, we are to consider the end why Christ saith this: And knowest not, etc. Which is, that he might teach them and us, to learn to know our misery, and to feel it, and to be touched in conscience for it.  
Whosoever shall but lightly read over this Epistle shall see, that this is the very end of it: for they thought themselves to be highly in God's favour, when it was nothing so indeed. I pray you all therefore which are now assembled here, to hear things touching eternal life, and the salvation of your souls, forsake & abandon other conceits, and turn your eyes to this, that you may see what be the miseries to which you are subject: and when you see them, go further labour that your hearts may be touched, that you may even cry out with the men of jerusalem, What shall we do? 
Act. 2. 39  Till than we shall be like these Laodiceans, neither hot nor cold. We shall never have true and sound religion in us, till we feel the weight of our misery. I acknowledge, that the sight of our misery is God's grace: but go to the root, and seek that all pride may be expulsed, and you may embrace the Gospel, which ministereth a remedy for all misery.  
But thou art miserable. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This word miserable signifieth one that is worthy to be pitied: which he useth to express the greatness of their misery; meaning that they were so far subject to misery, that they were to be pitied of all men: so that this is not added to show any new thing, but to enlarge the former. Learn we hence, that it is not our duty to disdain a sinner that is in misery, or to reproach & scorn, but to pity him: the more grievous sinner a man is, the more he is to be pitied. It was David's manner so to do, 1. Sam: 16. and he was so far from contemning a sinner, that he shed rivers of tears, Psal. 119. 136. And Ezec. 9 the good man was moved with the bowels of compassion, when the people were sinful. 
2. Cor. 5.  The like is in jer. 9 It was the Corinthians fault, when the incestuous man had sinned, they were never a whit humbled or moved with pity, but puffed up with pride and contempt, so that they scorned him, and Paul reproveth it in them.  
And this is a fault in many of us, that men are not humbled when they see other men sin, our hearts are not touched with sorrow for it, but rather puffed up. If we have received more grace than other, let us not despise or scorn them which have not the like measure. Thus much of their misery in general. As for the particulars, they are in number three: that he might strike their hearts with a sense of their misery, he is not content to set it down in general terms, but enters into particular, names three main miseries of theirs. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The first word signifieth one so poor, that he hath not a rag to his back, nor a bit of bread to put in his mouth, more than he gets by begging. But here he meaneth spiritual poverty, which what it is, we shall best understand when we know what is true riches, to wit, the grace and favour of God in Christ, for the pardon of sins, to life everlasting. So the poor man is he that wants this, that hath no good thing acceptable to God, who in regard of his soul, is as a beggar which hath nothing for the maintenance of this temporal life. Thus you have the meaning of this first word.  
Now the end likewise is to be considered why Christ calleth them poor: namely, that they and we might strive to see our poverty, that we might become poor in spirit: for they thought themselves rich, therefore Christ (to beat down this conceit, and to prepare them to true grace) tells them they are poor, in regard of grace and life eternal.  
And here we are taught a principal point of religion, 
Use.  namely, to feel our own poverty, that we have no goodness in us, and therefore to despair utterly of our salvation in regard of ourselves. This is greatly commended in the Scriptures, therefore learn another duty. As we are by nature poor, and have no goodness in ourselves: so labour to see it, and to be out of heart with ourselves, that is to be poor in spirit: otherwise you may come to church, hear the word, receive the sacraments, but never have salvation, or have spiritual blessings except you be first acquainted with your poor estate, that you are very beggars, nay more, plain bankrupts: for so Christ taught us to pray, Forgive us our debts: therefore Christ tells the proud Church of her poverty. Happy and blessed were our state and condition if we could learn this, and lay aside our pride: for we are so poor, that we must plead nothing but pardon, no merit or satisfaction. If we did this, than would we esteem aright of the Gospel, and have some comfort by it. Now because we have not this, we do not embrace the Gospel heartily and cheerfully as we ought. Cary therefore away this lesson with you, that the beginning of all grace is to feel the want of grace, to acknowledge your poverty, and to be touched for it, and grieved even from the bottom of your hearts, & to feel this as sensibly, as the beggar feeleth his misery. Deceive not yourselves, God's word must stand: till you be beggars, the Gospel will be but a dream and a fancy to you.  
Quest. But how can Christ call her poor, seeing it was a very rich people? Ans. It is true indeed, they were very rich, so histories do record: but as it was a rich city, so it was a poor church; for all the wealth in the world is poverty, without the favour of God in Christ: we are complete in Christ, without him we have nothing. All things are yours, and you Christ's, and Christ Gods. All temporal blessings are nothing out of Christ: riches are no riches, honours no honours out of Christ. In Christ we are complete, and therefore rich Laodicea is but a poor and beggarly people; and so are all without Christ.  
Therefore if God have given you riches, lay up a good foundation; use then for this end, that they may further and not hinder your salvation, as helps and means thereof, otherwise they will be your ruin and destruction. So much for the first part of man's poverty.  
The second part is Blindness. How can they be said to be blind? they had no doubt an excellent teacher, endued with great knowledge and ability to teach; and I doubt not but the people were well instructed. Answ. It cannot be denied but they had great knowledge, yet they are called blind: first, because they knew not their own estate; for though a man had all the skill and knowledge in the world, he were but a blind man without this knowledge. Secondly, because they knew not God in Christ. They knew God in general, as many do now, but not by a particular application to themselves, that God was their God in Christ, and Christ their redeemer. They were content to know the Gospel generally & confusedly. Thirdly, because they could not understand things that differred. It is a great gift of God to be able to discern things that differ, earthly things from heavenly, and temporal from spiritual. Therefore let us learn this lesson: All knowledge is but ignorance, if a man know not himself, and God to be his God, and Christ his saviour▪ Let a man be brought up in the best schools of learning, and have the most absolute gifts that can be, though he go beyond all men in divine and human knowledge and learning: if he know not himself, and his state before God, he knoweth nothing. Christ sets this mark upon the Angel of this Church, and yet no doubt he was a learned man: but it shows he had no care to know himself. Therefore content not yourselves to have the knowledge of the Gospel or human learning, but learn to know that God is thy God, and Christ thy redeemer, and that his blood was shed for thy sins. David entitleth the 32. Psal. his learning: and yet what great or deep learning is there, but this that he is blest which hath the pardon of his sins: which he proveth by his own example. And indeed this seasoneth all learning; when you know Christ: till you do this, you are blind as these were.  
The last point of man's misery, is Nakedness, which is twofold: first, to the eyes of man: secondly, to the eyes of God. corporal and bodily nakedness, is twofold: first, before the fall, and that was an excellent kind of nakedness, whereby their bodies being uncovered, were full of glory, without shame: but that is not meant here. Secondly, since the fall, sinful and shameful nakedness, where the body is full of deformity, and all parts of it should be covered, but that for necessity's sake the face and hands are left bare. Besides this corporal nakedness, there is a spiritual nakedness, which God seeth and man cannot see, that is when a man lieth open and naked before God: 
Exod. 32. 25.  as Moses saw the people naked, not that their bodies were uncovered, but their souls rather. Their sin appeared to God, and they in their sins, and so they lay subject to God's judgements. This is spiritual nakedness, a plague of all plagues, and a misery of all miseries, when God beholds men in their sins.  
Now in that Christ saith, 
Use.  this Church was wretched and miserable, and a part of her misery was her spiritual nakedness: we learn divers instructions: first, not to cover our sins before God's eyes, for we stand all naked and uncovered before him. The study and care of most men, is to hide their sins from the world, but few care for covering them that God may not see them. Look as ye have seen Lazermen lay open their nakedness before you, so God seeth your nakedness. Let all careless and negligent persons remember this: whosoever considereth this seriously, they will be ashamed to neglect this duty.  
Further, let us consider the end why Christ saith they were naked. It is that all men might have care to set themselves before God, and bring themselves into his presence (and not seek to hide themselves from God as Adam did) that they may obtain a covering. We must all learn to know our own nakedness, and be persuaded that God seeth all our sins. Then we must be humbled and touched for them: then we must pray for a covering. It was David's practice, 
Psal. 32. 1.  Blessed is the man whose sins are covered. First he unfolds his nakedness, and then entreateth the Lord to cover his sin, giving us to understand, that he had laid open his nakedness. So also should we all do, show the wounds and scars of our souls, that God may give us a garment to cover us. That we may all be partakers of the covering of Christ's righteousness, labour to feel your poverty and nakedness; for till you feel your own misery▪ you are never fit for Christ.  
Further, Christ saith this, to prepare them and us for the good counsel following: therefore let this be the conclusion. If you have received any grace, labour to increase in it: if not, labour to have it: learn to know your own poverty, blindness, and nakedness, and to feel it and be touched for it: be humbled seriously and thoroughly. This must be the needle to draw God's grace through your hearts.  
Vers. 18. I counsel thee, etc. Now followeth the counsel of Christ, in the three next verses: in which he propoundeth a most excellent and sufficient remedy of their misery, in which note three things: first, the manner of prescribing the remedy, by way of counsel: secondly, the remedy itself, gold, apparel, and eye salve: thirdly, the means to obtain it, buy of me. Of these in order. The manner of prescribing is mild: in it Christ taketh upon him the person of a Counsellor to his Church: for as God hath his Church and people, so in mercy he giveth them counsel and counsellors. The precedent of this council is Christ. Prou. 8. 14. Counsel is mine, saith Wisdom. Isay 9 6. Christ is called that Counsellor. He is both King of and Counsellor to his Church. And surely this title of right belongeth to him: for first, by his office he adviseth men how they shall escape eternal death, and be saved: secondly, he teacheth how a man may please God in all his actions: thirdly, how he may fly sin. These three he doth daily in his church and children, and that not by extraordinary, but even by ordinary means; as by his word and spirit, and therefore may well be called our Counsellor: neither can any, either Angel or man, thus counsel us, but only Christ.  
Now in that Christ is such a person by office and profession, 
Use.  therefore we must acknowledge him to be our Counsellor: yea, the Counsellor of the Catholic Church, and every part thereof. Therefore we learn to do him all the honour we can. Counsellors of the common law are feed, reverenced, and honoured for their counsel, though it be but for worldly matters, and it oftentimes faileth. Much more is Christ to be honoured, whose counsel concerneth the things of God, and cannot fail, but shall stand. Nay, as his counsel is infinitely more excellent than the counsel of any other creature, so much more is he to be honoured.  
Further, in all dangers and temptations one must resort to Christ for counsel: for to this end is he a Counsellor. He told them they were miserable, and therefore gave them counsel, declaring that he is at hand in all our miseries and distress. And therefore we must resort to Christ for his counsel, and rest upon it, and order ourselves according to it. The good king jehosaphat (when the Moabites and Ammonites banded together) was in great distress, but what did he? We (said he) know not, Lord, what to do, but our eyes are toward thee. That is, we look to thee for counsel and direction: we must rest & rely upon thee for wholesome counsel & good direction. So should all men do in distress and danger, as we are now, by reason of our sins and the professed malice of our enemies: for by all likelihood these days are the time of our chastisement and correction; therefore we must say as he said. Therefore in all distress, whether it be sickness or pang of death, forsake all ill counsel, go not to wizards and Astrologians for help: but humble yourselves, and pray for his counsel. So much for the first part, that is, the manner of prescribing this remedy.  
Now of the remedy itself. As the misery had three parts, and those great miseries all: so Christ propoundeth his remedy in such sort, that it is answerable to the three branches of the misery: first, gold, that thou mayest be rich: secondly, raiment: thirdly, eye salve. By gold, (according to the analogy of the Scripture) we are to understand the graces of God's spirit, as true faith, repentance, fear and love of God & man. All these are called gold: as the trial of our faith is said to be more precious than gold. We may likewise understand all other gifts of the spirit: yea, all Christ's merits, & Christ himself the fountain of all.  
Purged by the fire. That is, precious and fine gold, of special account, that is purged from all dross by the art of man. This showeth, what is the property of his gifts and graces, they are as precious as fine pure gold: as 1. Pet. 1. 5. This is worth the marking, that the gifts of God's spirit are of great price and value, and that before Gold. Psal. 119. 72. Math. 13. 4. This teacheth all, how to beautify themselves in soul and body. The blind and false opinion of the world is, that strange attire and foreign fashions beautify and adorn the body: and it is commonly thought that jewels and precious stones adorn us: and indeed it is true in some persons, such as be great personages: but strange fashions and outlandish attire disgraceth the body. The right way to beautify the body indeed, and to make it truly glorious, and to adorn the soul also, i● to get these graces: for these are as precious as fine gold. Our bodies should be the temples of the holy Ghost, & the houses of a worthy guest: therefore we should the rather labour for the best ornaments. And if you will adorn yourselves as you ought, you must do it with the graces of God's spirit, and abhor these fond and absurd fashions, which no wise man can like of.  
That thou mayst be rich, etc. These graces have a further effect, and serve not only to adorn and beautify, but also to make men rich. Here then see the common folly, nay, madness of men, which spend all their time, wit, and strength to enrich their bodies, and leave their souls unfurnished. What a madness is this, that so many should neglect true riches, and study for nothing more than that which is nothing less than riches, even counterfeit riches? By this text it is more than manifest, that such are more than mad, and that this folly is very great. Therefore seeing true riches be the graces of God's spirit, seek for these. So much for the first part of the remedy.  
White garments. That is, Christ himself and his righteousness imputed. As Gal. 3. 27. even as a garment is put on the body, so is Christ and his righteousness, and the fruit thereof, that is, sanctification: all this is meant by garments here. Now the end is to cover the nakedness of the soul, which is deformed and defiled with sin.  
Eye salve. That is, the spirit of illumination, knowledge wrought in the mind by the spirit of God. For as eyesalve doth clear the eye sight, and sharpen the same, where it was by some occasion hindered▪ so doth Christ by illumination make a man know and understand God in Christ, and discern between good and evil, of things temporal and eternal. Thus you have the meaning of these words.  
Now by the exposition you may see, that by all these we can understand nothing but Christ himself and his merits. One and the same thing is signified by three words, to show, that there is in Christ the fullness of grace, and that he hath remedies for all our wants. The Laodiceans were poor in spiritual goods, and Christ was their riches; naked, and he their garment; blind, and he their eyesalve. So that look how many sins there be in men, so many contrary remedies there be in Christ. What wants soever be in us, he hath a supply of them all. The Papists make him an insufficient Saviour, in that they patch our merits to his, and so they disgrace Christ: but we are to count Christ a most perfect and absolute Mediator and Redeemer in himself without us.  
To buy. The means how these worthy gifts of God are gotten. Christ saith, by buying and bargaining: he saith not, receive, but buy. This is an allusion to the state of that city which was rich, and consisted most of Merchants, which lived by buying and traffic: therefore he speaketh to them in their own kind: as if he should say: You are a people exercised in buying and selling, and are delighted with nothing more: therefore come, I have wares for you of sundry sorts, gold, garments, and eyesalve, buy of me. Then the word buy must not be understood properly: for so we can buy nothing of Christ, but all is given us. This is said only by way of resemblance, and I will show wherein it standeth. The principal things in bargaining are these: first, a man that is to buy seeth his want, & desireth to have it supplied: secondly, he cometh to the place where it may be had, calleth for it, looketh on it, and liketh it: thirdly, he maketh the price and value of it, he cheapeneth it: fourthly, he giveth money for it, or moneys worth, and so buyeth it: five, if it be a great sum he giveth earnest in hand. So by a certain proportion and resemblance, there is a kind of bargaining between us and Christ. For a man must feel himself to stand in need of Christ and of his merits, and so see his own want and misery. For, because men see want of bread, meat, drink, and cloth in their houses, therefore they go to buy of the baker, brewer, butcher, and draper, etc. Well then, look how sensibly a man feeleth the want of these things, so evidently should we feel our want of Christ and his merits. And as the feeling of our want is the beginning and occasion of our going to buy, so it should be in this our merchandise. Again, we should hunger and long after Christ. As a buyer taketh liking of, and longing for that he wanteth, and is thereby stirred up to buy; so besides the sense of our want, we should hunger and thirst after Christ. Besides, we must prise Christ at so high a rate, that we count all things else as dross and dung; as Paul counted most excellent things no better: we must value him above ten thousand worlds. Lastly, we must make an exchange. How? seeing we can give him nothing but his own: therefore he saith, Come buy without money. Simon Magus would have bought him for money, and was deceived. Yet there must be an exchange, we must give him all our sins, and receive his righteousness. See here a most blessed exchange: for our shame and confusion, we have Christ's righteousness and his merits. How? Thus: when we begin to humble ourselves, and pray for remission and reconciliation, than this change is made.  
Though we can give him no earnest, yet he giveth us earnest. What is that? It is some portion of God's spirit, some small measure of his grace: that is our earnest, that we shall have the kingdom of heaven. And thus heaven is bought and sold between Christ and us.  
When the heart mourneth for sin, and prayeth for pardon, and purposeth to sin no more, this is the work of God's spirit in us, and the earnest of our eternal salvation in heaven. Be our graces never so few or small, it is a sufficient earnest, as a penny is for a bargain of a hundred pound.  
Seeing all these things concur to the receiving of Christ, therefore he calleth it bargaining. So this point is plain, how this spiritual bargain is made, and why it pleaseth Christ to term it so.  
Now we see that we are commanded this duty: 
Use.  but how stands the case with us? Surely though many come to Church, few make that bargain which is mentioned: we are like passengers by sea, which see many goodly buildings, fruitful lands, soils, and sumptuous cities, but they make no purchase of them: so we come and hear the word, but where is the party that makes this bargain with Christ?  
Come to particulars. I appeal to all your consciences: who almost feeleth or seeth his own want and misery? Men can soon see the want of necessaries in their houses, but this they cannot see. And as for the desire of Christ, and longing for him, there is none. When you are dry or hungry, you can say you are dry and hungry: but who saith, I thirst for Christ? If we look to our estimation of Christ, we are plain Gadarens, and of Esawes mind, we set more by a mess of red pottage, and esteem the basest things above Christ and his merits: nay, we are loath to part with our sins, and to take his righteousness; we will rather keep them still then change for the better. Who taketh Christ's righteousness, and declareth it by fruits? We can be content to load Christ with our sins, but we will not be laden with his righteousness. Is this a good change? No, it is not. Every man can say; he must rise betimes which shall go beyond him in base and earthly bargains: but who hath regard of this excellent and heavenly bargain? Then to conclude, I pray you all make this bargain with Christ, and do it presently, let it be your first work. You are careful to put your children to good trades, and you do well; but be as careful that they may make this bargain, and you shall do much better. This is the cheapest and the best bargain that ever was made, it will make you and yours rich for ever: as for other bargains, many cannot get them, and many lose them when they have gotten them; this only is durable.  
Verse 19 As many as I love, etc. We have heard a sharp reproof, and as sharp a threatening; by which, because they might take occasion to doubt and despair of God's mercy and favour in Christ jesus, therefore now he takes away all occasion in the 19 and 20. verses. First thus, If I use to rebuke and chasten all that I love, than you need not doubt of my mercy, albeit I rebuke and threaten you so. This, I take it, is the proper occasion of these words.  
Now see the meaning: I love. Christ loveth the creatures two ways: first, as a Creator: secondly, as a redeemer. As he is a Creator, he loveth them with a general and common love, whether the creatures be reasonable or unreasonable. As Redeemer, he loveth them with a special and peculiar love, not common to all, but to that part of mankind only which is elected and chosen to salvation. And of this last love he speaketh here: as if he should say, As many as I love, communicating with them my righteousness and life eternal: I rebuke. The word hath a larger extent and signification, first to convince one of a fault, and then to check or reprove the person: and it cannot well be rendered in one English word. And chastise: that is, with such a kind of correction which a father useth to his child, which is called nurture, to break a child of his fault, and to teach him obedience: and so it is used Prover. 3. 12. whence this text is borrowed. The meaning then briefly is this: All those persons whom I love, I convince of their particular faults, and rebuke them: and like a loving father, I chastise them and nurture them, to break them of their vices, and bring them to amendment.  
Now for the use of these words: 
Use.  Christ sets down his ordinary dealing with his servants, which is, by reproof and chastisement, and divers visitations: for this very end, that he might convince them and correct them. Every member of Christ must come under his rod, therefore look for it: yea mark further, Christ layeth upon all his servants afflictions in divers sorts, according to the divers dispositions of men's natures: such as will hardly be broken of their faults, he layeth upon them more sharp punishments: where men are easier to be amended, there he useth milder correction.  
The use of this is twofold: Proverb. 3. 12. the first is, despise not the Lord's chastisement, for it is a token of his love: whensoever he reproveth or afflicteth thee by visitations and crosses, make not light account, but make profit of it. The second is, faint not, arm thyself with patience, because it is the Lords manner to chastise those that he loveth: and so many chastisements, so many pledges and pawns of his love towards his servants. By this Christ is an example to all parents and governors: they must give tokens of love in necessary corrections, that their children and servants may be brought from their misdemeanure: for this end chastisement should be used.  
It were to be wished, that all parents and masters did use to give correction thus: but our case is lamentable in this respect. Men think it enough to provide food and raiment for their household: all their care is for the body only, and they never seek to reform their misdemeanours in life. This negligence brings many sins with it, and pulleth many judgements upon us. So much for the second point.  
Amend. Again mark the order of the words: Rebuke and chasten. Here we have a necessary instruction, seeing Christ first propounds a direct end of his chastisement, that is, their amendment: which that he may the better effect, first he convinceth them, secondly he reprehendeth, and thirdly chasteneth them; and all these tend to our amendment. A worthy and excellent order, and to be followed of all governors; they must propound a good end of all chastisements: first the good of the party chastised: then they must use this order, first a conviction of the conscience by the word of God: secondly, reprehension: thirdly, correction, if the two former will not serve. Which being so, you see how they overshoot themselves, that make correction serve for nothing but a means of revenge, an action of choler and rage, without any purpose to better the party. Whereas this order used, would reform the person, and stop many vices, and nip them even in the head: to some it is as good as meat and drink to be fight and brawling.  
Be zealous. Here is a remedy for lukewarmness. In the eight verse they had a remedy for pride: now he maketh a plaster for lukewarmness. Here first mark how these words depend on the former: Christ had said, Whom I love, I use to chastise, according as their faults be greater or lesser: therefore seeing I have corrected thee, repent. Where we are taught the use of all reproofs, admonitions and visitations; the special end of them, is to drive us to amend. As oft as the Lord doth either by word reprove, or by deed correct us, it is to show that we must repent and amend: therefore whensoever you are visited, say the Lord summons you to repent: take an occasion by the visitation, of further reformation; yea, know it, that so many afflictions are so many sermons of Repentance, to make you grow and increase in faith, repentance and obedience.  
Now that we may the better understand what this commandment Be zealous meaneth, divers points are to be handled: first, what zeal is. Zeal is an affection, that is compounded of two affections, love and indignation, or sorrow: therefore first we must love Christ above all things, if we will be zealous: secondly, we must be grieved and angered when Christ is dishonoured. Love of religion, and grief for the want of good success thereof, will make men zealous. We have an example in Christ, joh. 2. 17. where thus much is signified, that his love to his father was so great, that the heat of his indignation had almost consumed him: he preferred the accomplishment of his Father's will before all.  
In the second place, note the diverse kinds of zeal: good, that is, true: or bad, that is, sergeant. To a good zeal there is required, first, true faith: secondly, repentance: thirdly, knowledge. As for faith, it is the very root of good zeal: for as Paul saith, Love is from faith unfeigned. 1. Tim. 1. 5. Now zeal is an affection compounded of love and faith. And as for repentance, we see that zeal and it are conjoined in this place. jehu indeed was zealous, but because he repented not, but lived in the sins of his predecessors, it was no good zeal. And for the last, we must know, that zeal without knowledge is but rashness. And thus you see how to distinguish true zeal from counterfeit, even by the companions of it. Now further by the fruits it may be discerned.  
First, it compelleth a man to please God in all things: it will enforce one, overrule and master him. 2. Cor. 5. 13. Whether we be out of our wit, we are in it unto God, etc. The very love of Christ and his Gospel enforced him, that he could not but preach. So wheresoever this true zeal is in any measure, it will make a man that he cannot but do his duty. It will burst forth and find an issue, 
job. 33.  like a flame: as Elihu said, he could not contain, his belly would burst. Secondly, It will make a man endeavour to obey God with all his heart, strength & power. Example. Good king josia turned with all his heart, David prayed with groans unspeakable: according to the multitude of thy mercies, etc. and so goeth on marvelous earnestly and fervently: he prayed not slackly and coldly, but with all his force and power, from the heart, for pardon and reconciliation. And so when he gave thanks, he saith, My soul praise the Lord, and all that is within me, etc. Psal. 103. 1.  
Thus you see what be the fruits of zeal, and what it is to be zealous. In a word than it is this, to have our hearts inflamed with a love of Christ and his word above all things, and to be exceeding angry when it is disobeyed, enforcing us to do our duty with all the strength we have. Now to end this point, we heard before, that lukewarmness in religion is our sin generally throughout the land, our zeal is cold, and our profession but formal. How shall we reform this? Become zealous, bear a fervent love to religion, love Christ above all, and be grieved when you see him dishonoured, or his word disobeyed, and false worship established. Away with this slackness in religion, otherwise it had been better you had been of no religion, then to be neither hot nor cold. A man were better be a Turk or a jew, than a lukewarm Christian: for they are better than such, and such professors are worse than they.  
And amend. This is added, because zeal without repentance is but counterfeit zeal, as jehues' was. But of what vices must they repent? Even of lukewarmness. They were not bidden repent because of any gross sins that they had committed, but for slackness in performing good duties. Here is a good lesson for our common people, which say, because they are no gross sinners, as adulterers, thieves, murderers, but mean well, hurt no man, and live peaceably, their case is good. They despise preaching, and never think how the want of practising good duties, is a thing that they should repent for. But they are to know, that they are summoned to repent for want of good duties, though they do no evil. This is the devils enchantment, he rocketh them asleep with it. You may have all these things, and yet be condemned and go to hell. And yet this is a common opinion, and spread over every where: but know it, thou mayst live and die with thy good meaning and peaceable living, and yet be damned, if thou repent not.  
Vers. 20. Behold, I stand at the door, etc. Lest any should despair, because he had reproved them so sharply, and menaced them so severely, he addeth these words, which are to confirm the Church against doubting, by showing signs of his love. Now before he setteth down the special tokens of his love, he saith, Behold. In which very note of attention, we have a necessary instruction, to teach us, that if we would arm ourselves against doubting, we must acquaint ourselves with the tokens of God's love, lay them to our hearts, and remember them. We have of this an example in David, Psal. 23. in all the verses save the last, he rehearseth God's goodness and his particular blessings: whereupon he inferreth this conclusion; Therefore without all doubt I shall live long to praise God. And all this came from the particular observation of God's goodness; therefore if you would not stand in doubt of God's mercy, observe his dealing and his love in Christ, as plentiful tokens of his providence. They being laid together, work in us peace of conscience, and joy in the holy Ghost. There is no man so full of despair and doubting, but if he lay these things together, and observe diligently all the tokens of God's favour, he shall find store of comfort: therefore look back to your lives; what tokens of Gods love you have received, and in the time of trouble that will be a remedy against desperation.  
I stand. Christ expresseth his mind by borrowed speeches: for in this verse he compareth every man to a house or householder, and our hearts to doors by which an entrance is made: and himself to a guest or stranger which cometh to the house, and desireth to be let in and entertained: yet not so much to look for kindness to be showed him, as to show favour to us. By this similitude Christ purposeth to show this Church, what his mind is toward it: and he expresseth it by two signs here set down: first, a desire of their conversion, which he heartily seeketh and looketh for, I stand and knock. Secondly, his promise after their conversion, If any, etc. he will have fellowship, even mutual fellowship with them.  
Now of the words in order as they lie. The scope and substance of them being thus first thus generally propounded, I here note two things. First, that this Church (if we regard the greatest part of it) had not true fellowship with Christ as yet, nor Christ with them: because he was not yet received into their houses, but stood at their doors which were shut. This may seem strange: but the cause is evident, the truth is, there were many good things in them: for they knew the Gospel and liked it, and professed it, and were partakers of the seals of the covenant: and yet they were tainted with one great sin of lukewarmness, which closed up the door of their hearts, so that though they had many good things, yet this one sin kept out Christ. By which we see, that one sin, in a man endued with many good graces, keepeth out Christ, and barreth him from all fellowship and society with him. judas had many notable things in him; he forsook all, and preached Christ, and yet covetousness kept out Christ. Herod had so too, but incest kept the door shut against Christ. It is the nature of sin to cut a man off from all fellowship with Christ: and so we may have many excellent things among us, as the word and Sacraments; and yet if thou be a man which hast but one sin (and nourishest it) it is a bar to keep out Christ from entering. If thou be given either to covetousness, drunkenness, fornication, adultery, theft, blasphemy, or lying, etc. that one sin whatsoever, will keep out Christ, so that he must be fain to stand and stay at the door, and so must abide as long as a man continueth in any one sin. Therefore so many as have any desire to have fellowship with Christ, must have care to cut off all sin: for though thou have knowledge, wit, memory, understanding and utterance, yet if thou have but one sin, it taketh away the very ground of all fellowship with Christ: that is, of all felicity and happiness.  
In the original, it is not I stand, but I have stood. So jer. 7. 13. I have risen up early: and Esa. 65. 2. I have stretched out my arm all the day long. And here, I have risen up early, and stood here long, all the day till night: for so much the word of supping importeth; as if he should say, till supper time.  
This showeth Christ's exceeding patience, in waiting for the conversion of this people. He might in justice have condemned them for their sins, and have cast them to hell, and yet he standeth still all the day waiting for their conversion, till he is fain to complain.  
Now this place serveth to show and set forth, and giveth just occasion to speak of God's patience, in waiting for the conversion & amendment of a sinner. Now that which Christ saith to them, may he justly say to us: he hath risen up early, and spent a long day in waiting at our doors, above six and thirty years, therefore he may well upbraid us. Let us then learn to know the day of our visitation: 
Luke 19.  for that is the day of a people's visitation, when the Gospel is preached and Christ standeth knocking: therefore it stands us upon to labour to know this, and regard it. If we can resolve ourselves of this, than we practise the duty which Christ prescribeth the church of jerusalem▪ if we do not so, but shall let pass all the signs and tokens of God's mercy, we must look for the like end as jerusalem had. So much for the first part, I stand at the door.  
And knock. First he used means to enter when they had barred him out. Mark the unspeakable mercy of Christ: they by their sins stopped Christ from entering▪ yet he pursueth them with mercy, and offereth mercy to them that refused it, and contented themselves to lie and live in their sins. When Adam had sinned and fled from God, the Lord sought him out, and made a covenant of grace with him. So Esay 65. the Lord saith, he was found of them that never sought him: they that never dreamt of mercy sound mercy. 
Luke 15.  In the parable of the lost sheep, that sheep which was left as a prey to the wild beasts, Christ sought it up, and brought it home. All these places tend to one end, to show the infinite mercy of Christ. This is true in all churches, yea in this of ours. If we have mercy, we have it before we seek it, nay when we refuse it, as much as in us lieth. This should be an occasion to stir up our hearts to magnify Christ for his mercy: we should not let pass such considerations as these, but rather break out into praise of God's love and mercy, which is a bottomless sea.  
Quest. It may be demanded, how he knocks. Answ. The words precedent show the sense: for these words have relation to them. He said before, he would spew them out: then he giveth them counsel. Now by so sharp a rebuke they might have despaired: therefore he shows, that by this threatening, and rebuke, and counsel, he knocks, that they might perceive they were not tokens of wrath but of mercy. So then this knocking is nothing else but the reproof, threatening, and counsel used before. He knocketh when it pleaseth him to make men see their sin by such things.  
Here than we are to mark the state of all people which have the ministery of the word, they have Christ among them, and he standeth at the door and knocketh at every man's heart. All threatenings of the law, reproofs of sin, exhortations, admonitions and promises, they are so many knocks of Christ. A great & unspeakable mercy, that the King of heaven and earth should do this: Now then doth Christ knock thus by preaching, promises, and threatenings, etc. then we must not be so dull, dead, and backward, but show more zeal. If any man of great place and calling knock at your doors, what stirring is there, that you may receive him as is meet? Then what a shame is this, when Christ vouchsafeth to deal thus mercifully with us? Again, in that Christ cometh by the ministry of the Gospel to work our conversion, it serveth to admonish us to turn with all speed, for we know not how long he will stand and reach forth the hand of his ministery to beat upon our hearts. Mark further; this knocking is not a light and soft kind of knocking, but it goeth with crying; he both knocketh and crieth, it is an earnest knocking of one that would fain enter.  
Seeing then Christ standing at the door of men's hearts knocketh so earnestly to save men's souls, we again ought to be earnest to receive and embrace the Gospel. He knocketh in good earnest, and we must accordingly by Gods grace be as earnest. So much for the first token of Christ's love, his desire of their conversion, which he showeth by two signs; first his waiting, secondly his knocking, and that joined with crying.  
If any man, etc. Now followeth the second token, namely, a promise of fellowship with them after their conversion. These words have been much abused, therefore I will stand a little to set down the meaning. Mark the form of speech, it is such as seemeth to give a man an action in his own conversion, whereby he comes and receives Christ. So it attributes to man's will an action: as if he should say, I for my part stand and knock, if therefore any man hear etc.  
This may seem strange, that such an action should be attributed to a man that is dead in sin. But this speech is used for just cause; for in the conversion of a sinner there be three agents: first, the holy Ghost: secondly, the word: thirdly, man's will. The principal agent and worker is the holy Ghost, which changeth the mind and will from evil to good, the will by nature willing nothing but that which is against the will of God. Secondly, the word, which is an instrument of the holy Ghost, for he works not now ordinarily by revelation, or special instinct and inspiration, but when a man is reading or hearing the word, and applying it to his heart, than the holy Ghost works in and by the word, that being the power of God to salvation, from faith to faith. Thirdly, the will though it be dead by nature, & can do nothing of itself: yet when the holy Ghost begins to move it, it moves itself, and strives to be altered when God moves it. We must not think man's will is like a piece of wax, which hath no action, but only passively receives and impression: but the will being disposed, moves and stirs itself. Even as fire, so soon as it is kindled it burns, and as soon as it burns is fire: so when God hath once given grace, the will moveth, the mind seeth and acknowledgeth sin, and the will inclined by the holy Ghost begins a strife against sin, and makes a man endeavour to please God so much as he can. So the will in the very first conversion hath his action, though not by nature but by grace. Now considering these three actions concur in the conversion of a sinner, hence it is that actions are ascribed to sinners which are to be converted, as here and in many other places, not that they can do any thing of themselves without Christ, but when they are wrought upon by the holy Ghost. Thus a man hath a free will in his first conversion by grace: as fire hath some effects of fire so soon as ever it is kindled: therefore it is said, Repent and believe, to impenitent persons; not because they can do it of themselves, but because when it shall please the holy Ghost to work it in their hearts by the word, they can turn, and use good means. This is the cause why the holy Ghost ascribes an action to such persons: when God gives grace to receive Christ, than it receiveth Christ: when God opens the heart by that grace, it is enabled to receive Christ.  
This being the true meaning of these words, let us see how this text hath been abused, first by Papists, which gather hereupon that a man hath free will in his conversion by nature: that he hath and that is the faith which sets open the heart wide to receive Christ. Thus if you shall humble yourselves, and acknowledge your unworthiness, and lay hold on Christ with true faith, and testify it by fervent love to Christ and his members, then shall your hearts be open indeed, and you shall receive Christ. Thus much for the true meaning of the condition.  
It followeth, I will sup, etc. This is the promise itself, namely a mutual fellowship with Christ: this is the ground of all joy, comfort & happiness: therefore it is here propounded as the principal thing, and it hath two parts: first, I will sup with him: secondly, and he with me. The true communion between Christ and his members, stands in these two things. Here is a double feast, and these two contain the sum and substance of Salomon's book called the Canticles: for there Christ entertaineth & feasteth the church, and the church feasteth him. For the first, I will sup with him. How? Cant. 4. end. Come my well beloved and eat of the delicate things and pleasant fruits: there you may see how every Christian soul converted, makes Christ a feast, to wit, with the fruits of true repentance. Psal. 51. The broken and contrite heart, that is a most worthy part of the feast, and a sacrifice acceptable to God. Secondly, a believing heart, for without saith it is unpossible to please God, Heb. 11. and when we give up our bodies and souls a living sacrifice. Rome 12. 1. bring broken, believing, and obedient hearts: these are the dishes and delicates wherewith Christ is fed, wherein he delights. And he with me. We must also be feasted by Christ: for Christ comes not for this end to be entertained, but to entertain. The feast which Christ makes, is his own body and blood in the administration of his Supper: his body is true meat, and his blood is true drink. And the vessels in which it is served out, are the seals of the word; and the guests are penitent sinners, which have broken hearts, which hunger and thirst after Christ. Now from this feast ariseth righteousness, peace of conscience, and joy in the holy Ghost. Rom. 14. 17. All joy that heart can think comes by this feast. Now seeing Christ makes these promises as a principal token of his love, we must make some use of them. We must renounce all our carnal vanities and earthly delights, and give ourselves no more to surfeiting and drunkenness, and sumptuous banqueting. Here is a better kind of feasting, therefore turn your eyes from those, lift up your hearts, and have care to entertain Christ: feast him with the graces that God hath given you, and labour again to be feasted of him, feed of his body and blood to life eternal. Labour to be acquainted with these, that you may know by experience how Christ feasts you, and you him. You know one friend how to entertain another, every man according to his dignity: but you should have more care of this spiritual and mutual entertainment between Christ and you.  
Again, see here a notable abuse of those that come to the Lords table: for mark how these two go together, Christ feasts us, and we must feast him, so that there may be an interchange of feasting: but our communicants come to the Lords table, and they will have Christ feast then, but they will not feast him, whereas we should feast him daily by faith, obedience, and repentance, and good duties of our callings: but we like churlish & ungrateful Nabals, have not one good dish to feast him withal. This is our shame. Or if we be good guests for a day, yet after that is past, we have no care to entertain Christ. Look to it therefore, and see that you feed Christ, not by your own natural power, but by your gifts of grace.  
To him that overcometh, etc. This is the conclusion of the Epistle, in which note two parts: first, a promise: secondly, a precept. The promise: To him that overcometh, that is, he that holds out, keeping faith and a good conscience against all the enemies of his salvation. Shall sit: that is have fellowship with Christ in his glory. Christ doth not promise equal glory and honour, for that is not possible for any creature, because he is the head of his church, but only a participation: as if he should say, he shall be partaker of my glory, so far as shall be meet and convenient for him: as appeareth by the words following. But this (will some say) is no great matter. True, the carnal heart of man may surmise so: therefore he adds, as I overcame, etc. This is no small glory, for like as my father did advance me when I had overcome, so will I advance all my members, when they have overcome their spiritual enemies. Now as Christ is inferior to the Father, as he is Mediator, and yet sits with him: so the members of Christ may sit with him, and yet be unequal to him in glory.  
Verse 22. Let him that hath an ear. This hath been expounded often before.  
The memorial of the righteous is everlasting: but the name of the wicked shall rot. Prou. 10.  
Laus Christo nescia finis.   

❧ An excellent Sermon, plainly proving that Rome is Babylon: and that Babylon is fallen.  
Preached long since by a famous Divine, and added as a Commentary to the hardest part of the Revelation.  REVEL. 14. VERS. 8. She is fallen, she is fallen, even Babylon that great City: for of the wine of the fury of her fornication she hath made all Nations to drink. 
THE holy Evangelist S. Luke in the fourth chapter of his Gospel recordeth, that on a time, when our Saviour came into the Synagogue at Nazareth, to read as his custom was, there was delivered to him a book containing the Prophecy of the Prophet Esay. Which after he had opened, at the first he found the place where it was written in these words: The spirit of the Lord is upon me, because he hath anointed me, that I should preach the Gospel to the poor: He hath sent me that I should heal the broken in heart, that I should preach deliverance to the captives, and sight to the blind, that I should set at liberty them that are bruised, and to preach the acceptable year of the Lord. Then after he had closed the book, and delivered it to the Minister, he sat down to preach, and the eyes of all them that were in the congregation were bend upon him. Then he opened his mouth, and spoke unto them these words: This day is this Scripture fulfilled in your ears, and they all gave him testimony that it was so. In like manner may I say, concerning this place of Scripture which I have read unto you: In your eyes and ears is this Scripture this day fulfilled. And I pray God you may all likewise bear witness with me, that it is so.  
The last time that I spoke in this auditory, I entreated of the flourishing and prosperous estate of jerusalem, which is the Church of God, set forth in the 122. Psalm, and therefore good order now requireth, that I should speak of the decay and overthrow of the enemy of jerusalem, which is Babylon, the See and Church of Antichrist: and for that purpose principally, have I chosen this text of Scripture to speak of: that by the one we might be inflamed with love of the true Church of Christ, and by the other be moved to the hatred of that false Church of Antichrist. Now this text of Scripture (She is fallen, she is fallen, even Babylon that great city, for of the wine of the fury of her fornication she, hath given all nations to drink) offereth me three special things to be considered: first, what Babylon is: secondly, what is become of her: and thirdly, what is the cause of her heavy decay.  
In the first part, by the assistance of God, I shall plainly show and prove, that Babylon is Rome: In the second, that Babylon or Rome, by the just judgement of God is fallen, yea, she is fallen: In the last, the reason of this so sharp sentence of God against her, because she hath deceived all the world with drunkenness and whoredom. Within the compass of these three propositions I will keep myself in all my discourse: saving that by your favour, forasmuch as this is the middle voice of three Angels that speak in this Chapter, for a Preface, I will use the voice of the first Angel, of whose preaching this my text is a consequent: and in the stead of a conclusion I will touch the voice of the third Angel, which is a consequent of this the middle Angel's voice. Concerning the preface, it shall be this in few words. After that S. john had described the preservation and unity of the Church of God in Christ their head, even in the midst of the fury of Antichrist, under the figure of the Lamb standing on mount Zion with 144000. of his chaste worshippers: next he declareth that God would bring the same again into the sight of the world by preaching of the Gospel, and the overthrow of the kingdom of Antichrist. Wherefore he sendeth an Angel flying in the midst of heaven, or between heaven and earth, bringing with him an everlasting Gospel, and preaching that all men should fear God, and give glory to his name, for the time of his judgement was at hand, and that they should worship him that made heaven and earth, and all things that are in them. A very Angelical sermon indeed, & an everlasting Gospel is that, (howsoever the enemies charge it with novelty) that teacheth to fear God, to give glory to his name, and to worship him only that is the Creator of heaven and earth. And a consequent of that Gospel is this Sermon of the Angel. She is fallen, she is fallen, even Babylon that great City. For wheresoever men are taught to fear God aright, to give all glory to him alone, and to worship none other but him that made heaven and earth, and all things in them contained: there must needs follow a great fall and overthrow of Babylon, and babylonical religion, which teacheth the contrary. Wherefore if we love the peace of jerusalem, to the overthrow of this her great adversary, let us embrace this everlasting Gospel, that we fear God, glorify God, and worship God alone. Again, if we hate Babylon with a perfect hatred; as we ought to do, and therefore would seek her utter ruin and decay: let us procure that this Gospel may be preached, that men may learn to fear, honour, and serve God only, and then undoubtedly Babylon shall fall, she shall fall I say, she can stand no longer. Let this suffice therefore for a Preface.  
Now have we to consider, what Babylon is. I have undertaken to prove, that Babylon here spoken of; is Rome. But first I must admonish you, how I understand Rome. And that is not only for a certain place in Italy, compassed about with walls, and furnished with buildings, as other cities are: but for that authority, government and pre-eminence which is challenged by means of that city, or for the Roman Empire, which is claimed by prerogative of the same city: and so is Babylon taken in the Scripture, and namely in this Prophecy. For in the eleventh Chapter of this Revelation, the same great city is called also Sodoma and Aegyptus, where our Lord was crucified: Sodoma, for the great abomination and filthiness therein maintained, and Aegyptus, because it keepeth the people of God in miserable bondage and slavery, as Egypt under Pharaoh did of old. Whereby it is manifest, that the great city is to be taken for that tyranny, government, and pre-eminence, as I said, which is challenged in the right of that great City: and so is the regiment and governance of the Roman Antichrist, depending upon the prerogative of his See, which is Rome. Now if any will contend, that Babylon must be taken in the proper sense, for a city in Chaldea only, as though we should look for the See of Antichrist out of the East (as the Papists for thirty or forty years ago devised a fable, that was renewed also in Queen Mary's days, of a monstrous child which should be borne at Babylon, which they would have men suppose to be Antichrist:) he may be flatly convicted of great ignorance, when the Angel in the seventeenth Chapter of this Prophecy testifieth, that her name is Babylon in a mystery, as in the eleventh Chapter, that she is spiritually called Sodoma and Aegyptus, not in respect of situation of the place, but in similitude and likeness of conditions.  
Wherefore it remaineth, that (according to my promise) I prove Babylon here mentioned, to be Rome. The greatest controversy that this day troubleth the world, is, where the true Church of God should be: the Papists making great brags, that it is on their side, & we affirming that it is on our side. This controversy will soon be cut off, and brought to an end, if it may be showed that Babylon is Rome: for than cannot Rome be the Church of Christ, but the Church of Antichrist. And therefore it standeth me upon, to bring very good and substantial proofs, to maintain this my assertion, that Babylon is Rome. But what proofs may be counted sufficient? Is not the authority of holy Scriptures, and the testimony of ancient Doctors of the Church good and substantial proofs? Therefore if authority of Scriptures be a good and substantial proof, ye shall have Scriptures: if consent of ancient Writers in the same sentence be of any value, you shall have plenty.  
And first beginning with Scriptures, I will not allege such places as be hard and dark to understand, but such as be plain, evident, and manifest, and can receive no other interpretation, to satisfy the judgement of any reasonable man. I omit therefore so many figures as in this Revelation do not very obscurely signify, but even directly point at and paint out that Antichristian Church. For although they do so aptly and fitly agree thereto, as a man might easily judge they were made even for the same purpose: yet because they might be wrested to some other meaning, if manifest places did not withstand, I will leave all advantage that I might take of them, and hold me only at this time to those plain and evident demonstrations, which with no equity nor conscience can admit any other interpretation. Only I will here note, that forasmuch as all figures, types, and colours contained in this book may so conveniently be applied to Rome, as though they had been properly appointed to describe her, (as they were indeed) it is great prejudice against Rome, although no plainer proofs might be brought. But when so plain arguments are brought forth, that without too much impudency cannot be avoided, and all other figures and dark speeches agree accordingly, it is a manifest conjunction that Rome is none other but this Babylon.  
But to begin with these plain places (as I have promised,) the first shall be out of the eleventh Chapter of this Revelation, the place before alleged: where it is declared, that God in all times, yea in the greatest persecution, would maintain his Church, and reserve at the least two witnesses which should testify of his truth, in spite of Antichrist and his adherents. Which although the monstrous beast that ariseth out of the bottomless pit, should murder and slay, yet God should restore them to life again, continually stirring up a sufficient number to bear witness of his name and doctrine. In that Chapter I say is contained, that when the beast had murdered them, he should envy them the honour of burial, and so their bodies should lie in the street or market place of that great city, which is spiritually called Sodoma and Aegyptus, where our Lord was crucified. Declaring thereby, that as Rome had slain and crucified the head, so should Rome persecute the members. And in the same City where their Lord was murdered, the servants should be persecuted.  
But here a man would think that I were impudent to affirm, that our Saviour Christ was crucified at Rome, whom all the world knoweth to have suffered death at jerusalem. But you must call to remembrance, that at the first I gave warning, that I did not understand Rome for the topography of Rome, that is, so much ground only as is compassed within the walls of that City, but for the regiment, governance and prerogative that is claimed, by reason of that City or Monarchy, whereof Rome is the head: and then I shall easily prove that Christ was crucified at Rome.  
For by whom was he condemned? was it not by Pilate the Deputy or Lieutenant of the Roman Empire? For what cause or crime was he adjudged to die? was it not for treason pretended to be committed against the Roman Empire? With what kind of execution was he put to death? was it not such as was usual by the laws of the romans, for such heinous offences as were unjustly laid to his charge? Finally, was not the place wherein he suffered, within the circuit of the Roman Empire? May I not then justly affirm that he was crucified at Rome, when by the Roman judge he was condemned for a crime against the Roman state, and executed by a kind of death appointed by the Roman laws, and in a place of the Roman dominion? As for the jews, they had at that time no authority to put any man to death, as they confess themselves, when Pilate bade them take him, and judge him according to their own law, meaning they should decree some light punishment against him. They answered: It is not lawful for us to judge him to die. As touching the cause, although they accused him of blasphemy, in that he made himself the Son of God: yet could he not be condemned for that, because Pilate would admit no accusation, but such as contained a crime against the Roman laws. And as for the death of the cross, it is manifest to be proper to the romans: for the jews would have stoned him, if they might have condemned him for blasphemy, according to the law of Moses. And that the Angel in that place by no means can understand jerusalem, it is manifest by these reasons: first, that he calleth it that great city; which term could never be spoken of jerusalem. Also he calleth it Sodoma and Aegyptus, which was the sea of the monstrous beast Antichrist, which in other places is often called Babylon. Whereas no man ever did imagine that jerusalem should be called Sodom, Egypt, or Babylon. Add hereunto, that jerusalem, the place where Christ suffered, was utterly destroyed in S. john's time, whereby it is evident, that by this great city, spiritually called Babylon, Sodoma, and Aegyptus, is meant none other but the Roman Empire, which crucified the head, and should also bring forth to put any man to death: and he hath deserved the monstrous beast Antichrist, which should torment and afflict the members, which began with murder of the Lord, and should continue, till it were destroyed, in murdering of the servants. And by this plain text, which cannot be wrested to any other sense, this great city of Babylon, where Christ was crucified, is proved to be Rome, and the authority, rule, and power of the Roman City.  
The second plain and evident proof which I will use at this time, shall be taken out of the thirteenth Chapter of this Revelation, where that evil shapen beast is described, which is the head of the persecuting malignant Church, having seven heads and ten horns: and is the same which afterward in the seventeenth Chapter beareth the great whore Babylon, the mother of all abominations of the earth. Who so therefore will compare these things that are written in this book, concerning the description of that monstrous beast, with those things that the Prophet Daniel in the seventh Chapter of his Prophecy, describeth of the four beasts, and specially of the fourth, which all men confess to be the Roman Empire: except he be too much blinded with frowardness and perverse affection, he must needs acknowledge, that this Beast which john painteth out, is the same that Daniel setteth out: which containing in it the cruelty of the Leopard, the Bear and the Lion, which were the former Monarchies, is unlike to them all, and therefore is the fourth Empire, which all the world acknowledgeth to be the Monarchy of Rome. What should I speak of the number of the horns, equal in both, and generally of all other parts of their description, which is set forth so like, and almost with the same words, both of the one and of the other, that it were mere madness to imagine that this beast which john describeth, should be any other, then that Daniel had so long before portraited. Then if the Beast in daniel's description doth signify the fourth kingdom, as the Angel expoundeth it, which no man will deny to be the Roman Monarchy: the same monstrous Beast, being here painted out in this Revelation, with the same shape, colours and conditions, must needs signify the Roman Empire, and so Babylon by this reason also is proved to be Rome.  
The third argument or proof is taken out of the seventeenth Chapter of this Revelation, and the ninth verse: where the Angel expounding to Saint john the mystery of the Beast with the seven heads, declareth in very plain words, that the seven heads do signify seven hills, whereon the woman sitteth. Now seeing it is evident, that the woman signifieth a great City, we must see where we can find a great City builded upon seven hills, and that by the interpretation of the Angel is Babylon, the See of Antichrist. And if we seek throughout the whole world, where shall we find a great City builded upon seven hills, but that great city in Italy? which all Writers Poets, Historians, Cosmographers, with one consent do confess to be Rome, which is builded upon seven hills, whose names are these: Palatinus, Capitolinus, Aventinus, Exquilinus, Viminaelis, Quirinalis, and Caelius. This is so plain a notation of Rome to be Babylon, builded on seven hills, that the Angel could not more plainly have expressed Rome, though he had named her. Nay this is a more evident and certain description of Rome to be the See of Antichrist, then if in plain words he had said, Babylon is Rome. For it might be, that some other city then that here was meant, might have the name of Rome, but no other city could have this notation, to be builded on seven hills. For Constantinople was afterward called new Rome, but Constantinople was not builded upon seven hills like unto old Rome. Therefore this is a plain and manifest circumlocution of Rome, which with no reason can receive any other exposition.  
For what boy going to the Grammar school, and reading in Virgil's Georgickes' this verse: Septem quae una sibi muro circundedit arces: That city (saith Virgil) which hath compassed seven hills within her walls. What boy, I say, in the Grammar school doth not understand this to be meant of the city of Rome, although the Poet in that place doth not once name Rome? With what face therefore will any man deny, that the Angel here meaneth any other city by this Periphrasis and circumlocution, than Rome? For if any will be so froward to except, that the word of hills is not taken in the proper sense, but figuratively and metaphorically for some other thing, as some would seem to interpret seven hills in this place for seven kingdoms, he shall plainly be convinced by these reasons: first, it were absurd that the Angel should repeat one thing twice; for in the next clause he showeth that the seven heads do signify kingdoms also: but specially we must remember, that this is an interpretation of the Angel, which must either be plain and easy to be understood, or it deserveth not the name of an interpretation. Therefore if the Angel, offering to expound the mystery of the seven heads, giveth this exposition, that they signify seven hills: if hills be not taken in their proper sense, to what purpose serveth this exposition? For if the name of hills hath need of another exposition, he had been as good to have left the name of heads unexpounded. And as for the interpretation of hills to signify Kings, is more obscure, dark, and far fet, than that heads should represent Kings; for it is more apt by metaphor to call a King an head, then to call him an hill. Therefore except we will say, that the interpretation of the Angel is vain, yea more dark than the thing that is expounded by him, we must needs confess that hills are taken in their proper sense for hills, and then the city builded upon seven hills without all controversy is the city of Rome.  
The fourth and last proof that I will take out of the holy scripture, is the last verse of the same seventeenth chapter, which is yet a more plain description of Rome, if any thing can be more plain than that hath been already spoken: for there the Angel in plain words expoundeth, that the woman which S. john saw, which was the great whore Babylon, is that great City which hath dominion over the Kings of the earth. What brazen face is so impudent, to deny that Rome was that great city which had dominion over the Kings of the earth at that time when this was spoken? Or what other city had dominion over the Kings of the earth in S. john's time, but Rome? Who is therefore so froward and untoward, that he will not acknowledge Babylon here to be plainly called Rome? If I should name the chief city of England, who would not understand London? If I should speak of the chiefest city of France, who would not conceive Paris? And when the Angel named the chief city of the world, who could be ignorant, living in that time, or knowing the history of that time, that he understood it of the city of Rome, which was the sea of the Empire, and from whence we should look that Antichrist should come, according to the former prophecies? For it is a shame in this place to fly unto allegories, and further expositions of this Angelical interpretation, which as I said before, if it be not clear, plain, and easy to be understood, deserveth not the name of an exposition: as when one knoweth one unknown thing is expounded by another as much or more unknown, it is vain, superfluous, and ridiculous. Wherefore, whom any bonds of reason will hold in, they must be satisfied with the exposition of the Angel, that Babylon is Rome. For seeing it was necessary for the Church of God, to know aswell the place where Antichrist should fit, as to be instructed of his craft and cruelty: our Saviour Christ, the author of this Revelation, would not suffer his congregation to be ignorant thereof, but sent his Angel plainly to interpret and expound the vision of the great whore, that the Church being thoroughly admonished of her wickedness, and instructed perfectly to know her, might more easily take heed of her, fly from her, and abhor her: so that according to my promise I have sufficiently proved by authority of holy Scriptures, this first proposition which I took in hand, that Babylon is Rome.  
But because some are of such obstinate and wilful frowardness, that nothing will satisfy them, but they will still grudge and repine, carp, and object against my interpretations of holy Scriptures (for the texts they cannot deny) I wish them that are such, if they like not these expositions, which I have brought to the defacing of Antichrist and his religion, that then they admit and reverence those expositions, which their own authors bring for the maintenance of the Pope's authority and his religion: of which sort are these: God (saith Moses in Genesis) made two great lights, the Sun to rule the day, and the Moon to govern the night: that is, saith the famous Interpreter, God ordained the Pope and the Emperor to rule the world. By the Sun is meant the Pope, and by the Moon the Emperor: and look how much greater and more glorious the Sun is then the Moon, so much greater and more glorious is the Pope than the Emperor. And not content with this, he counteth by Arithmetic how much greater the Sun is in quantity then the Moon, by proportion that it hath to the earth, and so by many parts he concludeth that the Pope is greater than the Emperor. But here a man might help him, what by Geometry, and what by Arithmetic, for where as the Sun is 166. times greater than the earth, and the earth 39 times greater than the Moon (as is proved by Mathematical demonstration) the Pope should be 6474 times greater than the Emperor. This is one noble exposition that is set forth to advance the dignity of the Pope and his kingdom.  
Another like to this, is upon the words of the Apostles, which answered unto our Saviour Christ, when he commanded him that had no sword to sell his coat and buy one, signifying the great danger that was at hand: Lord (say they) here are two swords. These swords (saith the Glosar) are the Civil and Ecclesiastical power which remained in Peter, and therefore his successor the Pope hath pre-eminence of both. No doubt a worthy interpretation, and that agreeth well with the text, and doth the Pope great worship. Again, S. Paul saith to the Corinthians, 1. Cor. 2. The spiritual man judgeth all things, and he himself is judged of none. This spiritual man, saith the Interpreter, is the Pope, which is judge of all the world, and may not be controlled of any man, no though he draw with him innumerable souls into hell fire, there to be tormented with the devil and him for evermore; yet no man must be so bold as to find fault with him, or to say, Domine, quid ita facis? Lord, why do you so? Is not this an handsome exposition? Yea I promise you, even like unto this other: Statuimus ut Clerici nec comam nutriant, nec barbam radant: We decree (saith the Canon of an ancient Council) that the Clergy shall neither wear long hair, nor shave their beards. The Glosar finding this Canon to be so clean contrary unto the custom of the Popish Clergy, who use to wear long hair and to shave their beards, thought he would draw it, at the least if it would not come by fair means, to maintain the laudable custom of the Popish Clergy: and by exposition of one word, he maketh the whole Canon to serve his turn. Therefore Statuimus (saith he) which is, we decree, is to be expounded for Abrogamus, which is, we disannul or abrogate, and so the sense afterward falleth out very plain for the popish Priests thus: We disannul that Priests should go without long hair, or unshaven beards. A right cunning interpretation, and proper for the place: and such in effect are all those that serve for the maintenance of the Pope's authority, and the religion of Popery. Therefore he that is of so sharp judgement, that he will mislike and refuse those plain expositions which I have brought of the places before alleged, and except against them, as enforced, constrained, and far fetched: let him like of, praise, magnify, and admire these interpretations, which are sought to uphold and establish the Pope's throne and religion, as rightly, faithfully, and truly collected. Atque idem iungat Vulpes, & mulgeat Hireos: and by as good reason let him join for his plough not Ox's but Foxes, and milk for his pail, not she Goats but he Goats, as the Poet saith.  
Now that I have proved Babylon to be Rome by authority of Scripture, it followeth that I must show for the same the consent of ancient Doctors. And as in my former probation I touched only such places as did plainly, directly, and manifestly set forth my purpose, so in this behalf I will deal with the Doctors. Not such as they are wont to allege against us, names indeed of great and reverent antiquity, but works of mere falsehood and forgery, bewraying their authors not to be such as they are fathered upon, but such as out of the body of blindness and superstition of much later time have begotten them. Such are the decretal Epistles of the old Bishops of Rome, Linus, Clemens, Anacletus, etc. Of which, Clemens writing to S. james forsooth in his second Epistle chargeth him very earnestly that the Pixe be cleanly kept, so that there appear no Mice dung, or any other filthiness among the fragments of the body of Christ, with many other like Apostolical commandments. The impudency of whose authors appeareth notably in this, that whereas they were ignorant buzzards that could not write true Latin, they would ascribe their counterfeit Epistles to so learned fathers, as though at that time when women and children spoke Latin naturally as their mother tongue, the Bishops were so unlearned, that they did write so barbarously, and were not able to utter their mind in true Latin.  
But leaving those delicates for such as long after them, I will use no authority for this purpose, but such as they cannot refuse, but that that is ancient, catholic, and authentical. I will begin therefore with Irenaeus, one of the most ancient and authentical writers that the Church hath: who in the fifth book of his treatise against all heresies, speaking of the sea of Antichrist, upon the last verse of the 13. chapter of this Revelation, where it is said, that the number of the beasts name is six hundred, sixty and six, showeth that the opinion of many in his time was, that seeing this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
The numbering of the beasts name by the Greek letters. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 300 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 50 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 200  666.  which is in English, the Latin man, or Roman, in the numeral Greek letters containeth this number, that Antichrist must be sought at Rome. His words are these: Sed & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen sexcentorum sexaginta sex numerorum, etc. & valde verisimile est, quoniam verissimum regnum hoc habet vocabulum. Latini enim sunt qui nunc regnant. Also (saith he) this name LATEINOS, containing the number of 666. is thought to be the name of Antichrist: and it is very like so to be, for that which most undoubtedly is a kingdom hath that name: for they be Latines which now do reign.  
You see by this testimony of Irenaeus, that this prophecy of old time was understood of Rome, and that the number of the beasts name is to be found in one that beareth rule at Rome. If this exposition or explication of the beasts name had been devised by Luther, Zwinglius, or Calvin, it might have been suspected as a thing imagined of spite and envy against the Church of Rome, but when it is brought forth by so ancient a Doctor, which lived not many years after this Revelation was given, as he himself saith, that it was but a little before his time, under Domitian the Emperor, which died thirteen hundred years before Luther was borne: we must needs judge it both to be very ancient, and void of all partiality. Wherefore I will pass over divers other applications of that number to other names, which nevertheless hit Babylon home, because they have been sought out of late by such as bear ill will unto Rome. For I think this is sufficient with all reasonable men of equal judgement, to prove that this is no new opinion, to seek the sea of Antichrist at Rome. They themselves to prove their doctrine catholic, allege authority of eleven or twelve hundred years antiquity: behold, this opinion is thirteen or fourteen hundred years old, that Antichrist should be a Roman, and that the sea of his tyranny should be at Rome.  
The second witness of this assertion that Babylon is Rome, is Tertullianus, a very ancient writer also, who in plain words affirmeth, that Babylon signifieth Rome, in the third book against Martion, which denied that Christ had a true body. Wherefore Tertullian useth this reason against him: That thing which hath a figure of it, must be a thing of truth: and so discoursing of many things figured, and the figures of them, cometh to these words: Sic & Babylon apud johannem nostrum, Romana urbis figuram portat, perinde & magna, & regno superbae, & sanctorum debellatricis: that is to say, even so doth Babylon (in the apocalypse of our S. john) bear the figure of the city of Rome, which is altogether as great, and as proud in reign, and as great a persecutor of the Saints, as Babylon was. You see therefore most clearly and plainly, that Tertullian with all his learning could not interpret these things that be written in this Revelation concerning Babylon, to be applied to any other city than Rome: and he is also a witness void of all partiality or affection to either part of them that strive in our days; for he departed near about fourteen hundred years before our time: why should he not then be credited in this case?  
Well, next unto him I will join Chrysostome, in his Commentary upon the second Epistle to the Thessalonians, the second chapter, in his fourth Homily: where as S. Paul speaking of the manifestation of Antichrist, saith, they knew what was the stay, that he was not presently revealed. But when that stay is taken away, he should be revealed in his due time. Chrysostome expoundeth this stay to be the Roman Empire, which must give place unto Antichrist: that like as the Persians came in place of the Chaldeans, the Grecians in place of the Persians, and the romans in place of the Grecians: even so Antichrist should invade the Empire of the romans. Vacantem imperij principatum invadet, & tentabit ad se rapere hominum & Dei imperium: Antichrist (saith he) shall invade the vacant principality of the Empire, and shall assay to draw unto himself the Empires both of God and men. And is it not manifest that the Papacy grew and took increase by the decay of the Empire, and at the fall of the Monarchy, challenged full possession of all dominion, both spiritual and temporal?  
Of the same judgement is S. Jerome writing upon the same place of Paul, unto Algasia, in the eleventh question, whose words are these: Nec vult apertè dicere Romanum imperium destruendum, quod ipsi qui imperant aeternum putant, unde secundum Apocalypsim johannis in front purpuratae meretricis scriptum est nomen blasphemiae, id est Romae aeternae, etc. that is, neither will he openly say, that the Roman Empire should be destroyed, which they that govern it think to be everlasting: wherefore according to the Revelation of Saint john, in the forehead of the purple whore there is written a name of blasphemy, which is, Rome everlasting. Lo, here another witness of good antiquity and sufficient credit, which not only agreeth plainly with Chrysostome, that Antichrist should take possession of the Roman Empire when it should be decayed in the Emperors: but also most plainly agreeing with Tertullian, calleth that babylonical strumpet, which is described in the seventeenth chapter of this Apocalypse, that purple whore of Rome, and the name of blasphemy, to be Rome everlasting: as though he had heard the Pope brag of the eternity of his sea, which he saith is the rock, against which the gates of hell cannot prevail. But he is foully beguiled, for Rome the sea of his Popedom is by Saint Ieromes judgement that Babylom of whom the Angel preached, that howsoever she boasts of her eternity, She is fallen, she is fallen, even Babylon that great city, and never shall rise again.  
They cry out against us, that we rail and speak contumeliously of the holy sea of the Pope, when we call Rome the whore of Babylon: but when the old Doctors (to whose judgement they themselves appeal from the authority of the Scriptures) fear not so plainly in their writings to paint out the babylonical Strumpet in her right colours, and in flat words to say she is Rome, the mother of all abomination, and the sea of Antichrist: why should we be blamed for saying as we are taught by them? And especially of those men that make so great vaunts that the judgement of the Fathers is altogether on their side by whom they offer to be tried, when they dare not abide the judgement of the Scriptures?  
Again, consider I pray you; if the old Doctors before Antichrist were openly revealed, did understand by the Scriptures that he should sit at Rome: what think you would they have said and written if they had lived in these days, and known and seen all that was prophesied to be fulfilled in him? With what confidence suppose ye, would they have inveighed against him? With how open mouths would they have cried out upon him? At least wise do you not think in your conscience, that when they had considered the authority of the Pope, and his wholesome doctrine, they would have changed their minds, and recanted their writings against Rome, and repented that ever they had called her the purple whore of Babylon, seeing she is the holy mother Church of Rome, the sea of the most holy father the Pope the head of the same Church?  
I must needs say thus much in your behalf (o ye Papists) as ill as I love you, that if Jerome, Tertullian, and the rest of the Doctors did so account of Rome as you affirm of them, they were much too blame to defame her with such odious names, as to call her the whore of Babylon, which must needs make her vehemently suspected to be the Church of Antichrist, and not of Christ: for what Papist in these days dare say, that which jerom said, that Rome is that purple Harlot Babylon, which S. john speaketh of in the Apocalypse? The same Jerome in his 13. book of Commentaries of the Prophecy of Esay, upon the 47. chapter writeth in this manner: Licet ex eo quod juxta 70. scriptum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, filia Babylonis, non ipsam Babylonem quidam, sed Romanam urbem interpretantur, quae in Apocalypsi johannis & Epist. Petri Babylon specialiter appellatur, etc. That is to say: For as much as the seventy Interpreters write, not the daughter Babylon, but the daughter of Babylon, some do interpret thereof, not Babylon in Caldea, but the city of Rome, which in the Revelation of S. john, and the Epistle of Peter, is specially called Babylon. Note that Jerome in this place accounted Rome to be Babylon the younger, daughter of Babylon the elder. And secondly, that this was not his opinion only, but the consent of many other in his time, and namely, of such as used to interpret the Prophet Esay. Thirdly and especially consider, that he affirmeth Rome in the Apocalypse to be especially called Babylon. So that Babylon in the Apocalypse, by his judgement, can be understood for nothing else but Rome, because Rome is there specially figured by Babylon. What meaneth Jerome so often to beat in this nail, that Babylon is Rome? If it had slipped out of his pen but once, he might have been pardoned for his oversight: but when he hath never done writing, that Rome is Babylon, why should we account him any longer for a Catholic?  
For in his Preface unto the book of Didimus, De Spiritu sancto, which he translated out of Greek into Latin, writing to Paulinianus, he uttereth these words: cum in babylon versarer, & purpuratae Meretricis essem Colonus, & iure Quiritum viverem, etc. Of late (saith he) when I was in Babylon, and was an inhabitant of the purple Harlot, and lived after the laws of the romans, I thought to entreat somewhat of the holy Ghost. What needed Jerome in this place so odiously and contumeliously to call Rome by the name of Babylon, but that he could never consider Rome otherwise, but to be the See appointed for Antichrist? For in other places where he interpreteth the Scriptures and Prophecies, concerning Antichrist, we may less marvel if he interpret Babylon for Rome, because no reason could lead him to expound it otherwise. But here talking pleasantly with his friend, what necessity compelled him to use such descriptions of Rome, but that this persuasion was so deeply graven in his mind, that Babylon is Rome, that neither in earnest nor jest he could forget it, but is always harping upon it, as though he thought scorn to call Rome by any other name, then that he had learned in the Scriptures to be Babylon, and the purple harlot? For in like manner writing to Marcelia, a virtuous Gentlewoman of Rome, whom he alured to forsake Rome, and to dwell near unto him in Bethelem, one special reason that he useth to persuade her, is this: That as Bethelem whither he would have her to repair, is situate in the holy Land, and the place consecrated to the birth of CHRIST: so Rome where she desired to remain, was the babylonical harlot, according to the Revelation of S. john, appointed for the birth of Antichrist, which there should arise, and exercise his tyranny, and from thence should deceive the whole world with his wicked wiles.  
But who so will read the works of Jerome, may find yet more places, in which he is bold to call Rome Babylon, the very See of Antichrist. Whereby it is apparent, that it is no new or strange matter to seek Antichrist at Rome, when such old Doctors of the Church, so commonly in Commentaries, Epistles, and other writings, do teach us that Rome is Babylon: and the Scripture affirmeth that Babylon is the See of Antichrist. But let us leave S. Jerome, and see what other say of the same matter.  
S. Ambrose, writing a Commentary upon the Revelation of S. john, is of the same judgement. Of the authority of the work I will move no question at this time, seeing it is commended to us by Cuthbert Tonstall, late bishop of Duresme, who found it in an old Library, and first set it in print, under the name of that great S. Ambrose, and is willing that men should so think of it. It is good authority I say, against the Papists, being commended by so Catholic a Prelate, and because they are wont to receive whatsoever cometh under the name of an old Doctor, though it be never so unlike his writing, and cry out upon us for rejecting at our pleasure the works of ancient Doctors, that make against our doctrine: as though we rejected any without cause, or they refused none for any cause: whereas Pigius their great Patron, blushed not to reject the report of two general Counsels, the fifth and sixth of Constantinople, which are commended to us by public faith of the Church of Constantinople, because in the one Pope Honorius is condemned and accursed for an heretic, and in neither of both the Pope's Legates could have the highest place, according to the request of their ambitious Master. But as for this Ambrose, if he were not Ambrose of Milan, yet is it apparent by the style, that he was some ancient Writer of the Latin Church, and he throughout this Prophecy interpreteth Babylon to be Rome, and Antichrist to be sought no where but at Rome. Primasius also a very ancient Writer, who likewise commenteth upon the Apocalypse, expoundeth these Prophecies of Antichrist to be fulfilled in the Roman Empire, and of the city of Rome.  
S. Augustine in his learned work De Civitate Dei, not once or twice, but oftentimes is bold to call Rome Babylon, and Babylon Rome, as in his sixteenth book and seventh chapter, he calleth Rome another Babylon in the West. And in his eighth book and second chapter, he calleth Babylon of Caldea the first Rome; and Rome of Italy the second Babylon: willing men to consider, that in the beginning of the city of God, which was the Church in Abraham's time, the first Rome, that was Eastern Babylon her enemy, was builded in Caldea, and about the same time that the first Babylon was destroyed, lest the city of God should lack her enemy, the second Babylon, which is Rome in Italy was erected. It is a strange matter, that the same city which is the professed enemy of the city of God, should be the mother of all religion, and the very city of God itself. O Augustine, thou wast not well advised to make the City of Rome enemy to the City of GOD, that Rome should be the same to the Church of GOD, that Babylon of old was to jerusalem! The same Augustine in the 22. Chapter of the 18. book, calleth Rome another Babylon, and daughter of the first Babylon. And in the 27. Chapter he calleth Rome western Babylon. By these & other testimonies of old Writers that might be brought but for tediousness, I suppose it is sufficiently proved, that Babylon in this my text spoken of, is Rome, and that we should not seek Antichrist to proceed from any other place then from Rome. But what need I trouble myself to seek further testimonial, for confirmation of this matter, that Babylon is Rome, then of the Papists themselves? which affirm that S. Peter in his Epistle, where he sendeth salutations from the Church gathered in Babylon, by Babylon understandeth Rome. And they learn it of jeronime, which in the life of S. Mark doth so expound it. So greedy they are to find a place in Scripture, where Peter should be said to have been at Rome, that they are content to acknowledge Babylon in the Scripture to be understood of Rome. And thus I have performed, I trust sufficiently, that which I took in hand to prove, both by the authority of holy Scripture in plain and manifest texts, and by consent of many ancient writers, yea by the confession of the Papists themselves, that Babylon in the Scripture is taken for Rome. And thus much for the first part, in which, because I have been over long, I will be shorter in that which remaineth.  
In the second part I promised to declare how Babylon which is Rome is fallen, according to the Prophecy of this Angel: She is fallen, saith the Angel, She is fallen. He repeateth the word of falling for two causes: first, to declare the certainty of her decay, that howsoever she seemed to flourish & triumph, as though she should never have fallen or come to ruin: yet God for her wickedness most righteously, and for the comfort of his Church most mercifully, had decreed undoubtedly that she should fall, when that time was once come, which in his most wise and well ordered counsel was appointed for her destruction. Secondly, he repeateth twice, that she is fallen, to show, that she should have an unrecoverable fall: she should not fall as other Cities, which have risen again: but she should fall without all hope of recovery, never to be restored again. Therefore in the eighteenth Chapter, a mighty Angel taketh up a great Millstone, and throweth it into the sea, saying: With such violence shall Babylon that great City be thrown down, and never be seen any more. So that as it is impossible for a great Millstone, thrown with great force by a mighty Angel into the bottom of the sea, to rise up again and swim above the water: so impossible is it that Babylon, when she is at the lowest of her fall, should ever be set up again. And in the nineteenth Chapter, it is said: That the smoke of her burning ascended up for ever and ever. Also of her utter desolation, descriptions are made in the eighteenth Chapter, where it is said, that Babylon is made a dwelling place of devils, a cage of unclean birds: according to the Prophecy of Esay concerning old Babylon, that Zyim & Ohym, which be Sprights and Goblins shall walk in her Palaces, Scrichowles and Ostriges shall cry in her houses, Apes and satires shall dance in her beautiful buildings. No voice of men shall be heard in her, no sound of a Mill shall be heard, no light of a candle shall be seen, but perpetual solitude and sorrow shall dwell there for evermore. Therefore saith the Angel, she is fallen, she is fallen, that is, she is destroyed, and never shall be repaired.  
But if we will better understand how she is fallen, we must consider more distinctly wherein she is fallen. First, in wealth and riches she hath sustained a great fall. Consider how many kingdoms and states of the world have renounced her obedience, and all those have withdrawn great rents, revenues, and commodities, that in times past were addicted to the maintenance of Babylon, the Church of Rome: A great fall without peradventure, and that will never be recovered. Remember so many Abbeys, Monasteries, Nunneries, Friaries, Hospitals, chantries, Churches and Chapels, now overthrown and made even with the ground. All lands, jewels, ornaments and great treasures that belonged unto them, clean taken away from them: and you will confess with me, that Rome in riches hath a great fall. Yea, if you would see with your eyes a manifest example of God's judgement against Babylon, behold those evil favoured ruins and heaps of Monasteries, that were sometimes gorgeous and sumptuous buildings. The same end remaineth all that pomp and pride of Babylon not yet altogether beaten down, but even now in falling. For the mouth of the Lord hath spoken it, and his immutable counsel hath decreed it, and he hath sent an Angel to proclaim it.  
Some wish perchance, that Monasteries had stood still, and been converted to better uses: but undoubtedly the providence of God so ordered all things, that his curse which was upon them might be executed, and the Prophecies that were concerning them, might be fulfilled, that they might be a monument of his wrath unto all the posterity, the beginning of the fall of Babylon, and an example of the destruction of all the rest, that should follow soon after. Who would ever have thought that so great riches, treasures and revenues should so suddenly be overthrown, destroyed, and come to nothing? Therefore it is manifest, that the wealth and worldly substance, whereby the pride, voluptuousness, and intemperance of riotous Rome was maintained, and grown to an intolerable excess, is greatly diminished, sore decayed, and hath a foul fall, and shortly shall have a final fall.  
Well, Babylon is not fallen only in wealth and riches, but also in power and authority. For the kings of the earth which sometimes were subject to that monstrous beast, have now shaken off the yoke of her servitude, and withdrawn the obedience of all their subjects from her. Yea, the most part of the ten horns, which sometime gave over their power and authority unto the beast, which were all the Kings and Potentates that acknowledged the Pope for their supreme head, and sovereign Lord, do now hate and abhor the Harlot of Rome, and shall make her desolate by withdrawing their Subjects from her obedience, and naked by spoiling her of her treasures, and shall eat her flesh for pure hatred, and burn her with fire: For great is the Lord which judgeth her. So that she which before at her pleasure might command all Princes to begin war, to cease from war, to defend her quarrels, to annoy her enemies, now is glad to flatter a few seduced Princes to take her part, that she be not utterly forsaken of all men: or else to practise by treason and treachery, suborning Rogues and Vagabonds to stir up tumults among the rude people, to trouble godly estates and commonwealths that despise her dominion; but without all hope ever to recover her ancient tyranny.  
Her thunderbolts of Excommunication, which were sometime terrible to all men, are now feared of no man. What though she retain her proud and presumptuous stomach, and will do while her breath lasteth, to pronounce sentence of deprivation against Princes that abhor her wickedness? Her impudent arrogancy is not so much detested of many, as laughed to scorn of all. Her Proctors and privy practisers, though they change themselves like Proteus, into never so unlikely shapes, are espied in every corner. For God himself revealeth their pretences, and will not suffer her to prevail any longer. So that in power and authority Babylon is fallen, and falleth daily more and more into utter contempt with all men, until she be utterly consumed and brought to nothing, which will not be long before it come to pass. For this sentence that God hath pronounced against her, and begun also to execute, cannot be changed, or much longer deferred.  
But especially and chiefly Babylon is fallen in credit of her doctrine. For beside so many Princes and estates of Christendom, that by public authority have received the Gospel, and utterly abolished all babylonical doctrine: even in the midst of her tyranny and persecution, great multitudes daily are lightened with the bright beams of the Gospel: that for all Inquisitions, imprisonments, exquisite torments, and cruel burnings, they never a whit diminish, but rather increase, as God hath provided that the blood of the Martyrs should be the seed of the Church. And they are more than obstinate, if they do not acknowledge that this matter is governed from God above. For if it had been of men, it must needs have decayed before this time, and have come to nought, as Gamaliel said of the doctrine of the Apostles. Therefore in fight against it, they show themselves but after the manner of the old Giants, to make war against God. Or as it is contained in this Prophecy, that Antichrist should gather together the Princes of the earth to make battle against him that sitteth upon the white Horse, whose name is The word of God, but all to their utter confusion and destruction. For the word of God must conquer and prevail in the last age, and Antichrist must be consumed by the spirit of the mouth of Christ, which is his holy word, and utterly abolished by the glorious brightness of his coming to judgement, as S. Paul testifieth in the second Chapter of the second Epistle to the Thessalonians. Therefore it is vain that they seek to underprop the doctrine of Babylon by cruelty and tyranny, for all will not serve, seeing the time of her final fall approacheth, and now already our Saviour Christ with the spirit of his mouth hath wasted and consumed a great part of that credit & estimation, in which the doctrine of Babylon of long time hath triumphed. And it is our parts to pray that her credit may daily more and more decrease, that the kingdom of Christ may be perfectly established amongst us, and the kingdom of Antichrist overthrown, even from the foundations, that no superfluous relics of Babylonical religion may remain where the church of Christ is in building, but that the doctrine of Babylon may fall altogether.  
Thus I have declared that Baylon in wealth and substance, in power and authority, in credit & estimation of her doctrine, is fallen, and that without hope of recovery: for her credit is cracked, not only amongst her enemies the Protestants, but even amongst her best friends and greatest Archpapists. For I suppose there is none in the world so blind, so superstitious, so devoutly addict in all points of Popish idolatry and superstition, as they were 30. or 40. years past. Although they close their eyes never so obstinately against the light of God's word, yet some effect of the beams of force will pierce even through their eyelids. And that they themselves cannot dissemble, although they would never so fain, but that they have been deceived with gross errors and shameful superstitions: their pardons, their pilgrimages, their legends: who is now so blind that seeth not how the world hath been seduced by them? And the simplicity of the people abused to satisfy their unsatiable covetousness?  
As for the greatest Patrons of Popery that be learned, they cannot deny, but that great errors have been received and taught for truth. Yea the Pope himself hath acknowledged, that many errors have crept into the church, yea even into the Mass: but the reformation of them pertaineth to him alone and the general Council. But what hope of reformation is to be looked for at their hands, let it be seen in the decrees of the last Council of Trent. What little Mice those great mountains in so many years travel have brought forth? In forty or fifty years consultation two great matters reform. One for Pardoners not to be common peddlers, another for the Communion in both kinds, to those that desire it, so they confess it were as good in one kind, and agree with them in all other points of Popery. Yet all was not well, they confess by their correction. And as for the greatest Pillars and Proctors they have, if they be pressed near, acknowledge a great deal more. As one that landed lately at Yarmouth, before witness of good credit testified, that if he might be satisfied in two points, concerning the Pope's supremacy, and the real presence, for other matters he would not greatly strive. So that I will conclude, that Babylon is fallen in riches, in power, in credit of Doctrine, not only with Protestants, but even with Papists themselves.  
But now I know what will be objected against me, That I have traveled all in vain, to prove that Babylon is fallen, and that Babylon is Rome: and that I have abused the texts of Scripture, and sentences of old Doctors, to prove the same. For whatsoever is contained either in the Scripture, or in the writings of the ancient Doctors, to prove that Babylon is Rome, is to be understood of Rome under the heathen Emperors, and not under the Popes: and that all this while I have wrested the Scriptures, and enforced the Doctors to affirm that which they never thought of. Indeed I will confess that some Prophecies contained in this Revelation, were fulfilled in the heathen Emperors, and that the heathen Empire was an introduction unto Antichrist: but that Antichrist the great enemy of the church of Christ, and which is principally called Antichrist, could not be any of the heathen Monarchy, I will make it manifest by plain demonstrations. And first I will retain this Principle sufficiently proved before, that Rome is the See of Antichrist, and that by authority of Scriptures, and consent of ancient Writers we can seek him no where but in the Roman Empire. And now the controversy resteth in this, whether the heathen Emperors or the Pope be he.  
First, S. Paul in the second chapter of the second Epistle to the Thessalonians, speaking purposely of Antichrist, saith expressly, that he shall sit in the Temple of God, which is the Church of Christ. But it is manifest that the heathen Emperors did not sit in the Church of God, therefore the heathen Emperor is not this Antichrist. And by the same reason it is manifest, that Mahomet is not that especial Antichrist, because he sitteth without the temple of God, as there be divers that would have these things to be understood of Mahomet or Ottomanus: but it is as clear as the Sun at noon days; for as much as neither the heathen Emperors, nor Mahomet, nor Ottomanus sitteth in the Temple or Church of God, that none of them is that great Antichrist, of whom the prophecies of the Scripture are to be expounded.  
And whereas some of them interpret the abomination of desolation where of Christ speaketh, to be meant of Antichrist, or at leastwise to be a sign of him, that cannot be understood of the heathen Emperors, or any other that is without the Church: for that standeth in the holy place which is the temple, and signifieth the Church. Now the Pope sitteth in the midst of the temple of God, and boasteth himself to be God, challenging to himself such authority as is proper only to God, and usurping such honour as is peculiar only to God. Therefore not in the heathen Emperors, but in the Pope's is this prophesy accomplished.  
Another reason to prove that Antichrist (which in this Revelation is foreshowed to come into the world) cannot be understood to be the heathen Emperors, is taken out of the seventeenth chapter of the same book: for there the Angel interpreting to S. john the mystery of the beast that beareth the harlot, which hath seven heads, signifying seven hills, he declareth also that they signify seven Kings, or principal estates, or forms of regiment, for so the name of King is often taken in the Prophets and specially in Daniel, at which prophesy S. john borroweth many phrases. Of these seven heads, five (he saith) were fallen, the sixth was then presently in authority, and the seventh was not yet come, which seventh was the monstrous beast Antichrist, that was both the seventh and the eight. Now it is evident, that this could not be understood of the heathen Emperors: for Nero the first persecuting Paynim was come and gone, and Domitian another persecutor, (by whose tyranny S. john was banished into the I'll of Pathmos, where he saw and received this Revelation) was then in authority: so that of the Monarchy or tyranny of heathen Emperors, this could not be understood, and of the Christian Emperors, no man will expound it: so that it must needs be turned over to the Pope, for it can rest in no place else: and being referred unto him, all the rest have a very apt exposition.  
For the city of Rome, and the dominions thereof, hath had seven principal states or forms of regiment: the first state of Kings, the second of Consuls, the third of Decemviri, the fourth of Dictator's, the fifth of Triumvirs, the sixth of Caesar's or Emperors, and the seventh of Popes. Now five of these states or forms of regiment were fallen and abolished in Saint john's time; the sixth which was the Emperors, in his time was in place, and the seventh which is the Popes, was not yet come, which was the very beast itself: the Roman Empire revived and raised up from the bottomless pit of hell, into the usurped tyranny of the Pope. And this is that beast, that sometimes was of wonderful great power and glory in the days of Augustus, and some other of his successors, but then much decayed, as if it had not been, although in some sort it were, but should be restored in the usurped authority of the Pope, that claimeth all the world to be his Diocese: which power cometh not from God, but from the Prince of pride, out of the bottomless pit. But chiefly let us consider, that the beast although he be but one, yet in the account he standeth for two, for he is that seventh head, and the eight also. And remember that the Pope challengeth double authority, namely the power of both the swords, the spiritual and temporal. So that in this exposition all things agree most aptly.  
Again, it is manifest in the Scriptures, that Antichrist should deceive the world with false doctrine, under pretence and colour of true religion, and therefore so often times the Scripture warneth men, that they be not seduced by him: which were needles, if any open professed enemy of Christ should be that Antichrist. For there is no likelihood that an heathen man, a jew or a Turk should deceive any multitude of true Christians: but he that under the pretence of the name of Christ, seeketh most of all to deface the honour of Christ, he is a subtle adversary, and the very spirit of Antichrist, as S. john also in his Epistle doth testify. For in the second chapter speaking of those Antichrists, which were the forerunners of the great Antichrist, he showeth that they went out from the Church. And in the fourth chapter he calleth them false Prophets, and teacheth men how to know the spirit of Antichrist, He that denieth jesus to be Christ, he that denieth that jesus Christ is come in the flesh: that is, he that derogateth any thing from the honour of jesus to be Christ, and in his flesh to have performed the full work of man's redemption, as the Pope doth most blasphemously, he is Antichrist: and who so teacheth any such doctrine, speaketh by the spirit of Antichrist. For the testimony of jesus is the spirit of prophesy. Seeing therefore that S. john accounteth Antichrist for one that is gone from the church, & for a false Prophet, it is clear that Antichrist is no heathen Emperor, which was never of the Church, nor yet a false Prophet that took upon him to teach in the Church. The same may be said of Mahomet, who never professed himself to be a Christian, nor yet a Prophet in the Church of Christ, pretending to uphold the religion of Christ, but an open enemy of the Gospel, & of our Saviour Christ, altogether without the Church. By these arguments I doubt not but all men may see, that seeing Babylon is Rome, and that the head of Babylon is Antichrist, that he cannot be any of the heathen Emperors, but even the Pope himself. And therefore I conclude according to my text, that Rome is fallen, if Babylon be fallen.  
Now remaineth the last part that I promised to entreat of, namely the cause of Gods so severe judgement against Babylon, that he hath decreed her utter overthrow and destruction, which the Angel comprehendeth in these words, Because she hath made all nations drunk with the wine of the fury of her fornication: that is, she hath deceived all the world with false doctrine, which he compareth unto two kinds of vices, whereby men are so deceived, that they lose all their right judgement, drunkenness and fornication: for as these two vices do allure men to commit them, by coveting of vain delectation that is in them; even so Babylon hath enticed all men like another Circe, to drink of the cup of her delectable errors, and to commit most filthy fornication with her idolatrous religion. For of all other religions, to the carnal man none is so pleasant as Popery is, in which be so many kinds of satisfaction to be obtained, both in this life and after men be dead, that there is no greater security for an hypocrite to sleep in, them in the fair promises of Popery. And that causeth so many willingly to embrace it, and so loath to depart from it, because they would still continue without check of true doctrine, which calleth men to repentance, & amendment of life, or else threateneth eternal damnation. For howsoever it pleaseth them to charge the doctrine of the Gospel with cause of security, it may easily be seen by comparison of it with the doctrine of Popery, whether is cause of security: that which teacheth no satisfaction but one, for them that be penitent in this life: or theirs that hath so many ways to merit rewards, and to satisfy for sins, not only while men live in the world, but also for them that are already gone out of it. And there is no wine so sweet to the taste of a carnal man, as that which maketh him drunk with opinion of his own righteousness: as it is the nature of strong wine, to make very cowards think themselves to be valiant champions: and such is the cup of popish doctrine, containing merits and satisfactions.  
Again, when we consider that Antichrist should make men drunk with his erroneous doctrine, we marvel less how men could be so blinded and infatuate, that they could not see and perceive such gross errors and manifest untruths as are in Popery. For as they that are overcome with the strength of wine, have lost the right use both of their wit and of their senses: even so they that are drunk with the heretical doctrine of Papistry, do grope in the clear light of the Sun, and see not their own deformity, though all the world beside cry out of them. In like manner, they that be overcome with the unhonest love of harlots, they have their reason so imprisoned in corrupt affection and foolish fantasy, that they are at liberty neither to see their own folly, nor to admit any wise and godly counsel. So it fareth with those that the Babylonical Circe the Church of Rome hath alured by her enchantments, to commit spiritual fornination with her, they cannot abide to hear the voice of them that call them out of that damnable estate, so highly they please themselves in their own misery, as if they were in case of perfect felicity. This is the effect of their drunkenness, this is the effect of their fornication, and this is the just judgement of God, that they which have shut up their ears from hearing the truth, should be deceived with strong delusions, that they might believe lies. Furthermore, by the names of these vices, the Angel comprehendeth all other vices that follow drunkenness and incontinency. For these crimes go not unaccompanied, for where either of them is, commonly both will be, and they have either of them, and both together, their train to wait upon them: and all these we see to have overflowed in Rome the Western Babylon, as she herself, though she have a brazen forehead, and be past all shame, cannot deny altogether. And because of these so great and heinous enormities, the just sentence of God pronounced here by the Angel, is come upon her, that she is now in her fall and decay, as she was once in her ruff and glory. But this especially is to be noted, that the Angel here saith, that she should deceive all nations with the fury of her fornication. For this is the great universality that they make so great brags of, and would have it to be a certain note and mark of the Catholic Church to be universal. Behold the Angel saith here in plain words, that all nations should drink of the wine of the fury of her fornication: Where is then the universal consent and unity of all nations in Religion, that maketh a true Religion? and yet universality and unity be two great pillars of the Church of Rome. And for my part, I do not envy her those marks which she challengeth of universality and unity (although we might stand in law with her for them,) but let her peaceably enjoy them: for they may help to prove her to be the false Church of Antichrist, but they cannot make her to be the true Church of Christ. We see plainly that Babylon hath here universality and unity, for she maketh all nations to drink of the furious wine of her fornication: but the Church of Christ (as he himself saith) is a small flock; and himself by Simeon is said to be a sign of contradiction, a mark that is gainsaid of most men.  
And here also is answered one great mighty objection, wherewith they think to choke us: That seeing the Church of Christ is the Spouse of Christ, how could it be that Christ should forsake his Spouse, and suffer her to continue in damnable errors so many hundred years? Why, Christ himself declareth, that the deceits and errors of false Prophets should be so great, that if it were possible the very elect should be deceived: yea, there should be such a miserable dispersion, that scarce two true professors of his name should remain together in one place, and yet the holy band of unity should be in the head, which is our Saviour Christ: for wheresoever the carcase is, thither the Eagles would be gathered. And Saint Paul in manifest words declareth, that the second coming of Christ should not be before there were a general apostasy, that is, a departure from the true faith and Religion of Christ, and that the son of perdition Antichrist were openly showed. And in this Revelation how often is it said, that Antichrist should deceive all the world, all nations, people and tongues, and that the Church of Christ should be driven into the wilderness, out of the sight of the world, and there remain a space, until she should be brought again to light and open knowledge of all men? As it is come to pass this day, God's name be therefore everlastingly praised.  
But because I have occupied long time, I will draw to an end: for by that I have said, I trust it doth sufficiently appear, that God according to his righteous judgement, hath determined utterly to overthrow Babylon, because she hath deceived all nations with the wine of the fury of her fornication. And now it resteth only that I speak a word or two of the voice of the third Angel, which is a consequent of this my text, and serveth very aptly for the conclusion of my Sermon.  
The third Angel followed, crying with a loud voice, saying: If any man shall worship the Beast, or his image, or receive his mark en his forehead, or in his hand; or shall acknowledge any obedience or reverence to him, as willing to drink of the cup of Babylon's fornication, the same shall drink of the wine of the fury of God's wrath, which is powered forth unmingled into the great cup of God's anger, and they shall be tormented with fire and brimstone, before the Lamb and his holy Angels, and the smoke of their torments shall ascend for evermore, and they shall have no rest day nor night from extreme torments that worship the Beast, or show any reverence unto Antichrist. The effect is in few words: that horrible, intolerable, and eternal torments remain for all them that now (especially when Babylon is now discovered) will have any thing to do with her damnable errors and pernicious doctrine: for howsoever ignorance before her fall, though it were inexcusable, yet seemed to diminish the greatness of the crime; now that her wickedness is openly displayed, no pretence can save men from the extremity of God's wrath, if they will still obstinately continue in her heresies.  
Let us therefore pray unto Almighty God instantly, that all men in their vocation may seek the utter overthrow and destruction of Babylon: that Princes and Magistrates may according to the prophecies of them, hate her with a perfect hatred, and utterly abolish whatsoever belongeth to her: that they may reward her, as she hath rewarded us, and give her double punishment according to her works: and in the cup of affliction that she hath powered forth for us, they may power forth double as much to her. And look how much she hath glorified herself, and lived in wantonness, (which was without measure) so much they may bestow upon her of sorrow and torments. That Preachers and Ministers of God's word may plainly and without dissimulation or halting, discover her wickedness, and earnestly to urge whatsoever hath yet need of perfect reformation. That all subjects may continue in holy obedience, first to God, and then to their Prince, to the advancing of the honour and glory of God, through jesus Christ: to whom with the holy Ghost be all honour, glory, power and dominon, both now and ever. Amen.  
FINIS.