A GODLY AND LEARned Exposition or Commentary upon the three first Chapters of the Revelation. PREACHED IN CAMBRIDGE BY that reverend and judicious Divine, master WILLIAM PERKINS, Ann. Dom. 1595. First published for the benefit of God's Church, by ROBERT HILL, Bachelor of Divinity. The second Edition revised and enlarged after a more perfect copy, at the request of M. PERKINS executors, by THOMAS PIERSON, Preacher of God's word. Hereunto is prefixed an Analysis of the Vision in these three Chapters: And a twofold Table added; one of places of Scripture: the other of special points to be observed.  PROV. 13.9. and PROV. 4.18. 
The light of the righteous rejoiceth by increase, shining more and more unto the perfect day: But the candle of the wicked shall be put out.  
LONDON, Printed by Adam Jslip for Cuthbert Burbie, and are to be sold at his shop in Paul's Churchyard at the sign of the Swan. 1606.   

TO THE RIGHT WORSHIPFUL AND VIRTUOUS Lady, the Lady ELIZABETH MONTAGV of Hemington in Northamptonshire; Grace and Peace.  
just cause there was (Right worshipful) as well in respect of the reverend Author, whose rest is now in glory; as also of the godly Reader, whose good herein claims special stroke; that some refining hand should recommend unto the Church of God, a more perfect copy of this godly Exposition, than the first edition hereof did afford: and yet no cause I find, why your worthy children, who no doubt for the Author's sake, did more gratefully accept the former dedication, should by me be deprived of their right: Nay rather, as they in heart (I am persuaded) did highly honour the Author, for his double labour in Christ's vineyard; so do I rejoice, this recompense is returned for their love, That with this work, their memory with posterity shall long endure. And sith my pains herein yields me this right, to make choice of some, to whom I also may commend the patronage hereof; I presume to present the same unto your Ladyship. If this be any kindness on my behalf, I confess it is far short of your desert, and of my desire: some others (I know) may challenge me herein, as unmindful of their love; yet because God may offer me opportunity hereafter, to give them good content this way, I will entreat their patience for this time, that I may join the mother with the children, in this work of love, to afford tuition to these godly labours of the dead. It fits you best (good Madam) in many respects, for neither will your children complain of your admission into the society of their right, nor you esteem the lesser hereof, because of their claim hereto by former possession. They are your own, and you theirs; this comes unto you all, as unto one, accounting your united love for greater safety: and look what grace it finds by your protection, like grace it yields by many a good instruction. Solomon saith, 
a Prou. 13.15.  Good understanding maketh acceptable, (meaning to such as fear God, for 
b Prou. 1.22.  fools hate knowledge) how welcome then will this be unto you, who 
c Prou. 7.4.  have said unto Wisdom, thou art my sister, and do esteem the words of her mouth, 
d jer. 15.16.  The joy and rejoicing of your heart; sith herein you shall find on every leaf, some pleasant fruit of the tree of life: a taste whereof I will here set before you, that you may judge the better of the store. When the Disciples hearts were full of grief for Christ's departure then at hand, Philip said unto him in the name of all, 
e joh. 14.8.  Show us the father and it sufficeth. Lo 
Chap. 1. ver. 4▪  here, behold and you shall see, not the father alone, but with the father, the spirit of grace; and with them both the 
Vers. ●.  Son of God, so lively described to your view, that you may truly say of this knowledge (God sanctifying the same unto your soul) 
a joh. 17. ●.  It is eternal life▪ When Christ would hearten his Disciples for the great work of their ministery, he doth it by the promise of his presence, saying, 
b Mat. 28 20.  Be hold I am with you alway. The evidence and fruit whereof, you shall 
Vers. 1●.  hereby so well perceive, that hereupon I trust, both you and many more, will learn to say with David in temptation, 
c Psal. 16.8.  I have set the Lord before me alway; for he is at my right hand, therefore I shall not slide: And with jeremy in affliction, 
d jer. 20.11.  The Lord is with me like a mighty Giant, therefore my persecutors shall be overthrown, and shall not prevail. What shall I say more? It would be too long to speak of the dignity of Christ's Church and ministery here handled at large: and to instance in particulars through the seven Epistles to these seven Churches of Asia: only this, in the Preface of each Epistle learn what Christ is in himself, and to his Church; In the Matter, behold the state of every Church, and see what Christ approveth, and what his soul detesteth; In the Conclusion, see his bounty towards his children, and the duty of all to him again. The handling of these things will much delight your Christian heart: for beside the 
e 1. Cor. 2.4.  Plain evidence of the spirit, in opening the text, which is best pleasing unto God, and most profitable to his Church (wherein this godly Author had a special grace) the application is so fit and pertinent to our times, that I had well-nigh said, He did foresee what we now behold; and hath foretold, what we for our lukewarmness, and decay in love, may justly fear: 
f 2. Tim. 1.7.  Consider what I say, and the Lord give you understanding in all things. Hold fast that which you have, be faithful unto death, and the Lord will give you the crown of life, 
g Heb. 6.10.  For God is not unrighteous, that he should forget your works and labour of love, which you have showed towards his name, in that you have ministered unto the saints, and yet do minister. Now the God of hope, 
h Rome 15.13.  fill you with all joy and peace in believing, and increase your joy by the constant 
i 2. joh. 4.  walking of your children in the truth: Yea the same Lord, 
k 2. Co● 9 ●.  make all grace so to abound towards you all, that always having all sufficiency in all things, you may abound in every good work, 
l Philip. 1.11.  which is by jesus Christ unto the praise and glory of God; unto whose gracious protection both now and ever, I humbly commend your Ladyship, with your godly family.  
London, December 10. 1606. Your Ladyships to command, Thomas Pierson.   

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. 42.1 ●.  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 joh. 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 
h Revel. 1.9.  Island of Pathmos, being before by trajan put into a vessel of 
i Fasticulus temperum▪  scalding oil. But that God who showed his visions to 
k Gen. 22.12.  Abraham in the mount, 
l Gen. 28.  to jacob in the field, 
m Gen. 40.  to joseph in the stocks, 
n Exod. 3.  to Moses in Midian, 
o jer. 38.14.  to jeremy in the prison, 
p Dan. 2.  to Daniel in Babylon, 
q 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 
r Gen 4.  Abel before Cain, 
s Mal. 1.  jacob before Esau, 
t 1. Sam. 16.  David before Eliab, 
u Act. 1.  Mathias before judas. He can make 
w Exod. ●. 10.  Moses a Courtier, 
x job. 1.1.  job a Potentate, 
y Act. 7.  Samuel a judge, 
z 2. Sam. 2.1.  David a King, 
a Prou. 1.1.  Solomon a Sovereign, 
b 1. Kin. 19.19.  Elysha a ploughman, 
c Amos 1.1.  Amos a Neat heard, 
d jerem 1.1.  jeremy a Priest, 
e Dan. ●. 6.  Daniel a Prince, 
f Isay 1.1.  Isaiah of the blood Royal, 
g Math. 9 9  Matthew a Publican, 
h Matth 4. 1●.  Peter a Fisher, 
i Acts 1● 2. Nullum tempus occ●●ri● 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. 
k john 5.  The wind bloweth where it listeth, and the Spirit worketh where it listeth.  
It pleased Christ, who is called in this Revelation, 
a 1. Reu. cap. 15.  that faithful witness, that first begotten of the dead, 
b V●rs. 8.  that Prince of the kings of the earth, 
c Vers. 18.  Alpha and Omega, the first and last, 
d Ve●s. 16.  he that hath the keys of hell and of death, 
e Vers. 14.  which hath that sharp sword, 
f Vers. 15.  his eyes like fire, 
g Chap 2.1.  his feet like brass, 
h Chap. 3.1.  the seven Spirits of God, the seven Stars in his hand, 
i Ve●s. 7.  the key of David, who is called here 
k Vers. 14.  Amen, the beginning of the creatures of God; and in Daniel, he that 
l Dan. ●. 22.  revealeth secrets, it pleased this Christ to reveal secrets to john. Not by dream as to 
m Gen. 28.  jacob, or apparition, as to 
n Exod. 3.  Moses, or by voice as 
o Gen. 3  to Adam; but partly by vision, and partly by voice, as he did when he turned 
p Acts 9  Saul into Paul. This john was Legatus à Latere, that ambassador who leaned on his Lord's breast. He writeth Christ's history, there he showeth his love to Christ: he writeth the Church's history, 
〈◊〉 Gospel. 〈◊〉 Revelation  there Christ showeth his love to him: especially in this, that he will do nothing, which he doth not reveal to his 
q 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 co●te●ts 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, chap. 6. obsignations, chap. 7. indignations, chap. 8, 9 Predictions of things to come, obsignations of such as must be saved, and 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 
r The Church of Rome.  whore, chap. 17. and 18. the 
s The Roman Emp●re.  Beast, chap. 19 and the 
t The d●●●ll.  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 
u Num. 13.  Anakims', or the 
w Gen. 3.  tree of knowledge which may not be reached to: for 
x 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, and 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 
y Revel. 2.3.  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 
z Gen. 20.  Prophets, 
a 1. Sam. 9 ●.  Seers, 
b 2 Pet. 1.13.  Remembrancers, 
c Isa. 58.1.  Trumpets, 
d Ex. 3.1.  watchmans, 
e Cor. 3.  Husbandmen, 
f Luk. 12.14.  Stewards, 
g Prou. 9.4.  Maidens, 
h Ezec. 47.  Fishers, 
i Ma●h. 23.24.  Leaders, 
k 1. Pet 5.1.  Elders, 
l Mar. 9.50.  Salt, 
m Dan. 12.2.  Stars, 
n 1. Cor. 11.10.  Angels, and 
o Ezec 14.2.  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 
a Naz. in ora. de pauper.  Nihil habet homo adeò divinum quam benefacere, Man is in nothing more like God, than 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 
b 2. Sam. 1.21.  Gilboah, but 
c 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 
d Gen. 19  integrity abraham's, 
e Num. 12.3.  in meekness Moses, 
f Exod. 4.14.  in knowledge Aaron's, 
g 2. Cor. 11.23.  in pains Paul's, 
h 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 
i 1. Chr. 12.14.  David's Worthies, excellent above all the Churches of the world: but because they lost their first 
k Revel. 2.4.  love, 
l Vers. 10.  were not faithful to the death, 
m Vers. 14.  maintained the doctrine of Balaam, 
n Vers. 20.  suffered women to teach, 
o Cap. 3.1.  bore a name only to live, 
p Vers. 8.  had but a little strength, 
q Vers. 16.  were neither hot nor cold, and 
r 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. From john's reprehension we see, that (as one said) hereof our Elders have complained, hereof do we complain, 
Seneca.  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, 
s 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 
t 1. Cor. 10.12.  us that stand take heed that we fall not: for if God spared not the 
u 2. Pet. 2.  old world who despised Noah, the Sodomites who vexed Lot, 
w Mat. 23. 3●.  jerusalem which abused the Prophets, 
x Orosius saith that these cities for 〈◊〉 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 
y 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 
z Rom. 13.  consider this season: 
a Rom. 12.11.  redeem the opportunity, 
b 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. 
c Heb. 3.13.  Whilst it is called to day let us hear his voice: 
d 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, and when winter is come to gather fruit. The 
a Mat. 25.10.  five foolish virgins came too late, Dives 
b Luk. 16.  in hell repenteth too late, the time present is only ours. 
Solum tempus presens est nostrum, Seneca.  Is the figtree fruitless? it shall hear that sentence, 
c Luk. 13.  Never fruit grow on thee any more. 
d Eccl. 18.18.  Get thee then righteousness before thou come to judgement: use Physic before thou be sick, and whilst thou mayest 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 
e Apoc. 2.  lost our first love; or the Laodiceans, we are 
f Apoc. 3.  neither hot nor cold: or the twilight, neither day nor night: or the Autumn, neither fair nor foul: 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 Aristogiton, Martem, or rather religionem in lingua, religion in tongue: but when trial is made of us, every 
g Plutarch in Ph●cion.  Phoc●on can espy our halting: and then with 
h Theatrum Philos. lib. 5. cap. 30.  Archilochus we think it better clypeum abiicere quam interire, even to cast off all religion, than to undergo the least disgrace for religion.  

i Treatise of Apostasy, cap. 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 
k 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 
l Apoc. 12.1. That is, Christ the Son of righteousness.  Sun. 
m Ho●. 14.10.  Who is wise, and he shall understand these things; and prudent, and he shall know them. Let us therefore labour to 
n 1. 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 
o See Reu c. 2.23  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 
p 1. Sam. 22.7.  son of Ishai cannot make us Captains of thousands, yet that Son of David will 
q 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 
r joh. 3.18.  believeth not, is condemned already, he is condemned in the counsel of God, in the ministry of the word, and in his own conscience, & he shall be condemned in the day of judgement; for 
s 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. 
t Eph. 2. ●.  Through it we are saved: 
u Rom. 5.1.  by it we are justified: 
w Heb. 1.4.  in it we live. We are saved from Satan, justified before God, & live in the Church. In the Church? nay, by it we live in heaven: for 
x joh. 3.16.  he that believeth in the Son of God, hath everlasting life. Faith is that which 
y Act. 15.9.  purifieth the heart, maketh the whole man to 
z Psal. 119.32.  run the ways of God's commandments, 
a Rom. 5.2.  giveth entrance to grace, 
b Heb. 10.3.  access to God in prayer, 
c Heb. 11.  made the Elders well reported of, and each Christian to 
d 2. Cor. 1.24.  stand to the profession of Christ. It is that 
e Eph. 3.17.  hand by which we must apprehend Christ: that 
f Eph. 6.16.  shield by which we resist all the fiery darts of the devil: and that 
g Mat. ●. 13.  means by which we do good to others. 
h Gal. 3.7.  By faith we receive the spirit: 
i Rom. 8.1.  are members of Christ: 
k Col. 3.12.  we are risen with him: 
l Eph. 3.17.  he dwelleth in our hearts: 
m joh. 6.35.  we feed on him continually: 
n 1. Pet. 5.8.  resist Satan: 
o joh. 1.13.  are the children of God: 
p Heb. 4.2.  and the word which we hear becometh profitable. And what shall I say? faith is of such a quality, that it 
q Colos. 2.7.  uniteth us to Christ, 
r 2. Cor. 13.5. Rom. 8.  maketh us certain of our salvation, 
s 1. Tim. 3.13.  bold in our profession, ministereth 
t Phil. 3.28.  true joy, 
u Mat. 15.28.  giveth temporal blessings, 
w Luk. 17.19.  sanctifieth our gifts, and maketh us refuse the 
x 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 
y Rom. 13.13.  robes of Christ's righteousness. 
z Gen. 27.15.  jacob was blessed by Esau's garments; and 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: 
a 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 
b Exod. 14.  sea with Moses, the 
c 2. King. 1.  fire with Eliah, and the 
d jos. 10.  Sun with josuah? What though he were as rich as 
e 1. King. 4.  Solomon, as wise as 
f 2. Sam. 16.23.  Achitophel, as strong as 
g jud. 16.  Samson, as swift as 
h 2. Sam. 18.19.  Ahimaaz, as beautiful as 
i 2. Sam. 18.  Absalon, as fortunate as 
k Theatrum Philos. lib. 2. cap. 33.  Metellus, and descended as 
l Phi●. 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 
m Augustine.  splendida peccata, and to be esteemed as 
n 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 
o jer. 4.1. Reasons of repentance.  turn to the Lord, he will turn to us: and that we may turn, consider his 
p Rome 2.  mercies in forgiving, his 
q Gen. 30.9.  benefits in giving, his 
r Rom. 2.5.  patience in forbearing, and his 
s Isa. 26.9.  judgements in punishing. 
t Act. 17.30.  The word preached, 
u 1. Pet. 4.3.  sins committed, and that 
w Luk. 13.24.  few shall be saved: 
x Eccl. 12.1.  the shortness of life, 
y Psal. 90.12.  the uncertainty of life, 
z Heb. 9.26.  and the certainty of death: 
a 1. Cor. 2.9.  the joys of heaven, 
b Mat. 25.46.  the torments of hell, the 
c Luk. 15.10.  comfort of the elect, and that else we can have no 
d Eccles. 41.1.  comfort in death: 
e jer. 7.  pray we cannot unless we repent, and 
f Luk. 13 2. Act. 2.40.  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: and to whom may I better present them then 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 
g 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. You are six brethren as pillars of your house, there were three sisters as fruitful vines of the same: one is not, but is with the Lord, and her I knew a Lady of admirable virtues: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ale●a●der. The Lady Wray.  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 〈…〉 sonne●. Plutarch.  Scilurus at his death need not to 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 The●trum 〈◊〉. pag 294.  Chilo the Lacedaemonian died for joy to see one son crowned at Olympus, and 
d ●ul. Gel. lib. ● 〈◊〉.  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 son 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, that parents were not blessed, unless they were after their death blessed in their children. 
Lib. 10 〈◊〉.  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 to be blessed. 
h Genes. 4.  Adam's two sons could not agree in one field, 
i Gen. 21.9.  abraham's in one house, 
k Gen. 25. ●●atrum gratia rarey.  Isaaks in one womb, 
l 2. Kin. 1.  David's in one palace, nor 
m Luk. 12.13.  two brethren in the division of an inheritance. And though concord amongst brethren (especially such as divide the inheritance) be very rare, yet do you, even in this, most comfortably agree. You are not as Simeon & Levi, Romulus and Remus, Eteocles and Polynices, Atreus & Thyestes, Aeta and Perseus: but as Castor and Pollux, David and jonathan, joseph and Benjamin; and (as a true friend is described to be) 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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, 
o See French Academ pag. 542, etc.  and othe●s 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 
p Lud●mur he 〈◊〉 bla●d a fallentis imag●●e mundi.  show of this world, but think religion the best nobility, and that as 
q Prudentius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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, 
H●st Eccles.  that he was a Christian than 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 parcicular, and by him, being a Minister, the despised ministery is not a little graced: ●o for him I pray, 
M. Doctor Montagu.  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 〈◊〉 regis, deest regibus qu● verum dicat.  great men may not want such as will tell them the truth: no 
h Plu. in vit● Alex. reports, that jupiters' Priests called Alexander by the name of jupiters' 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, and 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. O dictum ver● regium.  that he differeth 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 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 
m Problems Theologicum.  Posthume, dedicated to his excellent Majesty, by 
n 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 
o Author vit● B●r. l●●. 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 
p 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 
q Aliis interviews, 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 master of? what virtue was he not endued with? He was a complete Divine, and hath his blessings in the Church, that no man's writings are read of all sorts, and in all countries with greater grace and profit than his. He was peaceable in the Church, patient of wrongs, and free from ambition. For as Jerome said of Nepotian, Aurum calcans, schedules 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, and 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,) Refertapi●s & 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 dilicias, go on from grace to grace, and be a long time happy in this life, and ever for 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.   

To the Godly and Christian Reader Grace and Peace.  
I Am not ignorant (good Reader) how ungrateful a thing it is, to deal by way of Censure or reformation, in those things wherein others have gone before; and many times for the smart that followeth, do men beshrew their own fingers. Yet the warrant of a good calling will breed peace in his conscience, that herein shall endeavour the observance of these rules of Love, to wit, 
a 1. Cor. 13.5. Love thinketh not evil.  judge the best of that which is done▪ and 
b It seeketh not her own things.  refer his own pains to the glory of God in the good of others: Hereto I aim in this second edition of this book. For my calling to this work, when mine accusers stand forth, the executors of the dead shall answer for my discharge. And for mine endeavour to do good; the small gain of this revised work, was truly returned to the right owners thereof: If thou therefore return glory to God, for good received to thy soul, in this behalf I have my desire. Here only rests the doubt, how this second edition should not be prejudicial to his good estimation that published the former: I answer, well enough: For I hope he intended 
c See his preface towards the end.  the glory of God in the good of his Church, and the credit of the reverend Author of this work: Now if any addition be brought hereunto, his intent is furthered, and wherein then can he be grieved? If one man should help poor Orphans to some lands or living, he would not think himself wronged by another, that should enlarge their just claims, or settle their possession in a better tenure: so I trust it fareth in this work; where thou shalt find upon thy diligent view, in some doubtful 
d As touching the Images of the Trinity, Pag. 53. Col. 1.  things the Author's meaning truly cleared, his method rectified, many repetitions omitted, and the matter (specially towards the latter end) somewhat enlarged. If any thing be dissonant to the Author's judgement in his live-works (which I hope thou shalt not perceive) rather charge the fault on me through ignorance, or misunderstanding, than entertain in thy heart the least conceit of wavering levity in so godly, learned, and judicious a Divine, who hath so well deserved of thy love, if thou love the truth. Thus craving thy favourable acceptance of my helping hand, to do thee good, I end with him, That is the beginning, and the end: Let him that hath an ear hear what the spirit saith unto the Churches.  
Thine in him, who is Lord of all, T.P.   

❧ A GENERAL ANALYSIS OF the Vision showed to John.  
The three first Chapters consist of a 

Preface, containing the 

Title of the book, viz. Apocalypse, or Revelation, described by seven Arguments, vers. 1, 2, 3.  
Inscription of the vision, wherein is john's 

Dedication, To the seven Churches. Verse 4.  
Salutation, including the 

Blessings wished for 

Grace. Verse 4.  
Peace. Verse 4.    
Authors of them viz. 

1. The Father. Verse 4.  
2. The Holy ghost. Verse 4.  
3. The Son▪ who 

Is described by 

His offices. 

Prophetical. Vers. 5.  
Priestly. Vers. 5.  
Kingly. Vers. 5.    
The execution of his offices in four works. 

1. Loving us. Vers. 5.  
2. Washing away our sins. Vers. 5.  
3. Making us kings & priests. Vers. 6.  
4. coming to ●●dgement▪ Vers. 7.      
doth confirm the former description▪ Vers. 8.            
A Vision, containing 

Circumstances four. 

Person to whom, John. Vers. 9  
Place where, Isle Pathm●●. Vers. 9  
Manner how, In a Trance. Vers. 10.  
Time when, On the Lord's day. Vers. 10.    
Parts 

The entrance into it: containing 

The means of john's preparation, viz. a voice set out by 

The place whence it came. Vers. 10.  
The greatness of it. Vers. 10.  
The matter of it. Vers. 11.    
Parts of his preparation. 

Hearing, noted in the means, Vers. 10.  
Turning himself, Vers. 12.      
Matter, viz. a representation of Christ in majesty▪ set out by 

The place where John saw him, Vers. 13.  
His form or figure, in 

His attire, Vers. 13.  
The parts of his body, Vers. 14.15.  
The properties thereof, Vers. 16.    
His actions. 

1. A confirmation of John being sore afraid▪ Vers. 17, 18.  
2. A commandment to write, Vers. 19  
3. The interpretation of the Vision, Vers. 20.  
4. Seven several commandments, to write seven Epistles to the seven Churches. Chap. 2. & 3.             

A GODLY AND LEARNED Exposition of the three first Chapters of the Revelation.  REVEL. 1.1. 
The Revelation of jesus Christ, which God gave unto 〈…〉 his servants things which must shortly be done: which he sent, and showed by his Angel unto his servant john.  
BEfore we come to the words, where in is contained singular matter fit for the time & age▪ this question must be handled: Whether this book of the Revelation be canonical Scripture: for some have heretofore, as also in our time called the authority of it in question. But we are without all doubt, to resolve ourselves that it is canonical Scripture, of equal authority with the rest of God's book. Our reasons be these: first, the doctrine contained in this book is Apostolical, as any shall perceive which seriously reads the same. Secondly, the style of this book is Apostolical, that is, plain, simple and easy, if we consider that the matter thereof is Prophetical. Thirdly, this book hath been approved and received for Canonical by the common consent of God's Church in all ages since the days of john, and was never refused of any whole Church, but only of some private men. 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 the prophesy of the two beasts; whereof one came out of the sea, the other out of the earth, Chap. 13. the one prefigured the Roman Empire, the other the Heretical Apostatical Church of Rome: both which in all things are come to pass in these latter ages answerable to the prophesy.  
The contrary reasons brought to improve the authority of this book, are of no moment. 1. Reason. john nameth himself sundry times in this book; whereas in penning the Gospel he did not once mention his own name, though he had just occasion so to do: therefore, it was not penned by john but by some other, and published afterward in john's name.  
Answ. The reason is not good: for there is great difference between an history and a prophesy. The Gospel of john is an history of Christ: now there is no necessary reason why one man penning the history of another should name himself. But this book of the Revelation is a prophesy, in penning whereof it is more requisite the prophet should put to his own name; so did the former prophets: jeremy mentioneth his name in his book at least an hundred times, so doth Isay and Daniel almost in every chapter. Then seeing they do it so often▪ it is no marvel if S. john repeat his name five sundry times in this whole book.  
2. 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 ariseth from the difference of the matter, seeing there he writes an history, here he pens a prophesy. Again, he writes not his own words, but those which he received from Christ by particular revelation.  
3. They say, this book hath been rejected in diverse ages, as not Canonical. Ans. It cannot be proved that it was ever refused of any whole Church, but of some particular men. Now the disallowing of any private man, cannot make a whole book to be rejected: for then the Epistles to the Hebrews of james, and of john, should not be Canonical; which yet be received of all Churches for the pure word of God.  
Now come to the words, The Revelation of jesus Christ, which God gave unto him, etc. These three first Chapters consist of two parts: A Preface, and a Vision. The Preface is an entrance to the Vision, contained in the beginning of the first Chapter, from the first verse to the ninth. The Vision itself is set down in the rest of these three Chapters. The Preface hath two parts: First, the title of the book: Secondly, the inscription thereof. The title in the three first verses. The inscription, from the fourth to the ninth verse. The title in these words, The 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 in this place.  
Revelations from God in Scripture, were showed three ways: First, by dreams: Secondly, by vision: Thirdly, by created voice of God face to face: as we may see, Num. 12.6, 8. Now this was not by dream, nor by vision, or voice alone; but it is a mixed Revelation, received partly by vision, and partly by voice uttered in the vision from the Lord.  
In the three first verses, this Revelation is described by seven arguments: First by the author: Secondly, the end: Thirdly, the persons to whom it was directed: Fourthly, the matter: Fiftly, the instruments: Sixtly, the manner of delivering it: Seventhly, the fruit of the Revelation. First, the Author is jesus Christ: It comes from him, and 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, the second person in Trinity; which is, to reveal, to publish, and to manifest the will of God the father to his Church: and for this cause he is called the 
(a) Mal. 3.1.  Angel of the Covenant, the 
(b) Ma●. 23. ●.  doctor of the Church, the 
(c) 1. Cor. 1. ●4  wisdom of the father, & the 
(d) joh. 1.  word of God.  
Secondly, it is called the Revelation of jesus Christ, to teach us to put difference between this, and all Satanical Revelations: for as God hath his true Revelations, so Satan (who herein may be called God's ape) hath his counterfeit visions, and delivers them in show like to gods, but they differ much: First, the devils Revelations be for the most part ambiguous, doubtful, and uncertain in speech and phrase, so as a man cannot tell which way to take them: But the Revelations which come from Christ, the author of truth who knoweth all things, and the reasons of them are certain and in plain terms delivered. Secondly, the Devil showeth his visions to none but to the wicked, and bad men that be his instruments: But the Lord chooseth the godly, which fear his name, and to them he revealeth his secrets, as to john in this place. Thirdly, the devils Revelations evermore tend to set up, and uphold heresy, wickedness, Apostasy, and idolatry, Deut. 13.1, 2. but these that come from God serve to erect, and maintain truth, according to godliness; even pure Apostolical doctrine, and the sincere worship of God.  
Thirdly, it is called the Revelation of Christ, to show unto us his special kingly office in heaven: for being ascended, and exalted to the throne of Majesty, he sitteth at the right hand of his father, far above all principality and power, might and domination; and there doth direct, rule, and govern his Church upon earth according to the good pleasure of his will: for all these visions serve to direct his Church in their obedience to his command.  
Whereas Christ jesus is author of this Revelation; 
The Use.  and after his ascension, and exaltation, gives the same unto his Church: We may observe his constant care over his Church in this last age of the world. Before his Incarnation even from the beginning, he gave unto his people such doctrine of faith and manners, as was needful for their salvation, and still some time to time revealed such prophecies of things to come as were meet for them to know.  
And now behold the continuance, or rather the increase of this his care, in the new Testament: for beside the perfection of the former prophecies, and the full manifestation of his blessed will by his Evangelists and Apostles, for all things needful to be believed, and done, unto eternal life; Lo here is added the Revelation of this worthy prophesy, concerning things to come, for the great good, and comfort of his children to the end of the world.  
Which God gave unto him. These words be added to show how this became the Revelation of Christ: namely by the gift of God, that is, of God the father the first person in Trinity: for this is a rule to be observed, That where the title, God, in any sentence of Scripture, is opposed to Christ, there it importeth the first person the father: though this be also true, That sundry times in Scripture, the father alone is termed God, without any addition of the other persons; because he is the first in regard of order, and the fountain of the deity: for the son receiveth the Godhead by communication from the father, and the holy ghost receiveth it from them both: but the father hath his godhead of himself, and receiveth it not by communication from any other.  
Here some will say, this seems strange, that any thing should be given to Christ, seeing he is God, and hath all things of himself. Answ. We must conceive of Christ two ways: first, as God, secondly, as Mediator, and head of the Church. As Christ is God, the father giveth him nothing: for so he is of himself the same with the father, and hath all things belonging unto him that the father hath (excepting personal properties) and is no way inferior to the father, neither receiveth any thing from him, but giveth all things as well as the father doth. But yet as Christ is Mediator, he is not God simply, but God incarnate, or God made man: and so is said to receive of his father, in respect of his manhood, as himself confesseth, All power is given to me, Matth. 28.18. And Paul saith, God gave him a name, above all names, Philip. 2.9. he received of his father the promise of the holy Ghost, saith Peter, Act. 2.33. And God made him both Lord and Christ, ver. 36. and so God gave him this Revelation in this place.  
If it be said, this makes Christ inferior to his father, for the receiver is usually inferior to the giver. Answer. As Christ is God, he is equal with the father, but as he is Mediator, God incarnate, and made man, he is inferior, and receiveth of him. So much himself confesseth, My father which gave them me, is greater than all. john. 10.29. And in the same respect, Paul calleth God the father, The head of Christ. 1. Cor. 11.6. And as Christ now sitteth at the right hand of his father, being Mediator, and ruler of his Church, he is inferior to his father, and receiveth his kingdom from his father, which he must give up at the last day. 1. Cor. 15.24.  
And here we must consider in what manner God gives his Revelation to his son. First therefore Christ jesus, as he is Mediator, is made Lord of this Revelation: so as he may say, it is his own right, and royalty being a part of that law, whereby his Church is now governed, whereof he is Lord and King. Again, this Revelation was revealed unto Christ as he is man, before it was ever known to any creature, man, or Angel, by reason of the union of his manhood, with the godhead.  
In this which hath been said, we may observe, that this book of the Revelation is Christ his right, and belongeth unto him as his own royalty and privilege. For as the laws in any kingdom belong to the prince thereof, and are called his laws alone, and no man's else: So this book, being a part of that law whereby Christ governeth his Church, is his royalty alone, for God gave it him, and he hath by his Angel sent it to his Church. And that which is here said of this book, must be understood proportionally of all other books of holy scripture, Christ is made Lord of all, and they are all of them his royalties and possessions. And from hence will follow necessarily; First, That no man in the world hath authority above this book, or any other part of Canonical Scripture: indeed Monarches and princes have great authority and pre-eminence in their dominions over all persons, and over all causes of men: but in the Church they with all others owe homage unto Christ: there he hath the Canonical Scriptures to be his laws, whereto every one must subject himself The dispensation of the word, and the administration of the Sacraments, be his royal ordinances, over which none may dare to claim rule or authority; for so should the Scriptures have been given unto them for their prerogatives, as they were to Christ; but God gave them to him alone, and he disposeth thereof, as pleaseth him. And therefore the Pope in taking upon him to dispense with the word, and to mangle the Sacraments, doth herein step into the room of Christ, and so declare himself to be that man of sin, by seeking to rob him of that princely royalty which belongs to him alone.  
Secondly, that the sovereign power and authority of expounding Scripture belongeth to Christ alone, and to none other with him. True it is, that man hath a ministery committed unto him, by virtue whereof he may expound Scripture by scripture: but men have no power of themselves to determine of the proper sense of Scripture. And therefore the Popish practice in giving to the Church absolute authority to determine of the sense of Scripture, of themselves without Scripture, is flat robbery against Christ: for therein they give unto men that sovereign power which is proper to Christ.  
Thirdly, herein we observe the excellency of this book, and of the whole Scripture of God: for all of it is the gift of the father to the son, and of the son unto his Church. The like cannot be said of any writings of men whatsoever, be they never so excellent: herein the Scriptures surpass them all. Whereby we are taught to esteem more reverently of the Scriptures of God, than of all the writings of men in the world. Here then behold the sin of this age, which more delighteth to speak and hear the sayings of men in the public ministery, than the glorious word of the everliving God. Whereas the writings of men be full of darkness, of error, and deceit: but the word of God is most holy and pure, and every way perfect, proceeding wholly from the father of lights unto his beloved son, who hath faithfully dispersed the same, for the good of his Church.  
To show to his servants things that must shortly be done. These words contain the second, third, and fourth Arguments, whereby this Revelation is described, viz. the end of it, the persons to whom it must be showed, and the matter which it containeth.  
Arg. II. The end of this Revelation is, To show, that is, to make known, and manifest things to come, for the good of the whole Church. Whence we may observe, that the Papists err exceedingly in debarring lay people (as they call them) from the reading of the Scripture; for the end of this book is, To make manifest to God's servants things to come. And who are Gods servants? Are the Clergy only, and not lay people also? God forbid: the lay man is Christ his servant, as well as one of the Clergy. And therefore, it is Gods will, that he should learn to know and understand this book, like one of his servants. And here consider, that if this book of Scripture, which is hard and difficult, must be learned of the lay man, then much more must he search into all other books of God, which be more plain and easy, as the histories of Gospel, Epistles, etc.  
Arg. III. The persons to whom it must be showed, viz. The servants of Christ. This Revelation was not given of God for all men indefinitely, but for all his servants, that is, such alone as repent of their sins, and truly believe in Christ for the pardon of them, and show forth the same by new obedience. So he teacheth elsewhere: The secret of the Lord is with them that fear him, and his covenant to give them understanding, Psalm. 25.14. The Lord will reveal his secret to his servants the Prophets, Amos 3.7. And, God will not keep back from Abraham the thing he was to do unto Sodom and Gomorrah, because he knew Abraham would do his will, and teach his family after him. Genes. 18. vers. 17.19. The consideration whereof should admonish us not to content ourselves with the bare hearing of the word and outward participation of the sacraments: but to labour principally to become God's servants, and to show the same by the practice of that which we hear. Hereby shall we receive instruction from the Lord, and grow in knowledge daily more and more: our understandings shall more easily conceive the will of God, for they that will do the will of his father, shall know his doctrine. john 7.17. Here then is the cause why most hearers after long teaching profit little, but remain as blind and ignorant as ever they were, even their own impiety; they live in their sins, and labour not to become God's servants.  
Secondly, in this argument we may observe, that Christ jesus is true God: for here he is made the head of the Church; every true believer is his servant, and he his Lord: the angels of the Churches be his angels, as after we shall see: which prerogative none can have, but he that is true, and very God.  
Thirdly, in this Argument are those confuted, which hold, that God would have all to be saved, and calls all men without exception. For if he called all effectually, than he would offer the means to all: to wit, his holy word, that so they might be called to the state of g●ace. This he doth not: for as we see, this book is given not to all, but to his servants: and that which is said of this book, is true of the whole Scripture. The Lord showed his word (saith David) not to all the world, but to jacob, that is, his people with whom he made a covenant, Psal. 147.19, 20.  
The fourth Argument whereby this Revelation is described, is the matter thereof, viz. Things which must shortly be done; that is, things to come. Whereby in general we may observe a difference of this book from the rest of holy Scripture, which treats of things present or past: this being a prophecy of things to come.  
The matter of this book is described by two Arguments: first, by the necessity of these things to come, They must be done: secondly, by the circumstance of time when, shortly, or quickly.  
For the necessity of these things, they be such as must needs be done. So speaketh the holy Ghost elsewhere of sundry things to come: of offences, It must needs be that offences should come, Mat. 18.7. Of heresies: There must be heresies in the Church. 1. Cor. 11.19. And of afflictions: Through manifold afflictions we must enter into the kingdom of heaven, Act. 14.22. And, They that will live godly in Christ jesus, must suffer persecutions. 2. Timo●h. 3.12. From whence I gather, That things which come to pass concerning God's church, and the enemies thereof, do come to pass necessarily. This doctrine must be well observed: for though it be the truth of God, yet the reason of man will not agree unto it: for some will say, If all things come to pass necessarily, then in their actions and proceedings men have no free will: for necessity and liberty of will cannot stand together. Answ. They may: indeed constraint and man's free will cannot stand together, but man's will and unchangeable necessity may well accord: As I show thus; In God there is most absolute freedom of will, yet he doth many things of necessity: as he willeth that which is good necessarily (for he cannot possibly will that which is evil) and yet he willeth the same most freely. So Christ died necessarily, he could not but die, if we consider the counsel of God, and yet he died most freely; For he laid down his life of himself, and no man took it from him. john. 10.18.  
It will be said again, if things come to pass by necessity, than it is in vain to use any means for the effecting of them, for Gods will must be done, do we what we will. Answ. This is man's corrupt reason: these men must consider, that as God hath appointed what things must come to pass; so he hath appointed the means how they shall be effected: and 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 any way moved to neglect the same. To make this more plain, we must know there is a double necessity: one is absolute; another in part. I call that absolute necessity, which cannot be otherwise possibly: as that God liveth, and cannot die, is omnipotent, infinite, etc. Necessity in part is, when any thing done is necessary only, because it depends on necessary causes: as fire to burn is necessary, in regard of that order which God hath set in nature by creation: yet this necessity is not absolute; for fire would not burn, if God should please to change that order set in nature, as he did when the three children were cast into the hot fiery oven, Dan. 3.27. Now, whereas we say, Things to come must necessarily be done, it must be understood of necessity in part, and not of absolute: for in themselves they be changeable and contingent, and necessary only in regard of God's decree, appointing them which is unchangeable: in regard whereof all things to come be necessary. And yet we may not think, that the unchangeableness of God's decree doth take away freedom from man's will, it only inclines the same to one part, & so disposeth, that man should freely will that to be, which God eternally hath decreed.  
The second thing whereby the matter of this book is set out unto us, is the circumstance of time when these things must be done; Shortly▪ must be well observed: and howsoever some things foretold were not to be done till many hundred years after, which space of time might seem very long, yet in two respects it is but short. First, in regard of God, to whom a thousand years are but as one day, 2. Pet. 3.8. Secondly, in regard of men, to whom a hundred, or two hundred years seem but a short time when once they be expired, though before they seemed long.  
This circumstance of time is set down for two causes. First, to terrify all carnal and careless men: for this book foretelleth judgements, plagues, and destructions for the enemies of God's church, which m●st shortly come upon them: which is a thing worthy our careful consideration in this secure age of the world, wherein men bless themselves in their sins, without fear of God's judgements, and say they shall have peace, though they walk after the stubbornness of their own hearts, putting far from them the evil day; saying, spare thyself, this shall not come unto thee. But shall the lion roar, and the beasts not tremble? Yet the Lord threateneth his judgements, but men will not repent. Well, let us consider this, whether we be young or old, high or low, that God's judgements are shortly to come: and let this be a motive to raise us out of the sleep of sin, and of security. That which Peter said of false teachers, is also true of all impenitent sinners, unless they prevent the same by speedy and unfeigned repentance, Their judgement long ago is not far off, and their damnation sleepeth not. 2. Pet. 2.3.  
Secondly, this circumstance of time serveth greatly to comfort the servants of Christ, and to furnish them with all patience, and long suffering under any adversity, or distress that may befall them in body or mind, or both. Indeed many are brought to impatience and distrust by afflictions and crosses: But the child of God in such a case must call to mind what the holy ghost hath here set down concerning the prophecies of this book, which foretell deliverance for God's Church, and for every member thereof: namely, That they must shortly be brought to pass: yet a very little while, and he that cometh for their deliverance, will come, and will not tarry, Hebr. 10. vers. 37.  
Thus much for the matter of this revelation: now follow the instruments whereby the Lord doth convey the same unto his Church, which is the first argument whereby it is described, in these words. Which he sent, and showed by his Angel unto his servant john. Where two points must be observed, first the action of Christ, which is the ground of their employment: secondly the persons employed therein as his instruments. For the first: Christ sent and showed this revelation. This action of Christ is noted by the holy ghost for two special causes; first to show, That S. john did not pen and publish this book rashly, but by calling and warrant from God. This teacheth us what must be our behaviour in all our actions whatsoever we take in hand: we must look we have warrant from God for the doing of the same, by virtue of our calling, and with out this we should not dare to enterprise any thing.  
If this duty were practised, there would be more conscience of the service and worship of God, and more care of just dealing with men then there is in the affairs of this life.  
Secondly, this action of Christ is noted to get more reverent acceptance, and greater authority to this book: for which cause also it was sent by an holy Angel. If an earthly prince should write his letter to his subject, and withal send it by one of his guard, we doubt the subject would receive it most reverently. Behold this book is the Epistle and letter of jesus Christ, sent by his Angel for the benefit of his Church. What reverence therefore, and acceptation ought this to find? surely a thousand fold more with every one, than the writing of any earthly prince whatsoever.  
The second point to be observed, is the persons whom Christ employeth about this Revelation, and they be two. An holy Angel, and Saint john. For the first▪ It hath pleased God in all ages to use the ministery of Angels, as a means whereby he would convey the knowledge of his will unto his Church. The law in mount Sinai was given to Moses by the ministery of an Angel, Act. 7.38. Gal. 3.19. and Daniel received the exposition of sundry dreams and visions by an Angel, Dan. 8.19, and 9.21. and 10.14. And the seven visions which contain the substance of this book were showed to john by an holy Angel. But here we must take heed that we do not like the papists ground hereupon the invocation of Angels, because they be about us, and bring unto us particular messages from the Lord: for before we may pray unto them, we must have from God a particular commandment so to do, and also a promise to be heard in that we ask, or else our prayer is not of faith: but the whole Scripture affords no word of command, or promise for any such action, and therefore we cannot do it without sin.  
The second instrument here employed by Christ, is john. This john was son to Zebedeus, and so kinsman unto Christ; a blessed Apostle, and Evangelist which penned one of the Gospels, and the three Epistles which bear his name. This was that Disciple whom jesus loved. And to procure the more credit and reverence to this book, he describeth himself by two arguments: First, by a property, calling himself Christ his servant: Secondly, by an effect, or action, in bearing record to God's word, verse. 2.  
For the first, note that john doth not call himself that Disciple whom jesus loved, nor the kinsman of Christ, which he might have done, being allied unto him (for john's mother was sister to joseph Christ's supposed father, and cousin german to the virgin Mary) john had learned of Christ himself, that the ●earers, and doers of the will of his father were esteemed more dear and near unto him than any bond of outward alliance could possibly make them, Math. 12.50. Luk. 11.28. But he calls himself Christ's servant, having yielded up himself to do his will: for herein stands the dignity of a Christian to do service unto Christ. The blessed Virgin had never found such favour with God to have been Christ's mother, if she had not withal become Christ's servant: She bore him in her heart by faith, as well as in her womb by conception, or else she had never been saved by him. Hence we learn that outward dignities, as blood royal, noble parentage, and such like, will nothing further a man's salvation: he that would be acceptable unto Christ must become his servant by believing his word, and doing his will, having cast off the old man, which is corrupt, and put on the new man, which after God is created in righteousness and true holiness. So Paul saith, Circumcision is nothing, and uncircumcision is nothing, but keeping the commandments of God, 1. Cor. 7.19. and henceforth know I no man after the flesh, but if any man be in Christ, he is a new creature, 2. Cor. ●. 16, 17.  
Again, consider in what regard john is here called the servant of Christ: not only for that he believed in Christ, and obeyed his will as all true christians do; but more specially because he was an Apostle, and did service unto Christ in the work of his ministery, which was his particular calling. So Paul writing to the Romans, calleth himself an apostle, & servant of Christ: Cap. 1.1. And he rendereth a reason thereof vers. 9 Because he did service unto him in preaching the Gospel. Hence we are taught that we must not only show ourselves Christ's servants in our general calling of christianity: but especially in our particular callings and offices, after the example of Christ's blessed Apostles. It is a good thing to profess service unto Christ, by hearing his word, receiving his sacraments, and keeping his Saboathes: but unless therewithal we show the power of godliness in our particular callings, our outward profession is flat hypocrisy. This, magistrates, ministers, husband, wife, parents, children, masters, servants, buyer, seller, and every one in his lawful calling should carefully observe: for unless in the particular duties of their special callings (as the magistrate in the duties of a magistrate, etc.) they do service unto Christ, their public service in the outward duties of religion shall never commend them unto God, be it never so glorious, Micha, 6.6, 7, 8.  Vers. 2. Which bare record of the word of God, and of the testimony of jesus Christ, and of the th●ngs that he saw. 
Here is the second argument whereby john describeth himself; namely, by this action, or effect, in bearing record to the word of God, for partly by writing the gospel, and partly by preaching, he bare witness, and testified that the word of God was true. And because the word of God hath diverse parts, the Law and the Gospel; he shows in the next words, that he means especially the Gospel, adding, and of the testimony of jesus Christ, that is, of those things which jesus said and did. And that no man might call into question the truth of his testimony, he professeth himself to have been an eye witness of all those things whereof he bare record, saying, and of all those things which he saw. And here he allegeth his testimony to the Gospel, to prove himself 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 prophesy of the Church.  
In this testimony we may observe, that the doctrine of God's word is an infallible mark whereby to know the true Prophet of God, and also to distinguish h●m from all false prophets. God foretold his people, that false Prophets should come among them for their trial, Deut. 13. But how shall they discern them? surely by their doctrine: for though they show wonders, yet if their doctrine tend to draw men f●om the true God to idolatry, they are false prophets and should die. When our Saviour Christ was asked, By what authority he did those things. Luk. 20.2, 3. He approved his authority by the testimony of john, (who bare witness of him, john. 1.15.) and confirmed the calling of john by the truth of his doctrine, which (themselves being witnesses) was from heaven, Luke 20. ver. 4, 5.  
Hereby than we see the error of the Papists, who teach, That the only note of a true Prophet, is to confirm his doctrine by a miracle, and that he which cannot do so, is a false Prophet. But this note of difference is not true: for false Prophets may confirm their lying vanities by signs and wonders, as we may see Deut. 13. And so doth Antichrist, 2. Thess. 2.9.  
The sixth argument by which this Revelation is described, is the order and man●r of propounding it to the Church, and it stands in four degrees. First, God the father giveth it to Christ the mediator, and head of the Church. Secondly, Christ 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 other holy Scriptures were conveyed to the Church: from whence we may observe. First, the constant love of God to his children, by this his special care, in propounding and delivering his will and word to his Church.  
Secondly, that this book, and so all other parts of holy Scripture, are in their kind most perfect and excellent.  
Thirdly, that the Church of Rome blasphemeth in calling the written word of God, a dead letter, and dumb judge; matching general counsels with it for authority, and teaching, that the universal consent of the Church is about Scripture, f●r interpretation, and gives life and sense thereto: which otherwise of itself were but an inky letter, and dumb word.  Verse. 3. Blessed are they which read, and they that hear the words of this prophesy, and keep those things which are written therein: for the time is at hand. 
Here is the seventh and last argument whereby this Revelation is described, to wit, the fruit, effect, and the profit which comes of it, even true happrnesse. This prophesy concerneth the present and future state of the Church: the reading and hearing whereof joined with careful keeping, bringeth with it true blessedness, that is, fellowship with God, and life everlasting.  
In this argument we may observe, First, the end of this book, and so of all other books of Scripture, viz. ●o bring men to happiness, to fellowship with God, and life everlasting. These things were written (saith S. john) that ye might believe that jesus is the Christ, and so believing, might have eternal life. john 20.31. Again, he declared to them the word of Christ, that by it they might have fellowship with God the father, and with his son jesus Christ. 1. john. 1.3. In which fellowship is true happiness: Christ himself saith: Search the Scriptures, for in them you think to have eternal life. john. 5.39. And in this they differ from all other books and writings of men, for men's writings be penned either by the light of nature, and so be erroneous, and miss the end of true happiness: or else they be penned by them which have direction from the word, and so all the truth they have, leading to true happiness, is borrowed hence; when as the Scriptures of themselves do directly guide men thither.  
From the consideration of this blessed end of holy Scripture, we may observe, first, That 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 depriving them of this means (as much as in them lieth) they bar them of their salvation, and they do directly cross the purpose of S. john, who doth therefore pronounce him blessed, that shall hear and read this book, with conscience to keep and obey it, that he might allure and draw all men to do it with delight.  
Secondly, we are hereby admonished with all care and diligence to read and meditate in God's word: That place before named is most excellent: Search the Scripture, john 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. The same is wisdoms counsel, Prou. 2.4.  
But some will say, I cannot read, I was never brought up in learning, and therefore I cannot search. S. john cuts off his excuse in the next words, saying, Blessed he is also which bears the words of this prophecy. As if he should say: though he cannot read, yet if he hear and keep it he is blessed. Here then i● the duty of those which cannot read the Scriptures, they must procure others to read unto them, and by hearing and keeping they shall be blessed.  
Thirdly, by this scope and end of Scriptures, we must learn to carry in mind this plain difference between the books of God, and writings of men: God's word bringeth a man which keeps it, to happiness; but man's writings of, themselves cannot do so, unless they have light from the word of God. If this distinction were imprinted in our hearts, we should not be so delighted as many are, to hear or speak the words of God mixed with the words of sinful men, specially in the public ministery. In former times the Lord forbade his own people to sow their field with mingled seed, 〈◊〉 to make them garments of diverse things, as of linen and woollen, Leuit. 19.19. And no doubt the same God doth mislike, that the pure seed of his word should be mingled with the sayings of erroneous and sinful men, when the same is sown upon the furrows of men's hea●ts.  
Secondly, in this seventh Argument we may observe the right manner and way of hearing and reading the Scriptures: a point worthy all serious consideration. I● stands in two things: First, we must set down with ourselves a certain end, why we read, and hear the Scriptures, which is, that we may attain to true happiness, standing in fellowship with God, and life everlasting. This end must be the motive to induce us to hear, and read the word of God, and when this ta●es place in our hearts, it will be of force to make us read, and hear with care and conscience which beseemeth God's word. Secondly, we must keep in mind the things we read or hear; so faith the text: And keepeth the things which are written: which word imports, that by diligent observation, we should lay them up in our hearts. This is a weighty duty, and seriously commended unto us of God. Bind up the testimony, seal up the law among my disciples, Isay. 8.16. And Marie is therefore commended, because she kept in her heart the words of jesus, Luke 2.19 ●1. It was David's practice: I have ●id thy saying in my heart. Psal. 119. ●●. And hereto tendeth Christ's encouragement, pronouncing them rather blessed, which hear the word and keep it, than those which bare Christ, and gave him suck. Luk. 1●. 27.28. And james calleth it the engraffed word, james 1.21. because it should abide in our hearts like a science in a stock, and never be removed, but there grow, and fructify unto life eternal.  
Now because this is a point of great difficulty, and the want hereof the cause of so little profiting after much hearing and reading: I will therefore show how (by God's grace) in hearing and reading the word of God, a man may keep the same in memory.  
First, a man must learn the grounds or elements of religion, commonly called the Catechism, for they are the foundation of all knowledge: without which a man shall never understand the Scripture to his comfort, nor keep the same in memory. The Apostle saith the Hebrews were dull of hearing (the deep things of God in Christ) because they had not well learned the first principles of the word, Hebr. 5.11.12. This all ignorant persons should well observe, specially the aged, that they may find in themselves the cause of their ignorance and dullness, even want of knowledge in the Catechism. They think it a disgrace to be brought unto it now they are old: but if they would not be ever learning, and never come to the knowledge of the truth, they must lay in themselves this good beginning, and learn the principles of religion.  
Secondly, we must not rush upon God's holy ordinance, but before we either come to hear, or read, with reverence prepare ourselves thereto. Most men at this day use to prepare themselves before they come to the Lords table; and so they ought to do before they come to hear the word: for God ordained both for this end, to be means to bring men to true happiness: they differ only in this, that the Sacraments are the visible, and the Scriptures the audible word of God. At the giving of the law, The people that must ●eare it, were sanctified three days before. Exod. 19 And when they did offer sacrifice, or eat the Passeover, both priests and people must be sanctified: and the same thing for substance must we perform before we come to hear the word of God. This preparation stands in two things: First, we must put out of our hearts all by thoughts, all delights, and cares of worldly affairs, and set our hearts (as Ezra did) to seek the law of the Lord, Ezra 7.10. Secondly, 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 L●diaes were; and also give us grace to embrace his word, and keep it: for Christ is the only doctor of the heart by his spirit, without whose inward teaching we can never learn unto salvation.  
Thirdly, when we are about the holy exercise of God's word, the frame of our heart should be thus disposed.  
I. It must be an humble heart: for the Lord resists the proud, and gives grace to the humble, jam. 4.6. Them that be meek, will he guide in judgement, and teach the humble his way, Psal. 25.9. A proud heart is so stuffed with self love, that there is no room for the word of God to lodge in. But the heart that is lowly in itself, through the conscience of sin, that is the heart in which the Lord by his graces will take up his abode, Isay 57.15.  
II. It must be an honest heart; such as hath no manner of purpose to live in any one sin whatsoever, but (though it feel corruption in itself) is resolved to please God in all the ways of his commandments, and that continually: such an heart have the good hearers, resembled by the good ground, Luke 8.15. As on the contrary, that is a wicked heart, which resolveth to cherish, though it be but any one sin whatsoever.  
III. It must be a believing heart. The old jews heard the word, but it profited them not, because they mingled it not with faith 〈◊〉 their hearts. Hebrew▪ 4.2. where he compares the heart to a vessel, in which there must be both the word, and faith: these two must be mingled together, and then it will be a word of power, of life, and salvation. Therefore when we hear the threatenings of the law, or the promises of the Gospel, we must labour to resolve our hearts of the truth thereof. But incredulity whereby men except against the word, as not pertaining unto them, is the mother of forgetfulness. The old world knew nothing of the flood, because they did not believe, Matth. 24.39.  
IV. It must be an hearing heart▪ such as is pliable to the word: Sacrifice and burnt offerings (saith David) thou wouldst not, but mine ears hast thou prepared, Psal. 40.6. As if he should say, beside those bodily cares which thou hast given me by creation, thou hast bored new cares in my heart, so as I can by thy grace attend and listen to thy word. And when God saith Seek ye my face, this hearing heart will answer, I seek thy face O Lord, Psal. 27. vers. 8.9.  
Fourthly, after we have heard or read the word, we must become doers of the same, even in the duties of our vocation. We see every man more skilful in the works of his own trade, by reason of his daily exercise therein: even so the constant practice of God's word will make us expert in it, and cause us to keep it in perfect memory. And these are the right means to become good hearers and readers of the word of God.  
Thirdly, this benediction pronounced upon them that hear, read, & keep the prophecies of this book, serves to induce every child of God (as much as in him lieth) to keep in memory the whole word of God, but specially these prophecies of things to come that concern the state of the Church; for therefore did God reveal them, that they might be remembered. When the Angel had told Daniel the state of the church, from his time to the coming of Christ; he bids him, Shut up the words, and seal the book, till the end of the time, Dan. 12.4. meaning, that he for his own comfort should hide them in his heart. And Christ saith to his disciples, When ye see the abomination of desolation, spoken of by Daniel the Prophet: let him that readeth, consider it, Matth. 24.15. Behold I have told you before, meaning things to come verse 25. showing, That he would have his children to mark, and remember those weighty things that are foretold, concerning the state of the church.  
For the time is at hand. Here is a reason of the former benediction, for seeing the time of the accomplishing of this prophecy, is at hand, & must shortly be fulfilled: therefore those be blessed which read and keep the same in memory. And it is an answer to a secret objection; for they might have said, we need not to read or remember this prophecy, seeing it shall not be fulfilled in our days; but he addeth: The time is at hand, wherein they must be fulfilled, and therefore it must be marked. These words for substance were in the first verse; where it is said, The Revelation was of things that must shortly be done. And here they be repeated again. Whereby he would teach us, That these prophecies contain weighty matter, to be deeply considered, and earnestly thought on. And S. john repeats the same for two causes: first to awake the members of the church out of the sleep of security, and make them stand upon their watch continually: for though they cannot fall into the dead sleep of sin, yet the slumber of security may overtake them: the wise virgins slumber, as well as the foolish, Matth. 25.5. And the spouse of Christ, the true Church, confesseth, That she sleepeth, though her heart waketh, Cant. 5.2.  
Secondly, to confirm and hearten the church, and all true members of Christ, against the afflictions to come: for herein is the common saying true, He that is forewarned, is forearmed.  
Now in these words (The time is at hand) Christ would teach us to observe, That whatsoever thing may befall the members of Christ in this life, whether afflictions, temptations, death, or the last judgement itself, all will come shortly. This consideration ought to take place in our hearts, being of great use in our lives: as to stay us from many sins, so to move us to do all things with good conscience. And the want hereof is the cause of much evil: The bad servant beats his fellows, because he thinks his master doth defer his coming. Matth. 24.48.49. The old world went on in sin, never regarding Noah's prophecy, and so knew nothing till the flood came and swept them all away, Matth. 24.39. We should lay these to our hearts, and always think with Paul 
(a) Phillip 4.5.  the Lord is at ●and. The rather, because we have had the Gospel, and peace with all temporal blessings these eight and thirty years: now the state of the church is interchangeable, one while peace, and then trouble: so as it is like, this peaceable state will not long continue, but we must be tried. And the time of ou● trial is at hand, for whatsoever must befall the Church, will come shortly. We must therefore prepare for trouble, and so we shall find it the less grievous.  Vers. 4. john to the seven Churches which are in Asia, Grace be with you, and Peace from him, which is, and which was, and which is to come, and from the seven spirits which are before his throne. 
Here beginneth the second part of the Preface, to wit, the inscription of this vision, and it hath two branches: First, a dedication, in these words: john to the seven Churches which are in Asia. Secondly, a salutation, in the next words: Grace be with you and peace, etc. to the ninth verse. In the dedication observe first the penman, that dedicates this book: secondly, the parties to whom it is sent. For the first, the penman is john, who here again repeats his name, 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, or commendation, as he did in the first verse. Wherein he gives us a true pattern of modesty and humility, which is never to speak in our own cause to our own praise, 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 
(a) 1. Cor. 15.  least of all the Apostles; yea the 
(b) 1. Tim. ●. 15  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, one of the chief, and above those which did falsely call themselves so, as we may find in both of his 
(c) 1. Cor. 9.1, 2. 2. Cor. 11.5.  Epistles to the Corinthians.  
Secondly, the persons to whom he wrote, were, the seven Churches in Asia▪ concerning them note two things: first, he writes to churches, secondly to the churches in Asia. For the first: why writes he to the churches, rather than to the church, seeing there is but one only Catholic church? Ans. The church may be considered divers ways; first, as it is the whole company of the elect, & so it is but one: secondly, as the same is parted into several branches and companies, one part being in one country, and another part in some other. Wherein also, every several congregation, professing the gospel, is a particular Church. And so there may be many Churches, all of them being members of one Catholic Church: As the sea is only one, yet it consisteth of many parts, which taking their names of the countries whereto they adjoin, are called so many particular Seas; as the English Sea, the Spanish sea, French, Italian, Scottish Seas, etc. And of particular Churches must john be understood in this place.  
Now john chooseth rather to write to Churches, than to particular men. First, because the matter of this book concerneth the Church, being a Prophetical history, touching the state of the Church to the end. Secondly, because particular Churches, which be true members of the Catholic Church, are the pillars and ground of truth. 1. Timoth. 3.15. And the Church is so called, not that her authority is above the word▪ but first, because it is the treasure house wherein the Scriptures are preserved, from age to age, against the rage of God's enemies. Secondly, because the Church gives testimony to the truth of God's word. And thirdly, because it publisheth the truth of God; word by virtue of that ordinary ministry which God hath ordained therein.  
Secondly, in the dedication of this book, among all particular Churches God directs him to make choice of those seven in Asia: no doubt for special cause. First, because they were then most famous Churches, as the chapters following, and the histories of the Church do plainly show: Secondly, that the calling of the Gentiles to the light of the Gospel, which long before had been foretold, might be more evident: for here the jews are passed by, and the Gentiles sent unto.  
Lastly, we may here observe, That S. john knew no prerogative of the church of Rome above other churches: for if it were the mother church, whereon al● other churches should depend, as the Papists would have it▪ I would know of them why john passed by it in the dedication of this book, which containeth matter needful for all churches to know.  
Grace be with you, and Peace from him which is, and which was, and which is to come: and from the seven spirits which are before his throne. Here begins john's salutation of the seven churches. Salutations be of two sorts, Civil, and Religious. Civil, is that which men use ordinarily one to another, wishing health welfare, and such like. Religious, is that, which is peculiar and proper unto the church, comprehending in it a benediction also. And such is this here used by S. john. It may also be called Apostolical: because it is so usual with them in their Epistles. And they used it the rather, because it is so correspondent to their ministery: which stood in two things; first, in preaching, which is the ministery of grace and reconciliation, the things here desired: secondly, in prayer, whereto belonged the duty of benediction, to pronounce a blessing upon the people; as did the priests in their ministration under the law, Num. 6.23. and our saviour Christ with his Apostles, when they preached the gospel; and as every minister should do to his whole congregation, before they depart. And this is also included in this salutation: for hereby they blessed those churches to whom they did write.  
But to come to the words, which be most excellent, and contain in them the sum of the gospel. Grace, in scripture signifieth two things: first, God's favour; secondly, some gift of God freely bestowed. Now here by Grace is meant not any particular gift of God, but the gracious favour and good will of God, whereby he accepts of some in Christ for his own: for it is here opposed to peace, a gift of grace, and therefore cannot signify the same thing.  
Now mark, S. john in thi● salutation begins with grace, because it is the foundation of all happiness, and of all God's blessings: whatsoever we are, and all that we have, is of grace; our election, redemption, vocation, justification, and sanctification: our faith and repentance, & our perseverance in them both proceed from this fountain of God's free grace. It is the beginning, and the end of all; yea it is all in all in the matter of our salvation: first we must have this, and then we may look for all other blessings.  
And Peace. Peace is taken sundry ways in the scripture: first, for welfare & good success in things of this world by God's blessing, Exod. 18.7. Moses and jethroe saluting, ask each other of their peace, that is, of his welfare; and so it is partly taken in this place. Secondly, for that unity and blessed concord which is in the kingdom of God, among God's children: and so it is especially taken here. And in this sense it hath six parts, every one whereof is a most worthy blessing.  
The first is peace with God: which is, when we stand in the favour of God, reconciled to him in Christ jesus, Rom. 5.1. Secondly, peace with God's Angels, for they guard such as be in God's favour, and carry them as a nurse doth her child in her arms, That they hurt not their feet at any stone, Psal. 91.11. and they rejoice at our good estate. The third, is peace with a man's self, when his conscience will not accuse him, but excuse and clear him, being washed in the blood of Christ: This is that peace of God, which passeth all understanding, Philip. 4.7. The fourth is, Peace with God's Church, notably prefigured by the peaceable habitation of wild beasts, and tame together, as the Lion and the Calf, the Wolf and the Lamb, the child and the Cockatrice, etc. Isay, 11, 6. And plainly to be seen among the believers▪ Acts. 4.32. Who were all of one mind and heart. The fifth is, Peace with the enemies of God's Church, so far as it is for the good of the Church, and the glory of God. So joseph had peace in Pharaohs court: so Daniel had peace in the court of Nabuchadnezzar: for when the three children were cast into the oven, we must not think, that he did revolt unto idolatry, or hide himself: but being in favour in the Court, obtained privilege to be excused. The sixth is, Peace with all the creatures of God: with the beasts of the field, fowls of the air, and fishes of the sea. This the Lord promiseth in the covenant that he will make for them with all his creatures, Hosea, 2. vers. 18. yea, The child of God shall tread upon the Lion and the Serpent, and they shall not hurt him, Psalm. 91. Vers. 13. And this his peace stands herein, That by God's blessed providence he shall find help, and comfort from all God's creatures.  
In this place, whether we take peace for outward welfare, or for the concord of God's church, yet it is placed after grace, because it followeth as a fruit thereof: First, a man must be in God's favour, and then come all the blessings of peace unto him. This then is the meaning, Grace be with you and peace. That is, I wish you the favour of God in Christ with peace, the blessed fruit thereof, even all outward welfare, and especially the concord of God's church, having peace with God, with his holy Angels, with his church, with your own hearts, with your enemies (as far as may be for God's glory) and with all his creatures.  

The Use.  Whereas S. john wisheth grace unto the churches in the first place▪ he would teach us, That the favour of God is to be sought for above all things; for the Apostles practice must be our precept. So did David: Many say, who will show us any good: But Lord lift thou up the light of thy countenance upon me, Psal. 4.6. As if he should say, Let the most of the world seek what they will, as riches, pleasure, etc. yet my desire is of thy love and favour above all. And oftentimes he calleth God his portion, his rock, and castle of defence, the thing that be longeth for; to show, that all his joy was in God's favour. And so it should be with us: but we little practise this, because we bring from our cradles natural presumption, which persuades us, that we be in the favour and love of God. But we must cast off this false persuasion, and take a new course; and labour first to see, that we be out of God's favour, lost sheep, prodigal children in ourselves, yea, the very firebrands of hell: and this, to see our own want of grace, is the first step to grace. Secondly, feeling this want and misery in ourselves, we must earnestly desire, and in our soul's hunger and thirst after the love and favour of God in Christ above all earthly things. Thirdly, we must by the hand of true faith lay hold upon the grace and mercy of God in Christ, propounded in the promises of the Gospel, and apply them to ourselves particularly.  
Secondly, after grace he wisheth unto them Peace: where note, the true order of seeking for the blessings of this life, we must not begin with welfare and prosperity, but our first and chiefest care must be, to obtain the grace and favour of God. So Christ bids us, first, to seek the kingdom of God, and his righteousness: for when we are in God's kingdom of grace reconciled to him in Christ, than all things needful shall be ministered to us, Matth. 6.33.  
This discovers the bad practice of most men every where, 
The Use.  who in seeking the blessings of God, begin at the wrong end. They will toil themselves in their callings to get wealth, honour, pleasures, and preferments; but the favour of God in Christ is not regarded: which notwithstanding is the true and right foundation of all outward welfare.  
Here some will say, if God give me wealth, honour, and reputation, than he loves me: for these be signs thereof. I answer, These be no sure tokens of his favour in Christ, for those that be his enemies, may enjoy them all, as job. 21.7. to the 14. This David perceived, how the wicked might flourish in their outward prosperity, having more than heart could wish, Psalm. 73.3.7. And yet they stood but in slippery places. And therefore, let no man herewith deceive himself: he that wanteth God's favour in Christ, is but a cursed wretch, and a firebrand of hell, though he had all the world for outward things, at his command. For all earthly things severed from God's special grace, are but an heap of miseries. The wicked man's peace is no peace, saith the Lord, Isay, 48.22. And the man that hath God's grace in Christ, though he want all worldly benefits, yet he hath more than all the world without it: for hereby alone he is truly blessed and happy.  
From him which is, and which was, and which is to come: and from the seven spirits which are before his throne. Here is set down the first cause and author of these two, Grace and Peace, to wit, God himself, distinguished into three persons, the father, son, and holy ghost. The Father is noted in these words: Which is, and which was, and which is to come. The holy ghost in these: And from the seven spirits which are before his throne. The Son in the fifth verse: And from jesus Christ, which is a faithful witness: and first begotten of the dead, and Lord over the kings of the earth, unto him that loved us, and washed us from our sins in his own blood, etc.  
S. john in the first place describes the father, by a distribution, which expresseth the true nature of God in these words: Which is, was, and is to come. In which he alludes to that, Exod. 3.14, 15. where Moses demands of God, If the people should ask who sent him, what he should answer? The Lord bids him say, Ehich, jehovah hath sent me: which two names serve to one end, namely, to express the nature of God. They are translated, I am, and the Lord: but these English words do not fully express their signification. Yet S. john expounds them here, making Ehich to signify him which is, which was, and is to come. Which words of john also in the original be more full in sense than our English tongue can well express. And yet they may be thus explained: Grace and Peace be from him, which is in himself, and of himself a most perfect and absolute substance: which was a most perfect substance, and which is to come, a most absolute, perfect, simple substance, and essence. In these words are touched sundry weighty points.  
First, touching the nature of God, namely, That God is a most absolute perfect substance, and essence, which hath his being in himself, of himself, and from none other. Paul saith, An idol is nothing. 1. Cor. 8.4. that is, nothing subsisting in nature, but a mere fond device of man's brain: But the true God is an essence subsisting, and that of himself alone perfectly; and herein differeth from all Idols and false Gods.  
Secondly, hereby we see a difference between God and all his creatures. Every creature is a substance, as Angels and Men: likewise man's body and soul are substances: yet none of these have being of themselves, but from God, and of God. And yet we must not conceive, that the creatures are parts of God, though they have their substances and being of him; for then each creature should be God: for the communication of the divine substance cannot be without the divine nature. But God's substance is indivisible, and incommunicable to the creature. My meaning then is that God made the creatures out of himself of that matter which he created by his word; and preserveth them being made. Which by the way should teach us to return our bodies and souls by obedience unto God, in am of thankfulness, endeavouring his glory all the days of our life.  
Thirdly, hence we learn, that the Lord is Eternal every way, without beginning or ending: for it is he which is, which was, and which is to come. Angels and the souls of men they be eternal; but not every way: 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 of himself eternal.  
Fourthly note, he saith not from him which shall be, but from him which is to come, that is, to judgement: to give us to understand, That this eternal God is also a judge of all his creatures, especially men and Angels. A point of special use, to move us to well before God with all good conscience. If any shall flatter himself, thinking he shall be dead before that day come▪ I answer, i● may be so. What then thinkest th●u thereby to escape his judgement? No verily: for this God cometh to judge thee particularly by death, and thereby to reserve thee to the judgement of the great day. O●, that we could seriously think on this; it would be a means to move us to repentance, by breaking of the course of sin, and endeavouring ●o keep a good conscience in all things, Acts 24.16. And so shall we be ready to meet him at his coming, whether by death or judgement.  
And from the seven spirits which 〈◊〉 before his throne. These words commonly are expounded of seven Angels of God▪ which stand before the thron●, and minister unto him. But it cannot be meant of them, for two cause a first because 〈◊〉 and Peace is here said to proceed from these seven spirits; but it cannot come from the holy Angels, which attend to minister before the Lord. Secondly, in this verse, which is a benediction or a salutation of 〈◊〉 to the Church, the seven spirits, are set before jesus Christ, the second person of the Trinity▪ but there is no reason nor respect, for which the Angels should be placed before Christ. The words are rather thus to be expounded. 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 may be called by the name of the seven spirits for two causes: First, because though he be only one in substance, yet he is seven, that is, manifold in regard of gifts and operations which proceed from him. Secondly, saint john here speaketh of the Father, Son, and Holy ghost, as he saw them in vision: (for here he setteth down one vision which he saw) now he beheld the holy ghost in form of seven lights in a vision, Revel. 4.5.  
Which are before his throne. This he speaks by comparison taken from earthly kings: which sitting in their thrones, do there show their glory and majesty. So S. john saw in vision God the father sitting in his throne, and Christ at his right hand; and before the throne the holy ghost. Which manner of appearance proveth not, that the holy ghost is inferior to the father and to the son: but hereby is expressed the office of the holy ghost: which i●, to be sent from the father, and from the son to the church, to enlighten the members thereof.  
This then is the meaning of the words, And from the seven spirits which are before his throne; that is, Grace and Peace be with you from the Holy ghost, the spirit of the father, and of the son, who from them both is sent unto the Church, to enlighten, to sanctify, and to govern the members thereof.  
First, hence we learn, that the holy ghost is God: 
The Use.  for look from whom cometh grace and peace, that same is very God: but here grace & peace proceed from the holy ghost, and therefore he is very God.  
Secondly, we learn, that we may and aught to direct our prayers to the holy ghost: for by whom grace and peace is given, to him we may direct our prayers: but grace and peace are given by the holy ghost; therefore we may pray to him for them. This is the rather to be observed, because there be some which doubt, whether we may pray to the holy ghost: b●t they may as well doubt whether he be God. They say, we have no example hereof in scripture. Ans. It is not true: for in this benediction john prayeth to the holy ghost, saying, Grace be wi●h you, and Peace from God the father, etc. For in substance it is as much ●s if he had said thus: Thy grace and peace, O father; and thy grace and peace, O holy ghost; and thine O son, be with thy Church.  
Thirdly, in this description of the holy ghost, by standing before the throne of the father, we may observe, That the holy ghost is a person subsisting, and not a quality. Some heretics that acknowledged the godhead of the father, denied the godhead of the son and of the holy ghost: and concerning the holy ghost, have held, That he is nothing, but the virtue and quality of the father. But this is most false: for a● the father is a substance fitting upon the throne: so here we see the holy ghost is a substance standing before the throne.  
Fourthly, here we learn, that the holy ghost is a distinct person from the father, and from the son: for he sitteth not in the throne, as doth the father, nor sitteth at the father's right hand, as doth the son: but standeth before the throne apart from them both.  Verse 5. And from jesus Christ, which is a faithful witness, and first begotten of the dead, and Lord over the kings of the earth, unto him that loved us, and washed us from our sons in his own blood. 
That is, grace and peace from jesus Christ. Where Christ jesus is joined with the father, and the holy ghost in bestowing grace and peace on his Church. Here some may ask, Why is Christ the second person of the Trinity placed after the holy ghost, the third person● Answer. For 〈◊〉 causes. First, in regard of his office, for Christ is to be considered two ways: first, as he is the son of the father: secondly, as he is the mediator of the Church. As he is the son of the father, he is the second person in Trinity, and so before the holy ghost in order. But as he is mediator, so he is after the holy ghost, Isay 61.1. The spirit of the Lord is upon me, he hath sent me to preach. Where Christ confesseth himself to be sen● by the holy ghost, as he is mediator, and in that respect he is set after him. Secondly, he is placed after the holy ghost, for the fitter progress of the history: for the manner of them which pen the scriptures, is, to set them in the last place of whom they mean to speak most, as Matth. 1. the Evangelist setting down the genealogy of Christ from Abraham (though among them all was none so excellent as Christ) yet placeth him the last, because he intended to go on with the history of his life and death. So john placeth Christ the last, because he purposed to make a large description of the person, and office of Christ, which he could not so fitly have brought in, if he had placed him before the holy ghost.  
From this fifth verse, till the ninth, he describes Christ at large: First, by his offices: secondly, by the execution thereof. His offices are three: First, his prophetical office in these words: which is that faithful witness. Secondly, his priestly office: The first begotten of the dead. Thirdly, his kingly office: And that prince of the kings of the earth.  
The execution of all his offices is particularly set down in the words following, To him that loved us, and washed us from our sins, and so forth to the ninth verse.  
Touching his offices. In his Prophetical office we may note three things: First, he is a witness. Secondly, A faithful witness. Thirdly, that faithful witness. First he is a witness, Isay. 55.4. I gave him to be a witness to the nations. By his witness ●earing is signified two duties of his Prophetical office: First, to reveal the will of his father to his Church: secondly, to certify the Church of the certainty of the same: & in these two stand his whole office prophetical.  
For the first, to reveal his father's will to the Church immediately, is his office as he is a Prophet: for none hath seen God, but he which came from the bosom of the father, and he hath declared him, john 1.18. Now Christ declares the father, by making known his will: and that he hath done not only in his own person, while he lived on earth, but from the beginning by all the Prophets, and so will do to the end by all true preachers: for in the Church the father doth all things by the son. 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 Noah, Abraham, and the patriarchs, from the father by the son: for that jehovah, which appeared to Moses in the bush, Exod. 3. is by S. Paul called Christ. 1. Cor. 10. 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 his eyes. He gave the disciples understanding, 
Luke 24.  as they went unto Emaus to understand the Scriptures.  
The second duty of Christ's prophetical office is, to certify men in conscience of the truth of his fathers will. This certificate is two fold, general, or particular: general, when he certifieth men in conscience, That the word written or spoken by man, 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, 
(a) joh. 16.13  He will send them the comforter, which shall lead them into all truth: that is, reveal Gods will unto them, and assure their heart that the same is true. Unto this assurance two things are required. The outward means, which is the word itself: and an inward cause, which is the principal, to wit, the operation of the holy spirit.  
By this doctrine three points are resolved: First, 
The Use.  this demand of the Papists, How a man can come to know, that the Scriptures read and taught, be the word of God? Answ. We must here have recourse to this faithful witness, and desire of him his spirit, whereby the mind must be enlightened, and made able to discern the things of God: for natural man can do it of himself. Secondly, we must have Christ his testimony of Scripture, in the Scriptures themselves: for in them he setteth down his testimony of the Scriptures.  
But some will say, if Christ's testimony of scripture be set down in the scriptures, why do not al● men know this testimony, and receive it? I answer, The shining of the sun before a man's face, is not sufficient to cause him to see, unless he have in his eyes the gift and sense of seeing: Even so, it is not enough for a man to have in God's word, the testimony of Christ, that scripture is scripture; but withal, he must have in himself the light of the spirit, revealing that testimony to his conscience: and then in reading or hearing the scripture, in marking the manner, and style, the majesty, and power thereof, he shall be able to see in every sentence the testimony of Christ, assuring his conscience, that the same is undoubtedly the word of God.  
A second doubt resolved by this doctrine, is this, How can a man know the true religion, seeing the Turk, Papist, jew, and Protestant, have their several religions, and die in them? I answer, We must have recourse to Christ, this faithful witness: and look whereto he gives his testimony, that we must hold for true religion. Now the scriptures be as a letter sent from heaven to the Church, wherein Christ hath set down his own testimony of the true religion: which in trial shall be found to be the religion of the Protestant, and not the religion of jew, Turk, or Papist.  
A third doubt to be resolved by this doctrine, is, How to know the particular truth in matters of religion, when as sundry men professing the same religion, be of divers opinions. Answ. Still we must have recourse to this faithful witness and Prophet of the Church, he is the judge of all controversies in religion; and in the scriptures, if we mark them, we shall see his judgement. Quest. But if there be divers opinions about scripture itself, and every one give a several sense unto it, who must then be judge? Answ. In this diversity of opinions, yea, of the scriptures themselves, we must still have recourse to Christ, and that in the scriptures alone: for though there were a thousand diverse expositions of one place, yet by the scope and circumstances thereof, conferring it with other like places of scripture, a man shall be able to find out the true sense; for Christ in the scripture expoundeth himself.  
The particular certificate of Christ belongeth also to his prophetical office: and that is, to assure men in their consciences, that the promises of the Gospel, with all the benefits therein contained, as justification, Sanctification, and life eternal, which in the word be generally expounded, do belong unto them particularly; as to Peter, to john, etc. And this assurance (as the former) is principally wrought by the word, not barely read, but preached: for therein by the inward work of the spirit, the general promises be particularly applied. This Paul imports, saying, Ye have the spirit of adoption, which testifies with our spirit, we be the sons of God, Rom. 8.15, 16.  
Hence we learn, that the doctrine of the Church of Rome, 
The Use.  and of all others which hold, That men cannot be assured of their salvation by faith, is wicked and damnable: for hereby they cut off a part of Christ's prophetical office, wherein the dignity thereof doth consist, that is, to assure a man particularly of the truth of God's promises unto himself. 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.  
Secondly observe, Christ is not only a witness, but a faithful witness; and so he is for these causes: First, because he testifies not his own will, but his which sent him; namely, his fathers, john 8.26. Secondly, he testifies all his father's will, neither adding thereto, nor detracting from it, john 17.4. Thirdly, because he teacheth his fathers will sincerely, in the same manner which he received it, not altering, changing, or depraving any part thereof: As my father taught me, so I speak these things, john 8.28.  
Thirdly, Christ is called that faithful witness, to distinguish him from all other witnesses. The Lord hath sundry faithful witnesses; as the Prophets, Apostles, the Church, nay the Sun and Moon, Psalm. 89.37. but Christ alone is that faithful witness; First, because his witness is 
(a) 〈◊〉. 8.14.  authentical, sufficient of itself, and needs no other confirmation. The testimony of the Apostles and Prophets is not of itself authentical and certain, but as it consents with Christ's witness, and proceedeth from his spirit. Secondly, he is that witness, because he is the Lord of that house, whereto he gives witness, namely, the Church; but the Apostles and Prophets are but servants there, Hebr. 5.5, 6. Thirdly, Christ his witness is inward: it speaks directly to the conscience, and there gives undoubted assurance: 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 of itself. And thus we see why he is called here that faithful witness.  

The Use.  First, whereas Christ the Doctor and Prophet of the church is called that faithful witness, we learn, That all ministers of the Gospel ought to be faithful witnesses: for every minister of the Gospel, when he preacheth God's word is in the room of Christ, and speaketh that unto the church which Christ would speak. That they may be faithful witnesses, sundry things are required at their hands. First, they must deliver the testimony of Christ above all other things, and before all testimonies of man in the office of their ministery, This was meat and drink to Christ, to 
(b) joh. 4.34.  teach his fathers will. Eleazar, Abraham's eldest servant, showed his fidelity, in that he would not eat or drink till he had done his master's message. Gen. 24.33. Much more ought the ministers of Christ have special care of that weighty message committed unto them. Secondly, they must testify all the will of God concerning matters of salvation, as faith, obedience, and a godly life: among men, we count him a faithful witness, which testifies all the truth, and no more but the truth: so should it be with all ministers, that be Gods witnesses to his church. Herein Paul cleared himself, 
Acts. 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. Thirdly, he must neither add unto, or take away, much less in any case deprave the word of God. And this is the true mark of a faithful witness: For false prophets teach some truth, but withal they add something of their own, or detract from God's truth something that they ought not. In the church of Rome a man may hear things concerning moral virtues handled sound: but come to justification, and thereto they add the merit of men's works, & so they deal with 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 may appear, & so show themselves false witnesses. Fourthly, a faithful witness must deliver the testimony of Christ in that spiritual manner which best beseemeth the majesty of God, and which he best approveth, that is, in a plain, easy, and familiar kind of speech, that the conscience of the sinner may be touched, & the understanding of the simple may be edified. When the word is otherwise delivered, as in the enticing words of man's wisdom, or for ostentation of wit, or much reading, though nothing be said but the truth, yet he that so dispenseth it, is an unfaithful witness, because he corrupteth the word by his vain delivery. And this is the sin of this age in many ministers, who teach the truth indeed, but yet in such sort, as it may appear, they seek themselves, and not God's glory, respecting little the edification of the simple, so themselves may be famous for wit, eloquence, and learning. But these men make merchandise of the word, like to huxters, that by starching, blowing and spicing, set a gloss upon their ware, to make it seem that which it is not: which is a grievous sin, and such as will banish the Gospel out of our land, unless it be reform.  
Secondly, this title of Christ, That faithful witness, doth discover unto us the damnable practice of men in the sin of unbelief: for Christ this faithful witness hath given testimony to his word which is preached, that the same is true. And therefore 
(a) Ioh 5.10.  they that believe it not, do make Christ a false witness, and a liar, than which, what can be more horrible? & yet this is the common sin of this age. For when the law is applied, who is afraid? and when the gospel is preached, yet who believeth our report? God's ministers may say with the little children, We have piped unto you, but you have not danced, we have mourned unto you, but you have not wept. This deadness of heart, whereby men are not moved with the word preached unto them, is an evident argument of this fearful unbelief, whereby they make Christ a false witness. This therefore should move us to consider in ourselves, the heinousness of this sin, that so we may strive against it, and labour to give free passage to the word into our hearts, trembling at the law, and rejoicing in the Gospel, that so each part thereof may have his perfect work in us: for which end also we may consider, That amongst those which shall have their portion in the burning lake, unbelievers are set in the first rank, Revel. 21. vers. 8.  
Thirdly, seeing Christ jesus is that faithful witness, which giveth testimony to men's consciences in particular of their salvation; we learn, That every one which professeth himself to repent, is bound in conscience to believe that the promises of the Gospel, and the benefits thereof, as Election, Redemption, justification, Sanctification, and Salvation, belong to him particularly. And though this be against all human sense and reason, yet seeing we have a faithful witness, avouching the same, we must submit ourselves unto his testimony: for by unbelief we greatly dishonour our witness bearer, by denying truth unto his record. Here than we see, it it no presumption (as the Papists say) to believe our election and salvation in particular: nay, it is an horrible sin in every one that repenteth, not to believe it; seeing Christ, a most faithful witness, testifies the same to our consciences by his holy spirit. Hereto also serve the sacraments instituted by God, to seal up unto every worthy receiver, Christ and all his benefits. The ministers giving of the bread and wine to them that truly repent, is as much as if Christ should say, Believe thou, and life eternal belongs to thee.  
And the first begotten of the dead. In these words is contained the second office of Christ; namely, his Priesthood: the principal actions whereof stand in dying, in rising again from the dead, and making intercession for us. And here S. john alludeth to the estate of the families among the jews, comparing Christ to the first borne: for as among them, he which was first borne, and eldest of the family, had many privileges and pre-eminences above his brethren; as Lordship, right of the Priesthood, and double portion, etc. so Christ he hath his privileges, yea even Christ crucified, he hath his prerogatives among the dead, above all that are dead. So Paul expounding this title, calleth him, The first borne, and beginning of the dead, that he might in all things have the pre-eminence. Coloss. 1. vers. 18.  
The privileges of Christ dead, and buried among all the dead, are two: first, That he was the first that ever rose from death to life, and so to glory. Some indeed have risen before Christ from natural death to natural life, as Lazarus, but it was to die again. And Moses and Elias assumed their bodies in the Mount with Christ in his transfiguration: but yet they laid them down again to the former misery of corruption, for a time. But Christ jesus ros● from death, to life eternal, never to die again: And his resurrection was the first step into his glory. Secondly, that by his own power he raised up himself, and by the virtue of his godhead quickened his manhood. The most godly man that is, or ever was, cannot do so: but all the saints of God are raised from death by virtue of Christ's resurrection, through that mystical union which is between Christ the head, and all his members; by mean whereof, the power of Christ his godhead, which raised up his manhood, is conveyed to all his members in their resurrection from death to life. And therefore is Christ called 
(a) 1. Cor. 15.  The first fruits of them that sleep, because as the first fruits of corn which was offered unto God, did sanctify the whole crop: so Christ his resurrection, did make acceptable unto God the resurrection of all his members.  
In this title is comprised a notable comfort for all God's children, against the immoderate fear of death. If john had said, Christ is the first borne among the living, it had been a great comfort: for than had he showed, that the living saint● on earth were children in God's family, having Christ for their eldest brother: but calling him the first begotten of the dead, here is a further comfort: the Lord showeth hereby, what special regard he hath to the faithful that be dead: for even then, when they be dead, they continue members of his family, and have Christ jesus dead and buried, reckoned among them for their eldest brother. In regard whereof, Christ hath a double right among the dead: first, of a King; secondly, of a Priest. The right of a king he hath, to command his members to rise again, and to enter into glory after him. The right of a priest, whereby he offered up himself in death, a sacrifice acceptable to God for the sanctifying of the death of all his members: for by his death he took away the sting of death, and hath made it unto them a sweet sleep in the grave, as in a bed of down, out of which they shall one day rise to eternal life and glory.  
And Prince of the kings of the earth. Here is the third title, given to Christ, wherein his kingly office is expressed. He is called a Prince of the kings of the earth, in two respects: First, as he is God, the son of God, equal with the father, and so is king, together with the father and the holy ghost, governing all things with them by the same divine power, in heaven, in earth, and in hell. Secondly, as he is Mediator and Redeemer, God and Man, in two natures. In this respect he saith of himself; All power is given to me in heaven, and in earth, Matth. 28.18. And Paul saith, God gave him a 
(a) Philip. 2.9, 10.  name above every name, at which every knee should bow, even as he is Mediator. And in this second respect he is called, A Prince of the kings of the earth in this place. Now Christ being a king, must needs have a kingdom, which is not of this world, standing in the might and policy of man, as earthly kingdoms do; but it is spiritual, directly concerning the hearts and consciences of men, where he ruleth by his laws. And this is his privilege, which cannot be given to any creature, man, or Angel, to rule and reign spiritually in the heart and conscience. This spiritual kingdom of Christ is exercised not by dint of sword, or force of arms, but by his holy word, through the work of the spirit: for he is as a king, which carrieth his sceptre in his mouth, even his word, Isay. 11.4. That is the r●d of his power, by which he rules the heart, and conscience, even in the midst of his enemies, Psal. 110. vers. 2.  
Now Christ is here entitled, Prince of the kings of the earth in two respects: First, because he (and he alone) as Mediator, can give laws to bind the consciences of men; yea of the greatest Monarch in the world. Secondly, because he hath sovereign power over all kings and potentates, as well as over others, 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 keys of heaven, and of hell, to open, and to shut at his pleasure. 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. Hence arise sundry instructions.  
First, seeing our Saviour Christ is a prince of the greatest Monarches of the world, and is far above them: we must then with all fear and trembling reverence his high majesty. Great is that reverence which men yield to earthly princes: Oh than what reverence should we perform to him which is prince and Lord of all the kings of the earth? We cannot conceive, what honour we owe unto him, which is advanced in the throne of all majesty. And this our reverence we must show, by hearing his word, with trembling and believing hearts, as Isay saith, cap. 66.2. We must not dare to think, or speak of Christ, without great reverence: At his name every knee must bow; that is, at the consideration of the great majesty whereto he is now exalted, every heart, even of the greatest Monarches, should be touched with submission, awe, and reverence. If this took place in men's hearts, the name of Christ would not be so profaned and blasphemed as it is; in ●easting sports, in cursing, and swearing, whereby men toss it like a ball, without all reverence to so great a prince as is the king of kings.  
Secondly, seeing he is king of kings, we must give him absolute obedience. Princes on earth must be obeyed, so far as they command in Christ, but he must be obeyed without exception, not only absolutely, and perpetually in all his commandments, but most willingly and freely (as it is said) his people come freely in the day of assembling, Psal. 110.3. Men will say, they believe in Christ, as he is their Saviour, but that is not enough, they must obey him also, as he is the king of princes. Many persuade themselves, they have a good faith in Christ their saviour, which little regard obedience to him, as their King and Lord. But they deceive themselves: for none can have Christ for their Saviour, which have him not for their Lord & master: neither doth that man believe in Christ, which will not strive to do his will. And this our obedience must be showed in performing those duties which we hear, and learn out of his holy word.  
Thirdly, seeing Christ is king of kings, all princes must do him service: for they be all inferior and subject to him, Psal. 72.11. This is the counsel of the holy ghost: 
(a) Psal. 2▪ 10, 11, 12.  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 homage must be showed, in all the affairs of their kingdoms; They must frame their laws after the laws of Christ jesus; they must show mercy, exercise judgement, keep courts, assizes, begin, end, and continue war according to his commandments. And so in every thing, the direction of Christ should be their guide, as it was to David, Thy laws, O Lord, have been my counsellors, Psal. 119.24.  
Fourthly, if Christ be sovereign king, than all earthly princes are bound to plant, and establish in their kingdoms the religion of Christ, else how can they show themselves his loyal subjects? Many imagine, That earthly princes may admit unto their subjects any religion for the peace of the civil state: but this is against the equity of God's word in this place, for wherein can earthly princes do homage unto Christ, if they maintain not his religion? And their duty in this behalf is signified plainly in the parable of the marriage. For when they that were bidden, did not come, the king sent forth his 
(b) Luk 14. 2●.  servants (which may be understood of Christian magistrates) to compel men to come to the marriage: for that is the magistrates duty, in respect of the outward profession of true religion.  
Fiftly, seeing Christ alone is prince of the kings of the earth: hence we learn, that kings on earth in their dominions are sovereign governors over all persons, and in all causes next under Christ, he is king of kings absolutely, and they are under him alone, and have no other head but him. Whereby we see the presumption and arrogancy of the Pope, and Sea of Rome, in claiming supremacy above all kings and princes in the whole church upon earth. This is a device of the devil, and high treason against Christ: for hereby he is robbed of this royal prerogative, to be the only prince of the kings of the earth.  
Lastly, seeing Christ is king of all kings, we must not be discouraged, when we be called to suffer any affliction for his truth: let the tyrants of the earth rage and bend their force to hurt us, yet we have a king above them all, for whom we suffer: he is their king, he 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; for he rules in the midst of all his enemies, Psal. 110.2. he can break them in pieces like a potter's vessel. Thus much of the offices of Christ.  
The second part of Christ's description is by the execution of his offices, which consists 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 verses which follow, viz. 6 and 7. For the first, which loved us, that is, john and the churches of Asia, & by proportion, all other churches, being parts of the true church. The love of Christ hath three degrees: the first is a general love, whereby he loves all his creatures, approving the same to be good as they be his by creation. The second, is the love of mankind, in that he was content to become a redeemer for mankind, after their fall, and not ●or any other creature; no not for the Angels, which fell as well as man: who therefore remain without all hope of salvation. The third and principal, is that whereby he loves his elect and chosen children; which is that special savour, whereby he accepts of them to life everlasting. This third degree hath two parts: First, it is taken for his purpose to love: as when he saith, I have loved jacob and hated Esau, Rom. 9.13. Secondly, for the act of loving; which is the declaration of his purpose by spiritual benefits, 1. john 3.1. Behold, what singular love God hath showed unto us, that we should be called the sons of God: noting the declaration of his love in the gift of adoption. So in this verse, by the love of Christ unto his church, is meant the actual declaration of his special favour, in accepting them for his children, and bestowing many singular blessings upon them.  
Whereas S. john placeth this in the first place of all the benefits of Christ, That he loved us; he would teach us▪ That this special love is the very ground of man's redemption; which excludeth all foreseen faith and works from being motives of man's election in Gods eternal council, and so proportionally, all foreseen sins from being motives in God of man's reprobation.  
It may be objected, The love of God as also of man, respects a thing as it is good: First, the thing must be good, and then it is loved: and so in man's redemption God first foresees their goodness, and therefore chooseth them. Ans. There is great difference between the love of the creature, and of the creator. The love of the creature follows the goodness of a thing; because he seeth it is good, therefore he loves it. But God the creator first loves the creature before it be good, and hence it comes, that it is good, because he loves it.  
Secondly, whereas Saint john and all the churches of Asia, as other true churches do believe, and are assured that Christ loves them (for that Saint john taketh for granted) this should move all men to have this care, to labour above all things to be rooted and grounded in the love of God, seeing he placeth that in the first place. This is the principal thing, wherein the Apostle would have the Ephesians rooted and grounded: and therefore prayeth, That with all Saints they may be able to comprehend, what is the breadth and length, depth, and height thereof. Ephes. 2. vers. 17, 18, 19 This we do when we are assured in heart and conscience, by the working of God's spirit, that he loves us in Christ. So that he which denies unto us the assurance of God's love in Christ, takes away the very ground of our salvation.  
Now that we may have this assurance of God's love; we must in all good duties to God and man draw near to God with our hearts, keeping a good conscience in all things, and then will God draw near to us. If any man love me (saith Christ) he will keep my word, and then my father will love him, and we will come in unto him, and dwell with him. john 14.23. meaning by the holy ghost; which shall shed this love into our hearts, Rom. 5. vers. 5. causing us to increase in the feeling thereof, as we grow in faith and obedience towards him.  
And hath washed us from our sins in his blood. Here is the second benefit and action of Christ to his church. Where first of all the very phrase, hath washed us, doth import, that the sins of men are as filthy spots in their souls: and that himself and this church of God were touched with a serious consideration of their vileness, by reason of their sins: for washing presupposeth former filthiness and pollution. Thus did David most sensibly feel his own filthiness, and see his miserable estate, when he desired the Lord to 
(a) Psal. 51 ●.  wash him thoroughly: confessing thereby, that his soul and body were so foully stained, and polluted with sin, that once washing was not enough: but saith he, Wash me again and again, rinse, bathe, and swill me in the blood of Christ, till I be purged and cleansed from all my sins. And this same affection should be in every one of us: we should labour, that our hearts may be touched with a lively sense of our vile estate, by reason of our sins, which make both body and soul most ugly and filthy in God's sight▪ and that the stain hereof is so deeply set in our souls, that we can never be cleansed, but by the washing of Christ his own hand, and that in his own hearts blood: yea, that one washing will not serve, but we must be rinced and bathed therein. For till such time as this consideration do in some measure take place in our hearts, it is not possible that we should loathe sin as we ought: or come to this comfortable assurance of God's love, that he hath washed away our sins in his blood: for this humility in our souls by reason of our sins, is the beginning of all true grace and comfort. Now this work of Christ in washing us from our sins, doth comprehend a double benefit.  
First, the remission of our sins, whereby the guilt and punishment due to them is taken away. Secondly, the mortification of sin, whereby the corruption of sin is removed and abolished. And we must observe, that S. john propounds this benefit generally without limitation, saying, Which washed us from our sins. That is, from all our sins: to give us to understand, that if any believe truly in Christ, he hath pardon of all his sins without any restraint or limitation, either of number, or quality, be they never so many, or never so great.  
By his blood. How can blood wash away filthiness? nay, it rather defiles a man. Answ. This washing stands not in the substance of Christ's blood, but in the merit thereof: for that substance of blood which was shed is lost, and we know not what is become of it, whatsoever the Papists say: but the merit thereof remaineth still. And Christ's blood deserves to purge away sin, rather than any other man's blood, as of Peter, john, etc. because his blood was the blood of God (not of the godhead) but of him who was both God and man. For the manhood of Christ was received into the union of the second person. And so it may be called the blood of God, as Paul saith, 
(a) Act. 20.28  God redeemed his Church by his blood, that is Christ, God incarnate. And so it being the blood of him, that is God, is more meritorious than the blood of any creature whatsoever. Besides Christ was appointed by God to be a public person in the work of redemption, and in his death and passion he stood in the room and stead of all his elect, so as when his blood was shed, their blood was sh●●, because it was shed for them. But the blood of other private men cannot answer for any besides themselves, because it is shed only for themselves. Then damnable is the doctrine of the Papists, who hold the blood of Martyrs, can merit for others, being applied unto them: for seeing they be but private men, and suffered in their own persons only, they cannot profit any other thereby.  
By blood we must understand the passion of Christ, a part for the whole, and with all his fulfilling of the law upon the cross; for in his suffering he fulfilled the law, and in fulfilling the law he suffered. These two cannot be severed, save only in thought. And so this word contains the whole obedience of Christ, whereby he procured the remission and mortification of our sins. Here than we see two notable benefits of Christ unto his church; his love, & the washing away of sins: which S. john sets down to move the churches with reverence & diligence to read, and delight in this book. All of us will say, we are sure God loves us, and hath pardoned our sins in Christ: why then do we not show our love again to him by hearing and reading his word, set down in this, or any other book of Scripture, and by yielding answerable obedience thereto▪ Why then do we not offer up ourselves, souls and bodies, to serve him, as the Apostle requires, Rom. 1●. 1. by way of recompense for his mercies and love shed out unto us? But alas, that is more common, which is most shameful, to turn God's grace into wantonness: for when men say God loves them, and hath washed away their sins, yet they rebel against him: when as these two benefits are here recorded to be in●ucements of continual love, and obedience to his holy word.  Verse 6. And made us kings and 〈◊〉 to God, even his father, to him be glory and dominion for 〈◊〉, Amen. 
In these words is set down the third work, and benefit of Christ, bestowed on his church, and on every true member thereof. For the better understanding whereof we must consider in them four points▪ First, the dignity and excellency of all true believers and members of Christ▪ They are kings and priests. Secondly, when they be made kings and priests in this life, noted by the phrase of speech, hath ma●●. Wherein 〈◊〉 speaketh of the church on earth, and useth a word that signifieth the time past. Thirdly, the manner how they become kings and priests, they are not so borne, but Christ hath made them such. Fourthly, to whom they be made such, to God even the father.  
For the first. The dignity of all true believers hath two heads; first, They be kings, secondly, Priests. They are called kings, not in regard of an earthly kingdom, for usually the condition of most believers on earth is base and contemptible: but in regard of a spiritual kingdom, the kingdom of heaven, whereto the Lord gives them right, title, and interest, in, and by jesus Christ. So our Saviour Christ speaketh to his disciples: 
(a) Luk. ●2▪ 31  Fear not, little flock, it is your father's will to give you the kingdom. And again, Behold I give unto you a kingdom. Now the faithful are kings in these respects; first, because by Christ they be lords and conquerors of all these enemies, sin, Satan, the world, death, hell, and their own flesh. Secondly, because in, and by Christ, they are partakers of the glory of Christ's kingdom and salvation: for they receive of Christ grace for grace, and so answereably, glory for glory, and felicity for felicity. Thirdly, because they be made lords of all things in heaven and earth (except good Angels, and the church) All things are yours, whether it be Paul, or Apollo's, or Cephas, or the world, or life, or death, whether things present, or to come, even all are yours, 
1 Cor. 3.21, 22.  and ye Christ's. Quest. But if Christ be king, and all his members kings, how do they differ? Answ. In two points: First, Christ is the son of God by nature, and so a king by nature, having the right of the kingdom of heaven by inheritance: 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 grace. Secondly, Christ is an universal king over the Angels in heaven, the church on earth, and all other creatures wheresoever; his regiment is absolute in the hearts and consciences of men, and he can by his word bind all things: but true believers be not universal kings, for they have no superiority above good Angels, and the church. Neither are they absolute kings as he is, nor of themselves; but by Christ jesus, and as they participate with Christ in his kingdom.  
The second part of the dignity of true believers stands in this, That they be priests consecrate and set apart by Christ, to the worship & service of God here in this life in spirit and truth, and in the life to come, to serve and praise him eternally. Christ he is a priest, so are all his members; 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 propitiatory sacrifice to God the father for the sins of mankind. As for believers, they are not real and external priests, but spiritual, offering up spiritual sacrifice unto God. As when any member of Christ gives an alms, he offers a sacrifice to God, not a corporal sacrifice, though the thing given be a bodily substance; but it is every way spiritual: for to offer a real outward sacrifice in the new Testament is proper to Christ. Again, our Saviour Christ he is a perfect priest, and offers up a perfect sacrifice, but we being imperfect, do offer up imperfect sacrifices, tainted, and blemished with sin; yet accepted as perfect, for the worthiness of Christ's sacrifice.  
The second point to be considered, is the time when believers be made kings and priests; namely, in this life. For as in the entrance into an earthly kingdom there be degrees: first, to have good right and title to it: secondly, to get possession of it, which is more than title only; and yet if a man's title be good, though he want possession, he may be called a king. So it is with Gods. children, they have the right given them of the kingdom of heaven in this life, and in that respect are kings. Further, in the possessing of a kingdom there be two degrees: first, the entrance upon some part▪ secondly, the full and perfect enjoying of all. Now every true believer begins to enter possession of the kingdom of heaven in this life: for it stands 
(a) Rom. 14.17  〈◊〉 righteousness, joy, and peace: and they which 〈◊〉 these things in their hearts, have the kingdom of God begun in them in this life. But the full fruition and perfect possession of this kingdom is reserved to be given at the end of this life, and at the d●y of judgement. And as true believers be kings in this world: so likewise be they priests, in offering spiritual sacrifice to God, and dedicating and consecrating themselves to his service all the days of their life.  
The third point is, the manner how true believers become kings and priests: they are not such by nature, neither doth this dignity come by descent in blood or birthright, or by any other privilege they have from man, but only from Christ jesus, who by divine calling makes them spiritual kings and priests, like as under the law, by solemn election and ordination, some were made earthly kings and priests. Now in this calling of Christ, two things concur: First, Christ giveth his members right to his own kingdom and priesthood: yet not so, that they can execute the regiment sustained by Christ, or perform the office of his priesthood; but because they have right in part to these offices, and the benefit of them both redoundeth to them wholly. And this right they have, is brought to pass in the covenant of the Gospel: wherein they are bound to believe in God through Christ; and God is bound again to give unto them Christ with all his benefits: among which, these two must be accounted: for indeed, every thing which belongs to Christ, as he is mediator, is conveyed in some sort to every true believer. Secondly, in this divine calling, Christ endues all his members with gifts and graces, whereby they are enabled for the duties of spiritual kings and priests unto God. For as Christ is anointed, so are all his members. So the Psalmist speaking of Christ saith, He is anointed with the oil of gladness above his fellows, Psal. 45. vers. 7. Therefore his fellows (that is believers) are anointed with the same oil, though in less measure. And Saint john saith; Ye have received the anointing, 1. john 2.27. yea, God himself chargeth wicked men, not to touch his anointed, Psal. 105.15. meaning not only patriarchs, Kings, and Prophets, but all true believers, who are then anointed when they are endued with the gifts of the same spirit, in some measure, wherewith Christ in his manhood was filled above measure.  
The fourth point: To whom hath he made them kings and priests▪ Answ. To God, even the father. This is added for special cause, to prevent that carnal liberty which man's nature might claim from this spiritual royalty: for men might say, if all believers be kings, then may they live as they list: but these words (unto God) do show that the right of their kingdom, with the offices of their priesthood, must all be referred to the honour and praise of God, unto whom they are made kings and priests.  
Lastly, he addeth, Even his father, by way of exposition, to show more particularly to which of the persons they are first of all made kings and priests: for the title, God must not here be taken absolutely for the divine nature, but with restraint to the first person, the father: unto whom all true believers are made kings and priests in the first place, and from the father to the son; and from them both, to the holy ghost. And the first person in Trinity is here named above the rest, not as being above them in degree or honour, for so they be equal: but because he is the first in order, and the fountain of the Godhead, which is conveyed from him to the Son, and from them both to the Holy ghost.  
Thus much for the meaning of the words: Now follow sundry uses, from the consideration of these two dignities of believers. And first their kingly dignity affordeth matter both of instruction and consolation.  
Instruct. I. Whereas all true believers are made true kings in this life; hereby every one that professeth Christian religion is taught, to carry himself as an enemy to all those that are of the kingdom of darkness: as namely to sin, and Satan, to the flesh, and the world, even through the whole course of his life: for by calling, every Christian hath title to the kingdom of heaven. What affinity then can we have with those that be both enemies of this kingdom, and of Christ himself, that made us kings. Now, that we may so carry ourselves, as enemies, we must do these three things: First, have care to keep, guard; and 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 labour to keep our souls and bodies, and every faculty and part of them, our wills, affections, thoughts, and inclinations, from the power of sin. He which is borne of God, keepeth himself (as with watch and ward) that the evil one, that i●, Satan, touch him not by the assaults of sin. 1. john. 5.18. Secondly, we must make war continually against Satan, sin, our own flesh, against all our spiritual enemies, and all the enticements of the world: we must make no truce with them, because they will never be reconciled to us, so long as we have interest unto the kingdom of heaven: and if we yield to them, we lose our kingly dignity, and become their vassals, and bondslaves. Thirdly, 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, and like valiant kings seek to have the blood of these enemies, and from day to day strive to vanquish Satan, his power & might, to overcome the world, and to weaken our own corruption.  
Instruct. II. If in this life we be kings, then must we become lords over ourselves, and keep in subjection unto God our wills and affections, and the secret thoughts and inclinations of our souls. We must not look for rule over earthly kingdoms: but herein stands our kingdom in this world, That we can subdue our corrupt affections, and keep our bodies and souls in obedience unto God. 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 have not so much as a foot of ground in this world, and yet can rule and master himself, his thoughts and affections, this man is a valiant prince, and one whom Christ hath consecrate to be king in heaven.  
Instruct. III. Seeing we be kings, we must do the duty of judges: for to him that is a king belongeth sovereign judgement. In the day of judgement the 
(a) 1. Cor. 6.2, 3.  saints shall judge the world, and Angels also: but we must be judges in this world. And yet here we can neither judge men nor Angels, but we must be our own judges. Wherefore as judges summon, arraign, condemn, etc. so must we examine ourselves, call ourselves to account, and as guilty persons accuse and condemn ourselves for our sins; acknowledging we be worthy to be cast into eternal damnation with the devil and his angels: And withal plead for pardon, and approach to the throne of grace, & forgiveness in Christ: and in this we show ourselves upright spiritual judges, and by this means we shall be fr●e from the judgement to come.  
Instruct. FOUR If we be kings by Christ, we must carry ourselves as kings courageously, and constantly in the afflictions and miseries which we shall suffer for Christ's sake. For herein among the rest stands the royalty of a king, that he bears with valour and courage all the troubles which befall him. Hence it is, that Saint Paul exhorts us to rejoice in afflictions, because we are partakers of Christ's sufferings, 1. Pet. 4.13. and so are made conformable unto him that was consecrate the prince of our salvation through afflictions, Heb. 2.10.  
Instruct. V. Seeing we be spiritual kings, we must above all things labour and seek to have our part in the kingdom of Christ, and in his righteousness. A Christian must not have his heart glued and fast tied unto the things of this world, it is against his calling: but he must so use this world, as though he 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 it fareth with them that profess themselves to be Christians, and yet bend their wits and endeavours wholly for these worldly things, they do as it were cast aside their kingly crown, and abase themselves to slavish bondage. But we must ever after have our hearts fixed in heaven, striving to come to our inheritance there.  
Instruct. VI Seeing all the true members of Christ be kings and princes: this should be an inducement to all backward persons to love and embrace true religion. In these careless days Religion is counted preciseness, and the profession thereof made a matter of reproach. But this ought not to be so, seeing that by it we come to have right and interest unto the kingdom of heaven, and to be lords of all creatures. And why should we not esteem the gospel preached as a most precious jewel, seeing that we which are vassals of Satan, and firebrands of hell (as all men are by nature) become thereby the members of Christ, yea kings and princes to God? Yea verily, the consideration of this should make the ministers of the Gospel to joy in their callings, and to take all pains to preach the word, ● seeing by it men become of vassals of Satan, the true members of Christ, and heirs of the kingdom of heaven. In this world it is counted great honour to consecrate and establish one in an earthly kingdom: What a blessed and honourable thing than is this, to consecrate spiritual kings for the kingdom of heaven? And this is done, when by the word preached men are converted and brought to unfeigned repentance for their sins, & to true faith in Christ jesus.  
Thus much for the duties. Now follow the consolations to every true believer only. It is an heavy cross, which breeds much anguish to the soul, to be in poverty and contempt among men; yet herein may the child of God stay his heart, and lessen his grief, by considering that even in this state of misery, he is a king unto God; though he seem base to the world, yet it appeareth not what he shall be, for he 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 full possession of the joys of his kingdom. If he be in trouble of mind, having his own conscience tormented fearfully by Satan with his sins; yet he must not despair, the Lord will give him an happy issue: he must remember he is a king, and therefore shall one day have full conquest over sin, Satan, and his own corruption, yea, over all his enemies whatsoever. 
Rom. 16. ●0.  If he be in the heat of persecution turmoiled and tossed from post to pillar, which flesh and blood cannot brook: yet than he must consider his holy calling to be a spiritual king, whose property it is in the most violent afflictions, even unto death itself (as Paul saith) to be more than conqueror, Roman. 8.37. Lastly, in the very pang of death, when nature must needs be dissolved, and soul and body separated, then must the child of God remember, that he is a king in Christ, and this will stay his heart against the fear of death; for herein shall he see, that by death, as through a strait passage, he shall enter into the full possession of his kingdom. And thus much in that we are kings.  
From the second dignity of believers, which is to be priests unto God, we are likewise taught sundry duties.  
First, to teach and instruct one another. It was the office of the priest under the law to teach the people the will of God. The priests lips should preserve knowledge, Malach. 2. vers. 7. And now under the Gospel not only the minister, but every true believer is a spiritual priest, and therefore aught to teach, and admonish one another. Coloss. 3.16. When the Lord saith, Touch no● mine anointed, and do my prophets no harm, Psa. 105.15. He calleth all his faithful by the name of Prophets, because they ought to have the knowledge of his will, and be able also in due time and upon just occasion to teach the same to others, that so the Gospel of Christ may flourish. And as this duty belongs to all men; so especially to governors, as parents and masters, they must show themselves priests to their charges. Abraham did it, Genes. 18. David did it, Prou. 4. And Bathshebath did it, Prou. 31. And all must do it, that desire an holy generation to succeed after them. We teach them other things, why not religion?  
Secondly, seeing we be priests, we must pray unfeignedly, not only for ourselves, But 
(a) ●▪ Tim. ● ●▪ Tim. ●●  for all men, especially the members of Christ. The priest in the old Testament must pray and make request, not only for himself, but for the people also. And herein stands the praise of a Christian, to pray for his brethren. Hence it is that Paul saith: Pray for all the Saints, and for me, Ephes. 6.18. Moses is highly commended for this duty, especially when he prayed for the Israelites, and stood before the Lord in the gap, to turn away his wrath, Exod. 32. Elias for his power in prayer and prophesy, is called the chariot and horsem●n of Israel. 2. King. ●. 12. And this is recorded for the praise of Hezechi●, That when the people were unprepared at the eating of the Passeover, He prayed to the Lord for mercy, and was h●ard, 2. Chron. 30.18. And so when we find any commended in scripture for his gift in prayer, it is not so much for that he prayed diligently for himself, as for the whole church of God.  
Thirdly, being priests we must offer spiritual sacrifice unto God, that is, dedicate ourselves, our souls, and bodies, and all that is in us, our wit, learning, knowledge, and every gift of body or mind to God's service. That we may do all this to his glory, we must look, that every thing we take in hand have his beginning from a pure heart▪ a good conscience and faith unfeigned, and be directed to a good end, to God's glory principally, and the good of others, whom it may concern.  
Fourthly, we must be full of blessings. The priests in the old Testament, Numbers 6● used to bless the people: so must we, if we be Christians, because we are spiritual priests. We must take heed of all cursed speaking, of slandering and backbiting, of swearing and forswearing: and give ourselves to blessed and gracious speeches to all men, and of all men, friends, or foes, Rom. 12.14.  
Fiftly, we must seek to have God for our portion: The levites had no portion in the land of Canaan, but the tenth● only, 
(b) Deut. 10.9. Psal. 119.57  The Lord was their portion. So we being priests to God, must be content with any estate in this world, for God is our portion. We must not seek too much after any inheritance on earth, for than we carry not ourselves like priests unto God. The favour of God in Christ must be the thing we long for, and therein must we rejoice.  
To him be glory and dominion, for evermore, Amen. These words are a thanksgiving to God for the former benefits of Christ bestowed on his church: Which S. john putteth in before he have ended his record of the gracious works of Christ for his church, as it were interrupting himself, for the great desire he had to the glory of God. Whereby we are taught, that the consideration of God's benefits towards us, specially such as concern the kingdom of heaven, should stir up our hearts to give continual praise and glory to God. This was David's affection, when he felt in his soul the pardon of his sins, and therefore he breaks out into this thanksgiving▪ My soul praise thou the Lord, and forget not all his benefits, Psalm 103. ●. And so did Paul, after the blessed memory of God's mercy in his vocation. 1. Tim. 1.17.  
Secondly, in this example of john we may learn, what is the true form of giving thanks to God, namely, to ascribe unto him all power, glory, and absolute dominion for evermore. But alas, it is too too manifest, that our corrupt nature will not do this, but taking from God his due, bestoweth it on creatures, yea, on our own selves. It is a matter of grace to know what is due to God, and to ascribe the same unto him, and therefore we are charged to give unto the Lord glory and power, which in the next words he calls the glory of his name, Psal. 96.7, 8. 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, the power and glory▪ that is, The kingdom of heaven is thine; all power in heaven and earth is thine, and therefore all glory is thine: and from our hearts we do ascribe the same unto thee.  
Lastly, S. john addeth, Amen, that is, So be it. Let all glory and dominion be given to Christ: which is the same he said before. Whereby he doth testify his fervent affection, and strength of desire, after the glory of Christ, else he would not have doubled his thanksgiving. And so should it be with us, we should not freeze in our thanksgiving for God's benefits, but labour to have our hearts & tongues to double the same, that thereby we may testify our fervent and earnest desire after his praise and glory.  Verse 7. Behold, he cometh with clouds, and every eye shall see him: yea, even they which pierced him through: and all kindreds of the earth shall wail before him, Even so, Amen. 
These words are a declaration of the fourth action of our Saviour Christ towards his church: and that is, his second coming to judgement, to judge both quick and dead. Wherein we are to consider sundry points: first, this note of attention, Behold: secondly, the action of Christ's coming itself, He cometh: Thirdly, the manner how; with clouds, amplified by the manifestation thereof, Every eye shall see him, even they that pierced him: fourthly, the effect of his coming: All tribes of the earth shall wail. Fiftly, the conclusion of this narration, with two notes of asseveration, Even so, Amen, to confirm the second coming of Christ unto all people.  
I. point: Behold. First, Saint john beginneth this narration with a note of attention. The spirit of God is accustomed, when any thing is of special weight and worth our careful marking, to prefix before it this note of attention: Behold, or such like. Hence than we are taught this special duty, namely, often and every day earnestly and seriously to bethink ourselves of the second coming of Christ to judgement. This consideration is a matter of great use, for it is a notable means to begin and continue the conversion of a sinner unto God. When the Scribes and pharisees, obstinate enemies, came to the baptism of S. john, he used this as a means to make them to turn, and believe in Christ, saying: Ob generation of vipers, who hath forewarned you, that you should fly from the vengeance to come? Matth. 3.7. So Peter useth this same Argument, to bring the jews to repentance: exhorting them to turn, that their sins might be put away, when the day of refreshing (that is) the day of judgement should come, Acts 3.19. Paul persuades the Athenians to repentance, Because there is a day appointed in which the Lord will judge the world by jesus Christ, Act. 17.30, 31.  
Secondly, this note of attention serves to strike our hearts with a fear and reverence of Christ jesus: for it gives us warning that he shall come to be our judge. We are touched with awe and reverence toward earthly magistrates when we consider, that they have authority to attach, apprehend, & to bring us to their courts and assizes. How much more should this work in us a reverend awe towards Christ, when we consider, That one day we must all be brought before his Tribunal seat, and there be judged of him.  
II. point: The coming of Christ himself, He comes▪ that is, Christ locally descendeth from the highest heaven, in his manhood, to that part of the world, where the clouds be, there to give judgement upon all mankind quick and dead. Here mark in what manner john propounds his coming: he saith nor, he shall come, but in the present time, he cometh. Whereby he would teach us: First, that this second coming of Christ is as certain, as if it were now present. Secondly, that it is not long to, or far off, but will be quickly. Thirdly, that our duty is, to consider of the coming of Christ, as of a thing present. This Saint john learned, and so should we by his example, for it is a matter of great use. For hence we● are taught, to desire and do that every day, which we would desire and do in the day of judgement, and blessed is he that attaineth hereunto.  
Now that we may come to the practice of this duty, we must daily consider of the 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, and persuade ourselves this may be the last day; and so shall we carry ourselves every day, as we would in the last day. Now we would wish at the day of judgement, that we did repent and believe in Christ: and therefore every day of our life, before the last judgement come, we ought to repent and believe in Christ. If this duty were practised, we should find less corruption, and more grace in our hearts, and less sin, ●●d more obedience in our lives every day than other: but grace is wanting, and sin abounds, because this meditation takes no place in our hearts. Again, in that he saith, He cometh, meaning in respect of his manhood; hence we gather, he is absent from us, in regard of bodily presence; and the heavens must contain him until the day of judgement: But if Christ were always bodily present in the Sacrament, he could not be said to come, but only to manifest himself, being before present. And therefore the opinion of those, which hold the body of Christ to be really the bread, to be in or about the bread of the Sacrament, is most false and frivolous, flat against that article of our Faith, whereby we hold, That he comes from heaven only at the last day, in regard of his manhood.  
III. point: The manner of Christ's Christ's coming, in two things▪ First, that he comes with clouds: Secondly, that his coming is open, and visible to every eye.  
First, with clouds, here S. john speaketh after the manner of the prophets, who to set out God in his majesty and glory, say: he comes with clouds, 
Psa. 18. & 97.  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 of 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 redeemer, and a saviour by his suffering; and therefore came in the state of a servant. But his second coming is to be a judge of all men, yea of his enemies, and therefore he cometh with all might, majesty and glory, to show himself king and lord of all.  
The uses of this his second coming are set down in the 97 Psalm, to make the very mountains to tremble, to confound the wicked, and ungodly, and to comfort the godly in that day.  
Secondly, for his 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 toucheth three points: First, he taketh it here for granted, that every man shall rise from death to life, though their death were never so strange, or never so long before. 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, and there be judged of him in the clouds.  
The consideration whereof is, First, an exceeding comfort to God's children, in that they being dead, and 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 when he layeth him down to sleep, should be told that when he rose he should see his dead father and mother, or his dearest friends, whom he saw not of long before; this would be a notable comfort to him, that now he should enjoy them again▪ 〈◊〉 how far greater comfort shall this yield to all the godly, who have been dead and rotten in the grave, That they shall be raised up, and not only to meet with godly friends, but enjoy Christ jesus the son of God, which is the friend of friends; who shall give them not only life and motion, but eternal life with his own majesty. 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 last judgement.  
Secondly, this is a terror to the wicked, and to all impenitent sinners, that they shall (will they, nill they) be brought to the bar of Christ's judgement seat, & there look on him who is their judge whom they have in their life contemned, and despised. And this consideration may serve to move them to repentance which have no● begun to repent, and to labour to become the members of Christ; a● also to increase and further repentance in them, who have by God's grace begun the same. It may be some do think when they die▪ all is done, and there is no further account to follow: but though we lie rotten in our graves a thousand, or two thousand years; yet we shall rise and look upon our judge with our own eyes. And if we have not in our life time repent, we shall hear him with our own ears, giving the dreadful sentence against us, Go ye cursed into everlasting fire. And therefore it is best for us in this day of grace to prevent this danger, and now repent, and believe in Christ: that then we may rise with joy, and stand with hol●nesse before Christ jesus. No doubt if we were persuaded that we should thus appear, it would move us to repent.  
Thirdly, Every eye shall see him▪ that is, all men with their own eyes shall look on him. Hence it may be gathered, that those who wanted their fight in this life, shall have it then restored. It is granted of all Divines, that the elect shall have all their senses, and other defects restored, wherein they were wanting in this life: And it may also be added that the wicked shall then have some of their senses restored▪ if they wanted the same in this life; as hearing, and seeing at the least: for the deaf shall hear, the blind shall see this judge. And this can be no glory to them, seeing it is to increase their misery: for the more senses they have, the more punishment they shall feel, because by sense we apprehend misery.  
Even th●se which pierced him. Here is added a further evidence of Christ's manifestation of his coming, and that for three causes. First, to show that no power, or wisdom in the world, can free any one from his appearance. For if any could escape, in all likelihood it would be those jews and Gentiles who prevailed most against Christ, and put him to death. But none of those can escape his judgement: for even they which pierced him, they shall see this judge, and 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 of judgement at the last day.  
Secondly, to show the case of all wicked men: namely, that such woe and misery shall befall them as they never once thought of. The jews and Gentiles which crucified Christ, never dreamt of this; that he whom they then put to a temporal death, should one day be their judge, and condemn them to eternal death, unless they had repent.  
Thirdly, to show the rueful and woeful estate of all impenitent sinners; they shall rise to judgement, and have the greatest enemy their judge, who will show rigour upon them, and justice without all mercy: for this piercing of Christ is meant not only of the jew, which put him to death, but of all ungodly person●; because all such do by their sins, as with swords and spears wound him at the heart as the soldiers did. Impenitent sinners be as the jews which crucified Christ, as judas which betrayed him, and as the soldiers which goar's his side: and unless they now repent, they shall one day be judged as his enemies.  
Even they which pierced him. Out of these words some gather that the body of Christ hath still the wounds and scars which were given him at his death, the print of the nails in his hands and his feet, and that these shall be seen in him at the last day: adding withal, that it is no blemish 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 it followeth not, that they shall see him as he was pierced: what though they see the person whom they wounded, shall they therefore see his wounds? Many shall see kings and queens whom they crowned in this world, but it followeth not, that therefore they shall wear their crowns. So we shall see our fathers and mothers, but not as fathers and mothers.  
IV. point. The fruit and effect of his coming, especially in the wicked in these words: And all tribes of the earth, shall wail before him. Where S. john speaks of the whole world according to the condition of the land of Canaan: for only that part of the world was divided into tribes. As in like case our Saviour Christ setteth out the judgement of the whole world, according to the state and manner of judging the visible Church, Math. 25. So that his meaning is, that they which repented not, of what nation soever, of what state, or condition soever they have been, shall wail, and mourn at that day. And he adds a reason of this their mourning, in these words, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 him, and his doctrine, and therefore now they want all help to free them from the punishment of their unbelief▪ and contempt of the gospel: for this life is the only time of grace and mercy: afterward there is no work, nor invention that can alter man's estate.  
Hence than we are admonished, first, that in this world we labour above all things to be reconciled to God in Christ, to get our sins pardoned, to believe and embrace his holy word, and unless we attain hereunto in this life, we shall wail eternally; for when the last day is co●e, there is no hope of help, no way to escape, no time of grace to repe●●. Remember the foolish virgins that sought for oil, when it was too late, and knocked when the doors were shut, Math. 25. But if by God's mercy we can in this life get his love and favour in Christ, then shall we enjoy the same eternally: yea, at this dreadful day to all the wicked, we shall lift up our heads, and our hearts, when we shall see Christ coming to our full redemption, all tears shall be wiped from our eyes, when the wicked shall cry and howl, woe and alas for evermore. The devil knowing the worth of this admonition, will labour by all means to keep it from our hearts. But this shall be our wisdom, betime to sue for grace, and so shall we defeat Satan, and prevent eternal wailing.  
Secondly, here see what an evil conscience is: It lieth asleep here while a man lives, and never troubleth him, and so it may do in death also: but in the 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 all his sins, his contempt of Christ and his word, his unbelief in the time of grace; and than it will break his heart, being as good 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 suffer us to lie in any one sin; and upon our repentance will assure us we be in the favour of God: Which if it do in this life, then will it never make us to wail at the last day, but it will excuse us, and make us look up to our redeemer, and to rejoice in him. But take heed when thy conscience lieth asleep, and accuseth not for thy sins, no not at death; that is an evil conscience which will awake at the day of judgement to torment and condemn thee.  
V. point. The means whereby he confirmeth the certainty of the second coming of Christ; that is, by a double note of asseveration: Even so, Amen. One of these is taken from the Greeks, Even so, the second from the Hebrews, Amen: being both as much as Amen, Amen, or verily, verily. In which phrase Saint john teacheth us, how to confirm the things we avouch. There be three ways whereby a thing may be avouched: First, by a simple and bare affirmation, or negation: Secondly, by an earnest asseveration: Thirdly, by an oath. Now S. john useth these two notes of assuring in this weighty matter of Christ's second coming, saying, He cometh, even so, Amen; that is, certainly and without all doubt it is so. Hereby teaching us, first, that an asseveration must not be used, but only when the matter in hand is of great weight and moment. Here than we see that wretched is their practice, who use to bind every word with an oath; which is a degree above this asseveration. Yea, they also are here justly reproved, who in their ordinary communication have ever in their mouth some weighty asseveration. Our saviour often useth these words of asseveration, yet only in matters of weight and moment, and when the hearers were to be moved to greater attention, and their hearts were to be more fully settled in some truth of great importance.  
Secondly, by these asseverations john would teach us to hold against the practice of Atheists, that the coming of Christ is most certain and undoubted. Which thing we should more seriously observe; because in our corrupt nature there is bred this false persuasion, That either we shall not be summoned to judgement; or else, that Christ's coming is far off: like to the evil servant, who saith, My master defers his coming: which evil servant by nature is every one of us.  
Thirdly, hereby john gives us to understand one special note and mark of the child of God: namely, to desire and long after unfeignedly the second coming of Christ to judgement: for as these words be an asseveration, so withal they contain a most earnest desire: Even so, Amen, as if he should say by way of answer to the proclaiming of his coming, Lord grant it be so, yea Lord, let it be so. Hence it is that Saint Paul describes all those, who must receive the crown of righteousness, by this property, that they love his appearing, 2. Tim. 4.8. As for the ungodly it is not so with them, they (being not justified nor sanctified, and so not reconciled to God in Christ) cannot love this appearing. Nay they could wish with all their heart there were no hell, nor last judgement. And by this one note we may well judge of our estates; for if from our hearts we desire and long for this second coming to judgement, and wish he would come 
(a) Revel 22. ●0.  quickly, than it is a certain token and sign we be reconciled to God in Christ, and shall receive the crown of righteousness. But if as yet we feel not this longing and hungering desire in us, than we must suspect ourselves, and labour every day to feel it: for it is the desire of the saints to say, 
(b) reve. 6.10.  How long Lord. And with john, Even so, Amen.  Verse 8. I am Alpha and Omega, the beginning and the end (saith the Lord) which i● which was, and which is to come, even the Almighty. 
After Saint john had described Christ at large in the former verses: he bringeth him in speaking of himself by a figure, as may appear by this clause (saith the Lord.)  
The end and scope of these words in this verse is to confirm that which was before spoken of Christ, being a proof and reason thereof, after this manner to be conceived. He which is the beginning and the end of all, etc. he is sufficient to be a king, priest, and prophet to the Church, and is both able and willing to bestow on them all blessings which serve for their good. The first part of this argument is omitted, the second part is contained in this eight verse: But I am the beginning, and the end; and therefore I am sufficient, etc.  
In this eight verse are three points concerning Christ. First, he is the beginning and the end. Secondly, he is, was, and is to come. Thirdly, he is Almighty. For the first: that Christ is the beginning, and the end, Saint john expresseth by a comparison taken from the Greek alphabet: and it standeth thus. As in the A, B, C, of the Grecians, Alpha is the first letter, and therefore the beginning of all the letters; and Omega is the last, and therefore the end of all the letters. So (saith Christ) am I the beginning of all things that are; and the end of all things. The first part of this similitude is in these words, I am Alpha and Omega; that is, I am as Alpha and Omega. The second part in these words, The beginning and the end.  
From this and such like manner of speaking, the Papists gather that it is lawful to worship God in a strange language. And that the Scriptures are to be read and delivered to the people in an unknown tongue. But their collection is frivolous: For though the unlearned English man know not what Alpha and Omega is: yet the Churches to whom this book was written, being Grecians knew generally what was meant hereby.  
Again, though the spirit of God useth here and there a strange word or phrase; yet we may not follow that practice in the whole service and worship of God, whereby neither the word, nor prayer should be understood of the people, as the Papists do.  
I am the beginning, Christ is said to be the beginning for two causes. First, because he was the very first of all things: there was nothing before him; he had ● being when all creatures were not; then was he the same that he is now: and for this saith Saint john Chap. 1. vers. 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; 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 and had a being, were created by him, and had their being from him. So saith the Apostle, All things are from him, and for him, Colos. 1.16. And hence we learn, that when we go about 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. And without his help we cannot have in any thing good success.  
Secondly, the same Christ is the end of all things, and that for two causes: First, because he is the last of all things, and after him is nothing in subsisting, and being: for all creatures if they were left to themselves would come to nothing. And whereas some creatures be eternal, it is not of themselves, but by him, and from him which is the end. But though they all should come to nothing, yet Christ would remain the same he was for ever, namely, the eternal son, and word of the father. This than should make us with full purpose of heart to cleave unto Christ in all things, if we would enjoy eternal happiness: for without him is nothing but changing; and unless we have our stableness from him, we cannot but come to an end.  
Secondly, he is the end; because all things in heaven and earth were made to serve him: For him were all things created, Coloss. 1.16. that is, to serve for his glory and praise.  
The second thing here said of Christ is this, Which is, was, and is to come. These words were expounded in the fourth verse, where the very same are affirmed of the father. The meaning is, that Christ is in presence a perfect substance, and essence or being; subsisting in, by, and from himself, and such a substance he was in time past, from all eternity: and such as shall continue in time to come for evermore.  
Hence we learn three things. First, That the second person in the Trinity is consubstantial with the father, that is, of one and the same substance and nature with him. The reason is, because there can be but one only substance or essence, which hath being in and by itself, and from itself alone: neither can we conceive how there should 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 himself, in himself, and from himself alone. And here the self-same thing is said of the second person, the son. And, therefore he is of the very same substance with the father: for though they be distinct persons in the godhead, yet they have but one and the same substance, one and the same divine nature, and Godhead.  
Secondly, hence we may gather. That Christ is God of himself▪ because as the ●●ther is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  was, and shall be; so the son i●, was, and shall be; and that in the same respects: So that as the father is God of himself, and from none other, so the son is God of himself, and from none other. Indeed as he is the son, the second person, so he is of the father, and hath his being from him by eternal generation: but as he is God, he is consubstantial with the father, and coequal with him, and hath his essence of, and in himself alone. 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 himself, and from none other.  
Thirdly, hence we learn, That Christ is coeternal with the father, being everlasting as the father is, and every way coequal, having the same attributes of the godhead that the father hath.  
The third point touching Christ is, That he is the Almighty. There is in God, and so in Christ, a double power: First, a Potential; secondly, an Actual power. Potential is that, whereby he can do many things, more than ever he did, or 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. Now Christ's omnipotency is not to be understood of his potential power here principally, but rather of his actual power, whereby he bringeth to pass without let and impediment whatsoever he decreeth, willeth or promiseth.  
From this omnipotency of Christ ariseth a double comfort to his church: First, That whatsoever he hath promised in his Gospel, is yea, and Amen: that is, shall be brought to pass effectually without stop and let, as assuredly as he promised it. Now Christ hath promised in the Gospel to all penitent sinner's remission of sins, mortification, justification, and life everlasting; every one whereof, shall in due time be done to every true believer, which is a singular comfort to them; for all men and Angels cannot give one of these to any one man: but Christ he is omnipotent, and he both can and will effect them all to his elect.  
The second comfort: that Christ both can and will give his church sufficient security and protection through all the miseries of this life: he can defend and guard her against all the fury and malice of Satan, and all her enemies: he is above them, and can bridle their might when and how he pleaseth.  
Hence also, that Christ is Almighty, we are taught two duties. First, under the cross, and in tribulation to humble ourselves under his mighty hand▪ for it is he which correcteth us, who is almighty, able to do what he list, and more than he will, resistance or repining will do us no good. Secondly, this should move us to perform hearty obedience unto Christ in all things, both in our general and particular callings to walk uprightly before him: for he is Almighty, & seeth whether we walk sincerely before him, or not, if we do not, he is able to punish us. By this Argument God persuadeth Abraham to walk uprightly before him, because he is Almighty, able to correct and destroy those which refuse to obey him, Genes. 17.1.  Vers. 9 I john, even your brother, and compa●●on in tribulation, and in the kingdom and patience of jesus Christ, was in the ●sle called 〈◊〉 for the word of God, and for the witnessing of jesus Christ. 
Hitherto we have entreated of the Preface of this book, containing the title and inscription thereof. Now from this ninth verse, to the end of the third chapter, is contained one of those seven visions which were showed unto john, and are set down in this book. In this first vision two things are to be noted: first, the circumstances; secondly, the parts thereof. The circumstances in the ninth and tenth verses: the parts from thence to the end of the third chapter.  
The circumstances of this vision are four: first, the person to whom this vision was showed, namely, john: The second, the place where, at Pa●mos: The third, the manner how it is propounded, It was delivered to him being 〈…〉 the spirit: The fourth, the time when, on the Lord's day.  
For the first: john is the person to whom this vision befell; who doth therefore name himself, to show, that it was given him of the Lord: for as the Lord hath his visions and revelations (as hath been said) so the devil hath his: 
Vers. 1.  but they may be distinguished by the persons to whom they be given. God giveth his visions not to all men, but unto those which are most ●it for them; such as be most holy men for life, endued with exceeding gifts of God, acknowledge, wisdom, constancy, zeal, piety, and religion. So in the old testament he delivered not them to all, 〈…〉 his servants the Prophets, men of singular gifts and graces, and of exceeding holiness & piety. Indeed the Lord revealed some particular things by wicked men, as by Balaam and Caypha●, but they never knew what those things meant which were showed unto them. It is a property belonging to the servants of God, to receive a vision, and to know the same to their comfort. And for both these was john thoroughly qualified, he was a man of exceeding holiness of life (for Christ loved him) and of singular and rare gifts, full of zeal, love, and piety, and also had the knowledge of this vision made known unto him. But the devil maketh no such choice, his visions befall men which are Heretics, wicked notorious sinners, who have no such rare and special gifts as the other have: so that we must esteem of this, as a singular gift of God to his own Apostle S. john.  
Now john having named himself to be the receiver of this vision: for the greater credit hereof, he describes himself by two modest terms: First, A brother: secondly, A companion: First, he calls himself, their brother; that is, of them who by faith were all members of the mystical body of Christ. For the Church of God is a family, whereof God the father is head and householder, jesus Christ is the elder brother, and all believers are fellow brethren in and by Christ, being by faith the adopted sons of God, members of that family, and brethren 〈◊〉 to other.  
By this title (your brother) first he setteth out his humility, and great modesty. For he was a man at that time above all men which liue●, in regard of his gifts and holiness of life▪ he was the last Apostle, and had Apostolical authority, b●ing a most ze●lous and constant professor, yet he calleth himself a brother to 〈…〉 himself but equal with them, though they were far inferior to him. And so should we esteem better of our brethren than 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, he loved them as brethren. So we are bound to love all men, even our enemies, as they be of the same flesh with us, but those that be of the same faith and religion with us, to these especially should we show our love and affection. So Paul saith to the christian Romans, He affectioned to love one another with brotherly love, Rom. 12.10. And great reason: for believers are linked each to other with the nearest bond, they have the same father, which is God, the same redeemer, the same faith, hope, baptism, and the same benefit by jesus Christ, his death and obedience.  
But this duty is not practised; there be that call themselves brethren, who (as Isay saith) hate them that tremble at the word; 
Isay 66.5.  and mock them even for the profession of the same religion, whereby they think to be saved. If any seem to make more conscience of their ways than others, they are reviled and hated for the name of Christ; which ought not to be, for among all true Christians should be brotherly love.  
The second title, Companion, or copartner in three things▪ in tribulations, in the kingdom, and in the patience of Christ. He calls himself Copartner with 〈◊〉 in tribulations for two causus. First, because at that time when he wrote this vision▪ the whole church was in persecution and tribulation under that cruel tyrant Dom●●ian, about fourscore or an hundred years after Christ● who banished him into 〈◊〉: where he was not unmindful of the afflictions of the church whereof he was a member: and therefore calls himself a partner with them in affliction.  
By which he shows what is that state of God's church in this world, namely, to be under the cross: and the members thereof must not be companions of peace and ease, but copartners in affliction and tribulation. And therefore Christ teacheth those which will be his Disciples these lessons. First, to deny themselves, to take up his cross daily and to follow him. And because of this estate, the church in this world is called The Militant Church, being in continual fight against the devil and his instruments. The consideration whereof is of special use: For we in this land have had peace and quietness for many years without persecution, which we must acknowledge for a special blessing vouchsafed to us for this end, that now in the time of peace we might prepare ourselves against the day of trial. For seeing the estate of the church is to be under afflictions; we are all in duty bound to wait continually when God will call us out to suffer for his sake. No man can define the time, or the manner of our trial▪ but yet that it will come we must resolve; because of the usual estate of the church. God hath for a long time sent forth labourers into his harvest, whereby no doubt many sheaves are gathered into the Lord's barn. Now after this long gathering there will come a day of ●●●●ing▪ The Lord will take into his hand the 〈◊〉 of affliction, and put it into his corn, and thereby try the chaff from the wheat. It stands us therefore in hand to prepare ourselves in this time of peac●, that we may be found good corn in the Lord's sieve, and not chaff, which must be cast into unquenchable fire.  
Secondly, he calls himself their copartner in afflictions: because his pitiful heart was moved with the bowels of compassion, towards all his fellow members, when he remembered their persecution, and affliction under the cruel tyrant Domitian. And the same affection should be in every one of us towards the poor afflicted servants of Christ: seeing they be our fellow members, we should have a fellow-feeling with them, weeping with them that weep, 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, & 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; then should we as members of the same body, be ready to do all the help we can to them, especially in showing our fellow-feeling with them.  
The second thing wherein he is this copartner is, in the kingdom of Christ, that is, the kingdom of heaven. Where observe that he placeth fellowship in affliction, before companion in the kingdom: to give us to understand, that through afflictions & crosses for Christ's sake, is the ready way to the kingdom. It is that way which is beaten and trodden by the Prophets, Apostles, and the Saints of God: as the Apostle saith, 
(a) Act. 14.12.  through manifold tribulations we must enter into heaven. And, this 
(b) 2. Cor. 4. ●7  momentary affliction causeth to us an infinite weight of glory; not by deserving it, but by showing the plain way thither. Whereby we are taught not to think it hard, when trials do befall us, but rather to count it a good thing, yea exceeding great gladness, when any affliction doth befall us for Christ's sake: for hereby we are brought like wandering sheep into that beaten path which leadeth to heaven. 
jam. 1.2.  Nay, we must rather marvel when we profess the Gospel, and have no affliction; then we may 
(c) Heb. 12.8.  fear we be out of the way, seeing the Lord afflicts every child which is his.  
Thirdly, he is Copartner in patience: which he addeth, because it is a most worthy virtue, whereby we are made able to persever in affliction till we come to heaven. Afflictions are the beaten way, heaven is our joyful end, patience is the means to make us go on till we come thither. Whatsoever things are written, are written for our learning, that we through patience, & comfort in the Scriptures might have hope, Rom. 15.4. Where true hope to come to heaven is obtained by patience, which maketh a believer to go on in suffering till he come to life eternal. There is much fruit in the good ground, 
Math. 1●.  but not brought forth without patience, & the true believer is saved by hope in this world, yet cannot come to heaven without patience, ja. 5. for thereby he must possess his s●ule.  
Now because men will say, patience is an hard matter, and so are discouraged from seeking for it; therefore to set an edge on their desire, he adds, It is the patience of Christ: and it is so called, either because he commands it, or because it is his gift, and cometh from the spirit of Christ; or chiefly because he himself suffereth in his members, and as their misery and suffering is his, so is their patience. The consideration whereof is a singular motive to induce every child of God to patience, in bearing the cross for Christ his sake: for they have Christ their fellow sufferer, he takes part with them, and puts under his shoulder: Who would not then be content to suffer with patience? And thus much of the branches of his fellowship severally.  
Now consider them jointly, and they contain a notable description of the communion of saints, which is a special article of our faith, standing in three things: In tribulation, In the kingdom of heaven, And in patience. And mark well, that this communion begins in tribulation, therein we must be partners, and that with patience, before we come to have fellowship in the kingdom of heaven. That man therefore that hath afflictions laid on him, must bear them patiently; and when the members of Christ are under the cross, he must in tender compassion be touched with their miseries: and when he doth truly feel in his heart this Christian patience and compassion, then may he assure himself he is entered into this communion, and shall undoubtedly with all saints be partaker of the joys of heaven. But if patience and compassion be wanting, we persuade ourselves in vain of this communion: and therefore let us strive against impatience, and against the deadness and hardness of our hearts▪ that we may neither murmur against God in our own afflictions, nor ye● want compassion towards our brethren that any where suffer affliction for the name of Christ. Thus much for the circumstance of the person.  
Was in the Isle called Patmos. In these words is the second circumstance, namely, the place where this vision 〈◊〉 given to john. This Patmos is one of those Islands, which the Geographer● call Sporades, lying in the West part of 〈◊〉 the less, near to the churches to whom john writ, and by the sea commonly called the Eg●●n sea. This Island was a small, base, and poor Island, little or never a whit inhabited.  
Saint john had his vision not at jerusalem, at Antioch, or Rome, but in Patmos, a base, poor, and little inhabited Island. By this 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 manifest himself to john by this vision in Patmos, as to other his Prophets and Apostles in jerusalem the holy city. In the old Testament there was difference of places, in regard of God's solemn worship and presence; as the Lord showed his presence, and tied his worship especially to his Tabernacle and Temple at jerusalem. This Daniel showeth by his gesture in prayer: 
Dan. 6.  for being in captivity, when he prayed in his chamber, He opened the window which was towards the Temple at jerusalem, and turned his face thitherward. But now in the new Testament, that difference of place is abolished in respect of God's worship. And therefore Paul willeth, That men pray every where, 
1. Tim. 2.8.  lifting up pure hands unto God: and so for all the duties of religion we must think the like.  
I. Then away with Popish pilgrimage to churches and chapels of Saints, 
The Use.  or to their relics. This is mere superstition: for God is present every where, and a man that will worship God in spirit and truth, may have fellowship with him in one place as well as another.  
II. Also this may serve to correct a false conceit which many have of our churches and chapels: for when they come to a dwelling house, they think it not their duty, there to humble themselves, to kneel down, and call upon God: but if they come into a church or chapel never so often, upon ordinary affairs they fall down to prayer. The reason is, because they think these places be more holy, and God more present there, and they shall sooner be heard in them than in their common houses: which is untrue: for in the new Testament all such diversity of place is abolished in regard of God's service and presence: the dwelling house is as holy as the church. Indeed churches must be maintained, because in them the people may more orderly and conveniently meet together to serve God publicly in the word and prayer: for which time all due reverence must be observed in them: but we must not think that they are more holy than other places.  
More particularly, in this circumstance of place note two things: First, by what means Saint john came thither: Secondly, to what end, and for what cause. The means was banishment by the emperor Domitian: the cause was, for the word of God.  
For the first, he came and abode in Patmos, being banished thither for the Gospel's sake. In this his banishment consider many excellent things: First, Saint 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 pillar thereof in those days when he wrote this book: and for this cause most hated of the cruel persecutor Domitian, and of the Romans. And yet observe, That whereas many other true Christians were put to the sword, S. john is not, but escapeth by banishment. The cause of this was Gods special providence, by which he reserved him for the benefit of the church, that he might receive this Revelation, and commit it to writing, for the perpetual good of all his children. And so though Domitian was a cruel tyrant, and wanted no malice towards john, yet he could not kill him. God overruled him, that he did but banish him, and that into such an Island, wherein he might quietly receive these visions, and pen the same for the good of the church. By this we see the great care and providence of God over his church, that he doth bridle and overrule the cruel minds and might of bloody persecutors, that they cannot for their hearts do any thing, but that which serveth for God's glory, and the good of his church, though they intent the contrary. For Domitian intended only the hurt of john, yet see, by his banishment into that Isle, 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 the people banded themselves together, to put Christ to death, and the devil he laboured to stir them on to practise their intended malice. Yet the overruling power of God, who bringeth light out of darkness, directeth and ordereth this their malice and wicked practice to the most excellent work that ever was, even 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 in the time of any outward distress, even the remembrance of God's overruling hand.  
Secondly, in that john went into banishment, when it was so appointed, we learn, That when we are oppressed and persecuted by tyrants for Christ's sake, we must not make resistance, or offer violence, but suffer all injuries with patience: 
Pr●ce● & lachrima, 〈◊〉 Christianorum  for as one saith truly, The Christians weapons in persecution, are only prayers and tears. And Saint john often in this book addeth this conclusion, after the foretelling of persecution, Here is the patience of Saints; showing that patience must be the complete armour against all our bloody enemies.  
Thirdly, here also observe, That john came into this Island, not of his own accord, as choosing a solitary life to be the most happy state of perfection; but by violence and constraint. For if he had come into it voluntarily, being little or not inhabited, he could not have done the duty of his Apostleship in preaching the Gospel, and laying the foundations of the church. This then confuteth the Monkish life, which is no life of holy perfection (as Papists call it) but of glorious superstition and flat impiety before God: for hereby they forsake their callings, and utterly disable themselves to do those duties which God requireth of them in church, commonwealth, or family.  
Fourthly, whereas john being banished, received his visions in a barren and base desolate place: we see, that those which honour God shall be honoured of God, even then when men seek most to disgrace them: for what greater disgrace could they have put upon john, than to banish him into so base an Island? Yet because it was for God's glory, even there doth the Lord appear unto him, and honour him much in revealing unto him these visions. So when joseph was sold of his brethren, and most dishonoured of them; then did God exhalt him most of all. The same may be said of Daniel in Babylon, whom God did most advance, when his enemies sought his greatest ruin: and the same is true of all God's children, Them which honour God will he honour.  
II. point. The cause for which he came into this Isle, is expressly set down, for the word of God: that is, because he was a publisher and preacher of the word of God: for the performance of which duty he was banished. By which we may note, That all natural men (as Domitian and his court, and all the Gentiles, without God's special calling) do bear a deadly hatred towards God's word. For S. john was a most worthy Apostle, a famous man for gifts, a singular preacher of the word of God; yet is hated, nay banished, not for his own cause, but for the word of God. This hatred hath appeared in the heathen emperors, by their bloody persecutions against the preachers and professors of this word: and yet though men hate it naturally, the same word winneth them, and taketh place in their hearts for their conversion, and causeth them to love it: so as successively it hath been spread over all the world. Which shows against the Atheist, That the word taught by the Prophets and Apostles, is indeed the true word of God, not the invention of man: for man's word being hated, cannot win unto it him which hateth it: but the word of God prevaileth by grace in the hearts of those who hate it by nature, which it could not do, unless there were in it some divine power.  
Again, seeing john was banished for God's word, all ministers are to cast their accounts, and make this reckoning, that they may and must suffer trouble & persecution, yea, sometime banishment itself, for the Gospel's sake, if they will be faithful. For that which befell the principal founders and chief builders of the church, cannot be avoided of them which are ordinary ministers, if they will be faithful. Christ acquainteth his disciples with this, telling them, 
Luke 6.26.  That they are even accursed, when all men speak well of them. Let none therefore think it strange at this day, if for well doing, they hear and receive evil: nay, let them fear the curse, when all men praise them.  
And for the witnessing of jesus Christ. Here john doth note more specially the cause of his banishment, to wit, for testifying the history and doctrine of the gospel, the sum whereof is this, That jesus Christ, the son of Marie, is the son of God, and redeemer of all that believe in him to the justification of life. This testimony S. john puts down, to give us to understand, what part of God's word that is, which is most hated of the world: and for the preaching whereof Gods ministers are persecuted and banished, to wit, the gospel of jesus Christ especially: for the law is in part natural, but the gospel is supernatural, and to man's reason absurd; for the preaching whereof, men in all ages have been persecuted. The reason hereof is this, God in the beginning made a covenant with man, promising, That the seed of the woman should break the serpent's head. 
Gen. 3.  Now the gospel is that glad tidings, wherein is declared, that this promised seed is come; who hath indeed bruised the head of the serpent. Hereupon the devil maligneth the gospel above all parts of God's word, and accordingly hath laboured by all means to suppress the same; partly by persecution, as he did in the first three hundred years after Christ; and partly by bringing into the church damnable heresies, which did destroy the gospel by depraving the natures and offices of Christ, when by outward violence he could not prevail.  
Now seeing the devil and his instruments do thus hate the gospel, and labour to extinguish it: we on the contrary must labour to know, and to believe to love and embrace the gospel, that so we may uphold and maintain the same.  Vers. 10. And I was ravished in the spirit on the Lord's day, and heard behind me a great voice, as it had been of a Trumpet. 
In this tenth verse are set down the third and fourth circumstances of this vision. The third is the manner of receiving and giving this revelation to john, namely, in a trance. The fourth is the time when it was given, on the Lords day.  
Touching the manner, it is noted in these words: I was in the spirit. That is, I was by the mighty and extraordinary work of the spirit of God cast into a trance. That this 〈◊〉 be so expounded, appeareth by comparing this phrase with the like in the whole prophesy of Ezechiell, who useth to say, I was in the spirit, when he expresseth and signifieth that he was cast into a trance, and therein received some vision by the spirit.  
To understand this the better, consider two things: first, what a trance is: secondly, the end of it. First, a trance is an extraordinary work or action of God's spirit. We must not think, that trances come from the virtue of the stars, nor from the constitution of man's body, or by the strength of imagination, as some have fond thought: but they are wrought by the holy ghost. Secondly, it is not every work of the holy ghost, but an extraordinary work, above the order of nature. It is also powerful and mighty, wherein the whole man, both in body and mind is altered: which Saint john here expresseth, saying, I was in the spirit. This extraordinary work of the spirit consisteth in two actions; one upon the body, the other upon the mind. First, in procuring a trance, the spirit of God casteth the body of man into a dead sleep; whereby all the senses, both inward and outward, are benumbed: so Genes. 15.12. when God renewed his covenant with Abraham, he casteth him into an heaume sleep: that is, into a trance, wherein all his senses were benumbed; only his mind was waking. The action of the Holy ghost on the mind is, to draw it from fellowship with the body, and all the senses, to have a nearer fellowship with God, that so the spirit of God may enlighten it with divine light, that it may understand the things which are revealed to it: as we may see in other ecstasies and trances of the Prophets and Apostles. As in that of 
(a) Act. 10 1●  Pe●er, when he saw the vision of beasts clean and unclean. And thus we see what a Trance is, namely, 
What a trance 〈◊〉.  an extraordinary powerful work● of the spirit upon the whole man, ca●ting the body into a dead sleep, and making the mind fit to receive the things which are revealed unto it of the Lord.  
II. point. The end of trances. God for two causes revealeth his will in trances unto his servants, as to john in this place. First, that 〈◊〉 might know, that the things revealed were not invented of themselves, but given of God. john herein had no use of his bodily senses, he neither heard, saw, nor felt, but they were asleep. And therefore the vision must needs be from God, and the glory thereof wholly his.  
Secondly and chiefly, that the things revealed might take the deeper impression in the understanding: for the mind being freed from fellowship with the body, and not hindered by any fantasies of the senses (they being all asleep, and quiet) doth then most lively and sensibly apprehend and retain the impression of things revealed. Here than we see the great care of God, that his servants might thoroughly understand, certainly believe, and constantly keep in memory the things he delivered unto them. The like care he showed in revealing his will to all his former Prophets, he would not have their minds troubled with the fellowship of the body; nor hindered of the senses inward or outward, but wholly taken up for the service of his spirit. And there is good reason of this: for if they must faithfully teach Gods will to others, to make them know and understand, to believe & remember the same: is it not necessary that they themselves should thoroughly understand, sound believe, and firmly keep in memory whatsoever God revealeth?  
This dealing of the Lord for this end with his holy Prophets, teacheth us that the ordinary ministers of the Gospel at this day ought to employ themselves with all care and diligence, that they may thoroughly understand the will of God in his word, and withal believe it sound, and remember it carefully. We must not now look for trances and visions, as they had, but we must use continual study in the word, which is the ordinary means to come unto this knowledge. This duty concerneth all students in divinity, and all others which desire a good understanding in the word of God. And for their furtherance herein they must have principal care to search into the text of Scripture thoroughly: thereby shall they best conceive the proper meaning of the holy ghost, and with greater facility keep the same in memory. For one saith truly, That every good minister should be a good text man. Whereby is descried a common fault of many students: who rather employ themselves in the ancient writings of men, than in the word of God: nay, many spend their best time in the base writings of wicked & heretical monks and friars. It cannot be denied, but many of the fathers were worthy members of God's church: but if the fountain be left, the ministery will soon be tainted with the filthy puddles of men's inventions.  
Again, in this dealing of God with john, we may observe the truth of Christ's saying, to him that hath, it shall be given. 
Mark. 4. ●5.  For though john was endued with rare knowledge and singular gifts, yet the Lord addeth more knowledge to his former. The Lord found him faithful in the duties of an Apostle; and therefore revealeth the knowledge of many secrets unto him in most full manner: even so it is in God's church at this day: all that have care to know the will of God, and do it, though their knowledge be small at the first, yet the Lord will help them, and add daily to their knowledge. And the cause why many hear the word of God and profit not; but wax worse, or stand at a stay, is, because they labour not to have their knowledge increased, by putting in practice that which they know: for if they did, then to him which hath, should more be added, and he should have abundance. As on the contrary, when we be negligent to hear or know and to obey the will of God: we have a spirit indeed sent upon us, yet not Gods spirit, but the spirit of slumber, of blindness & ignorance, so that we see, and see not; hear, and understand not, Isay. 6.9. 
Isay. 6.9.   
On the Lord's day. In these words is the fourth circumstance, namely, the time when this vision was showed 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 Sabboath, 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.  
Secondly, this first day of the week (according to the jews account) came in stead of the jews Sabbath, and was ordained a day of rest for the New testament; and sanctified for the solemn worship of the Lord. And for this cause especially it is called the Lords day, the manifestation whereof (as some think) john chiefly intended in this title. And touching this time: for our better understanding, let us consider three points: First, who changed the jews Sabbath: secondly, for what cause; thirdly, whether the Church hath now in the New testament power to change the Sabbath day we now celebrate, to any other day of the week.  
For the first: it is commonly thought that the jews Sabbath was changed into this Lord's day by christian emperors, long after the ascension of Christ. But it is more consonant to the tenor of the New testament to hold, that Christ himself was the author of this change. My reasons are these: First, 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 the Apostles delivered, and enjoined this Sabbath to the Church, as to be kept a day of holy rest to the Lord as appeareth, 1. Cor. 16.1. Where Paul ordained in the churches of Galatia and Corinth, that the collection for the poor should be on the first day in the week: This he left 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 for God's service. For this was the custom of the church for many years after Christ, First to have the word preached, and the Sacraments administered, then to gather for the poor: and for this cause in the writings of the church, the Lords supper is called a sacrifice, an oblation, and the mass; not a real sacrifice as the papists use it; but spiritual, because therewith was joined collection for the poor, which was a spiritual oblation, not to the Lord, but to the church for the relief of the poor; and it was called the mass, because the collected relief thereat was sent to the poor saints abroad. A second reason is this: The Apostles themselves 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 an holy rest to the Lord after Christ's ascension, save only in one case, when they came into the assemblies of the jews, who would keep none other but the old Sabbath of the law. A third reason is john 20.19.26. The same day where●n Christ rose from death being the first day of the week, ●e appeared to his disciples, being gathered together, and taught them many things, which concerned the government of his Church. And eight days after being the first day of the week, he appeared unto them for the same end. Now it is more than likely that Christ in his own person gave them an example to celebrate and keep that day wherein he rose again for a Sabbath of the New testament.  
II. point. 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, tha● they were freed from the ceremonies of the jews: For when this day was changed, the church was no more tied to the jews Sabbath, neither had any such regard of days and times.  
Secondly, that there might be a more fit time for the memory of the work of man's redemption: For as God in the Old testament appointed the seventh day to be a day of rest to remember the first creation: So in the New testament it stands with reason there should be a day to celebrate this work of redemption, which is a wonderful creation; wherein (as Isay saith) are made a new heaven, & a new earth, Chap. 66. And whereby men become new creatures, 2. Cor. 5.17. Nay this redemption is a more glorious work than the creation; for in that creation Adam was the head, but in this redemption Christ jesus is our head. By the first creation we received a temporal life; but by redemption we receive life eternal. In the creation Adam was espoused to Eve, but in the work of redemption every christian is espoused to Christ jesus. By creation Adam had an earthly Paradise: In this redemption we have an heavenly kingdom. In the creation God's power, and wisdom did principally appear. In this redemption with power and wisdom he showed mercy and justice: justice in Christ's passion, and mercy in our forgiveness. By creation he made man of nothing, but by redemption he made him of worse than nothing, and better than he was. Therefore seeing this work of our redemption is far passing the creation: it was meet a day should be set a apart for the memory thereof: Now no day could be more fit than the first day of the week, in which Christ rose again; whereby he confirmed the work of our redemption: for he died for o●r sins, and rose again for our justification, Rom. 4.25.  
III. point. Whether may the church of the New testament change this Sabbath day to any other day of the week, as to tewsday, wednesday, etc. Ans. The church hath no such power, for time is the Lords, and the disposing thereof is in his hands. Therefore Christ saith to his Disciples, It is not for you to know the times and seasons, which the father hath kept in his own hands, Act. 1.6. As if he should say, The father hath kept times and seasons in hi● own power; and therefore it is not for you to know them: Now if that were a good reason, as no doubt it was; then is this also sound and good. If God have the disposing of times in his hands, than it belongeth not to the church to dispose of them: but God hath the disposing of all times in his hands, ergo. And it may be otherwise hen●e gathered thus; If that which is less belong not to the church, then that which is more doth not: But the knowledge of time and seasons which God hath in his power belongeth not to the church, which is less than the disposing of times and seasons. And therefore the church hath not power to dispose of them; and so by consequent may not alter the Sabbath day. Object. In the Old testament the jews appointed festival days: as the feast of Dedication which Christ kept holy, joh. 10.22. instituted by the Maccabees, 
1. Mach 4.  in token of thankfulness for their deliverance: and for restoring of religion and the temple which Antiochus had pulled down. And also Mordichay instituted the feast Purim: 
Esth. 9 17.  which was celebrated of the jews afterwards.  
Now if they had power to make holidays, than they might alter the Sabbath day; and so may the church in the New testament. Ans. These feasts of the jews were no Saboaths set wholly apart for the solemn worship of God: but were only days of the solemnity appointed by the church in token of joy and thankfulness for the repairing of the temple, & deliverance of God's people: And were only celebrated as they served to put the people in mind of these outward benefits. So that whereas some hold that the church hath power to alter the Sabbath day: or to make two more Sabbath days in a week if it were convenient; it hath no ground in God's word▪ For that authority which doth alter this day must not be less than Apostolical. And thus we see why this day was called the Lords day.  
Now if the first day of the week be the Lords day, 
The Use.  set apart for his honour in the memory of so great redemption, than here are three sorts of men reproved. First, those that make the Lords day a day of vain pleasure and delight. This is the manner of all sorts of men, but especially of the younger sort and servants, who spend this day in carnal rejoicing, in riot, gaming, and wantonness; never thinking of the worship of God, which is then to be performed. But these sin greatly against the Lord: for hereby they pervert the end of the Lords day: It should be kept holy and glorious to the Lord, but they turn it to the worship and service of the devil.  
The second sort here reproved are those which live more civilltie than the former; but yet they think they may do what they will on the Lord's day: as to take their journeys thereon, and employ themselves in their ordinary affairs: persuading themselves they may serve God with as good an heart when they are alone about their business, as they do who go to the church. But these men sin grievously against the fourth commandment: for hereby they make that their own day which is the Lords.  
A third sort here reproved, though not so bad as the former, are those who think it needful to serve God at those ordinary times of the Sabbath which the laws of the land enjoin unto men; and therefore they will come duly to morning and evening prayer: thinking that they are not bound beside to hear the word of God preached, and that all the rest of the day they may do what they will pertaining either to their profit or pleasure. Of this sort are our ignorant people, and a great number every where. But they sin grievously against God, for the Sabbath day is called the Lords day, because it is wholly consecrated to his worship: but they part stakes with the Lord, and give him but a part of his own day, and that the lesser: taking the rest unto themselves, which thee misspend upon their lusts. Now as these vices must be abhorred so on the contrary, we must with all conscience keep the Lords Sabbath holy according to th● fourth commandment. And therefore we must thereon cease from all works of sin, and from the works of our callings; and sanctify this day wholly by applying it all to the honour and worship of God. And here we must remember that there is a double sanctification of the Sabbath: public, and private. Public when men assemble themselves together publicly to hear God's word for the increase of faith and knowledge: and to call on God's name for further graces; as also to give him thanks for his mercies, and to receive his Sacramen. Private, when men in their private places employ themselves in holy duties of prayer, reading, and meditation upon God's word & works: whereby God is honoured, and their souls edified: and both these must be performed to the Lord every Sabbath day of every man: For we may not abridge God of that tim● wherein glory should be given to his name. If the officers should take our servants in the week day from our private business, & employ them in public affairs, we would think much at it, though it were for the common good. And shall we not think that God will take himself dishonoured of us when we shall take either whole or part of his holiday, and employ it in our business. A main cause why many profit little by the public mininisterie, is want of private sanctification of this day. Therefore we must learn to sanctify the Sabbath of the Lord, for else we shall never increase in faith, knowledge, or obedience as we should: for the begetting and increase whereof this day hath been set apart and sanctified from the beginning.  
Object. 2. Why did the Lord show this vision unto john rather on this day than any other? Answ. Though john were absent from the church in regard of bodily presence: yet he was present in spirit withal the faithful, and therefore no doubt on this day he gave himself to prayer, and other duties which he could perform for the glory of God in that solitary place. Now it is the Lords manner when his servants are thus humbled, then to come and reveal himself unto them in special manner. So he did unto Daniel, Dan. 9 and to Cornelius, Act. 10. and to Peter praying alone on the house top, Act. 10.11. And so doubtless finding john thus employed this Lord's day, he revealed his will unto him touching the state of the church to the end of the world.  
Hence we learn sundry instructions: First, whereas john being in a solitary Island kept the Sabbath: we may observe that all persons who are severed from the assemblies of the church: as the prisoners and those which are sick of a dead paluesie, or other great diseases: As mariners though they be in the midst of the sea should keep holy the Lord's Sabbath by performing such duties as God requireth: as prayer, confession of sins, and thanksgiving; whereby God may be glorified, though they cannot come to the public ministery of the word.  
Secondly, in that john received his vision on the Lord's day, when he gave himself to prayer and holy duties; Hence ariseth a consolation to God's church, that God draweth near unto them, that draw near to him, as james 4.8. And so let us humble ourselves and draw near to the Lord by prayer, and thanksgiving; and the Lord in mercy will show himself sundry ways, and draw near unto us.  
The cause why men have so little taste of God's mercy and love towards them, is because they do not draw near unto him, by doing those duties which he requireth at their hands. For when men draw back from God, is it not good reason he should draw back from them?  
This therefore must stir up our hearts, and move us to come often to God by prayer and thanksgiving: for by use in these duties shall we get acquaintance with the Lord. Thus much of the circumstances of this vision.  
And I heard behind me a great voice, as it had been a trumpet. First, here followeth the parts of this vision, which are two: The beginning or entrance into it in this verse, and part of the twelft. Secondly, the matter and substance thereof from the twelft verse to the end of the third chapter.  
The entrance into the vision is a preparation, whereby the Lord maketh john more fit to apprehend and receive the things revealed. In which preparation we must observe first the means: secondly, the parts thereof. The means whereby God prepareth him, is a voice: And I heard a voice. The like manner of preparation hath God used in former times when he intended to make with Adam the covenant of reconciliation in the seed of the woman: First, he prepared him by a voice speaking unto him before he appeared, and by this voice caused him to sly for fear. Then having rebuked him for his sins, he made with him this covenant of grace, Genes. 3.  
And in mount Sinai before the Lord gave the law, 
Exod. 19 & 20.  he first came down in thundering and lightning, and with the sound of a trumpet to terrify the people: and then he uttered his law to Moses, and to his people. So when the Lord would instruct Samuel touching the house of Elie, 
1. Sam. 3.  he awoke him by a voice, again, and again: and then spoke plainly unto him. And in all visions usually, and generally the Lord useth to prepare his servants by voices, by signs, and words, that they might be more fit to receive such things as he revealed.  
This dealing of God with john, in preparing him to the worthy receiving of this vision, teacheth us that we much more should be prepared to hear and receive the will of God; for we come far short of those excellent gifts of God, which were in john, who yet must be prepared.  
Our coming to hear God's word is to learn the same, for the increase of knowledge, faith, and obedience. Now the word of God is hard, and we dull to learn; we must therefore by all good means prepare ourselves, that our minds and hearts may be fit to receive the same with profit. The cause of so little profit after long hearing is want of preparation: but hereof we have entreated already upon the third verse.  
This voice is here set out unto us three ways: First, by the place whence it came: Secondly by the quality of it: Thirdly, by the matter and substance which it contained. For the place: it was uttered from behind him: which the Lord observed to stir up ●●re attention in john; for usually men do more carefully mark those things which come on a sudden behind them, than those which are spoken or done directly before their face.  
Secondly, for the quality of it, this voice was great; as is expressed further by a similitude, Like the sound of a trumpet; that is, full of power and majesty. Which also God added unto it, to further attention in john. For if it had been an ordinary voice, or small, he would not so much have regarded it: but being so sudden, so great, and full of majesty, it could not but make him very attentive.  
Now seeing Christ is so careful to prepare john's mind with attention and diligence to receive the things which should be told him: This teacheth us, that when we come to hear God's word, we must use all means of attention: for if it were needful to john, then is it far more necessary for us, who are far inferior to him in all gifts of understanding and memory. And here also is another cause of small profit and little liking of God's word, namely, want of attention in the heart. We must therefore like godly Lydia, Act. 16. stir up our dull and heavy spirits, and with all diligence mark the things we hear. And here we must take heed of two enemies to attention: the first are by-thoughts: as when the body indeed is present, but the mind wandereth from the word, and is wholly possessed with thoughts of pleasure, or other worldly affairs: For these be thorns in the ground of our hearts, which choke the good seed of the word. Many will complain they cannot mark and remember that which is taught; now the cause is in themselves their wandering thoughts, which hinder both understanding and memory: for the mind conceiving other matters, cannot observe how one point dependeth on another, much less remember them afterward.  
The second enemy to attention, is dullness and heaviness in body & soul; a common fault in many hearers, which showeth itself by drowsiness and sleepiness in the time of preaching, when they ought to stir up their bodies and hearts to all attention. If a man should be dull and heavy when his prince is speaking unto him of some weighty matter that is for his good, it would be taken for a part of contempt and disloyalty towards his majesty. What disloyalty then is this unto the king of kings, that we should be dull and heavy, when himself vouchsafeth to speak unto us out of his word, the mysteries of our salvation? And surely, among other things this drowsiness is one cause of small profit, by the ministery of the word. And therefore if we would increase in knowledge, and in the gifts of grace unto salvation, we must prepare ourselves before we come, and in hearing cast off all dullness of flesh and spirit, and with all might stir up ourselves to attentive hearing: so shall the word be blessed unto us; otherwise our hearing shall turn to our deeper condemnation.  Verse 11. Saying, I am Alpha and Omega, the first and the last: and that which thou seest write in a book, and send it unto the seven Churches, which are in Asia, unto Ephesus, and unto Smyrna, and unto Pergamus, and unto Thyatira, and unto Sardai, and unto Philadelphia, and unto Laodicea. 
These words contain the third description of this voice, whereby john's heart was prepared, touching the substance and matter which was uttered: which consisteth in two things. The first is a testimony in these words: I am Alpha, and Omega, the first and the last. The second a commandment in the words following: That which thou seest write, and send etc.  
I. Touching the testimony, the substance thereof is set down in the eight verse, where the words were handled, and the meaning showed. They do serve directly to prove the Godhead, and eternity of Christ, which Christ himself doth here avouch, to give unto john, and unto the Church full assurance, that the things now uttered and delivered, were from God: for saying, I am Alpha and Omega, the first and the last, it is as much as if he had said: I which speak unto thee am God, and therefore the things I deliver, are from God.  
In this testimony note Gods special care in regard of his truth, he doth not content himself with revealing his will unto his Church; but more specially his care is, to certify the Church of the truth thereof, that it is indeed from God. This hath been God's care from the beginning: When Peter received a vision from God, withal 
Act. ●0 19  God's spirit assured him, that the things revealed therein were certain & sure. And so when Christ preached the will of his father among men, he did withal work strange miracles, to confirm and seal up the truth of his doctrine, that it was from God.  
This special care of God over his Church doth first confute the Papists opinion touching Scripture. 
The Use.  They hold the Scripture to be certain in itself, but not unto men, till the Church give testimony thereunto. But this is false: for God ever had this care over his Church, not only to reveal his will unto them, but also to use means for the assurance of their consciences, that that which was revealed was his undoubted and perfect will. And therefore the word of God is certain, and ever was, not only in it self, b●t to the consciences of believers, and that without the testimony of the church: and so should be, through the testimony of the church should never come thereunto.  
Secondly, hereby are confuted many carnal men, who will be of no religion; because (say they) there is no certainty in the matters of religion: men's opinions therein are so divers, that so many men, so many minds almost, and no man can tell who speaks the truth. Answ. It may be that men in sundry matters hold sundry private opinions: yet in the church of God, all the true members of Christ hold the same opinions touching the foundation of religion. But let it be granted, That all men on earth were of divers opinions touching matters of religion, should religion therefore be uncertain? God forbid. For religion is certain unto men, by the means that God hath appointed to certify the conscience of the truth thereof, and thereby might men come to the truth and certainty of religion taught by the Prophets and Apostles, though all men in the world were of divers opinions touching the same: Thus much of the Testimony.  
II. point. The commandment given to john is in these words: That which thou seest write in a book, and send it to the seven Churches which are in Asia. This commandment hath two parts: First, To write the things seen in a book: secondly, to send the book to the seven churches here named. And both these must john do, being now disabled by his exile to preach these things unto them personally, for these causes. First, that these churches might be edified in the faith, and strengthened in these most grievous times of persecution. Secondly, that they might become keepers of this book for the good of others: for the church of God is the pillar of truth: not only, for that it publisheth God's truth: but also because it keepeth it, and giveth testimony thereunto.  
In this commandment note sundry things. First, that the word of God, written and penned by the hand of man, is a notable help to the church of God, and a worthy means to edify the same, else Christ would never have commanded john to have written these visions, and sent them to the Churches. Which serveth to confute the blind Papists, which say the word written is but an inky letter, and a nose of wax; because the sense thereof may be turned every way as man will. This also confuteth the Anabaptists, which so much magnify their Revelations, and make no account of the word written. If the Lord had thought it best, he would have taught these churches by revelations: but they must learn by the word written.  
Secondly, that the reading of God's word either publicly or privately, is an ordinance of God: for the Lord commanding john to write this book, and send it to the churches, hereby implieth, that they must read the same as they did other books of Scripture. The preaching of the word is indeed the most worthy instrument for the founding and confirming of God's Church, whereby ordinarily justifying faith is wrought in the heart: and yet reading must have his due reverence, as a means to confirm, and increase true knowledge, faith, and repentance, where it is begun.  
Thirdly, here note, that a man may be under the cross, and in persecution, and yet remain in the special favour of God: for this banishment into such a desert place, was unto john a grievous cross: and yet the Lord vouchsafed there to reveal himself unto him, and to make him the penman of this book. Which honour he vouchsafeth not to all, but to them that are most dear unto him. Which thing each one should carefully observe: for our nature is so corrupt, that when we are under the cross, it would persuade us, we are cast out of the love and favour of God.  
In the end of the verse, the seven Churches, Ephesus, Smyrna, and the rest are named. Which seven places, were seven famous cities in Asia, wherein were planted the most famous churches that were in those parts, and for their excellency are they named. And thus much for the means of john's preparation: Now follow the parts thereof, which are two: first is hearing, folded up with the former means: And I heard a voice. Second is Turning of himself, to see the party that spoke unto him in these words.  Verse. 12. Then I turned back to see the voice which spoke with me: and when I was turned, I saw seven golden candlesticks. 
That is, so soon as I heard this sudden and mighty voice, I turned myself to see who it was that uttered the same. In this behaviour of john we are to learn our duty: so to dispose our hearts towards God in the receiving of his word, as john disposeth himself towards Christ in the receiving of this vision. So soon as the voice spoke, john harkened, and because the sound thereof came behind him, he turned himself to look on him that uttered it. Even so must we do, we are by nature strangers with God, slow to hear when he speaketh, and ready to turn our hearts from God, when we hear. Therefore when God speaketh unto us in the ministery of his word, we must hearken: And though we be going another way, yet we must turn ourselves from our evil ways, and incline our hearts to his voice, that we may have fellowship with him. Saint john had not seen this marvelous vision, unless he had turned himself to behold him that spoke. No more shall we at any time feel true fellowship with the Lord, unless we turn our hearts unto his word, and that betimes, while he speaketh unto us in the ministery thereof.  
Thus much for the first part of the vision, viz. the entrance thereunto. The second part it the matter and substance of the vision; containing a most worthy representation of Christ in his majesty, as he is the Prophet, King, and Priest of his church: set down at large by a description of Christ, continuing from this twelfth verse unto the end of the third chapter; wherein john showeth what he received of Christ, partly by hearing, and partly by seeing. And first he beginneth his description of Christ, as he saw him represented in vision: and so describeth him by two arguments. First by the place where he saw him: Secondly, by his form and figure wherein he appeared.  
I. For the place, john saw him in the midst of the seven golden candlesticks. These seven candlesticks here seen, are the seven Churches of Asia: the particular churches of God, being compared to candlesticks, as Christ expoundeth himself, vers. 20. Now the particular congregations of God's church be called candlesticks, for that resemblance which is between them. For as the candlesticks serve to bear up and hold forth the light that is set therein: so the particular churches of God on earth, they bear up and show forth the light of the gospel unto the whole world, partly in the ministery of the world, and partly in the profession of the faith of Christ.  
From hence sundry things are to be learned: first observe, that the churches are rather called candlesticks than candles; To give us to understand, that they have no light of themselves, or from themselves, but only are God's instruments to bear up and hold forth the light in the ministery of the word, and profession of the faith: for Christ jesus is the only true lamp and candle that giveth light to the heart and conscience by his holy spirit in the word.  
Secondly, hence every one that professeth himself to be a true member of God's church, must learn his duty, which is earnestly to labour to become a shining and burning candle. Indeed this principally concerns the ministers of the church: and therefore john Baptist is called a burning and shining light, john 5. vers. 35. but yet it must also be verified of every member thereof, as Saint Paul commandeth: 
(a) Philip. 2.15, 16.  Shine (saith he) as lights in the world, in the midst of a naughty and crooked nation: holding forth the doctrine of life, that is, the gospel. Quest. How shall every member of the church become a burning light? Answ. First, he must have his mind enlightened in the knowledge of Gods will and word: and then as a candlestick hold out and send forth the bea●es thereof to others; partly by teaching within the compass of his calling, and partly by example of an honest and blameless life and conversation. Thus we should do, if we would be answerable to our profession. And to induce us hereunto, let us observe the reasons following.  
First, it is God's commandment, Shine as lights (saith S. Paul) in the world, Philip. 2.15. And, walk as children of the light, Ephes. 5.8. Secondly, consider the fruit hereof, which is wonderful great. For by godly instruction in our places, and by answerable obedience in our lives we win many to the Lord: showing forth such lights, whereby others may walk in this dark world to the kingdom of heaven, which is a most blessed light. In the Winter season, men think they do others great pleasure, if in the night they hang forth a light to guide passengers a little way in an earthly walk. What a blessed thing then is this, that a man should always hold forth that light which shall guide a sinful wicked wretch to leave the ways of death, and to walk in the paths of righteousness to eternal life? But on the contrary, when men live in God's church like candles put out by reason of the blindness of their minds, and the badness of their lives; hence cometh great hurt and danger to others with whom they live: for they lead others that depend upon them to the pit of destruction, especially they who know the will of God and yet make not conscience to show forth the same by good example of a godly life. For as in an haven town, if any man in the night time do remove the sea-mark which guideth the ships in the right channel, he doth as much as in him lieth cast away all the ships that are coming near the shore, by causing them to run on rocks and sands: even so they that should give light in the church, if they give either no light, or false light to such as depend upon them who are sailing in the sea of this sinful world, hereby they lead and direct them to a wrong haven, and instead of heaven bring their souls to eternal perdition: which must terrify us from ignorance and evil works, and make us labour to shine as lights in this world by good instruction and godly conversation. Third reason. Consider the fearful judgements of God against such as live in his church as members thereof, and yet give no light: they do incur the fearful wrath of Christ. In the Temple, the keeping of the lamps and lights belonged to the priest, and therefore he had his snuffers, and other instruments to trim the same: which notably figured the duty of Christ in the Church of the new Testament: for he is our high priest, who looketh to every light in the Sanctuary, that is, to every member of his church, who ought to shine as a lamp; and when they burn but dimly and dark, he hath his snuffers to trim them, and make them give a better light, both by godly life and good instruction. But when he hath snuffed them again and again, if still they burn dark and dim, and give either no light, or else a false light, then surely he will either cast them out of the Temple, or else tread them under his feet. We grant this liberty to every governor, when he hath light up candles for his family, if any of them will not burn clearly, he may snuff it; if that will not serve, he may cast it into the fire, and set another in it place. And shall we deny to Christ jesus the like authority in his Church, which is his house, over men and women, who ought to shine as lights? God forbid. The Minister therefore in his place, and every other Christian in the compass of his calling must labour to be a shining candle, both for knowledge and godly life before all the world, that so he may escape Gods fearful judgements. In common reason we ought to carry ourselves as shining lights before othe●s. It is an usual thing in the Winter time to hang forth lights for the guiding of men's bodies safe from place to place. Now if we have such care over their bodies, we ought to have much more over body and soul both; that by the light of grace in us, sinners and wicked men may be guided in the dark and dangerous way of this world to the kingdom of heaven.  
Here then, all ignorant persons and loose lu●ers, who abound in every place, must be admonished to reform themselves, and labour to become lights in God's church. They stand as candles, but they are extinct▪ ●nd give no light to others, Ignorant persons therefore must cast off their ignorance, and labour for knowledge: and wicked livers must reform their looseness of life, and become obedient to the word●: truth, that so they may shine unto others. If a man have a candle set up in his family and shall assay to light it and snuff it once or twice, and cannot get it burn, then in displeasure he will trample it under his feet, or cast it into the fire. Even so Christ jesus seeking to enlighten the minds of these ignorant persons, and to reform the lives of these loose livers by the ministry of the word: when he shall perceive that they refuse the light, and will not be reform, undoubtedly in fury of his wrath, he will at length 
(a) Psa. 52. ●.  pluck them from their places, and stamp them to powder, and cast them to hell. Many be ignorant in every place, and more be profane, and small is the number of good shining lights: but we must remember our duty, and walk worthy our calling. If we hold forth the light of knowledge and obedience, we shall shine as the firmament in the world to come, Dan. 12.3.  
Golden candlesticks. The churches of God are not base candlesticks, but candlesticks made of gold. There be two causes of this resemblance: First, because gold is the most excellent of all metals: so God's churches here on earth are the most excellent of all societies. The companies and societies of men in families, towns and kingdoms, and in other common affairs of this life, be the ordinance of God, and good in their kind; but yet the society of saints in the church of God, doth far surmount them all, and that in these respects: First, because in God's church salvation may be obtained, but in other societies, as they are societies; though sundry benefits arise from them, yet salvation is not to be had in them, unless they be either particular churches as members thereof. Secondly, the church of God is the end of all other societies; and they are all ordained to preserve and cherish the church, which is the society of the saints. Thirdly, the church beautifieth all other societies: the principal praise and dignity of any town, household, or kingdom is this; that they are either churches of God, or true members thereof.  
From this pre-eminence of the church we are taught: above all things to labour to become true members of this society. Men have great care to become members of incorporations & towns of greatest privileges; but few there be that seek for the privileges of God's church: And commonly those that seek most for privileges in chief towns, have the least care to become the true members of God's church; which is a wretched practice and ought not to be among us, seeing the church hath privileges far above all other societies.  
Secondly, hence we are taught above all things to have care to preserve the society of the church of God. True it is, the minister and magistrate must have chief care thereof: and yet every man in his place must do his best endeavour hereunto, because it is the most principal society.  
Thirdly, in that God's church is the most excellent society, giving honour to all others; we are taught within the compass of our callings, as much as we can to bring all other societies unto this. Those that are members of a family, must labour to bring every one in their family to be good members of the church: And so in civil societies, men of government must labour that the members of the civil body, become also members of Christ's body. Thus governors of kingdoms should labour that the parts of their dominions may be particular churches of God. And there is good reason of this duty; because all other societies without this are companions of men in the dark, sitting in the shadow of death, being spiritually blind, and without all sound comfort in their souls. Secondly, the church is compared to a candlestick of gold, because of all societies among men it is most precious & dear unto God: and therefore it is resembled to a seal 
(b) Cant. 8.6.  on Christ's heart, and a signit on his arm: yea, it is a dear unto him as the apple of his eye, Zachar. 2.8. The Church is the Queen that stands on Christ's right hand in a vesture of gold, Psa. 4.5.9. Yea that which surpasseth all, Christ redeemed 
(c) Act. 20. 1●  the Church unto himself by his own blood. Oh then how dear and precious is she in his sight: And hereby also we are taught the same instructions that did arise from the former pre-eminence; namely to have special care of God's church to preserve the same, and to labour to become ourselves, and to bring others to be members thereof. And thus much of the title of the church.  
Now it is added that Christ the Messias is in the midst of the seven golden candlesticks: whereby is signified: First, that Christ is present with his church at all times: And secondly, that being present he hath care to gather his church; and being gathered to preserve the same against the gates of hell, and all other enemies.  
From hence we learn sundry things: First, that the supremacy of the church of Rome, wherein one is made head of all the militant church, is needless: For Christ is present always with his church, having special care to gather, guide, and preserve the same, and he needeth no vicar general to supply his room, for in the presence of the prince all commissions of vicegerency do cease: though Christ had granted this supremacy to any, yet so long as Christ is present, their commission must cease; and it is as great pride, and greater, for any to presume to be head of all churches in Christ's presence, than for a man to sit vicegerent in the presence of the prince.  
Secondly, seeing Christ is always present with his church, we are taught to walk with God, and before God, as Enoch did, Genes. 5.22. Which duty stands in these points. First, whatsoever we say, or take in hand, we must do it as in the presence of Christ. Secondly, we must continually depend upon Christ's providence, who is ever present with his church, providing all things for the good of his church, and of every member thereof. Thirdly, we must do all our actions as looking for approbation at the hands of Christ: for which end we must take direction for the same out of his word. The practice of this duty is most excellent: for by walking with God we shall be enabled to many good duties; as namely, live unblamably in this wicked world, making conscience of all sin, and approving ourselves both to God and man, in heart and life. And thus much for the place where john saw Christ.  
The second argument whereby john describeth Christ, is his figure, or form, in these words, One like the son of man. Some think that these words are a description of some Angel, not of Christ, because he is said to be like the son of man, not the son of man himself, but they are deceived! For he which is here described, is before called the first, and the last, it is he which was dead, and is alive, which cannot agree to any but to Christ. Now the words may more significantly be translated thus, One like to a son of man: for if it be translated that son of man, than Christ must needs be the resemblance: for so he is called Act. 7.56. But here Christ is said to be like to a son of man, by the usual phrase of the Old testament: whereby is meant that he is like unto a man. And Christ is not here called a man, but is said to be like unto a man, because he appeared unto john not in his true manhood, which was then in heaven, but in the likeness of his manhood. And note this, that as Christ here appeared to john in this vision, so did he always appear after his ascension. Steven indeed saw his true manhood, Act. 7. but it was in heaven: and Paul heard his voice when he was converted, Acts. 9.5. and saw the Lord, 1. Cor. 9.1. But no man can prove that Chrst appeared unto him in his true manhood, unless it were in heaven. And in all these visions john saw not his true manhood, but a resemblance thereof. Now Christ appeared thus for special consideration, For man is too much addicted to his bodily presence: this was the fault of his own friends and Disciples. Therefore Christ would hereby teach us, not to seek for his bodily presence, but rather to lift up our hearts to heaven, and therefore seek to have fellowship with him by faith. For this cause he said to Marie after his resurrection, Touch me not, I am not yet ascended to my father, john. 20.17. This Paul had learned, Though we had known Christ (saith he) after the flesh, yet henceforth know we him no more, 2. Cor. 5.15. Now if Christ after his ascension never appeared in his true manhood, i● teacheth us, that the defence of Christ's real presence in the Sacrament is needless. For if God's church have spiritual fellowship with Christ by faith, it is sufficient. Again, whereas Christ appeareth in the shape and form of man after his ascension, the Papists gather, that we may make images of Christ, and so answerably of the father, and of the holy ghost, in those forms wherein they appeared: as of the holy Ghost in the form of a 
(a) Math. 2.  dove; and 
(b) Dan. 9  of the father in the likeness of an old man. Ans. It is not unlawful to make, or to have an image of Christ's manhood, so that it be out of religious use (though it be doubtful whether any now have a true picture thereof:) but if it be to represent whole Christ, God and man, or be used to remember Christ thereby, or to worship Christ therein, it is an idol. As for the forms of an old man, or of a dove, they may be made for the manifestation of the history of the Bible, when it is painted or pictured: but then we must conceive, that these forms are no images of the father, son, or holy ghost, but only representations of such visible appearances, as sometimes were signs and pledges of the presence of those persons. But now to abstract those forms apart from the history, and to make them images of any person in Trinity, is flat against the second commandment; which doth generally forbid all images of God, not excepting those very shapes in which himself took liberty to testify his presence for some time. And there being no exception against God's commandment, it is in vain to seek shifts & excuses for a thing forbidden, 
De Deo ●il sin● Deo.  specially considering we may not meddle with God beyond our commission from God.  
Clothed with a garment down to his feet. Here Christ is further described by his attire. The first part whereof is, A long garment reaching to his feet. The causes why he so appeared, may be these. First, to signify that he is the high priest of the new Testament, and so continueth, doing the offices of the high priest for his Church after his ascension, in presenting the merit of his one only sacrifice, and making intercession to God the father for them. For the long garment was one of those wherewith the high priest was clothed in his ministration, under the law.  
Secondly, to signify that he is The Prince of peace: for the long garment not only in the Church of God, but among the Heathen, hath been always a note of peace: and so Christ is called, Isa. 9.6.  
Thirdly, to show that he had in his breast the 
(a) Coloss. 2.3  treasures of the wisdom of the father, and the 
(b) Isay 11.2.  spirit of counsel. For this long rob always pertained to them that excelled in counsel and wisdom: and so Christ is described, Isay 11.2. Now in this example of Christ we may learn a duty touching our attire: namely, that the outward garment of the body should be suitable to the good things that ought to be in the heart: as to our wisdom, knowledge, fear of God's name, to our sobriety, modesty, temperance, humility, and all other virtues whatsoever. We must not only in speech and action, as in hearing God's word, and receiving the Sacraments, show ourselves to be burning lights; but even by the gesture and attire of our body, both for matter and form, show forth the grace of our hearts. But miserable are these times, wherein men's attire is suitable, not to the graces of God, that should be in their hearts, but to the common corruptions of the times. For such it is generally, whereby a far off (though he never had acquaintance with the party) a man may see the vanity and lightness of his mind, the pride, and folly of his heart, that weareth it.  
The second part of Christ's attire is this: Girded about the paps with a golden girdle. It hanged not lose about him, but was girded close to his body: whereby is signified, that he is a mediator, every way ready prepared to do the office of a mediator for his Church: for in all ages the 
(a) Luk 12.35 36.  girding of the attire to the body hath been a sign of care and diligence in the business they have in hand; and the contrary, not girding, a sign of carelessness, and negligence therein. When Christ was here on earth, he was most pitiful to all penitent sinners, he rejected none such that came unto him but regarded them far more than the Scribes and Pharisees, that were the learned men among the jews. And since his ascension he hath not left off his care and diligence, but is always ready, doing a● such duties which may pertain to their salvation.  
The consideration whereof, is a matter of excellent comfort unto all such as have any spark of grace. First hereby we learn, that when we truly humble ourselves, Christ is ready to receive ou● prayers, and in all our troubles & temptations ready to relieve, to comfort, and deliver us: and in our death ready to receive our souls, yea at all times prepared to do whatsoever may further our salvation. He is not like unto Pharoahs' butler, who promised to remember joseph while he was in prison with him, 
a 〈◊〉 40.23  but forgot him quite when he was advanced to honour again. But he is always mindful of us, and ever ready to do all the works of a mediator for us. Whence we are taught answereably, to have our loins girded, as Christ commandeth, Luke 12. verse 35. being ever ready to do all duties that concern Christianity: as to call on God's name, and to praise God, to practise faith, repentance, and obedience; fit to die, and fit to live: never suffering ourselves to be unfit for any thing that concerns our salvation, but at all times so stand upon our watch, that whensoever God shall call, we may be ready to enter into the kingdom of heaven. But alas the case with most men goeth far otherwise: they fit themselves for the world at all times: but few seek to prepare themselves for the kingdom of heaven till death do come.  
This ought not to be▪ It is a treacherous part in any subject to be unprepared for the service of his prince, and yet ever ready to receive a common enemy. And it is no less treason against God, to foreslow our preparation for the Lord, by fitting ourselves for the world.  
Further he is said to be girded, not about the loins, but about the paps and breast. Whereby some say (and not unfitly) is signified, that there is no defect, or aberration in any motion or affection of our Saviour Christ, but every thought and inclination of his heart is kept in order by the fullness of the spirit which dwelleth in him bodily.  Verse 14. His head and hairs were white as white wool and as snow: and his eyes were as a flame of fire. 
In the third place: john here describeth Christ by the parts of his body. The whiteness of his head & hairs, signifieth the eternity of Christ. For howsoever as he is man; he had a beginning▪ yet in regard of his godhead he is eternal, and therefore is called, The ancient of days, Dan. 9 and is said to have been in the beginning, john. ●. 1. that is, to have had a being before all other things had their beginning.  
In this resemblance of his eternity, by head and hairs as white as wool and snow, he giveth us to understand an honour and prerogative in the aged man, whereby he excelleth the younger sort: to wit, the hoarness and whiteness of his hair, for which cause in the word of God it is set forth by most worthy comparisons: as by the white Almond tree, Eccles. 12.5. And by a glorious silver crown, not made by man, but by the hand of God set upon his head. And herein doth this excellency of the aged consist; that they bear the image of God's eternity before all that are of younger years. From whence all younger men are taught to reverence the aged by 
(b) ●ev. 19.23.  rising up before them: acknowledging thereby the pre-eminence of the hoar head.  
Again, hereby the aged are taught to carry themselves answerable to their estate and condition, they ought to excel all their youngers in knowledge, wisdom, and experience of good things, 1. john. 2.13. I write unto you fathers (that is aged men, who by reason of years are fathers) because you have known him who is everlasting.  
Also they must be holy, as he that is eternal is holy, whose eternity they show forth: And therefore Solomon saith The white head is a crown of glory when it is found in the way of righteousness: that is, in one that walketh in the way of righteousness, Prover. 16.31. for his white hair signifieth, that he hath spent much time and care about good duties. But it is no ornament unless it be joined with holiness of heart and life. Which I say because many younger men, excel the aged in the knowledge of God, & other virtues: which is a shame to the grey headed, for as they go before others in years, so they ought to excel in piety, knowledge, and all virtues: Ignorance and looseness of life is a foul vice in any; but in him that bears the silver crown it is intolerable. For how can they look for reverence from the younger, when as they be far inferior to them in gifts of grace? It is no excuse for old men to say, Their wits are not so ripe▪ as young men's are; and their memory fails them. Their aged ignorance argueth that they spent the time of their youth loosely and profanely: For they that be planted in the house of the Lord, shall bring forth fruit in their age, Psal. 92.13, 14. A plant is young, and therefore he that would wear the crown of glory in his age, must receive the sap of grace in the house of God while he is young.  
And his eyes were as a flame of fire, here john proceedeth in describing the parts of Christ's body. In the handling whereof it is hard for any to set down certainly, what the holy Ghost intendeth in every particular. It shall be sufficient for us to follow that interpretation which is most probable and best agreeing with the tenor of God's word.  
In this description of Christ's eyes, are signified to us two things: first, that Christ the mediator and redeemer of his church, is of most quick, sharp, and piercing sight, so as he beholdeth all things that are done upon the earth: yea, he seeth into the very secret thoughts of men's hearts, thither can the eyes of his godhead more easily pierce, than fire can do into the substance of bodily things. And there is great necessity it should be so, for being head and governor of his church, he must know all the parts and members thereof: he must behold their several estates, and see the malice and practices of Satan, and other enemies against them.  
Now in that Christ our Saviour hath this piercing sight, we are taught to have care, not only of our words and actions, but also of the very secret thoughts, purposes, and desires of our hearts: for the piercing eye of Christ seeth them all, therefore we must be sure they be well ordered. In the courts of men, thoughts and inward motions bear no action, but with God it is otherwise. Christ jesus hath a fiery eye, that seeth into all our thoughts, and there he holdeth a court of judgement. Therefore we must keep a godly watch over all the imaginations of our hearts, that they may be approved of Christ, lest for them we be judged and condemned.  
Secondly, this teacheth us in matters of religion to be that indeed which we seem to be in profession. For though we may deceive men, which know not our hearts, yet we cannot deceive Christ: for by his fiery eyes he seeth whatsoever is in us. And yet the common practice of the world is here to be reproved, who termeth them hypocrites that take upon them any profession for the name and religion of Christ. But herein men go beyond their calling: it belongeth only unto the piercing eye of Christ, to judge and look at men's hypocrisy of heart.  
Secondly, by these fiery eyes is signified, That Christ is full of anger, wrath and judgement against all sinners, ready to take vengeance on all those that will not yield subjection unto him by turning from their sins, and believing in him: for Christ as he is a Saviour, so is he a judge; and therefore in the parable he saith: Those mine enemies that would not that I should rule over them, 
Luke 19.27.  bring them hither, and stay them before me. The consideration hereof serveth to awake many an one out of the sleep of sin. This age is miserable, if we regard the practice of faith and repentance which God requireth; for men live in ignorance without knowledge, they go on in looseness of life without reformation; which is both scandalous unto men, and odious unto God: not one of an hundred turneth to God at the preaching of his word, renewing his ways by daily repentance. But unto many it is meat and drink to go on in those sins wherein their heart's delight. But let these men consider, that Christ is a righteous judge, beholding his enemies with fierce and fiery eyes, always ready 〈◊〉 take vengeance on them that do no● repent: and therefore they must in time consider their estate, for if they persevere in their evil ways as they have begun, the truth is, he still beholdeth them with his fiery eyes, and though in his great patience he spare them for a time, yet at length he will put in practise the execution of his judgement, and slay them for enemies: as it is in the parable, Luke 19 27. Let them remember what a fearful thing it is to fall into the hands of God, if his wrath be kindled never so little, Psal. ●. 12.  Vers. 15. And his ●eele like unto fine brass burning as in a furnace: and his voice as the sound of many waters. 
The word in the original signifieth Brass that shineth, which for substance is pure and durable, a very choice and excellent kind of brass. And hereunto Christ's feet are compared, to signify unto us his invincible power, whereby he is able not only to encounter with sin, Satan, and death; but also that he hath already entered combat with them, and hath bruised the heads of these his enemies. Yea hereby is signified, that he hath not only done these things in his own person, but also will do the same in all his members, by his invincible power, unto the end of the world. Which is a matter of exceeding great comfort to God's church and people, never to be forgotten. If any man be exercised in any grievous temptation of Satan, he must not be astonished and confounded therewith: but remember, that Christ our Saviour hath the brazen feet, wherewith he hath bruised the head of the serpent, and will (if he seek unto him unfeignedly) bruise in him the serpent's head: so by experience shall we find the benefit of his brazen feet.  
If any be oppressed with the corruption of his nature, whether it be in thoughts or affections: let him come unto Christ jesus, lay open his wants before him, show his sins, and make known the strength thereof unto him, and withal cry unto him for help: and he shall find by joyful experience, though they were never so many, or mighty, That the power of Christ in him, will vanquish, and subdue them all.  
Again, doth any fear the terrors of death (as all men do by nature) let him consider, that Christ hath the feet of brass, wherewith he did encounter with death upon the cross: and not content with that, went down with him into his own den, and there did bruise his head, and subdue his power. Indeed if death were to encounter with us in his full strength▪ it were a matter of fear: but considering that Christ hath bruised his head, this must stay our heart● against overmuch dread. And as it serveth to minister comfort to the godly, so it is a matter of all terror and woe unto those that live impenitent: for Christ hath feet of brass to bruise the head of all his enemies, and such are all those that go on in sin; unless they turn, destruction will be their end. Let every one therefore look unto his soul, that hath led a course in any sin. Let him forsake his old master Satan, and the works of darkness, and turn unfeignedly to jesus Christ in the practice of faith and true repentance, and by all obedience in the duties of his callings. For howsoever the patience of God may stay for a time the execution of his justice and wrath, yet in the end they shall feel by woeful experience the destroying power of these his brazen feet.  
Burning as in a furnace. Feet ascribed to God and men in Scripture, do oft time betoken their ways: So here by Christ's feet we may understand his works and ways. And whereas they are said to burn as in a furnace; thereby is signified the perfection thereof. All the counsels of God, with the execution thereof in the creation and government of the world, with all his works therein, are all most holy & pure, like fine brass purged in the furnace, Psa. 18.30. 
Psal. 111 7.  The ways of God are uncorrupt, yea he is holy in all his ways.  
The consideration whereof, must teach us to conceive and speak reverently of all the works of God, even of those most secret & strange judgements, whereof we cannot comprehend a reason. Yet because they proceed from God we must acknowledge them pure and just. In sundry points of religion there is a learned ignorance, whereof this is not the least, to hold ourselves content, and to reverence the works of Christ, though we see no reason thereof; nay, though to us they seem against all reason: for all the ways of God are uncorrupt. Though the blind eye of men cannot discern the light of the Sun, yet the Sun is full of light: so though our blind eyes cannot ●e ●old the purity of God's works, yet they are all done in justice and equity, yea they are justice itself: for his will is the rule of justice. And we must not think that God doth a thing because it is good and right: but therefore is the thing good and right, because God willeth and worketh it. Examples hereof we have in. God's word: 
(a) Gen. 20.  God commanded Abimele● to deliver Sarah to Abraham, or else he will destroy him and all his household. In man's reason this might seem unjust: for why should Abimelechs' servants be punished for their masters fault. So 
(a) 〈◊〉 7.  Achan sinneth, and all the host of Israel is punished. David committed adultery, 
(b) 〈◊〉. 12.18  and the child which he begat ●●eth. David numbereth the people: but the people are smitten with the plague, 2. Sa. 24. All this to man's reason may seem unequal: yet being the works of God, we are withal reverence to judge them most just and holy. Again, the 
(c) Rom. 9  Scripture showeth plainly, that God in his eternal counsel hath decreed to save some, and to reject others: and his reason moving him thereto, is not any thing foreseen in them, but his will and pleasure alone. This in man's reason seemeth to be cruelty towards some: and therefore sundry men disclaim this doctrine as charging God with injustice and tyranny. But herein they greatly offend: for it is the manifest truth of God in his word: & therefore ought with reverence to be acknowledged, though we can see no reason thereof, For who art thou oh man, that pleadest against God, Rom. 9.20.  
And his voice as the sound of many waters. The voice of Christ is resembled to the sound of many waters for two causes. First, to signify the loudness and greatness of it: the sound whereof hath been heard through all the world in the ministery of the Gospel. Secondly, to show the power and efficacy thereof in the ears of his creatures: for such power it is of, that when the creatures were not, He but spoke the word & they were made, Herald 11.3. This powerful voice of Christ, brought 
(d) john 11.43, 44.  Lazarus out of the grave after he had been dead four days bound hand and fo●●e. And by this voice of Christ shall they that have been dead six thousand years before, be raised up to life, The hour shall come, in the which all that are in the graves shall hear his voice: and shall come forth to judgement, john. 5.28, 29.  
Hereby than we may see the great security and the deadness of men's hearts in this age. For though the powerful word of Christ be daily sounded into the ears of many; yet it entereth not into their hearts. They live securely in their sins though they be daily exhorted to repentance. But shall dead Lazarus start out of his grave when Christ saith, Lazarus come forth? Nay, shall they that were consumed to dust many thousand years before, at the hearing of Christ's voice rise out of their graves? And shall we which live in body be no whit affected with it in our souls. Oh fearful death in sin. And yet this is the state of all those that will not be moved to leave their sins by the ministry of the word. It may be the outward ear receiveth the sound, but the dead heart receiveth no instruction. We must therefore apply our hearts to this powerful voice of Christ; and leave the sins wherein we have lain dead, that so the quickening power hereof unto salvation may appear in us.  Verse 16. And he had in his right hand seven stars: and out of his mouth went a sharp two edged sword: And his face shone as the sun shineth in his strength. 
Here john proceedeth further, to set out the parts of Christ's body and the properties thereof. By seven stars we are to understand seven Angels: that is (as Christ expoundeth them verse. 20.) the seven ministers of the seven churches of Asia. And they are called stars for these causes. First, stars give light to men on earth: And so the ministers ought to give spiritual light to them that live in the church, both by doctrine, and by an unblamable conversation. Secondly, stars have their continual abode in heaven and descend not unto the earth: So ministers above all others ought to have their conversation in heaven. This indeed is the duty of every christian; but especially of the minister, in regard of his calling. And this heavenly conversation he must express: first, by seeking the conversion of his own soul: and then the conversion of others, that they may have an eternal mansion in heaven. Thirdly, they are called stars because (if they be faithful) they shallbe honoured of God, and made to shine a● the stars for ever and ever, Dan. 12.3.  
It is added that they are in Christ's right hand. Whereby is signified that to him belongeth the regiment, and government, and the whole disposition of the ministery for matters that concern the church. From whence arise sundry instructions.  
I. That it is Christ who giveth to his church ministers which preach the Gospel. For he 
〈◊〉 4.11.12.  ascendeth up on high, and gave gifts unto men, some to be Apostles, some Prophets, and Evangelists, some Pastors and teachers for the gathering together of the saints, and for the work of the ministery, and for the edification of the body of Christ. And for this cause we ought to pray daily unto Christ, 
Mat. 9.38.  that he would thrust forth labourers into his harvest: that the remnant of Gods elect may be gathered, and so we see an end of these miserable days wherein we live.  
Secondly, in that Christ holdeth them in his right hand, we may gather that Christ giveth protection and defence unto his ministers, when they are faithful and walk in their calling according to his will: which is a matter to be considered of all that are called into this office: For they have sundry occasions of discouragement: as the negligence and backwardness of their people; the slanders and mockings of the enemies: But this protection of Christ must comfort them against them all; seeing they are in Christ's right hand, they must go on with all godly boldness.  
Thirdly, this showeth the dignity of this calling. Indeed it is despised and reputed base in the world; and hereby many are driven from it. But let the wicked judge what they will: Behold Christ honoureth it, for his faithful ministers are not only present before him which were no small thing: but he holdeth them in his right hand; than which, what greater glory can be done unto them? This must be an inducement unto all those that are endued with gifts fit for this calling, to affect the same.  
Lastly, every minister of the gospel must hereby learn to be faithful in his calling, and holy in his conversation: for by virtue of his calling he is placed in Christ's right hand. Now shall we think that Christ will long bear in his right hand any that are unfaithful, or profane▪ Nay, he will take them out of his right hand and put them under his feet of brass, and there grind them to powder: For as they are honoured above others by their place, so shall their confusion be the greater, unless they be faithful. This we may see in Nadab and Abihu, Leuit. 10.1. and Hoph●●● and Phineas, 1. Sam. 3.13. And in the same respect ought all the people of God to be careful to their ways; for by their calling of christianity they be members of Christ. Now if they be not faithful and answerable to their profession, he will surely deal with them, as with unfaithful ministers, put them under his feet of brass & confound them for ever: They must therefore make conscience of all sin, and become not hearers only, but doers of his will: so shall Christ protect them in this life, and save them eternally.  
And out of his mouth went a sharp two edged sword. This sword that came out of his mouth is nothing else but the doctrine of the Law and the Gospel uttered and propounded in the writings and ministery of the Prophets and Apostles, Heb. 4.12. The word of God is lively, mighty in operation and sharper than any two edged sword. And it is thereto compared, because as a sword with a double edge entereth sharply into the flesh, and pierceth deeply into the bones, even to the very marrow: So the doctrine of the Law and the Gospel entereth sharply and pierceth deeply into the very marrow of the heart of every man, to the dividing of the thought and the spirit. This two edged sword, the word of God hath a twofold operation. One upon the wicked: Another in the elect. It woundeth the wicked at the very heart with a deadly wound, and thereby brings them to eternal death, Isay. 11.4. Christ shall slay the wicked with the breath of his lips: that is, with his word which is this two edged sword. Herewith shall he consume Antichrist, 2. Thes. 2.8. visit Leviathan and slay the dragon, that is, the greatest enemies of his church, Isay. 27. vers. 1.  
Here consider how the word of God should kill an impenitent sinner. There be three degrees of spiritual death. First in this life, where an impenitent sinner receiveth his deadly wound: The second at the end of this life, when the body is laid in the grave, but the soul goeth to the torments of the damned: The third at the end of the world: when body and soul together go to hell eternally. Now a sinner receiveth in this life his deadly wound after this manner: Christ in the giving thereof hath a threefold work in his heart by the ministery of his word, which is this two edged sword. First, hereby he revealeth unto him his sins, as hypocrisy, pride, and rebellion of heart, with all other his horrible and damnable transgressions against the first and second table, 1. Cor. 14.24.25. When all prophesy, and there cometh in one unlearned, he is reproved of all, the Prophets by the word judge him, and thereby lay open unto him the secret sins of his heart, with the sins of his life. Secondly, Christ hereby reue●leth unto him his indignation and wrath, which is the curse of the law due unto him: In which regard the law is called 
(a) 2· Cor. 3.6  a kill letter, showing no mercy, but only thundereth out the fierce wrath of God upon transgressors. Thirdly, hereby Christ awaketh his guilty conscience, sharpeneth the sting thereof, and terrifieth him at the hearing of his word. Thus wicked Felix trembled when he heard Paul preach 
(b) Act. 24.25  of temperance, righteousness, and the ●udgement to come▪ So when king 
(c) Dan. 4.6.  Belshazzer, saw the palm of the hand▪ writing things against him upon the ●all, his countenance was changed, his thoughts troubled him, his joints were loosed, and his knees stood one against another. And all these are wrought in the wicked without apprehension of mercy, or reformation of life. It may please God to recover one that ●s 〈◊〉 wounded, but while he is 〈◊〉 this estate he hath received a deadly wound, and without unfamed repentance is already in th● first step towards eternal death: for these horror's o● conscience severed from the apprehension of God's mercy in Christ, are no grace but the flashes of hell fire, and the beginning of eternal woe. And thus we see how Christ by this sword woundeth his enemies.  
Hence we are to learn sundry duties, First, how to earn ourselves towards them that after they have heard the word preached unto them, will rage and storm against it, and the preachers thereof, because it touched them. We must not despise or malign them, but rather be moved with compassion towards them. For this their behaviour is a token they are wounded with the sword of Christ at the very heart, and these their ragings are nothing but strugglings before death eternal: unless the Lord in mercy recover them of this deadly wound.  
II. Hereby we are let to see and know the lamentable state of the greatest number in those congregations where the word hath long been preached; for we shall find by lamentable experience, that in those place● few come to true knowledge, repentance, and obedience; but most remain ignorant and impenitent: now this their condition is most fearful. A terrible judgement of God is upon them: for when men have long heard Gods word and are not thereby bettered, for knowledge in mind, and obedience of life; they are thereby wounded unto death.  
This two edged sword hath always his work: it either cureth unto life by working repentance and other graces of salvation; or woundeth unto death them that receive it not. We must therefore lament the case of such persons as remains ignorant and impenitent under the ministery of the word, for they are as yet dead men for aught we know, how soever they may make a fair show by their ●●ill honesty: If any man should come into a field, and there behold many thousands slaughtered, and 〈◊〉 ou● blo●d, some in the ●ead, some in the side▪ etc. this sight would make his heart to bleed. Well this 〈…〉 Gods church, though it be not seen with bodily eyes: the most men are wounded with this sword of God's word▪ and lie 〈◊〉 wallowing in the blo●d of their souls, 〈◊〉 they continue in ignorance, in security and want of repentance.  
III. This m●st admonish us all to labour earnestly to have further things wrought in us, than a knowledge of our sins, an apprehension of wrath o● horror of conscience▪ namely, 〈◊〉 faith and repentance, and sound reformation of life: for without this▪ we have nothing in us but the deadly wounds of Christ's enemies. And 〈◊〉 much for the work of the Word upon the wicked.  
The second work of this two edged sword is in Gods elect▪ in them it hath sundry works▪ all which ●end to their subjection▪ First, it woundeth to the quick the corruption of their nature. This is one special cause why it is called a two edged sword, because it entereth deeply into the heart of God's children, and giveth their corruption such a deadly blow, as it shall never recover again: It killeth not the person, as it doth in the wicked: but quickening the soul, it woundeth his corruption. Paul ministered the Gospel, 
Rom. 15 16  that the offering up of the Gentiles might be acceptable. Where resembling God's church to a sacrifice, he giveth us to understand, that every true Christian must be slain, though not in body and soul, yet in regard of sinful motions, corrupt affections and rebellious actions, by this two edged sword of the spirit. And this is his conversion whereby the root of corruption is stocked up.  
Secondly, after conversion▪ this two edged sword serveth to cut off and pair away the remnants of unbelief, doubting, impiety, anger, and other sins that be in the elect: 
john 15.  Every branch (saith Christ) that bringeth forth fruit in me, my father the husbandman gruneth, to make it bring forth more fruit.  
Thirdly, it serveth to keep God's children in awe and subjection unto him. In this vision, Christ standeth in his church, holding up the sceptre of his kingdom, which he beareth in his mouth: for this end▪ that though his enemies will not be brought in subjection unto him, yet his own children might hereby be kept in awe of him. He therefore that will not at the lifting up of this two edged sword tremble and fear before Christ, is but a rebellious subject: If there be brawling in human societies, let the magistrate but show himself with the sword of justice, and straightway every one is quiet: if any resist, he is taken for a rebel. Now shall this be effected in civil policy, and not be true in Christ's spiritual government▪ unless therefore we will show ourselves rebels against Christ, let us cease from sin and tremble before him, seeing he holdeth out unto us the sceptre of his word.  
Fourthly, this sword serveth notably for our defence and victory in all temptations, Ephes▪ 6. ●●. This sword of the spirit, the word of God, is one piece of the complete armour of a Christian. Herewith did Christ vanquish Satan. Matth. 4▪ And thus we see how the word of God is a two edged sword, in regard of the elect.  
Hence we are taught, that when we have the doctrine of the Law and of the Gospel preached unto us, we must with all reverence hear and receive the same. Men will hear it while it is taught generally, but if it once touch their particular faults, than they cannot brook it. But we must suffer it to ransack our hearts, and be glad thereof: for by this means our corruption is wounded, and sin slain in us: our souls are converted unto God, and shall be saved. If any man were diseased with a fistula, or any other dangerous sore, he would willingly suffer the surgeon to search and pierce into the fame. Shall we do this for our bodily health, and shall we not suffer the word of God to enter into our hearts to rip up our sins, that they being wounded and subdued, we may be healed, and so our souls live for ever? we cannot live unto God, till we die unto sin: and we can never die unto sin, till the same be wounded in us by this two edged sword. Away therefore with all niceness in disliking the word, when it crosseth our humour▪ and if we love eternal life, Let us then embrace it most willingly.  
Saint john saith f●●ther of this two edged sword; that it came out of Christ's mouth. Other kings carry their swords and sceptres in their hands; but Christ beareth his in his mouth, to teach us this special point, That we must receive no doctrine from any man, which he hath not received from th● mouth of Christ. For first, God revealeth his will unto his son, & Christ delivereth it unto his Prophet● and Apostles by the spirit, and to his ministers in their writings. They therefore must deliver nothing unto God's people▪ but that which they have from Christ: if they deliver aught else, they hold no● forth Christ's sword; neither can it have that powerful effect either in the godly, or in the wicked.  
And his face 〈…〉 the Sun shineth i● his brightness. Here is the last branch of this description of Christ▪ his face is compared to the shining of the Sun, and that in his strength: because Christ is unto his church● as the Sun is to the world. And look what duties the Sun performeth unto the world, the same duties Christ performs unto his church, in a more excellent manner, as their resemblance will evidently declare.  
First, the Sun in the world dispelleth night and darkness, and maketh the day by bringing light: so Christ the son of righteousness, Malach. 4.2. sendeth down the bright beams of knowledge and grace into his church, whereby blindness and ignorance is taken away, 2. Corinth. 4.6. And hereby every one, of what sort or place soever, is taught: first, to labour for knowledge of the will of God. A great shame it is for any to be ignorant her●in; when the day cometh, we set open our windows to let in the light of the Sun for our comfort: behold Christ jesus is ever a shining light in his church: Why then should we not open our hearts, that the beams of light and knowledge, which descend from him, may enter into us, and give us light? Secondly, we must hereby learn in our whole conversation among men, to walk by this light. We are here but pilgrims traveling towards heaven: and the way of this miserable word is full of darkness; yet Christ jesus is in the midst of his church, shining as the Sun in his strength to give the light of knowledge▪ whereby we may see the right way thither▪ Without him there is nothing but darkness and wandering▪ his word is the light, and himself the day star. We therefore must attend unto him in all our affairs of this life: and in the particular duties of our lawful callings take direction from the light which shineth from his face.  
Secondly, the Sun serveth most excellently to comfort and revive cold and dead starved bodies; as experience in the spring time teacheth: So Christ jesus by the work of his spirit conveyeth spiritual life and heat ●nto the dead and frozen heart of man: he is of power to comfort them that mourn, to give life to the broken hearted▪ and to revive the spirit of the humble, Isay. 57.15. and for this most excellent work may well be called the Sun of Righteousness. In regard whereof we must labour above all things to be partakers of this life and joy which cometh from Christ. In Winter time men use to stand in the sun to comfort and warm themselves with the heat thereof. Behold Christ jesus is the sun of righteousness to his church, which giveth heat and life to all the true members thereof. We therefore must seek above all things to have his blessed beams of grace to shine upon our cold and frozen hearts, that by his spiritual heat we may be revived unto everlasting life. In this world nothing is so much regarded, as riches, honours, and pleasures: Who will show us any good, is the worldling's song. But with godly David we must say, Psal. 4.4. Lord lift thou up the light of thy countenance upon us, quicken thou us with thy spiritual life▪ and comfort us with the beams of mercy. Quest. How may I get the gracious beams of grace and life, to come from this Sun of righteousness into my heart? Answ. Before a man can live by Christ, he must be killed in himself. Men do not kill those whom they would restore to temporal life, but the Lord taketh that course. Thou therefore must suffer his two edged sword to enter into thee, yea to be thrust up to the hilts into thy heart, that so thy vile sins and corruptions may be ripped up, and the wrath of God deserved thereby made known unto thee, that in thyself thou mayest be out of hope: and then and not before art thou fit to receive comfort and life by Christ; as a man that is cold in body is most fit to receive heat by clothes and other means of warmness. Now being thus humbled in thyself, thou must use the means which God hath ordained, to wit, the hearing, reading, and meditating in his word, with earnest prayer for grace and mercy: and th●● shalt thou perceive the joyful beams of life shining into thy soul. If a man had all the world, and wanted this grace of life and comfort by Christ, it were but a curse unto him: but though a man want all things else, yet by this life of grace in Christ he is blessed for ever: and therefore above all other things men should labour for it.  
Thirdly, the sun serveth to discover all things. In the night nothing is discerned, but all things appear in one form: but when the same cometh forth, all things are made manifest, even the ●●all motes in the air. Even so Christ jesus the son of righteousness▪ he seeth all things, and can discover the most hidden secrets of men: nothing is hid from the light of his countenance, so infinite is his divine wisdom and knowledge. In regard whereof we must be moved to look unto all our ways, both thoughts, words, and actions, that they be such as Christ approveth: for though we may deceive the world by a false gloss, yet all that we do, speak, or think, is naked and bare before him, he knoweth the same, & can and will reveal it▪  
If this were believed and remembered, it would be a means to suppress much fraud and injustice, and many grievous sins which is rise in the world. Men think if they can blear the eyes of the world, all is well, they may do what they will: but we must think upon the shining face of Christ, which discerneth and discovereth all secrets; and labour thereupon to make conscience of all our ways, yea of our secret thoughts, that God may approve the same.  
Vers. 17. And when I saw him, I fell at his feet as dead: then he laid his right hand on me, saying, Fear not, I am the first and the last.  
Verse. 18. And I am alive, but I was dead▪ And behold, I am alive for evermore, Amen: And I have the keys of hell and of the earth.  
Here Saint john describeth Christ further by other Arguments: namely, by sundry actions of his. The first whereof, is a confirmation of john, being sore afraid, set down in this & the next verse. In which action note two things: First, the occasion thereof: Secondly, the mean● of his confirmation. The occasion was john's exceeding fear, set down in these words: And when I saw him, I fell at his feet as dead. The means of confirmation, as in the words following, Then he laid his hand● upon me, etc.  
For the occasion. john's fear was exceeding great, and that of death: as appeareth by Christ his confirmation: wherein he telleth john, That be liveth, and hath power over death. In this his fear note sundry points; The cause, the effect, and the kind of this fear. For the first: The cause was Christ his appearancen glo●ry and majesty unto john, set down in these words, When I saw him. Where we learn, that sinful men since Adam's fall cannot abide the presence of God. 
(a) Gen. 2.  Adam before his fall talked face to face with God without fear: but so soon as he had sinned, 
(b) Gen. 3.8.  be fled away at the hearing of his voice, and hid himself among the trees of the garden. This fear cometh by reason of man's guiltiness before God. Hence Manoah said unto his wife, 
(c) judg. 13. 2●  We shall surely die, because we have 〈◊〉 seen God.  
First, by this, 
The Use.  That no sinful man can abide the presence of God, we are taught to labour to become new creatures, to have the image of sin defaced in us, and the image of God restored in righteousness and true holiness. True happiness consisteth in fellowship with God: but we can never have true fellowship with him, while we live in our sins, 1. john. 1.6. If we say we have fellowship with him, and walk in darkness, we lie. We therefore must labour to be purged from our sins, and so his presence shall be our joy.  
Secondly, this fear of john at Christ's presence in glory, teacheth us. That the sight and presence of God's majesty is a most excellent means to humble a man, and to make him know himself to be nothing in himself. When Abraham talked with God, the more he beheld the majesty of God, the more he humbled himself, confessing at last, that he was but dust and ashes, Gen. 18.27. And Peter by a great draft of fishes seeing but a glimmering of divine majesty in Christ, could not abide it, but cried out, Depart from me, for I am a sinful man, Luk. 5.8. And so the holy Angels when they stand before the majesty of God are said 
(a) Isay 6.3.  to cover their faces and their fleet with the●● wings: to signify, that they are nothing in regard of the exceeding Majesty of God, and in themselves unable to behold his glory.  
Thirdly, hereby we are taught to acknowledge Gods great goodness towards us in the ministery of the word: wherein he vouchsafeth to speak unto us, not in his own person, as he did in mount S●rra, which would be so terrible, 〈◊〉 none could abide it▪ but favourably & familiarly by the ministery of men that are like unto ourselves. Many abuse this mercy of God, and despise the word because of the messenger: but we must learn by this bounty of God, to receive the word with all reverence as from the Lord.  
Lastly, in this exceeding fear of john, who was an Apostle and a very godly and righteous man; we learn that the most holy man that is will be astonished even to death with the presence of God's glorious majesty. And if no man, be he never so holy, can stand before God's presence, much less can the most righteous works of any man endure the trial of his judgement: if his person cannot abide his presence; his works will never bear his judgement. For the person must first be approved before the works be accepted. Therefore damnable is the doctrine of the church of Rome, which teach that such as in themselves are sinful men must stand before God's judgement seat bringing with them works of grace, as means of their justification, and part of satisfaction to God's justice. It is a doctrine of desperation: for how can our works be perfectly holy, seeing our persons are but sanctified here in part? And who can think that the infinite justice of God can be satisfied by the imperfect righteousness of man?  
II. point. The effect of this fear in his body, He fell down as dead at his feet: This was no small fear but exceeding great, astonishing his senses and laying him down as dead. Physicians say, and that truly, the mind followeth the temperature of the body. But hence we may as truly say, That the body followeth the disposition of the mind; for the affections of the soul will work upon the body like unto strong diseases. john's fear casteth his body into a sound: And so horror of conscience when the heart is cold will make the body hot, and the entrails to roll in the body. The same may be said of anger, 1. Reg. 21.4. When Ahab could not obtain Nabals' vineyard, he laid him down on his bed in displeasure, and was almost dead: Even so will other affections work upon the body.  
Hence we learn that the bodies of men being diseased must not always be cured by bare physic, but sometimes by curing of the mind and ordering of the affections: for when the distemper of the body ariseth from the disorder of the mind, then till the mind be well composed and settled, physic will little avail.  
III. point. The kind of this fear is insinuated in these words, he fell at his feet, Whereby the holy Ghost giveth us to understand, that this was a religious reverent fear, which he bore to Christ: For this kind of prostrating the body betokeneth humility; and argueth a reverent estimation of the thing feared.  
Hence we are taught, when we come into the presence of Christ, we must prostrate ourselves as john did, and look that we be stricken with a religious fear of his majesty. If any shall think that Christ is now ascended into heaven, and therefore we cannot now fall down at his feet as john did. I answer, though Christ be now in heaven, yet hath he his feet upon earth, at which we must fall down. In the old testament the mercy-seat was the pledge of God's presence: and therefore it is called God's footstool, Psal. 99.5. before which the jews were to fall down. Well, though the mercy-seat be now taken away, yet some thing is instead thereof: For wheresoever God's people assemble themselves in the name of God, there is his footstool: and therefore in the assemblies of God's saints we must cast down ourselves before Christ jesus, and do all duties unto him with all fear, awe, and reverence of his majesty.  
This fear of john, though it was holy, yet is it tainted with some sin and corruption: for it was an immoderate fear of death which made him thus astonished and affright. Whence we learn that the most holy affections of righteous men are not perfectly holy, but mixed with imperfection according to the measure of their sanctification, which is always in part in this life. Whereby it appears that no man hath in him a filial fear of God alone, but some servile fear (whereby we fear God for his judgements) is mixed therewith. And thus much for john's fear which is the occasion of his confirmation.  
Now followeth the means of his confirmation in these words, Then he laid his right hand upon me, saying, fear not, I am the first and the last: and I am alive, but I was dead: and behold I am alive for evermore, Amen: and I have the keys of hell and death. Here note two things, first, the time when Christ used these means for john's confirmation: secondly, the means themselves. The time is noted in this word, then, that is, after his presence had strooken a fear in my heart, which made me as dead; then the Lord used means to comfort me. The means of comfort and confirmation are then used when the party is humbled. And thus the Lord dealeth with all his servants in the matter of their salvation: First, he bruiseth their stony hearts, and woundeth their sinful souls, before he poureth in the oil of grace. First, a man must be a lost sheep, and then Christ findeth him and layeth him on his shoulders and bringeth him home. And indeed they that would feel sound comfort by Christ, must first be humbled in themselves. And the reason why men reap so little comfort either by the word or sacraments, is the want of true humiliation before they come, whereby the soul is fitted for grace and consolation.  
II. point. The means used by Christ to confirm john, and they are two. First, a sensible sign, He laid his right hand upon me. Secondly, comfortable words, Fear not.  
Here first observe in general Christ's gracious dealing with john: he useth not one means apart, but in great mercy, that he may thoroughly confirm john, he giveth him both a sign and words. And so he hath always dealt with his servants: When he called Moses to be a deliverer of his people. First, he gave him his word; saying, I will be with thee, and then a sign, saying, Upon this mountain shall ye serve God, Ex●d. 3.12. So when he would confirm the heart of 
(a) Esay. 7.  Ahaz against his enemies, he first gives him a promise of deliverance, verse. 7. then biddeth him ask a sign, vers. 11. And for this cause Christ in the publishing of his Gospel, added signs and miracles unto his word, that the truth thereof might be fully confirmed. And so in the work of our salvation, besides his merciful promises which were sufficient in respect of his fidelity; he giveth us further signs and seals to support our weakness, and to confirm our faith in the assurance thereof, even the use of the holy Sacraments.  
This teacheth us that Christ hath a special care over his church and people, in that he doth so condescend and abase himself unto their weakness, adding unto his word, which of itself were sufficient, signs and tokens, that by both he might more evidently give that assurance, which by one alone our weakness would not so well conceive.  
Again, in this means of confirmation note the order which Christ useth: First, he giveth him the sign of his presence: Laying his hand upon him, to assure him of protection from all danger of death. Then he giveth him his wrod, bidding him not to fear. Hence▪ we may learn that the assurance of God's presence and protection, is a soverigne remedy against all fear: when Moses feared the great calling he was sent about, to take away that fear, the Lord saith, 
(b) Exod: 3.12  I will be with thee. Hence David saith, 
(c) Psa. 23▪ 40  He will not fear though he walk through the valley of the shadow of death, because God is his stay and comfort. Wherefore it concerneth us to labour to be assured not only of God's presence, but of his providence and special protection: And so in all dangers both of life and death, we shall have stay and comfort for our souls.  
The Lord having used these two means to confirm john, both a sign & his word: doth yet further condescend unto john's weakness, and establisheth his own word by two reasons. The first in these words, I am the first and the last. Christ is the first; Because nothing was or could be before him: The last, because nothing is or can be after him. These two titles are given unto Christ to express his Godhead and eternity, as before we have heard, verse. 8. Now here they are again set down, to give us to understand that he hath in his own power the beginning and end of all things: and therefore is able to protect his servants from all dangers, and from death: and will make good unto them all his promises unto eternal life.  Verse. 18. And Am he that liveth; but I was dead, and behold I am alive for evermore, Amen: And I have the keys of hell and of death. 
These words contain the second reason to confirm john. And it may thus be framed by way of a distinction, Although I was dead, yet I am he that liveth (for so the words are) and behold I am alive for evermore, Amen: Yea I have power over death and hell. This distinction containeth three parts. First, Though I was once dead, yet I am he that liveth. Secondly, Though I was once dead, yet I live for evermore. Thirdly, Though I was once dead, yet I have the keys of death and of hell. Of these in order.  
I. part. And Am he that liveth, though I was dead. Here life is ascribed to Christ in a special manner: For Christ liveth in a peculiar sort different from the life of other creatures. For first he hath sufficient life in himself and from himself: Secondly, he giveth life to others. For the first: that we may better conceive it, we must know that life is twofold, uncreated, and created. Uncreated life is the life of God whereby God liveth: This life is eternal and infinite in itself, & from itself. Now as Christ is God he liveth this uncreated life: which is all one with the godhead. Again, created is twofold. The first is natural preserved by means of meat and drink. The second is spiritual, both begun and continued by means of the immediate operation of God's spirit, whereby we have fellowship with God. And this spiritual life is more perfect than the natural. Now Christ liveth not the natural life but as he is God liveth the uncreated life, & as he is man he liveth the spiritual life, his body and soul having all their subsisting and sustentation in the second person in Trinity: and therefore he hath in himself most absolute and perfect life, and so liveth of himself.  
Secondly, Christ is here said to live, because, he giveth life unto men: & that two ways: First, as he is God; and so he giveth life to all good and bad: For in him every thing liveth, moveth, and hath his being, Act. 17.28. Secondly, as he is mediator God and man: and so he giveth spiritual life unto his church and people. Hence he saith to his Disciples, Because I live, ye shall live also, john. 14.19. For look as Christ died not for himself, but for us, that we might not die eternally: So he liveth now in heaven the spiritual life, not for himself alone, but for us, that we might live that spiritual life in and by him eternally. And therefore our life is said, To be hid with God in Christ. And for this cause in the Sacrament▪ we do eat the body and drink the blood of Christ really by the mouth of faith, that we might know that our life is to be fetched from him. For as we receive grace from his grace; so we receive life from his life.  
Hereby we are taught to seek for this spiritual life at Christ hands: 
The Use.  that we may say with Paul, I live not now, but Christ li●eth in me, Gal. ●. 21. and that Our life 〈◊〉 ●id in Christ, as in a head and root. For he liveth in heaven that we might live by him: our care must not be so much for our temporal life, which is but a vapour and like a fleeting shadow, as for this spiritual life which is eternal. But the practice of this duty is rare to be found, though the omission of it be a grievous sin. men's whole care is for temporal life: few think on this, how to procure to themselves this spiritual life by Christ; though he have said, I live that you may live in me. This appeareth by their common practice: They will go ten, twenty, yea an hundred miles to provide means for their bodily preservation; and yet will scarce go one or two miles for the means of their salvation for ever. The cause thereof is, the hardness of men's hearts, which are not touched for their sins, nor feel the smart & weight thereof. This we may see plainly in the woman of Samariah: For when Christ sat at the well of jacob talking with her, 
Ioh● 4.  and telling her that he was the well of life, of whose water whosoever drank should never thirst: She did nothing but cavil with him. But when he laid to her heart her principal sins, than she left off cavilling, and in reverence, and some beginning of faith, Acknowledged him to be the Messias. Even so let the minister say unto his people, he can bring them to the water of life; they will nothing regard, but cavil at the doctrine of the Gospel, till their sins be touched, and their souls humbled by the sight thereof. Wherefore if we would have our hearts fit to receive spiritual life by Christ; we must first labour to have a sense of our sins, and to fear God's wrath due unto us for the same. Hereby we shall be weaned from the dangerous love of earthly things, and our souls shall be ravished with desire of Christ jesus. He is the well of life; and if once we could feel a parching heat in our souls by reason of our sins, than would we thirst & never be at rest till we had drunk our fill, and dined ourselves in his saving merits. This natural life is but vanishing, and therefore we must labour for this spiritual life by Christ which is eternal. This will comfort us in all distress: and take from us the fear of death, of hell, and all danger.  
The second part of the distinction: Though I was dead, yet behold I live for evermore, Amen. This part is uttered and propounded by two notes to be observed. First, by a note of certainty, Amen. Secondly, by a note of attention, Behold. The note of certainty (Amen) serveth to assure us that this is an infallible truth which Christ affirmeth of himself: saying, I live for evermore. The note of attention which is prefixed, Behold, serveth to stir up john's mind, and the mind of every one of us to a serious consideration of this which Christ saith, I live for evermore. And because it pleaseth Christ to propound this point in this manner, let us a little stand thereon, and herein consider two points. First, in respect of what nature Christ is said to live for ever. Secondly, for what end he liveth for ever. For the first, No doubt as Christ as the mediator of the church, He liveth for ever▪ and therefore this must be understood of Christ, in regard of both his natures, godhead and manhood. In respect of his godhead, he is coeternal with the father and with the holy Ghost, living of himself that uncreated and essential life, which is all one with the godhead, being eternal, without beginning or ending. Secondly, he liveth for ever as he is man: for after his death he ascended up to heaven, where in full glory he enjoyeth immediate fellowship with the godhead: for in him dwelleth the fullness of the godhead bodily; his manhood being wholly and immediately sustained by his godhead.  
II. Point. The end for which Christ liveth for ever, is to give eternal life to his church, and to every true member thereof. So Saint john saith, This is 
(a) 1. Io. 5 11  the testimony of God, even the father, that he hath given us life everlasting, and this life is in that his son. And here Christ must be considered of us, as the head of his church, as the root and ground of our salvation, and the fountain of all our happiness. For as the root of a tree liveth not for itself, but for the body and for all the branches: even so Christ jesus, he hath eternal life in him, not for himself alone, but that he may convey the same to all his members. Yea, we must consider Christ as the common treasury & storehouse of all true felicity: wherein life eternal is laid up for all the members of his church. For which cause he saith, 
(b) joh. 6.54, 55.  His flesh is meat indeed: and whosoever eateth his flesh and drinketh his blood shall live for ever, To give us to understand, that his manhood hath quickening virtue in it: Yet not of itself or by itself, but as it is the manhood of the son of God; For from the godhead it receiveth this quickening power, to give eternal life unto the church: And here the means must be considered, by which Christ giveth life unto his church: namely, by virtue of that mystical union which is between him and every member of his church. Which union is thus caused: God the father giveth Christ unto his church, and to every one that is to be saved by Christ; and that really and truly according to the terror of the covenant, in which he hath promised to give Christ with all his benefits to every one that believeth. The manner and order of this gift is this: Whole Christ God & man is given to every believer; even as he is mediator. And yet the godhead of Christ is not given with the manhood, but only the virtue & operation of the godhead in the manhood; by which the manhood is made able to merit for the believer. But the manhood of Christ is given both for substance, and in regard of all benefits that are conveyed to man by it, as justification and redemption; as truly as lands and goods are given of man to man. And when God giveth Christ to any, he doth withal give unto the same party the spirit of Christ: for he that hath part in Christ, hath part in his spirit: and this spirit createth in his heart the instrument of faith, by which Christ given of the father, is received and apprehended; both his body and blood, and the efficacy and the benefits thereof. Christ is not received in imagination, as men receive things by conceit in the brain: but as he is given of the father; namely in the word and sacraments really and truly, though spiritually. And the same spirit that worketh this faith, doth knit the believer unto Christ really, though mystically, making him one with Christ, so as Christ is the head, and the believer a member. And thus is this mystical conjunction wrought, from whence proceedeth this eternal life.  
The benefits that come from this mystical conjunction are these.  
I. Hereby a believer begins in this world to live eternal life: for by the work of his spirit, Christ maketh that man that is thus united unto him, to begin to die unto all sin, and to live unto him spiritually, as himself liveth.  
II. Hence cometh the resurrection of the body: for this conjunction being once begun, remaineth eternal, and is never wholly broken off, no not from the body, while it is consumed to dust and ashes. Look as in the Winter season the sap returneth to the root of the tree, and then all the branches seem as they were dead: but when Spring time cometh, by virtue of the sun the sap ascendeth and maketh them fresh and green again: even so, the bodies of God's children have their Winter season, while they lie dead and rotten: but yet by virtue of their union and conjunction with Christ, at the last day shall life be conveyed from Christ jesus unto them, whereby they shall be raised to life.  
III. Hence cometh eternal life to every believer: that is, glory and bliss in body and soul in heaven for ever and ever: for being once begun (as it is in this world) it is never dissolved. And thus we see how Christ conveyeth eternal life unto his members.  

The Use.  The words bearing this sense, do contain in them the foundation of two main articles of our belief, namely, the resurrection of the body, and life everlasting: for both these are effected to us, by virtue of our union with Christ: for he liveth for ever to give life to us. And this is the ground of all true joy: as we may see in job, who in the midst of his misery stayed himself on this, That he knew his Redeemer lived, and that he should rise again, and behold him with those same eyes, wherewith he saw other creatures, job. 19.25, 26.  
2. Again, if Christ live in heaven to give unto us eternal life, then must we learn to have our conversation in heaven with Christ: for where our life is, there should our conversation be. Now that our conversation may be with him, we must often seriously consider with ourselves of this everlasting life which Christ there keepeth in store for us: and for this cause principally doth Christ here say, Behold, I live for ever.  
3. This also must move us to put all our affiance in him, and to place all our joy and rejoicing in him. Men have most regard to that part of their body, by which the whole body and every member liveth. Well, we profess ourselves to be members of Christ, and in him is hid our spiritual life: we therefore must set our hearts and affections on him especially.  
The third part of the distinction is this: Though I was dead, ye● I have the keys of death and of hell. Here we must not imagine that hell is a bodily place kept with lock and key, and doors, as men's dwelling houses are: that cannot be proved by any place of God's word. Neither yet that the torments thereof are bodily, such as be inflicted in this world: but rather they are spiritual, being the apprehension and feeling of God's wrath and vengeance, whose jealousy burns like fire. But Christ in this phrase borroweth a comparison from stewards of great houses, who at their installing into their stewardships, have the keys of all things given unto them. Which giving of the keys is a token of regiment and authority bestowed upon them And the meaning is this, That jesus Christ though he once died, yet by his death did vanquish hell and death, and hath obtained full power & dominion over them both for evermore.  
Hence arise sundry instructions: first, that power and authority to forgive sins properly, belongeth only unto Christ. No mere creature hath this power; for he that can forgive sins, must be able to take away the punishments of sin, namely, hell and death, which none can do but Christ alone, who only hath the keys thereof. And to say that a man can properly forgive sins, is to say, that a man hath power in himself over hell and death. And therefore the priesthood of the church of Rome is full of blasphemy, who take upon them properly to pronounce unto men the pardon of their sins of themselves: and they deride the custom of reformed churches, who from God pronounce the pardon of sins unto them that repent.  
Secondly, hereby we are taught to reverence Christ, and to perform unto him all due honour and loyal obedience. If we never have done this heretofore, we must now begin; and if we have done it, we must endeavour to do it more. For Christ hath the keys of hell and death, he can open the gates thereof at his pleasure, and cast thither whom he will. Many deceive themselves through their false conceit of Christ, they think not of him as of a judge, but as a Saviour only: they make him all of mercy and pity, and thereby they take occasion to go on in sin. But we must consider, that Christ is likewise a righteous judge, who hath the power of hell and death in his hands, and therefore we must not flatter ourselves in our evil ways, but strive to please him continually with fear and trembling, least by our sins we stir up his wrath against us, and cause him to cast us into hell, whence is no redemption.  
Thirdly, this is a matter of great comfort unto all those in God's church, that in this life unfeignedly cleave unto Christ: and especially in time of affliction and temptation, and at the hour of death, for Christ having the keys of hell & death is able to keep them from hell, and from the sting of death. And this he will do because they trust in him, for he hath promised it. If this were always sounding in our ears, it would minister endless joy unto our souls against the servile fear of hell and death.  Vers. 19 Write the things which thou hast seen, and the things which are, and the things which shall come hereafter. 
Here S. john propoundeth a second action of Christ. For having confirmed john against his great fear, he giveth him a commandment to write the things which he had seen, etc. This commandment was given to john in the eleventh verse, and is here again repeated for these causes: First, that john might see the special care of Christ over his church that he still continueth a provident head thereof for their good estate after his ascension. Secondly, that God's church in all ages may understand, that it is necessary men should know the estate of the church to be subject unto troubles, that thereby they may better arm themselves against the evils to come. Thirdly, that john might be fully assured of his calling, to write and publish this book. Fourthly, that God's church in all ages might be out of doubt, that this book is no device of man, but a book of God, and part of holy Scripture revealed from Christ to john for the good of his church. If it be said: though Christ did faithfully reveal his will, yet john might err in publishing it. Answ. As Christ delivered this to john, so he received and published it faithfully, without all fault either in matter or manner: for we must make a difference between the Prophets and Apostles, and all other teachers. As the Prophets in former times, so the Apostles in the New Testament were called immediately by Christ, and had such special assistance of God's spirit, that they could not err, when they propounded by preaching or writing any doctrine of Christ unto the church of God: this appeareth by the promises of Christ made unto them, Luk. 10.16. He which heareth you, heareth me, and be which refuseth you, refuseth me: and ●e which refuseth me, refuseth him that sent me. Again, Matth. 10.20. It is not you which speak, but the spirit of your father speaking in you. joh. 14.26, he promiseth to send his spirit to be their comforter, which shall teach them all things: yea, to lead them into all truth, john 16. 1●. Which promise some apply 〈◊〉 all God's ministers; but if we mark the circumstances thereof, we shall see that properly it agreeth to the Apostles: for though in others the certainty hereof cannot be affirmed, yet in them it may: for which cause, in the counsel at jerusalem thus they write unto the churches: It seemed good to 
(a) Act 15 28.  the holy ghost and to us; as being assured of the certain direction of the holy ghost: which no ministers ever since could say, being subject to error both in speaking and writing. This distinction must be held for the certainty of our faith in the points of Religion, and for our assurance of the faithful penning and publishing of this book. And thus much of the causes of this repetition.  
In the words of this commandment is contained the division of this whole book, Write the words which thou hast seen▪ that is, set down what I have showed thee in this vision. And which are▪ that is, all things which I reveal unto thee touching the present estate of the church. And which are to come hereafter: that is, those things which concern the future estate of the church to the end of the world, as I will reveal it unto thee. Thus then is the whole book distinguished. I. It containeth things touching the present estate of the church in john's da●es. II. It entreateth of things which concern the future estate thereof from john's time to the end of the world.  

The Use.  Hence observe the lawfulness of the art of Logic: for divisions be lawful (else the holy ghost would not here have used them) and so by proportion are other arguments of reasoning: and therefore that art which giveth rules of direction for the right use of these arguments is lawful and good. Those men than are far deceived, who account the arts of Logic and Rhetoric to be frivolous and unlawful, and in so saying, they condemn the practice of the holy ghost in this place.  Vers. 20. The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks is this: The seven stars are the seven Angels of the Churches, and the seven candlesticks which thou sawest are the seven Churches. 
This is the third action of Christ: namely the interpretation of the Vision in the principal parts thereof; which he expoundeth for these causes: First, john in this business was to show himself a Prophet of God, by declaring the present and future estate of God's church. Now the principal part of a Prophet is to expound visions or dreams revealed either to himself or to others: as we may see in Daniel and the rest of the prophets. Secondly, that john might be encouraged in the publishing of this book and of the things revealed unto him: For john's calling respected the Church of God. And when he should perceive these visions to concern the Churches; this would stir up his diligence, in observing, and penning the things revealed.  
Now Christ expoundeth not the whole vision, but two principal things therein; namely, what was meant by the seven stars; to wit, the seven Angels, or the seven ministers of the Churches. And what was meant by the seven golden candlesticks: namely▪ The seven Churches themselves. The reasons why both were so called, we have showed before, with the use thereof. Here only I will observe these three points: First, why Christ in the interpretation of his vision doth not expound the whole, but only two principal parts thereof: This he doth for these causes, First, because he hath given unto his church the gift of interpretation, which he would have them to exercise about this vision: For if he had expounded every part himself, than he had left herein no matter to his church, whereabout she might exercise her gift. Secondly, to provoke God's ministers especially, with other members of his church, unto all diligence in studying this and other parts of scripture. For if all things were easy and plain, than men would grow careless in reading and searching out the knowledge of God's word. Thirdly, to stir up in every Reader of this book an earnest and hearty desire to understand the same. Fourthly, to excite all his servants to prayer and invocation upon God for his grace, that they may with reading the Scripture understand the true meaning thereof.  
II. point. Note here, the ministers of the churches are called Angels. What these Angels are, appeareth in the chapters following; to wit, the pastors and ministers of these seven churches of Asia. So Mat. 11.10. john Baptist is called Christ's Angel or messenger, whereby we have good light for the expounding of a place in Paul, 1. Cor. 11.10. saying, That the woman ought to have power over her head, that is, be covered, because of the Angels. Where, by Angels may well be understood the preachers and ministers of the Gospel. And the reason of that precept may be this: Among the Corinthians the covering of the head was not as it is with us, a token of prelieminence and superiority, but a sign of subjection. And therefore the Apostle would have the women of Corinth, when they came into the congregation, to have their heads covered according to the custom of their country in other assemblies, to signify their submission and reverence unto the ministery of the Gospel.  

The Use.  Whereas Ministers are the Lords angels and ambassadors: hence we gather, that every Minister of the Gospel must carry himself as the messenger of the Lord. Messengers have regard of two things; of the matter of their message, and of their manner of delivery, that they speak all which they are commanded: and in such order as their Lord and master would have it spoken, or speak it himself if he were present: and he that faileth in either of these, may justly be challenged of unfaithfulness. The Minister therefore being Christ's messenger, must deliver the whole will of Christ alone unto his people: as also in that manner which Christ approveth, and would himself observe, if he were present. Now can we once imagine, that Christ would deliver his will, partly in English, partly in Latin and other Languages, or intermingle with the testimonies of the Prophets and Apostles, the sentences of Fathers, of Philosophers, Poets, and other writers? Those therefore that in this sort dispense Christ's gospel, do hereby bewray unfaithfulness in their delivery. Indeed this is counted the learned kind of preaching: But it is not that manner which Christ approveth. And beside, if this kind of teaching may take place, it will bring in as great Barbarism, in regard of true Divinity, as was among the Schoolmen, when God's word was wholly turned unto needless disputation, yea it would shortly banish the Gospel out of this land.  
III. point. Note the phrase which the holy ghost useth: he saith not, The seven stars signify the seven Angels, but Are the seven Angels: and the seven candlesticks Are the seven churches; giving to the sign the name of the thing signified. Wherein we have a good warrant for our exposition of that phrase in the Sacrament: This bread is my body: this cup is my blood: Which the Papists understand properly of the very body and blood of Christ by real transmutation. But as these seven stars are said to be seven Ministers, because they did signify the seven Ministers: so is the bread called the body of Christ, because it signifieth and representeth his body, and the cup his blood. And as it is absurd to say, the seven ministers were indeed seven stars, because they are so called: so it is absurd to hold the bread in the Sacraments to be really Christ's body, or the wine his blood, because it is so called. And thus much of the third action of Christ in the interpretation of this Vision.   

THE SECOND CHAPTER.  Vers. 1. Unto the Angel of the Church of Ephesus write: These things saith he that holdeth the seven stars in his right hand and walketh in the midst of the seven golden candlesticks. 
IN this Chapter and in the next, is contained the fourth action of our Saviour Christ: wherein he giveth seven particular commandments to john, to write unto the seven Churches of Asia, and to send unto them seven letters or Epistles. The first of which commandments is expressed in the beginning of this first verse: Unto the Angel of the Church of Ephesus write▪ Then after followeth the Epistle, These things, saith he, etc. continuing to the eight verse. First, for the commandment: The party to whom john must write is the Angel: which word may be expounded two ways: either to signify the minister or pastor of the particular church of Ephesus, and so it is commonly taken of the most: or else it may be token the company of the ministers, teachers, and governors of the church of Ephesus: for therein were many pastors and governors, as appeareth Act. 20.28. where Paul calleth together the Bishops (as the word signifieth) and giveth them charge over their particular flocks. Now in Scripture the name of one person taken collectively, oftentimes signifieth the whole multitude, as Exod. 4.22. Israel is my son, even my first borne, Where the whole body of the people of Israel is called by the name of one man. And so though Antichrist be not one particular man, but a state and company of men in the succession of Popes: yet is that whole estate noted by the special name of one man● as that 
(a) 2. Thes. 2.  Antichrist; that man of sin: and son of perdition. Thus we see how the word Angel may be taken: and whether we understand it of one man, or of the whole company of elders, it is not much material.  
In this particular commandment note two points: First, that Christ his intent is to write to the whole church of Ephesus, as appear Chap. 1.11. where john is commanded to write in a boohe, and send it to the Churches: as also by the conclusion of this Epistle, where it is said, Let him that hath an ear to hear, hear what the spirit saith unto the Churches: 
Verse. ●.  and yet he directeth his Epistle not to the whole church, but particularly to the Angel or pastor thereof. This he doth for two causes: First, to intimate unto this minister his duty: which stood in two things: In teaching the contents of this Epistle unto the whole church: & in becoming a pattern and example to them all, of doing the things therein required. Secondly because either much good or much evil comes to every particular church by the ministers thereof, such is the efficacy of his place and calling. If he be faithful he bringeth great good to the church: if unfaithful, exceeding great hurt: as might easily be proved by many examples in all ages. Now Christ writeth to the Angel of this church, that he might be a means of much good unto them all, by exciting them to the practice of all good duties required in this Epistle.  
II. point. Among all the churches of Asia Christ writeth first to the church of Ephesus: not for that this church had authority over the rest (for they were all candlesticks, and all of gold) but because Ephesus was the mother city, far exceeding the rest in riches and estimation. Whereby Christ giveth us to understand, that his will is, that those people, towns and cities which excel others in estimation and wealth, should also go before them in knowledge▪ obedience and other graces of God. And so answerably should it be with particular persons: They which excel others for outward reputation and temporal blessings, aught to go before them in spiritual graces, as godliness and religion. Those which shall fail herein, and suffer others that are far their inferiors for outward things to go before them in spiritual graces, shall find it true to their shame before men, but especially at the tribunal seat of jesus Christ.  
Thus much for the commandment. Now followeth the example itself, which containeth three parts (as all ordinary Epistles do.) A pereface▪ A proposition; and the conclusion. The preface is in these words, These things, saith he, that holdeth the seven stars in his right hand, and walketh in the midst of the seven golden candlesticks. The proposition and conclusion, in the verses following. The preface is borrowed from the former chapter, verse. 16. and 13. Where also it was handled. The intent of Christ herein is to draw this church to a reverent adoration of his person; and to cause in them a greater care to embrace and obey his admonition. This appeareth by that twofold action which he avoucheth of himself, to wit, his holding the seven stars in his right hand, and his walking in the midst of the seven golden candlesticks: by the first whereof is signified his power in protecting and governing his ministers. And by the second is noted his presence in the midst of his church, guiding and blessing his ministers with all the members thereof. As if he had said: If I be he that have power to protect and govern; that am present also to bless and direct both ministers and people: then my admonitions are to be reverenced and obeyed.  
In this preface note two special points. First, that Christ here again repeateth that which was before delivered touching his presence in his church, and his mighty power and providence over the same in protecting, guiding, and blessing both minister and people. By which reputation he would give us to understand, the specal weight and moment of this point, to wit▪ that it ought to be engraven in the hearts of every one in God's church. And indeed till we be persuaded thereof, we shall never learn religion sound. The ground of true religion is this▪: To take the true God for our God. And Christ jesus for our redeemer: and it consisteth not in a swimming notion hereof in the brain, but in the sure persuasion of the heart, which we never have till we be resolved both of Christ's presence with us: and of his providence over us; for our blessing and defence.  
II. point. In this preface also note: that the persuasion of Christ's presence and special providence in his church, is a notable means to draw us on to all good duties; for thereby Christ would persuade both the ministers and people of Ephesus, to receive and embrace this his Epistle. And no doubt he that is indeed persuaded hereof, cannot but be moved to walk before God in all holiness and obedience: as did Enoch, Abraham, and all the godly patriarchs. Thus much for the preface.  Verse. 2. I know thy works and thy labour, and thy patience, and how thou canst not forbear them which are evil, and hast examined them which say they are Apostles and are not, and hast found them liars. 
Here beginneth the second part of this Epistle, to wit, the proposition; containing the substance and matter of the whole Epistle. This proposition hath two points. First, a commendation of this church, in the second and third verses. Secondly, a rebuke and reprehension, in the fourth verse. The commen●ation is first general in these words: I know thy works. Then more particular, for special duties & actions in the words following, and thy labour and patience, etc. For the first, I know thy works: many do expound this of works of mercy and liberality: but that will not so well stand; for he saith to every church, I know thy works; and yet some of them are blamed for want of these good works. By works than is meant, the ways, that is, the practices and dealings of the whole church: as well of ministers as people, in all their affairs. Also by knowledge here we must understand a knowledge that goeth with application, as may appear by comparing this with the fourth verse, whither it hath relation: for thus they must go, I know thy works, and approve of them: and yet I have something against thee. So that his meaning is, I know thy works, that is, all thy ways and dealings in thy life and conversation are manifest unto me, and I do generally approve of them.  
Here first in this testimony of his knowledge, Christ ministereth a remedy against secret sins and offences. The thief, the murderer, and adulterer wait for the night wherein to attempt their shameful practices: The tradesman in secret falsifieth his weights, and mingleth his wares: among most men fraud, oppression and injustice do abound: and all because they think, that if men see not, all is well: as David saith the wicked man saith, God shall not see, he will not regard. 
Psa. 94.7.  But if men could think and be persuaded of this, that Christ seeth and knoweth all their ways, it would cause them to make conscience not only of gross sins, but even of their hidden and secret offences.  
Secondly, whereas this knowledge is joined with approbation, it may be demanded how this can stand with the justice of God, to approve of that which is not answerable to the tenor of his law, as the best works of the most righteous man are not, being stained with some corruption, Isay. 64 6. Answ. The Gospel, which is another part of God's will, revealeth more unto us than ever the law could do: namely, that if a man be in Christ, to him there is no condemnation; and that God will accept his true desire and endeavour to please him for the deed itself, 2. Cor. 8.12. And thus according to the tenor of the Gospel Christ approveth of their works in this place, though they were not able to abide the ●igor of his law. But a Papist will here reason thus: If a righteous man's works be approved of God, than they are no sins (for God will not approve of any thing that is sinful) and if his works be no sins, than he may fulfil the law; and so be justified by his works. Answ. That which Christ approveth simply, hath no sin in it; but here he only approveth of their works in part, namely, so far forth as they came from the work of his spirit in them: but as they proceed from the will of the worker, which is in part corrupt, they are not free from the stain of sin; and so he approveth them not. Again, works of grace are approved of Christ with the pardon of sin: for accepting of the person, he remitteth the faults that be in his good works, and so only approveth his own work in him. And so here we must conceive of his approbation of their works, to wit, as proceeding from his spirit, and having the faults thereof remitted in his own merit.  
The special commendation of this church is for particular actions: The first whereof is diligent labour: which is an excellent work especially in a minister of God's word, to be painful in his particular calling, for the faithful instruction and godly regiment of his particular charge. Hence Paul saith, 1. Tim. 5.17. He that laboureth in the word and doctrine is principally worthy double honour. And herein Paul matcheth, yea preferreth himself before other Apostles, That he laboured more abundantly in the ministry of the Gospel than they all, 1. Cor. 15.10. Hence we learn that the work of the ministery, 
The Use.  if it be done as it ought, is a work full of great pains and labour, contrary to the common opinion of men, who think that the life of the minister is full of ease, and his calling a matter of nothing, such as may be done with the turning of the hand: but here the judgement of Christ is other ways, who useth not thus to approve a light or idle work.  
Secondly, this commendation of diligence in the minister must admonish all christians that desire to be approved of Christ, to give all diligence to learn and know the will of God that they may do the same. And here a common fault is to be reproved: many will hear, but where is their labour to grow in knowledge & in grace? that is wanting: which i● the cause of such fruitless hearing as is common in the world. For earthly things men refuse no pains: but God's heavenly knowledge and graces are not regarded. What a shame is this that men should bestow their strength and wit about base and transitory things, and yet neglect the main good which concerns their souls for ever.  
Thirdly, the ministers diligence in teaching, must provoke conscience of obedience in the hearers; that is the end of his work, without this he spends his strength in vain, and therefore with the Apostle they must endeavour in all things to keep a good conscience before God and all men, Act. 24.16.  
The second thing which Christ here commends, is patience in bearing the cross, which doth usually accompany the Gospel of Christ. And this indeed is praise worthy in the angel of this church: for herein he goeth before sundry worthy prophets: jeremy was marvelous impatient, for the mockings of the people: 
(a) jer. 20.14, 15.  And though jonas had been schooled in the whales belly, yet when all things went not according to his mind in the destruction of Niniveh, he became exceeding discontent.  
Herein must all the ministers of the Gospel become followers of the Angel of this church. 
The Use.  While they labour in the Gospel of God▪ they must possess their souls with patience, and make known to all men their meek and mild spirit. Yea every christian in the profession of religion must learn to practise this duty. Luk. 8.16. The good ground receiveth the seed, and bringeth forth fruit: but how? with patience: Neither can we possibly attain to eternal life, unless we arm ourselves with patience to bear the cross: for whosoever will live godly must suffer affliction, 2. Tim. 3.12. Through many tribulations we must enter into heaven, Act. 14.22.  
II. Again here observe how Christ joineth labour and patience together: this he doth for two causes. First, to let us see the fruit of sin which God hath set on the labour of man. Before the fall, the labour of man's calling was practised without all trouble or pains; but since man's fall, the best callings have their crosses and vexations, which are the punishments of man's transgression. Socondly, to show us the malice of Satan against the good progress of the Gospel, 
1. The. 2.18.  Paul saith to the Thessalonians, He would have come to them but Satan did hinder him. He seeketh the trouble and sorrow of the minister, not only by stirring up persecution, but by keepinh his people from profiting by his ministery: and therefore every minister had need to take pains with patience in his calling.  
And as Christ joineth together labour and patience in the work of the ministery: so should every christian after this direction join patience with his pains in the duties of his particular calling, whether it be in church, commonwealth, or family. For look what is the estate of the minister in his place, such shall be the estate of every child of God in his. This therefore they must do: first seek to know the duties of their particular calling, and therein labour and take pains with all good conscience: Then considering the cross doth accompany godly diligence, they must labour to join patience with their diligence, for their continuance in well-doing even under the cross. And for attaining of this patience, they must set before them the promises of God's blessing▪ and protection while they so continue, not suffering themselves to be dismayed by any affliction. And if we shall thus walk in the duties of our particular places painfully and with patience, we shall have our commendation of Christ jesus and his blessed reward, which far surpasseth the praise of men and their rewards. But on contrary▪ if we walk in our callings negligently, or else forsake them because of afflictions: or be impatient in our labour, we shall lose our reward, and undergo the rebuke of Christ, which is worse than all outward evils that can befall us.  
The third special work for which Christ commendeth this church is, severity showed against wicked men: in these words, And how thou canst not bear them which are evil. By evil men, He meaneth such as lived offensively, and maintained manifest errors and heresies. These she could not bear, but judged them as burdens: and therefore sought to disburden herself of them.  
Hence we may gather, that it is a necessary thing for every church to be purged of evil men. 
The Use.  The church of God in all ages hath put in practise this work. So soon as Cain had slain his brother Abel, 
(a) Gen. 4.14.  God cast him out from his face, as appear by his own complaint, to wit, from that particular place where Adam and his family worshipped God. When false prophets and Idolaters did arise among the Israelits, the Lord commandeth 
(b) Deu. 13.7, 8.  That they should be killed and taken from among them. And therefore he saith to jeremy 
(c) jer. 15.19.  If thou turn and repent, I will bring thee again, and if thou take away the precious from the vile thou shalt be according to my word. 1. Cor. 5.4, 5, Paul commandeth in the name of Christ, that the incestuous man be delivered unto Satan, the church purged of that old leaven, and that wicked man put from among them, verse. 13. Besides the evidence of these testimonies, some reasons may be added to prove the necessity of this separation. First, God will be worshipped in an holy manner; and they that worship God must be purged and sanctified; but evil men defile God's worship, and therefore they ought to be severed from the church. Secondly, lest the whole church be infected with the contagion of their doctrine, or the infection of their life: for as leaven soureth the whole lump, so will evil men defile the whole church. Thirdly, they are burdens to the church, and therefore must be cast out. For the church should be eased of every burden.  
This doctrine is the truth of God, & aught to be practised of God's church. Whereby we may see a common fault in the most congregations among us: wherein all that will are admitted not only to the hearing of the word, but also unto the Lord's table, hand over head without restraint, as though every man were a good & sound christian: Whereas experience showeth, that many be ignorant, many contemners of the Gospel, many Sabbath breakers, drunkards and blasphemers, all which ought to be barred from the sacraments: and in that respect severed from the church as burdens.  
Secondly, hence we may gather, that Christ hath given to his church a power judicial, to suspend evil men from the sacraments, and to excommunicate them from the outward fellowship of the church: for else he would not have commended this minister with his church for the execution of this power. The reasons alleged to the contrary, are of no force. I. Say they, the parable, Matth. 13.30. alloweth the growing together of tars and wheat till harvest: and therefore evil men must be suffered in the church without separation. Answ. In that parable Christ speaketh not of any particular purging of the church by Ecclesiastical jurisdiction: but of the universal purging of his whole church by his holy Angels in the end of the world: for there the field doth not signify any particular church, but the whole world: and the servants are not m●n, but Angels▪ that must gather together all both good and bad in the end of the world, to the last judgement. Again they allege, Luk▪ 14.23, Compel them in the high ways to come into the supper. Here (say they) all must be brought in, but none must be excluded the society of the church. Ans. Christ speaketh not of compelling men unto the sacraments, but unto the ministery of the word, whereto men must be caused to subject themselves: which hindereth nothing why the ungodly should not be debarred from the sacraments, which are the seal of God's mercy in Christ, ordained only for such as repent and believe. Qu. Seeing this separation must be made, how far forth may we converse with those that are openly evil & offensive either for life or doctrine? Ans. Evil men must be considered divers ways: first, as they be members of some commonwealth, of some city or incorporation: secondly, as they are members of some particular church by toleration. In the first regard, it is lawful for us to converse with them, I. for outward dealings and civil affairs, as bargaining, buying and selling, etc. II. we may maintain outward civil peace with them. So Paul commandeth the Romans 
Rom. 12.18  to have peace with all men so much as in them lay: that is, so far as it would stand with faith & good conscience. III. In this civil conversing with the wicked we must perform all duties of outward courtesy and love unto them, so far forth as it doth not dishonour God, or hinder the good of the church. And therefore Paul commandeth us to be 
(a) Tit. 3.2.  soft and courteous, showing all meekness unto all men; even to evil men, as the reason following showeth: 
Verse 3.  For we ourselves were in time past unwise, disobedient, deceived, etc. and then were we evil.  
Secondly, consider them as dwellers in the church, and members by permission: and so we may live with them in it: for we may not make a separation from the church, because wicked men are permitted therein. Christ lived among the jews, though their teachers and rulers were both heretics and hypocrites: and yet we must remember, that living among them, and beholding their wicked conversation, we must not approve of their ungodliness, but be grieved for the same, as righteous Lot was for the abominations of Sodom, 2. Pet. 2.7▪ Further, if it fall out by the negligence of the governors, that evil men be admitted to the Sacraments, we must not for their company refuse to communicate: for our saviour Christ living among the jews communicated with them in their Sacraments and service of the Temple, though many of them were notorious both for wicked life and false doctrine. The reason is: for that another man's evil conscience doth not defile our good conscience: but we may keep a good conscience in that action wherein the wicked is defiled. Now though we may thus converse with evil men, yet these two caveats must be observed, I. To have no private company with known and open evil persons. This Paul expressly forbiddeth, saying: I have written unto you, 
1. Cor. 5.10, 1●  that you company not together: that is, in private and familiar manner. II. We must not show special familiarit●● to evil persons. God will not take the wicked by the hand, job. 8.20. and we should be followers of God. Therefore S. john saith: If any man come unto you, and bring not this doctrine, receive him not into house, neither bid him God speed. 2. john. 9 Which must be understood of special familiarity: for thereby we do not only perform outward duty to the person, but also give countenance to their sins: which in any case we must not do. And thus we see how to converse with evil men.  
Hereby all those are justly blamed which fit themselves for the humours and dispositions of all companies. 
The Use.  This ought not to be. If any be known to be openly wicked, either for life or opinions, we must not keep private company with them, or afford them our special familiarity; but by withdrawing ourselves from them, ease us of such burdens:  
Our Saviour Christ having commended this church for her severity against the wicked, in that she could not endure them, doth prove the same to be true by two arguments. The first whereof is contained in these words: And hast examined them, etc. to the end of the third verse. The second, in the sixth verse. For the first: it is taken from the sharp and round dealing of this church against evil men; and it hath two parts: First, her discovery of false Apostles, And hast examined them which say they are Apostles, and are not, and hast found them liars. Secondly, her opposing herself against them, being discovered, in the third verse: Thou hast suffered, and hast patience, etc.  
In their discovery of these false Apostles note two special points: first, that God hath given to particular churches the spirit of wisdom, that is, the spirit of discerning: This appeareth by sundry testimonies of Scripture, 1. Cor. 2.15. The spiritual man, that is, be which is endued with God's holy spirit, discerneth all things. And Paul 
(a) 1. Cor. 11.29.  assumeth, That the faithful Corinthians did discern the Lord's body: that is, see and put a great difference between the bread and wine in that sacrament, and other common bread & wine: which none that want the spirit of God can do. Again, he biddeth them 
(b) 2. Cor. 13.5  prove themselves whether they be in the faith or not: to give us to understand, that they had a gift of discerning, whereby they did know their own estate, whether they were under the curse, or under grace. And S. john biddeth the Church to 
(c) 1. joh. 4.1.  try the spirits: that is, those doctrines which men pretending the gifts of the spirit, did teach. And in this place this churches discovering of false Apostles, declareth plainly, that she hath a gift to discern who be sent of God to teach his church, and who not. And hence the godly learned in the church are said to have their senses exercised to discern both good and evil, Heb. 5.14. And in this regard, the churches of God differ from all other companies of men. For unless men be of God's church, they want this gift of discerning spiritual things that differ, as true Apostles and false, good and bad, truth and falsehood, etc.  
Hence we may gather, that the church of God hath a gift to discern which is a true church, and which is not: 
The Use.  for the church can discern whether a man be a true Apostle, or not: and by the same gift it may discern the state of any particular church. Whence also it followeth that we may easily see whether the church of England be a true church, or not: It pleaseth some to call it into question, as it now standeth; and they avouch, That it is no church of God, that there are no true Ministers, no true preaching, or right administration of the Sacraments in it: and that these things with us are illusions of Satan, and our church his synagogue. But that ours is a true church of God is thus proved: The churches of Germany, France, Scotland, and Italy, that have received the Gospel, are the churches of God: and they have the gift of discerning which is a true church of God, and which is not. Now they give the right hands of fellowship unto us, and reverence our church as the church of God. To whose testimony we must rather cleave, than to the opinion of a few private men, and so resolve ourselves, that we are the true church of God.  
Secondly, hence we may gather, that the church of God hath a gift to discern scripture from that which is no scripture. The papists say the church indeed hath this gift: but it is by counsel and commission from the church of Rome; which is a mere forgery. For the church of Ephesus, which could discern of false Apostles, could no doubt by the same gift discern of the booke● of God, and that without counsel from the church of Rome; for at this time when john writ▪ it was a more famous church than the church of Rome, and therefore went not thither for counsel.  
II. point. In what things this discerning of false Apostles doth consist: it is a judicial action of the church, consisting in two things here noted: First, in examination of false doctrine and false teachers: secondly, in condemnation afterward. The examination of them is set down in these words: And hast examined them that say they are Apostles, and are not. Their condemning or sentence giving, in the words following, And hast found them liars.  
For the first: examination is a gift of God to his church, and was here used for the trial of false Apostles. Que. How may any church try a false teacher? Answ. This is a point of large discourse: but the heads of true examination are these.  
First, that church or that man that would rightly examine a false teacher, must prepare himself thereunto after this manner: he must look that he have a meek spirit and an humble heart; for God revealeth his will, not to the proud, but to the meek and lowly: and as Isay saith, to them that are of a contrite spirit, Isay. 57.15. And in this humbling of himself, a man must renounce his own natural wit and reason, and become nothing in himself but even a fool, in respect of his own conceit. Also he must unfeignedly pray to God, that he would reveal unto him his truth. Ask (saith Christ) and it shall be given you▪ even 
(a) Luk. 11.13  the holy ghost, unto them that desire of the father. And S. james saith: 
(b) james 1.5.  If any man lack wisdom, let him ask of God, which giveth to all men liberally.  
Secondly, after preparation he must labour to know thoroughly what the false teachers are, and what be thei● opinions, with the grounds and foundations thereof; wherein they agree, and wherein they differ from the truth of God, maintained by the church: for it is a foul oversight to misconceive the state of the adversaries question, by propounding it otherwise than they hold, as it falleth out with many in the handling of controversies.  
Thirdly, due proof must be made, whether the adversaries doctrine be of men or of God. This is God's commandment, 1. john. 4.1. Prove the spirits, whether they be of God, or not. And for trial hereof, we must have recourse unto the word of God; it must be judge in this cause, Isa. 8. vers. 20, To the law and to the testimonies, if they speak not according to this word, it is because there is no light in them. john. 5.39, Search the Scriptures, for in them ye look to have eternal life, and they are they which testify of me. Who is so fit to judge in the matters of God, as God himself? and so he doth in his written word, of all doctrine and opinions in religion. The Scriptures show whether the doctrine examined be directly gathered thence, and by just consequent, or not.  
Fourthly, serious consideration must be had of the faith and lives of the teachers examined: for a false teacher by God's just judgement is usually a wicked liver. And therefore Christ saith: 
(a) Mat. ●. 1●.  ye shall know them by their fruits: if they be thoroughly examined, such they will appear, howsoever for a time they may blear the eyes of men: as the histories of the church in many famous heretics do plainly declare.  
The second branch of this discovery, is sentence giving, in these words: And hast found them liars▪ The church here giveth out a sharp and severe sentence against them, she calleth them false Apostles and liars; and yet she sinneth not, for Christ commendeth her for it. Though to rail or taunt cannot beseem any, yet magistrates and ministers in their places may give ou● severe speeches against offenders in token of detestation to their sins, and not offend. Thus john called the Scribes and Pharisees a generation of vipers, Matth. 3.7: and our Saviour Christ called Herod a fox, Luk. 13.32. and Paul called the Galathians fools, Gal. 3.1. And in this place the church calleth these false teacher's liars, which is very much: for therein she accuseth them of three things: First, of teaching that which was false indeed: secondly, that they know it to be false, and so sinned of knowledge. Thirdly, that they did it of malice, with intent to blind the eyes of the Church, and to deceive the people.  
In this discovery, 
The Use.  we may observe the just accomplishment of Paul's prophecy, Acts. 20.29, 30. namely, that there should rise up among the Ephesians grievous wolves, and men speaking perverse things: and such were these false Apostles, who after examination were found liars.  
Again, seeing in the days of this Apostle john, men durst presume to claim Apostolic authority, and call themselves Apostles when they were not: no marvel if the Pope of Rome six hundred years after did challenge to himself to be Peter's successor, and to have Apostolic authority: and that they dare now avouch some books to be scripture which are not; as also bring in their traditions & unwritten verities to be received and obeyed equally with God's word.  Verse 3. Thou hast suffered, and hast patience, and for my name's sake hast laboured. 
Here our Saviour Christ declareth how this Minister and church of Ephesus opposed themselves against false teachers after their discovery. The manner we shall see in handling the points particularly as they lie in order. Thou hast suffered, or, Thou hast borne a burden: for the word signifieth to be pressed down under a great burden. This burden was the troubles which false Apostles brought upon them after they were discovered, partly by open affliction and persecution, partly by the spreading of their heretical and schismatical doctrine. These false teachers were Ebion, Cerinthus, Martion, and such like, who in the days of john troubled this church, as histories do show.  
Here we may observe, that it is Gods will, that the best churches should be troubled by wicked men and heretical teachers, who both by false doctrine and persecution become grievous burdens. This the Lord permits for weighty causes, I. That true believers may be excited more constantly to embrace the sincere doctrine of the Gospel: and therefore Jude 
(a) jud. 3.  most worthily exhorts the Christians in his time to fight for the common faith. II. That professors may be tried whether they sound hold the doctrine of the Gospel, or not. 1. Cor. 11.19. It is ●ette (saith Paul) that there should be heresies in the Church, that they which are sound in the faith, and approved, may ●ee known. III. That God may execute his judgements upon wicked men and hypocrites that have not loved his truth, revealed unto them, 2. Thess. 2.10, 11. God gave them up to strange illusions to believe lies, because they have not loved his truth. For many know the word, that love it not.  
This must teach us to take heed of a common scandal in the world, which is, 
The Use.  to be offended at religion, because there be in the church schisms and heresies: which come not from the Gospel, but from the malice of Satan, who soweth his tars among the Lord's wheat. We must consider, that it is the will of God there should be such evils in his church; and therefore should labour to be so far from offence, that hereby we be rather provoked with more cheerfulness and courage to love and embrace religion.  
And hast patience, and for my name hast suffered, etc. Here is set down the dealing of this church against these false Apostles in all their persecutions. But first note the coherence of this virtue with the former: Thou hast suffered trouble, and hast had patience. Quest. How can these stand together? It is against man's nature in trouble to be patient: for troubles and afflictions make men discontent, and to fret against God and man. Answ. They stand not by nature▪ but by grace, Rom. 5. vers. 4. Tribulation bringeth forth patience: namely, to all those that have received to believe in Christ; for to them God giveth the spirit of meekness in their troubles, shedding his love into their hearts, whereby they are enabled to suffer any thing for his name, even with joy.  
And hast patience. This is the first means whereby this church opposed herself against the false Apostles: they troubled her two ways; by persecution, and by false doctrine. Now▪ by patience this church opposeth herself against their persecutions. And indeed that is the most excellent means for any man or any church to oppose themselves against their enemies, and to vanquish them: for hereby they shall stop their mouths, and if it be possible win them to their faith and religion.  
In this their practice we have an example for our direction: 
The Use.  how to oppose ourselves against wicked men, with whom we live; or any enemy that shall trouble us, either by oppression, or heretical doctrines: We must not render taunt for taunt, and abuse for abuse; but labour for patience, not in bearing with their sins (that may not be) but in a meek enduring of their injuries and wrongs whereby they trouble us. Thus shall we stop their mouths, and soon overcome them.  
And for my name's sake hast laboured. Here Christ setteth down the second means whereby this church opposeth herself against the spreading of false doctrine by these false Apostles, which was the second way whereby they became a burden unto her. The meaning of the words is this, that they had taken much pains to maintain the glory of God, and the true doctrine of Christ jesus, labouring therein as much as the false Apostles did to broach their damnable heresies.  
Here we are taught a second duty how we are to oppose ourselves against all heretical and schismatical teachers: namely, as they labour to publish their false doctrine; so must we endeavour to maintain the glory of God and his true religion. Hereunto a twofold labour is required: partly of the minister, and partly of the people. The labour of the minister stands in these things principally. I. He must endeavour by reading and study to furnish himself with the true knowledge of the foundation and substance of the Gospel & true religion, that he may be able sound and plainly to teach the same. For this cause S. john is commanded to eat the little book, Re. 10.9, 10, which was as it were by study and meditation to have the same digested and settled in his heart. Hence Malachi saith 
(a) Mal. 2.7.  The priest's lips should preserve wisdom, and thither should the people come for instruction. And every scribe taught of God must have store in the treasury of his har●, like a good householder, Matth. 〈…〉, he must deliver the whole will and counsel of God, concerning salvation, truly and distinctly unto his people, as it is propounded in the booke● of the Prophets and Apostles. This Paul commendeth by his own example, Act. 20.27. testifying unto this Church that He had taught them all the will of God, and kept back● nothing which he was commanded to deliver unto them. III. He must labour to discern and be able to discover false teachers unto the people; that he may not only know them himself, but also cause the church to take notice of them, Tit. 19 Paul requireth that the teacher in the church, Be able to convince the gainsayers to his truth. In this discovery he must do two things. First, detect their heretical doctrines. Secondly, their wicked manners. Thus dealt our Saviour Christ in his own person living in the church of the jews, with the Scribes and pharisees: he did detect unto the people their false interpretations of the law, Mat. 5.21, to the end. And also their wicked lives and damnable hypocrisy, Mat. 23.3, 4. etc. to the end. And Saint Paul in all his Epistles, laboureth to discover the wicked lives, and to confute the heretical opinions of the false Apostles. IV. He must endeavour that the doctrine of the gospel thus published, may edify. This is the end of all teaching, as Paul showeth, 1. Cor. 14. throughout the whole chapter. Now it doth edify, when it is so applied to the hearers, that thereby they are won to Christ, suffering themselves to be reform by it in heart and life, & so made fit for the kingdom of God. V. He must be careful in his own person to become a pattern of the doctrine of the Gospel which he teacheth, that so the people may have a double light to follow. This is a notable means in the minister to make men love the Gospel, and the neglect hereof causeth many to contemn and despise the same. VI Lastly, he must be diligent in praying for his own and other particular churches of God, that they may know, believe, and obey the same doctrine which is taught them out of God's word. Thus did Paul as we may see in his particular Epistles pray for every church: that by the blessing of the spirit, they might embrace and obey the Gospel of Christ, Phil. 1.4.9, 10. Col. 1.9, 10, 11.  
The people also for the name of Christ and his religion, must undergo a threefold labour. I. Every one must see that himself know and believe the true and sincere doctrine of the Gospel. This Christ enjoineth to all, in this commandment, Repent and believe, which none can do unless they first know and understand the doctrine thereof: and therefore every one must do as Mary did, for which Christ so commends her: namely, lay aside matters of lesser moment, & give ourselves to hear and learn the doctrine of Christ, Luke. 10.39.42. II. Every one must use all good means that knowledge of religion which himself hath received, be conveyed to others, And indeed if we truly believe, we cannot contain ourselves, but must needs teach others. For as Christ saith, He 
(a) joh. 7.38.  that drinketh of the water of life, out of his belly shall flow rivers of water of life▪ streaming out for the good of others. Que. How should private men convey their knowledge unto others? Answ. I. All masters and governors of families are bound in conscience to teach those that are under them the main points and grounds of true religion: his place requireth gifts, and God looks for increase. For every christian family should be a little church, as it is said of the house of Aquila and Priscilla, 1. Corinth. 16.19. TWO▪ Every man in his place must labour to convey that knowledge he hath unto his neighbour, yea to his enemies. The jews 
(b) Mat. 23.15  would compass sea and land to make a man a prosylite: And Idolaters at this day will travel far and near to make a man of their profession. Much more therefore must all true christians labour to convey their knowledge to others, so to win them unto Christ. III. Every man is to edify those that be members of the same church, in these three things: faith, hope, and love, as Jude notably exhorteth in the end of his Epistle, Edify one another in your most holy faith, verse. 20. Have compassion of some in putting difference, and others save with fear in pulling them out of the fire, ver. 22.23. IV. Every private man must profess and defend the true religion of Christ against all the enemies thereof. 1. Pet. 3.15. Be ready always to give an answer to every man that asketh you a reason of the hope that is in you. And this confession must be, not only in word, but in deed. For by a blameless and holy conversation every christian holdeth forth the word of life, Phil. 2, 15, 16.  
Seeing the maintenance of true religion is so excellent a work: 
The Use.  we must be admonished every one in our place, to take pains in all the duties that belong unto us: that by us Christ● religion may be furthered. For God's church is not called the pillar of truth, only because the minister thereof maintaineth God's truth: but also because every member of the church is as a pillar in his place to maintain and profess the true doctrine of Christ for his glory. Besides, this is a duty of the first table, and therefore we must have more special care for the performance thereof. And thus we see the two means whereby the church of Ephesus opposed herself against false teachers.  
And hast not fainted. Here Christ setteth down in what manner this church laboured to maintain his true religion, and thereby his honour and glory: namely, by constancy and perseverance in labour. This is an excellent virtue, and a notable example for us to follow: for we through God's goodness have the true religion of Christ among us, and for many years sundry among us have maintained the same against all enemies, though not without some trouble and danger. Now this which hath been done is nothing, unless we hold on our good course constantly, and labour unto death in the maintenance thereof. This exhortation is the more necessary, because we know not how long we shall enjoy the gospel with peace; for usually after long peace God trieth his by persecution: neither know we by what means of trial God will exercise us. Therefore as we now profess the Gospel, so let us continue constant therein, and not turn with time or state: for than we lose our commendation at Christ's hands. And thus much of the commendation of this church for her virtues.  Verse. 4. Nevertheless I have somewhat against thee, because thou hast left thy first love. 
These words contain the second part of the proposition of this Epistle, to wit, a sharp and severe reproof of this church for decay in grace; as will appear in the opening of the words. Nevertheless I have somewhat against thee, Here Christ speaketh as a judge unto this church, and to the minister thereof, and layeth this action unto their charge: that they had left their first love, that is, that love which they bore to God, and his religion, and to their brethren, at that time when they were first called unto the profession of the gospel. This love they are said to have left, not as though they had quite lost it, but only because they suffered it to decay, and to wax cold in good works. But some will say they are before commended for their zeal and labour for God's glory; and for their severity against false teachers: how then had they left their first love? Answ. At this time when Christ doth thus reprove them, their love was commendable; but yet it was nothing in regard of that which they had at their first conversion.  
If Christ have something against this church for leaving her first love; 
The Use.  then no doubt he hath something against the church of England, and against us at this day▪ howsoever we may persuade ourselves that we be high in his favour, yet we are in the like, or a worse estate than this church now was: for a great part of the body of our church hath left off their first love: and the greatest part hath no love at all. That many have left their first love is too too evident. For such as in Queen Mary's time were content to suffer much for the Gospel, as the histories of our church do show, after they enjoyed a little quietness became mere worldlings, as their lives have testified afterward. And in such congregations where the word hath long been preached, this is too apparent that men who for the space of twenty, of ten, or seven years have showed fervent love to Christ and his Gospel, and to their brethren, do now fall away and show none at all. He that hath but half an eye, may see many for a year or two very forward and zealous in religion, who soon after suffer pleasures, profits, or preferments to draw them quite away: some I confess through the mercy of God are free from this decay. But there is yet a more grievous fault among us: for the greatest part of our people have no love at all. These are the days whereof Christ said 
(a) Matth. 24.12.22.  love should wax cold. And whereof Paul said, Men should be 
(b) 2. Ti. 3.2.  lovers of themselves: for take the most congregations where the Gospel hath been long preached, yet you shall find that the hearers are neither bettered for knowledge nor for obedience, but remain still as ignorant and profane as ever they were. This argueth that they have no love of God in their hearts, though they have a formal profession of his name in their mouth: For where the love of God is, there most needs be increase in knowledge, in grace, and in obedience. Again, see how men generally walk in their callings, and therein behold a mere defect of love. All the pains they take is for their private gain and pleasure; no regard is had of God's glory, of the maintenance of true religion, and of the good of their brethren: herein their own consciences shall be the witnesses. So that generally this may be said, We have no love at all. What an action than shall we think hath Christ against us? It must needs be grievous; and so our case fearful and dangerous. If an earthly prince and potentat had an action against us, and his case were good, it would make us look about us, yea to tremble and quake, and to be at our wit's end. Behold, not a worldly prince but the king of heaven and earth hath a matter against us, just and grieuo●●● oh how should this move us to search ourselves, to try our estate, and to humble ourselves upon the knees of our heart before his majesty. We may not imagine that this charge of Christ doth not concern us: the conclusion of this Epistle shows it belongs to all that have ears to hear. And therefore we should labour to prevent God's judgement, by judging ourselves for our decay and want of love.  
Again, this rebuke of Christ for decay of love, should teach us to labour for increase in love to God and to our brethren; adding grace to grace in our hearts, as we add day unto day in our lives, that so our love may obound: read 1. Thes. 4.1.9, 10, where Paul urgeth this duty at large: he confesseth they did love one another, and yet beseecheth them to increase therein. Phil. 3.13.4. in Paul's person we have a worthy precedent, which we must follow, if we think to come whither he is gone before: though he had gone far in the love of God, yet he laboured to perfection, and therefore considered not that which was past, as resting in it, but rather how far he was too short, that so he might use means to increase in love, and in all other good graces, till he come to perfection. A christian man's life is a way that leadeth to heaven, wherein we once setting foot, must ●uer go forward, and not stand still or turn back, lest we never come there. The state of a christian is like unto a child, which still groweth till it come to a perfect strength: and so must every child of God labour to grow in the graces of God, till they be perfect men in Christ: For if they stand still, Christ hath something against them.  
The Rhemists in their annotations abuse this place, to prove that a man may quite fall away from grace. Therefore to clear this text, and to confirm our hearts in the truth of God's word, thi● question must be scanned, Whether a man may quite fall away from grace? Answ. Grace in Scripture is taken two ways: First, for that favour of God whereby he accepteth of some for his children in Christ. This is the first grace and the fountain of all other: and taking grace in this sense, I say, that the signs of grace and the sense thereof in the heart, may be lost: But the favour of God itself cannot be lost of them that truly believe. When an earthly father is displeased with his child for some notorious crime, he will turn the signs of his favour into signs of displeasure, and show the same partly by words, and partly by stripes: and yet he still continueth his father, and holdeth him for his son, without any purpose to disinherit him: Even so God dealeth with his children; for their sins and corruptions, he will turn away his loving countenance from them, and change the signs of his favour into anger and displeasure; when as yet the good purpose of their adoption is not altered, but remaineth firm for ever: and God is still their father, though an angry father through the provocation of their sins. Secondly, grace in Scripture is taken for the gifts of grace which are bestowed on them that believe in Christ. These gifts of grace be of two sorts, some more principal, of absolute necessity unto salvation, without which none can be saved; as faith, and also hope, and love, which proceed from faith. There be others also less principal, which be very profitable and requisite, yet not absolutely needful unto salvation: As the feeling of God's favour, alacrity in prayer, & sense of joy and comfort in the holy Ghost. These less principal graces may quite be lost. The principal graces also may be decayed, lessened, and covered, in regard of operation, even in God's children: but quite extinguished they cannot be, for God upholdeth them by perseverance; where faith, hope, & love are once truly wrought by God's spirit, they are never wholly or finally taken away, but only in part, and in sense and feeling for a time. This answer is agreeable to this text, for the church of Ephesus is here blamed, not for quite losing her loue● but because she had left her first love, suffering it to decay and waxelesse than it was at their first conversion.  
And because this doctrine is oppugned earnestly, not only by the church of Rome, but also by some churches and schools of the Protestants: I will first show the truth hereof out of God's word, and then scan the chief reasons that are brought against it. That grace cannot be wholly and finally lost, these reasons prove: I. Matth. 16.18. The promise is made to Peter, and in him to all the faithful: That upon that faith which he professed, Christ would build his temple, and the gates of hell should not prevail against it. Which last words must be marked, for they intimate, that the devil with his adherents would show much force and violence against the faith of the elect, but yet they should never get the victory, or overcome it wholly. II. Matth. 24.24, Christ foretelling that false Prophets should come, saith: They should seduce, if it were possible, the very elect. Where he taketh this for granted, that the elect, albeit they may be assaulted grievously, yet they can never be wholly or finally drawn away from their faith. III. john. 10.27, 28, My sheep hear my voice (saith Christ) and I know them, and they follow me: and I give unto them eternal life, and they shall never perish. To this they answer: It is true, they shall never perish, so long as they remain the sheep of Christ. But that cavil is cut off in the next words: Neither shall any pluck them out of my hands, my father which gave them me, is greater than all, and none is able to pluck them out of my father's hands: And therefore neither the devil, nor the world, nor the flesh, can by any temptation draw the sheep of Christ from their faith, and make them to be no sheep. IV. Reason. john. 3.36. He that believeth in Christ hath eternal life. They say he hath it in hope, and no otherwise. I answer; if they have it in hope, they shall never perish: 
(a) Rom. 5.5.  For hope maketh not ashamed. V. Reason. Rom. 8.30. Whom he predestinate, them also he called: and whom he called, them also be justified: and whom he justified, them also be glorified. Those which are elected, called, and justified by faith, must needs be glorified, and therefore cannot fall away finally: for such shall never be glorified. And in the end of the chapter, vers. 38. he addeth; That neither death, nor life, Angels, principalities, nor powers, nor any thing else can separate us, viz. the faithful, from the love of God, which is in Christ jesus our Lord. But if the faithful might fall away finally, than they might be severed from the love of God. VI Reason. Rom. 11.29. The gifts of Gods calling (that is, the peculiar gifts that pertain to salvation) are without repentance. They say it is true, God indeed never repenteth him of his gifts: but yet a man may perish and fall away, because he may refuse and reject God's grace given unto him. This answer is frivolous, maintaining this absurdity, that the powerful will of God should be brought under the silly will of the creature: if man could repel God's grace given unto him, than should man's will take place, and Gods will be made frustrate and void. VII. Reason. 1. john. 3.9. Whosoever is borne of God sinneth not, because his seed remaineth in him: neither can be sin, because he is borne of God. How is that true, for chap. 1.10, He that saith he hath not sinned, maketh God a liar, and his word is not in him? Answ. The place must be understood thus: He that is borne of God sinneth not, that is, with full consent, and with all his heart. Sin doth not reign in him: for the regenerate man consisteth of two parts; flesh and spirit: he sinneth not as he is spirit, that is, regenerate; but as he is flesh and sinful. His will sinneth not as it is spiritual, but as it is carnal. The papists say, Indeed he sinneth not, so long as he continueth to be borne of God. But this shift is cut off by the words of the text, Neither can be sin, because the seed of grace, even the word of God abideth in him. This place plainly proveth, even in the judgement of the Papists, that the child of God cannot wholly or finally fall from grace. They say it is a hard place, and indeed they cannot answer to it. VIII. Reason. If a man may finally fall from grace, then may he be wholly cut off from Christ: for grace is never wholly lost, till a man be quite cut off from Christ. But it cannot be, that a member of Christ can be quite cut off: for than it should follow, that one and the same man must be often joined to Christ; namely, so often as he falleth by sin, if he would be saved. Whereupon this would also follow, that one and the same man must be often baptised: for Baptism is the Sacrament of incision, the means of admission into the church, and the seal of our union with Christ. But Rebaptisation may not be admitted. The church of God denieth it upon this ground, because a man is only once borne of God. IX. Reason. Christ teacheth us to pray thus, Lead us not into temptation: that is, suffer not Satan and sin wholly to prevail against us, and finally to vanquish us. This petition being taught by Christ, must needs be lawful, and according to Gods will: and therefore hereunto, as to every lawful petition, belong these two things: First, God's command to make it: Secondly, his promise to assure us, it shall be granted. Whereby this is evident: That there is in God's word a promise, assuring every child of God, that he shall never wholly be conquered of the devil: and therefore he can never wholly or finally fall from grace; for if he might, than were he wholly overcome in temptation.  
The contrary arguments be of three sorts; places of scripture, Examples, and Reasons: for the first, Exod. 32, 32. When the Israelits had sinned that great sin of Idolatry, Moses prayeth God to forgive them; If not (saith he) blot me out of thy book. Hence they gather, that a child of God may be blotted out of God's book of life, and so finally perish. Answ. That place must be understood with this condition: If is be possible; as in the like prayer it is expressed by Christ: Father, if it be possible, let this cup pass from me. This condition must needs be added: for else we must say, that Moses prayed for that which he knew was impossible; namely, that one private man should suffer eternal punishments for the sins of others, though in temporal punishments such a thing may be, yet in eternal, it is impossible. Again, Moses in this prayer doth principally show his exceeding affection and zeal for God's glory, and for the safety of his brethren, both which he preferred before his own life; as if he should say: Lord pardon them, and rather than thy name should lose glory, blot me out of thy book. The like affection was in Paul, when he said, 
(a) Rom. 9.3.  He could wish himself to be separate from Christ for the love of his brethren the jews. They further urge the Lords answer to Moses, vers. 33. Whosoever hath sinned against me, I will put him out of my book. But as the Lord therein answereth to Moses prayer, so must it be understood, with the like exception.  
II. Object. Ezek. 18.24. If the righteous man turn away from his righteousness, and commit iniquity, and do according to all the abominations that the wicked man doth, shall he live? All his righteousness that he hath done shall not be mentioned: but he shall die in his sin. Here (say they) it is plain, that a man may fall from grace? Answ. Righteousness is twofold: of the outward action, and of the person. So Paul distinguisheth, when he desireth to be sound 
(b) Phi●●p. 3.9  not in his own righteousness, which is of the law; that is, such as was in him while he was a Pharisee: but in the righteousness of Christ. The righteousness of the action is, when a man for outward actions keeps the law of God. The righteousness of the person is that, whereby a man is accepted righteous before God. And answerable hereunto, there be two kinds of righteous men: one that is outwardly righteous before men, though not indeed: The other, that is truly righteous before God. Now of the former of these two, must that place be understood: for the Lord there pleadeth with such as did esteem and avow themselves to be righteous, saying: Their fathers had eaten sour grapes; that is, had sinned, and they were punished for their father's offences, though they were righteous: And the Holy ghost speaking according to their own conceit and opinion of themselves, calleth them righteous: and of such it is true they may turn from their righteousness.  
III. Object. Luk. 8.13. Some believe for a time, and in time of temptation go away. Answ. There be three kinds of faith: Historical, Temporary, and saving faith. In Historical faith, is knowledge of the word of God, with assent unto it. In temporary faith are three things: knowledge of the Word, Assent, and Approbation also, with some joy. In saving faith, there are four things: Knowledge, Assent, Approbation, and Apprehension: that is, an applying of the promises of God unto a man's self; whence proceedeth some joy. And answerably, there are three kinds of believers. I. such as know the word of God, but yet have no love thereof. II. such as know it, assent unto it, and rejoice in it also, for a time. The third are such as apprehend the promises, and apply them to themselves. Now the two first kinds of faith may be left: and the two first kinds of believers may fall away, whereof Saint Luke speaketh: But hence it followeth not, that saving faith, may be lost; for he that is endued therewith, can never fall away. But faith (say they) is only one, Ephes. 4.5. There is but one faith, one God, one hope, and one Baptism. Answ. By one faith is there meant one religion, and doctrine of salvation: as elsewhere is usual, by the name of faith. 1. Tim. 1.19.  
Their second kind of arguments are Examples: which are chiefly two: one of Adam, the other of David, For Adam; they say he was created righteous, and yet he fell wholly from grace: and therefore any believer now, may much more fall away, who have far less grace than he had. Answ. This Argument is not good: for though Adam had a greater measure of grace than we now have, yet our grace hath a greater privilege than his had: his grace came by creation; ours is by redemption and regeneration. Adam had the first grace, to be able to obey; but he wanted the second, to be sure to persevere: because God would permit his fall, to make a way both to manifest his justice and mercy in our redemption by Christ. But the child of God after his conversion, wherein he hath the first grace to repent and believe, hath also an infallible promise, That he shall receive the second grace, to abide in that faith. And therefore Paul saith: I 
(a) Philip 1.6.  am persuaded, that he which hath begun this good work in you, will perform it until the day of the Lord jesus Christ. And again, 
(b) 2. Thes. 3 3  The Lord is faithful, who will 'stablish you, and keep you from evil.  
Secondly, David (say they) by his two grievous sins fell wholly from grace? Answ He fell indeed grievously, but not wholly: for after his fall he contemned not God's word, he hated not God, nor despaired of mercy; which he must have done, if he had fallen wholly. And therefore he had remorse for his sin, so soon as the Prophet Nathan come unto him. But (say they) he prayeth God to create a new heart in him, therefore he had then no grace: For creation is a making of that which hath no being. Answ. David then speeketh not as he was before God, but as he was in his own sense and feeling: for by his sins Gods graces were sore decayed. But (say they) he repented not for the space of one whole year: Now where there is no repentance, there is no faith, and consequently no grace nor pardon. Answ. In repentance there be two things: the gift of repentance, and the act and practise thereof. The gift of repentance was in the heart of David, when he yet lay in his sins: but the act thereof lay hid, and he wanted the renewing thereof all that time. Again, David had the pardon of his sins past, though he had not the pardon of those two sins, till he repented of them. Neither was his repentance lost but decayed only, he wanted not the power of it simply, but the practice of it only in that act.  
Their third kind of arguments are drawn from equity and reason.  
I. He that is a member of an harlot, and of the devil, ceaseth wholly to be a member of Christ: but a child of God truly believing, may become the member of an harlot, and of Satan, as David did. Answ. There be three kinds of members; dead, decayed, and living members: a dead member is that which is only in show a member: as a leg of wood or of brass in a man's body. A decayed member is a true member, though weak, as is a leg or arm that is taken with a palsy, or sore wounded. But a lively member is that which doth move, and do all it functions perfectly. So in the church there be some members dead, and only in show; others feeble and weak, that by reason of some grievous sins are not able to do their duties. And there be lively members, which serve God with an upright and perfect heart. Now, though a member of an harlot cannot be a lively member of Christ, because by his sins he weakeneth and woundeth the graces of God (for every adulterer and fornicator doth as much as in him lieth cut himself off from Christ) yet he may be a decayed member of Christ. And this may the rather stand, because a man is made the member of Christ one way, namely, spiritually; and the member of an harlot another way, namely, bodily.  
II. Reason. If a man cannot fall from grace, then preaching, prayer, the sacraments, and all means of perseverance are needless? Answ. Nothing less: for they have all their good and necessary use unto them which have grace: even to make them constant in grace. For where the Scripture teacheth the certainty of salvation, it implieth the use of the means of perseverance. Paul in his journey to Rome was certain they should come all safe to land 
(a) Act. ●7. 2●  by the promise of God: yet when the marines' would have gone out of the ship, He telleth the Captain, unless 
(b) Verse 31.  these stay in, we cannot be saved: because they were the means to bring them to land. So when Isay had told Ezekias from the Lord that he should live fifteen years longer, he was thereby assured of recovery, and yet he used 
(c) Isa 38.21.  a bunch of figs as a means thereof: as also food and raiment to preserve his life afterward.  
III. Reason. This doctrine of certain perseverance maintaineth men in security? Answ. Security is twofold, carnal, and spiritual: carnal, when a man regardeth not at all the means of his salvation, but giveth himself wholly to the profits and pleasures of this world. Spiritual, when a man relieth on God for his salvation, by believing his promises▪ and this security it maintaineth, but not the carnal security: For it teacheth the use of the means of perseverance, as prayer, hearing, and reading of the word, and receiving the Sacraments. And thus I conclude this question, That the true child of God, who truly believeth, when he sinneth, doth neither wholly nor finally fall away, neither can do.  
Lastly, if this were true of this famous Church of Ephesus, which was founded and preserved by the Apostles, that she suffered her first love to decay; then how can it be otherwise with us, but that we should suffer our first love as well towards God as man, to lessen and diminish? and that this is so, our consciences will tell us, if we look to that love and zeal we had at our first calling: and though we have not felt this decay, yet we must know we be in danger of it continually. And therefore we must take heed that we suffer not our good affections in religion to diminish. Water that hath been once hot, will afterward be most cold, and freeze the hardest: even so, when our hearts have been once heated with the fire of the Lords altar, as true love, and other graces of the spirit, if we suffer them to decay, we shall become more frozen in iniquity than any others. The hawk while she is quick to take her prey, is set upon the hand of kings and nobles: but if she wax weak and die, she is cast off to the dunghill. Even so while we are hot and cheerful in love towards God and his church, we are carried as it were on Gods own hand: but if we faint and decay in love, we shall be cast lower than if we had never been so exalted. This love of God in us is like a little flame of fire, for the maintaining whereof we must do three things: First, take heed of all manner of sin, which quencheth love and other graces of the spirit, as water quencheth fire. In the old Testament the priests kept fire burning upon the altar day and night, to be always ready to sacrifice unto the Lord: and so must we keep the flame of love & other graces continually burning in our hearts, that thence we may offer up acceptable sacrifices of praise and thanksgiving unto the Lord. Secondly, we must stir up the gifts of grace that are in us, as Paul saith to Timothy, 2. Tim. 1.6. using a comparison from the fire, which burneth more bright and clear when it is stirred up. Lastly, we must exercise ourselves in the duties of piety, as faith, repentance, love, and such like: & so shall they not decay. And thus much for the sin of this church.  Verse 5. Remember therefore whence thou art fallen, and repent and do thy first works: or else I will come against thee shortly, and will remove thy candlestick out of his place, except thou amend. 
Our Saviour Christ the faithful physician of our souls, having sharply rebuked this church, doth here prescribe unto them a sovereign remedy against their sin of decay in love. Fron whence we may learn, that the law whereby sin is reproved is to be taught, but yet with this qualification, that withal the doctrine of the Gospel be joined thereunto, that the sins which are ripped up by the law, may be cured by the Gospel. This is Christ's manner of preaching in this place, whose practice is a most worthy platform for all his ministers: for we have no warrant at this day to preach the law barely, which only maketh the wound, without the Gospel which alone showeth the remedy.  
This remedy here prescribed is of special use, and worthy our consideration: generally, by it we have direction to answer to two necessary questions of practice, which often fall out in the life of man. First, a man is effectually called to profess the gospel, and yet after his conversion, either through the corruption of his nature, or by the temptation of the devil and the world, falleth into sin again: what must this man do for his recovery? Ans. He must remember whence he is fallen, and repent of those his sins, and do his first works. The second question is this: A man that hath all his life long lived in ignorance and sin, is now touched in conscience for his loose life; how shall this man escape the wrath of God, & become reconciled unto him? Ans. He must first remember whence he is fallen by Adam's sin, and by his own transgressions: Secondly, he must repent of his sins: Thirdly, endeavour to do the first works, whereto he is bound by the law of creation, & so shall he escape the wrath of God, and be received into his love and favour.  
In particular, this remedy hath three parts: The first, Remember whence thou art fallen: The second, And repent: The third, And do thy first works. The words following, Or else I will come against thee, etc. Are a reason of this remedy to persuade them to do the duties prescribed.  
For the first, Remember whence thou art fallen; The words bear this sense: Examine thyself thoroughly, & see in thyself the decay of thy former love: and then ponder the same in thy heart seriously and thoroughly. Here Christ enjoineth to this church two duties. I. Examination, whereby she must descend into her own heart, and search out her own wants; especially the want of her love to God, to his word and to her brethren. II. Consideration, whereby she must often think of these her wants, and lay the same to her heart unfeignedly.  
This course which Christ taketh with this church, teacheth us first that it is a dangerous thing for any person in God's church not to be acquainted thoroughly with his own estate, that so he may search out his own wants, and deeply consider of the same. For this very thing jeremy blamed the people in his time, that no man said with himself, 
(a) jer. 8.6.  what have I done. And Christ layeth this sin to the charge of the people of the old world, that they were ignorant of their estate, 
(b) 〈◊〉 ●4·3●. 39.  They knew nothing till the flood came and ●●oke them all away. And this is the common sin of this age: no man almost doth examine himself & consider in his heart his own estate, by reason of his sins and wants. Nay, men are grown to this, that they count it a means to breed melancholy, and therefore do ●lie the practice of this duty, and so nuzzell themselves in their fearful security.  
Secondly, here we learn that it is a special duty for them that live in God's church, to be thoroughly acquainted with their own estate: to examine and search out their own sins: and often to consider seriously of their particular wants. Zephanie preaching the doctrine of repentance unto the people, 
Cap 2.1.  beginneth thus: Search ye, search yourselves oh nation not worthy to be beloved. Where the word translated (search) signifieth such a search as a man would make for some small thing in a great heap of chaff. This is the Lords counsel, Hag. 1.7. Consider your own ways in your hearts: and it must be our practice if we would be saved. This duty is the beginning and ground of true repentance, and therefore Christ here giveth it the first place; for no man can truly repent before he be acquainted with his own infirmities, and with his own fearful and damnable estate, by reason of his sins. And therefore David saith, 
(c) Psal. 119.59.  I first considered my ways and then I turned my feet into thy testimonies. The cause why so few in the world do truly repent, is want of consideration from whence they are fallen: and what be their sins and the dreadful judgements thereby deserved. For till the mind do truly conceive her own misery, the heart can never rightly hunger after mercy: Sin must be our greatest woe, before Christ become our chiefest joy. The second part of this remedy is Repentance i● self, for after a man is well acquainted with his wants, and hath thoroughly considered of his own misery, than he cometh to repent. In the handling hereof five points are to be observed. I. What repentanceis. II. How it is to be practised. III. Who commandeth it. IV. To whom it is commanded. V. For what they must repent.  
For the first. Repentance properly is in the mind, as the word in this place doth import: for it signifieth thus much, After some folly or overslip to be better advised. Repentance then in the mind is a change from evil to good, or a turning from sin unto God, Act. 26.20, Repent and turn to God. Which latter words expound the former, & plainly show what repentance is. And this change in the mind standeth in this resolution, whereby a man by God's grace purposeth to leave all his former sins, and to cleave unto God in holy obedience unto all his commandments: And when this resolution is in the mind, therewithal followeth a turning of the whole man in will, in affections, and in all the actions of his life. This appeareth by that description of the practice of repentance, which Paul reduceth to seven heads, viz. Care▪ clearing of themselves, indignation, fear, great desire, zeal, and revenge, 2. Cor. 7.11. whereof some are renewed affections, and some reformed actions.  

The use.  Hereby appeareth that their description of repentance is not so fit & proper, which say it standeth in these three: contrition, faith, and new obedience. For contrition is not a part of repentance, but a cause thereof, and so is faith, as Christ teacheth in his well-known Sermon: 
(a) Mat. 1.15.  Repent, and believe the Gospel: where they are plainly distinct. And indeed a man must first believe in Christ, and then followeth repentance, and for new obedience it is not a part of repentance, but a fruit thereof. Others make regeneration and repentance all one, but that cannot so well stand: for regeneration goeth before, and repentance followeth after as a fruit thereof, for godly sorrow which is a part of regeneration, causeth repentance. The mind therefore must first be renewed, & then it turneth itself unto God, and withal turneth the whole man. And thus we see what true repentance is.  
II. Point. How must repentance be practised? The practice of it standeth in two things: in true humiliation, and true reformation. In humiliation a man humbleth himself under the hand of God, making true confession of all his sins, from a sorrowful heart, condemning himself for the same, and earnestly craving pardon for them at the hands of God in Christ. Reformation is a change of all bad actions into good; and if case require, a making of satisfaction unto others for injuries done unto them: example hereof we have in David; who having committed those two great sins of whoredom and murder, when he was reproved by Nathan, repent, confessing his sins, and made the one and fifty Psalm, and (as it is thought) the 32 Psalm, therein notably showing both his humiliation in heart, and reformation of life. So Manasses, when he was converted, 
(b) 2 Cro. 33.12.  he repented, humbling himself before God, and praying for the pardon of his sins, God heard him: And thus came the prodigal child unto his father, saying 
(c) Luc 15.21.  Father I have sinned against heaven, and before thee, I am not worthy to be called thy son, make me one of thine hired servants. And so in all the Psalms of repentance we shall see these duties of humiliation and reformation, jointly practised: as Psal. 6. and 38. and 77. and 130.143.  
Here then consider the fearful practice of the church of Rome in their doctrine of repentance, received generally for many hundred years. Repentance with them standeth in three things: In contrition, in confession of all his sins to the Priests, and in satisfaction to God by good works. But all these things may a wicked man do: For judas was grieved for betraying his master; he confessed his sins; and also gave again the money wherewith he was hired. A second abuse is, that they make contrition a part of the practice of repentance: by contrition we must understand remorse of conscience for sin; which is no grace of itself, though it may be an occasion thereto in Gods elect. A third abuse is, that they prescribe a confession of all a man's sins unto men; which i● a gibbet for any man's conscience: wherein they require more than God doth. A fourth abuse is, that they require satisfaction to God's justice by man's good works; whereby they overthrow satisfaction by Christ, and exact that of men which none is able to perform. We therefore must reject their wicked doctrine, brought by the devil into God's church, and embrace that saving repentance which standeth in true humiliation and reformation.  
III. point. Who is it that commandeth repentance unto this church: namely, jesus Christ. Many, not only Papists but Protestants, gather upon this & such like commandments, That God giveth to every man sufficient grace to repent if he will: For else (say they) he should but mock them, in bidding them repent: considering that without his grace it is as impossible for any man to repent, as for a man to rise and walk that is fast bound hand and foot. Ans. This collection is unsound: For the manifestation whereof, I will first lay down the grounds of the true answer: and then apply the same. First, this commandment to Repent, is not given to every man, but only to the church of God, or to that people which is to be a church: and God giveth it to them for this end, that he may gather among them his elect. In God's church there be two sorts of men: Elect, and Reprobat: both which are mingled in this life. Now when the commandment to believe and repent, is given out in God's church, it is directed properly to the elect; and to the other whom God hath refused only by consequent, because they are mingled with the elect. Again, these commandments be given to the elect for two causes. I. To teach them, not what they are able to do of themselves▪ but what they ought to do. II. To ●e an outward means to bring them to repent and believe. For with the commandment Christ is present by his spirit to work in the elect grace to repent and believe. Phil. 2.12, Work out your salvation in fear and trembling: rendering this reason in the next words, For God worketh in you both the will and the deed. In the church there be some reprobates who have the same commandment given unto them: but for other uses: as I. to keep them in outward order. II. to teach them their own impotency. III. and principally, that God in his justice may make them void of all excuse at the last day. From hence I answer thus. This proposition is not true, to wit, If God command men to repent, than he giveth them grace to repent, unless it be thus qualified; That God command them to repent, for this end that they may practise repentance. For God giveth out his commandments for diverse ends: Some that they may be practised: & others, to take from men all excuse in their disobedience. Thus he commanded Pharaoh to let the people go; that by his disobedience his heart might be more hardened, and God more justly manifest his glory in his destruction. So he commanded Isay to go & preach unto the people: not for their conversion, but to 
(a) Isa. 6.9.  blind their eyes, and to harden their hearts. And so he commands the reprobate to repent: but neither directly, as he doth his children, in whom he intends the practice of repentance; but by consequent, because they live among his children: nor yet with intent they should obey, but rather to harden them, and to make them inexcusable, because of their sins. And therefore in them his commandment cannot import any ability to obey.  
IV. point. Who be commanded to repent? namely, The Church of Ephesus, that is, the minister with the whole body of the church. This may seem strange that he should command them to repent, seeing they had already repent at their conversion. Here therefore we must learn that there be two degree● in the practice of repentance: First, the beginning of repentance: Secondly, the renewing of the same. And in those two consisteth the whole state of a christian man's life. He must begin to repent when he is received to mercy: he must renew that repentance for his daily offences.  
If God therefore have given ●s grace to repent, 
The use.  we must not content ourselves with that good beginning, but add more repentance daily unto it. For no man liveth that hath received grace to repent, but he seeth in himself continual cause of renewing the same, by reason of his daily s●il● and wants; for every sin decayeth grace, which must be repaired by a new practice of repentance. This duty must needs be practised. It is the most dangerous case that can be for any man to lie in sin, for sin makes a man liable to all God's judgements. And it is not so much the act of sin, as the lying in sin that bringeth damnation. For this cause Paul 2. Corin. 5.20, speaking to those that were reconciled to God, doth still most earnestly beseech them to be reconciled unto him, saying, We beseech you in Christ's steed, as though God did beseech you through us▪ that ye be reconciled to God: Intending thereby to provoke them to the daily renewing of their repentance, that thereby they might get a more full assurance of their reconciliation.  
V. point. For what must they repent? namely, for the decay of their love: not for the want thereof, but for that they suffered it to wax lesser, both towards God, and his word, and towards their brethren. The same thing is spoken to us daily in the ministery of the word: that whereas our first love is gone, many having fallen from it, and more having none at all, we would unfeignedly repent of this our decay and want: that if we have had love, and now wax cold, we may renew it; and if we never had it, we may labour for it; that so we may be answerable to his blessed desire. And here observe, that Christ enjoineth us a straight repentance. It is not enough for men to repent them of gross sins, as whoredom, theft, drunkenness, and such like: but they must repent them of their want● of grace, as of the knowledge, and fear, and love of God, and of brotherly love, and of decay in any grace, be it never so little. We have many justiciaries in conceit, that be Pharisaically minded, thinking too well of themselves, that they need no repentance, because they live civilely, and are not tainted with gross sins: But these consider little what God doth here require; even repentance for our secret wants and decays. And great reason it should be so: for else to what end should we examine ourselves of our secret wants, unless we should repent us of them, having found them in us?  
Again, if this church must repent for her wants; then what great cause have we to repent in this last age, of Atheism, a gross and common sin: of outward pride in apparel, a sin flat against God's word: and for contempt of the gospel; a sin that enlargeth itself more and more among us. And for cruelty, and want of mercy and compassion, all which are rife in our church: and may more easily remove the candlestick from us; then want of love could remove the candlestick from this church. And thus much for the second part of this remedy.  
The third part of this remedy is, to do their first works: that is, show the like zeal and fervency of love to God, to his word, and to their brethren, that they did at the first time of their conversion. This duty Christ addeth to the former; because true repentance never perisheth in the heart, but always breaketh out into action in the life.  
Here then is an excellent lesson for us to learn and put in practice: we must search our own hearts, and see what good things have been in us: what good motions and desires, or good affections. We must also call to mind our former ways, and see what good things we have done: and if in heart or life we find decay, we must recover our loss, and seek to do our first works, and strive to continue so doing to our lives end, that so we may escape this heavy charge of decay in grace. Thus much of the parts of this remedy.  
If not, I will come against thee shortly, and remove thy candlestick out of his place, except thou amend.  
In these words Christ lays down a reason to persuade the church of Ephesus to the practice of the former remedy; especially for repentance. This reason containeth three parts. I. A general commination in these words, If not, I will come against thee shortly. II. A particular threatening of a particular judgement, And remove thy candlestick out of his place. III. The condition of them both: except thou amend.  
I. point. If not, I will come against thee shortly, that is, if thou do not practise this remedy and the duties therein prescribed, especially the duty of repentance; then will I come against thee shortly. The words may as well be read thus, If not, then will I come to thee shortly: For so they are in the original, and do contain in them sufficient and profitable instruction. God is said to come to any people two ways, in mercy, and in judgement. In mercy when he testifieth his presence by works of mercy: As when Christ in spirit went unto the old world and preached unto them in the person of No an hundred and twenty years before the flood, 1. Pet. 3.19, 20. Secondly, God cometh in judgement when he testifieth his presence by judgements. In the second commandment God saith, He will visit the sins of the fathers upon the children, that is, he will make inquiry among the children for the father's sins, and if he find them to live in the same sins that their fathers did, then will he punish them, this is properly to visit. So in this place, If thou repent not I will come unto thee, and testify my presence, not in mercy but in judgement.  
In this general threatening we may observe: 
The use.  that when a church or people decay in love to God, to his word, or to their brethren; or else lie in any sin: then God prepareth himself to come unto them in judgement, Amo● 4.12. Because I will do thus and thus unto thee, for thy sins, therefore prepare to meet thy God, Oh Israel, meaning, that because they lay still in their sins, therefore he would make known his presence by more fearful judgements. This doctrine according to Christ's direction is to be applied to us and to our church: for the sins that were in the church of Ephesus are the sins of our church and people. They decayed in love to God, to his word, and to the brethren, so do we. Nay, generally there is no love at all in us, as hath been showed: and besides these wants, there be many other gross sins wherein our church and people do lie, as in Atheism both in judgement and practice; in contempt and neglect of God's worship and true religion; in cruelty, oppression, and want of mercy: and that which is more, though God summon men to repent by his daily judgements, yet few or none by true humility prepare to meet God, and to prevent his judgements. Security spreads itself over the whole body of our people. And this being our case and state, it must needs be, that God hath been long since in coming to us by his judgements, and a● this day he is still coming, because we still decay in love and other graces, and more and more go on in sin. So that if we thus continue, the truth is, he will come shortly unto us, and that by most fearful judgements. For this was written to the church of Ephesus, to be a direction, not only unto them, but to all churches to the end of the world, that be in the like or worse case. What shall we then do?  
Our duty is taught us in these words (If not) that is, if thou repent not. We must prevent the Lords coming in judgement by unfeigned repentance: every man and every family apart must repent privately, and the whole Church openly and publicly: no way else we have, to stay the Lords coming against us by his fearful judgements.  
The second part of this reason, is a more particular threatening than the former: And will remove thy candlestick out of his place. Where he showeth with what particular judgement he will punish this church: namely, by removing away the candlestick. The meaning whereof may be gathered out of the former chapter, where particular churches were called candlesticks: therefore here he threateneth to remove his church from the city of Ephesus, to take away the ministery of his Gospel, and the profession thereof; and in his just judgement to send among them, Ignorance, Apostasy, and Heresy, in steed of the knowledge of his truth. This particular judgement must be referred to the first words, If not: that is, if thou repent not, this will I do; I will make thee to be no Church, and take my Gospel from thee.  
In this particular threatening, three points are to be observed: one concerning the Minister; the second concerning the whole body of the church: the third concerning every private man. Touching the Minister note this: If he shall decay in love to God, to his word, or to his brethren, or if he lie in any one sin known to himself, it is a means to deprive him either of his calling, or of God's gifts bestowed on him: for this threatening is here directed especially unto the Angel of this Church of Ephesus. When jeremy had been wanting in delivering the Lord● will unto the people, partly for fear, & partly through impatience: then the Lord becomes a Prophet unto him, saying, If thou 
(a) jer. ●●●●  return, I will bring thee again, and thou shalt stand before me. Whereby he would give him to understand, That if he returned not, he should cease to be a Prophet unto him. The same thing is true of all God's Ministers: if they decay in love, fail in their duty, or lie in any sin, they must speedily renew themselves by repentance, or else God will deprive them either of their calling, or of the gifts thereof. True repentance and the renewing thereof is needful unto all Christians; but especially to God's Ministers, if they would continue in his favour, and stand before him, becoming his mouth unto the people.  
The second point concerneth the whole body of a Church: to wit, if a Church or people decay in love to God, to religion, and to their brethren; or do lie in any common sin, they procure hereby the removing of the gospel from them, and the abolishing of true religion. 
(b) H●●●. 9.7.  The Prophet is a 〈◊〉 (saith the Lord) and the man of the spirit i● mad: This was a great and fearful judgement: but mark● the cause; All is 〈◊〉 thine iniquity: that is▪ for the sin of the whole church doth God send foolish Ministers. If this be so, than we have just cause in our Church to fear the removing of the gospel from us: for there is a general decay of love in many, and in the most no love at all. Many scorn and contemn true religion, and hate the professors thereof. In regard whereof, we may wonder at the great patience of God, that yet continueth his gospel among us: For 
(a) ●. Thess. 2.11.  God giveth men up to strong delusion, to believe lies, because they love not his truth. Wherefore, being in this danger, our duty is, to use all good means to prevent this judgement of God: which can no other way be done, than by true and unfeigned repentance by the whole Church in general: and by every man apart, and every family apart. For when God shall speak suddenly against a nation or kingdom, to root it up, and to destroy it: if that people repent of their wickedness, the Lord will repent of the plague and judgement which he thought to bring upon them, jerem. 18. vers. 7, 8.  
The third point concerneth every private man: and it is this: If any man decay in love, or want love to God and to his brethren, or lie in any sin known to himself. This is a means to remove the candlestick from him; to deprive him of his knowledge and other graces of God. The affection of love in the heart is like the watch of the clock: if the watch stand, the wheels stand: as the watch goeth fast or softly, so go the wheels answerably. And so it is in man: if his love to God and to his gospel do increase, then doth his knowledge and other graces of God increase in his heart: but if his love decay, than other grace's decay: and if love be gone, then farewell all piety and true religion. If we would know the cause of such palpable ignorance as is in many that have long heard the gospel preached, it is nothing but want of love. Heb. 3.12, 13. The Holy ghost showeth by what degrees men come to fall away from God. First, sin deceives them, by drawing them to commit it: then their hearts are hardened by custom of sinning: Thence follows unbelief in main points of Religion: and so they make Apostasy from God, and set themselves against his truth. Take heed therefore of lying in any sin, for that is the high way to final Apostasy: rather strive to increase in love unto God and unto his word; and so shall all his good graces increase in thine heart.  
Out of this particular threatening some gather, That a man may be cut off from Christ, & fall away finally from true faith and repentance. For (say they) if a whole Church may be cut off from Christ, and become no Church: then may any one member of the Church be cut off, and become no member: But a whole church may be cut off, as here we see, and therefore may any one man. Answ. This reason is not good: there is great difference between the state of a whole Church, and of one man that is a true member of Christ. For a particular Church is a mixed company of true professors and dissemblers: like unto a field wherein are good corn and tars; and like unto a barn floor, wherein is wheat and chaff mingled together: and yet all are reputed believers, because they profess the Gospel outwardly. Now by reason of this mixture, it may come to pass, that a particular visible Church may fall away, and become no Church: either when the godly are taken away, and hypocrites and dissemblers made manifest: or else when true believers waxing few, are not able to maintain the public profession of the truth against the might and multitude of the enemies, which may daily increase. But the case is not so with a particular member of Christ, he cannot finally fall away, as hath been showed at large, vers. 4. And thus much for the second part of this reason.  
The third part of this reason, is the condition of both the former threatenings, in these words: Except th●● amend: that is, I will come in judgement unto thee, and take my gospel from thee, unless thou prevent my coming by true repentance.  
Here note, that all the threatenings of the old and new Testament are conditional: 〈◊〉 cometh to Ninive, and crieth, yet forty days, and Ninive shall be destroyed. He said no more; but yet that threatening must be understood with this exception, unless they repent. Why (will some say) are the threatenings in God's word propounded conditionally? Answ. Gods whole will and pleasure is one alone in itself: and yet it may be thus distinguished, to be partly secret, and partly revealed. God's secret will is touching those things which he hath not made manifest unto men. His revealed will is touching those things which are manifested in Scripture, or do fall out every day. Now Gods secret will is without condition, for as every thing cometh to pass, so God willed it: when good things come to pass, them he willeth simply: when evil things fall out, them he permitteth to be done. And to make Gods secret will conditional, is to bring Gods will under the power of man, and to subject the Creator unto the creature. But Gods revealed will is conditional; because it containeth the matter of man's salvation: and this manner of propounding it, is a most effectual way to bring the same to pass, for it keepeth men more in awful obedience, than if it were absolute.  
In this condition note this thing, that Christ repeateth it twice, both in the beginning of this reason, If not: and in the end, Except thou amend. Hereby he would give us to understand, That when men commit sin, and lie therein: or when they decay in any grace, then have they most necessary cause to repent, if they would escape Gods fearful judgements. And seeing our estate is like to the state of this Church, or else worse by much (for we lie in sin, and thereby cause God to come to us in judgement) as we tender our own good both in this life and after death, let us turn from our sins and repent, every man apart, every family apart, and the whole church publicly: for repentance is most needful, else would not the Lord have doubled this condition.  Verse. 6. But this thou ha●●, that thou 〈◊〉 the works of the Nicolaitans, which I also hate. 
These words are a second reason to prove that which was set down in the second verse: namely, That this Church could not abide them that were evil. In the second verse this was made manifest, by their discovery of the false Apostles: and here he proveth it by their affection of hatred, towards the works of the Nicolaitans. These Nicolaitans were certain heretics in the primitive Church that held these two opinions: First, that adultery and fornication were no sins: Secondly, that men might communicate with the sacrifices of idolaters in their Idol temples: and according to their opinions were their practices. These heretics (as it is thought) came of one Nicholas, one of the seven deacons mentioned, Acts 6. who though for a while he did faithfully discharge his duty outwardly; yet after fell away, and became the head of this heretical sect.  
But▪ this thou hast. This Particle But, hath reference to the former verse. As if he should say, Though this be thy fault, that thou failest in thy first love; yet for this I commend thee, that thou hatest the works of the Nicolaitans.  
This practice of Christ discovereth the common sin of this age: which is, 
The Use.  to set out in their colours men's faults and infirmities, to their greatest disgrace: and yet by silence and oblivion to bury all their virtues, which are praise worthy. This ought not to be so; we must follow Christ's example, who with just reproof adjoineth due deserved praise. If our friend or our foe have a fault, when we are called thereunto, we may speak of it, and we must reprove them: but yet withal we must commend the good things that be in them. Secondly, Christ here teacheth us, That it is not sufficient to anyman's good estate before God, that he have good things in him: for that a man may have, and yet be in danger to be cut off from Christ. Saul had good things in him at the first entrance into his kingdom, but what was he afterward? john was very zealous for God's glory, in killing all the idolatrous priests, 
(a) 2. King. 1● 25, 31.  but he would not depart from the sins of jeroboam. And judas no doubt had many good gifts while he was with Christ, but his end was most fearful▪ And this church had many good things in her; yet i● she in danger of being cut off from Christ: And so many among us have excellent gifts: some for knowledge, some for 〈◊〉 and conceiving of prayer: & yet for all these they may be cut off from Christ. Therefore we must not content ourselves with these, but labour for the principal which is true, hearty, and unfeigned repentance, which we must daily renew for our continual falls. And this will keep us in God's favour, and from his judgements.  
More particularly Christ here commendeth this Church, for hating the errors of the Nicolaitans. Whereby he would teach us our duty if we be Christians; namely, to take knowledge of the sins and errors of our times, and to hate the same unfeignedly. Yet note, he commendeth them for hating their works, not their persons: giving us direction how to temper our hatred in the world. We must set it against the sin, not against the person of any man. Some will say, the Prophets prayed against the persons of the wicked. And David professed hatred of the men, Psalm. 139.21, Do not I hate them that hate thee? Answ. David was an extraordinary Prophet, and no doubt had this revealed unto him, that those his enemies were obstinate, and would not repent. Again, imprecations of the prophets in Scripture, must be understood as prophecies of God's judgement to come upon those against whom they prayed. But we which want that extraordinary spirit, must keep ourselves to our ordinary rule: Hate the sins, and love the persons.  
Further, observe the works here hated: namely, Idolatry, and Adultery, which are joined together in these Nicolaitans. Adultery is the punishment of Idolatry; and Idolatry the punishment of Adultery. Spiritual Adultery is punished with bodily adultery. This was verified in the old jews: when they fell a whoring after strange gods, God gave them up to unclean lust. And it is palpable in the Church of Rome: they being fallen to idolatry, do abound in all uncleanness: for they tolerate stews for fornication: and adultery and Sodomic are common among them.  
Again, sundry men may here be well admonished, who will be of no Religion, because there are many sects and schisms among the professors thereof. These men should consider, That in the best Churches planted by the Apostles, there were sects and heresies, even in the Apostles times, as here in Ephesus, And therefore no marvel, if there be sects and schisms among us at this day. This offence should not move any to dislike the gospel: but rather cause them more firmly to cleave unto the truth.  
Which I also do hate. This Christ addeth to encourage them to go forward in the virtue for which he commended them, in hating evil works: for what could more provoke them to zeal and constancy therein, than to know they did that which Christ himself did? And here we see, that Christ would have every member of his Church to be like minded, and like affected unto him, as he was man. We must love those things which Christ loveth, and hate those things which Christ hateth, rejoice wherein Christ rejoiceth, and mourn for those things for which Christ mourned. And great reason it should be so: for we profess ourselves to be members of Christ, bone of his bone, and flesh of his flesh, for out of his blood sprung the Church: and there must be consent and conformity between the head and the members. Quest. If Christ hated these wicked men, why did he suffer them to live, and not cut them off from troubling his Church? Answ. Because hereby he would manifest his love to his Church, and his justice upon the wicked: for he can bring light out of darkness, and good not only out of good, but out of evil.  Verse. 7. Let him that hath an ear, hear what the spirit saith unto the Churches: To him that overcometh, will I give to eat of the tree of life, which is in the midst of the paradise of God. 
These words contain the conclusion of this Epistle: the scope whereof, is to excite this Church to the more careful performance of the duties before prescribed. This conclusion hath two parts: a commandment, and a promise. The commandment in the beginning of the verse: Let him that hath aspare he ar● what the spirit saith unto the Churches. In this commandment note three points, I. who are commanded: These which have ears. II. The duty commanded: They must hear. III. What they must hear: namely, What the spirit saith unto the Churches▪  
I. point. The parties commanded are thus set forth, He which hath an ear▪ who these be, Christ doth more fully expound, Matth. 13.9. when he saith: Let him that hath an ear to hear, hear. Where he maketh this distinction of hearers: that some are deaf hearers, some hearing hearers. The deaf hearers are those that bring with them to the ministery of the word their outward ears only, but their hearts are not affected with it: neither do they care to learn, to believe, or obey, that which is taught them. The hearing hearers are all such as beside their bodily ears, have ears pierced in their hearts by the spirit of grace, whereby they do not only hear the word outwardly, but their hearts are also affected with it, and made pliable unto it; so as they believe it, and bring forth obedience unto it. This hearing ear is set forth by David, when he saith: 
(a) Psa. 40 6.  Sacrifice and burnt offerings thou wouldst not have: but mine ●ares hast thou opened and prepared▪ and then I said, Lo● I come. Hereof Isay saith, Thou 
(b) Isa. 50.5.  openedst mine ears, and I was no● rebellious. And this hearing ear 〈…〉 given her: when God 
(c) Act. 16.14  opened her heart whereby she became attentive to the word of God preached by Paul.  
By this distinction of hearers which Christ maketh, 
The Use.  we may learn, that God's grace unto salvation is not universal, that is, God giveth not unto all men such measure of grace whereby (if they will themselves) they may believe, repent, and be saved; For in Christ's time, and ever since there have been in the church these two kind of hearers; whereof the deaf hearer, doth not receive nor believe the gospel unto salvation. Neither is it true, that God giveth grace sufficient unto all, whereby they might be saved, if they by their malice and sin did not abolish the same. For though he admit all sorts into his church, yet not all, but some only have ears pierced by the spirit of grace that they can hear. And therefore when the Disciples asked Christ, 
(d) Mat. 13.  Why he spoke in parables? he answered thus, To you it is given to know the will of God, 
Vers. 11.  and the secrets of his kingdom: but to others it is not given. Showing plainly that the gift of hearing to salvation is not given to all, and in some made void by their own wilfulness: but to some it is given, and they have hearing ears: and to some it is not given and their ears are deaf.  
Secondly, seeing this commandment is directed to the hearing hearers; we must hereby be admonished to use all good means to become good hearers of God's word; bringing with us not only the bodily ears which we have by creation, but the spiritual ears of the heart, which we have by regeneration. For it is not sufficient to our salvation to receive the word into the outward bodily ears, unless the inward ears of the heart be opened, that our soul may be affected with the word, and fitted to receive, to believe, and obey the same. Thus did good king I●sias hear the law read, the text saith, 
(e) 2. Chr. 34·27.  His heart 〈◊〉 within him, And thus did David hear when the Lord said to the church, 
(f) Ps. 27.8.  Seek ●ee my face: his heart answered, I seek thy face O Lord. And as we must be careful to get spiritual ears; so we must take heed of deaf ears. Which is when a man cometh & heareth the word of God, but yet hath no care in his heart to learn, believe, or obey the same. This deaf ear is a fearful judgement of God, whereof we may read, Isay. 6.9. where the Prophet is sent, To make their ears heavy, and their hearts fat, that they might not bear, nor believe: lest they should turn and be saved. And this the rather we must look unto: because it is a judgement of God upon many among us at this day. The greatest part of hearers are deaf hearers; which appeareth by this that after long teaching they neither increase in knowledge, nor in faith, nor in obedience: but remain the same for blindness of mind, hardness of heart, and profaneness of life, that they were at their first hearing of the word; these must know that God's judgement is on them; and if they would be saved, they must labour to come out of this estate, & endeavour so to hear with their hearts that they may be turned unto God both in mind, heart, and life.  
II. point. The duty commanded: namely, to hear. Hearing in Scripture is not only to listen with the bodily ear: but to be attentive to that, which is taught, and with attention to bring faith, conversion, and obedience every way. Eph. 4.21, 22, the hearing of Christ is notably described: It is not so much to conceive the doctrine of Christ in our mind●, and to be able to utter it, as to die unto sin, and to the lusts of the flesh, and to ris● 〈◊〉 newness of life. And indeed, a man doth hear and learn no more of God's word, than he doth believe and practise. From whence we are again to be admonished▪ that we so hear with attention, that by hearing we suffer ourselves to be changed▪ and that with our change, we join ●are to believe, and conscience to obey. This i● that saving hearing which bringeth eternal life▪ all other hearing doth increase our sins to our further condemnation. Whereby also appeareth the fearful state of many, who lend only the outward bodily ear to h●●re the word, but then hearts be not moved, nor their lives changed thereby.  
III. point. What is to be heard? namely, That which the spirit saith ●nto 〈◊〉 Churches. Which words must be referred to that which went be●ore, & not to that which followeth: for thi● commandment belongs to the matter of the Epistle which went before. The promise following rather concern▪ the persons themselves than the matter. The things then that are to be heard, are these. Christ his sharp reproof for sin: his threatenings of punishment: a remedy prescribed: & motives to practise the same, especially repentance: for of all these Christ spoke before.  

The Use.  From this, that Christ bids them hear these things which concerned their estate in sins, & amendment by repentance, we learn two things. First, that it is a most necessary thing for every church of God, and every member thereof, to know and consider their own wants and sins: and also, the judgements of God that hang over them for the same. Secondly, that after any man, or any church hath considered of theri sins, and of God's judgements; it is a most necessary thing, to turn unto God by true repentance, if they have not repent: and if they have repent, to renew the same daily, & do it more: that so Gods judgements both private and common may be avoided. We therefore must hereby be moved to search into our own ways, to find out our own sins, and to consider of God's judgements thereby deserved, that by true repentance we may turn unto God, and so escape his fearful iudgement●.  
Further, these words, What the spirit saith unto the Churches, contain 〈◊〉 reasons to move every man to hear. I. Because they are spoken 〈◊〉 the spirit, that is, the holy ghost. TWO▪ because they 〈◊〉 spoken to one man, o● one church alone, but to all churche●▪ For the first● It may 〈◊〉 demanded seein● Christ sp●ke th●se word●, How 〈…〉 be said that the spirit speaketh the●▪ Ans. Both may stand: first▪ because all the outward 〈◊〉 of 〈◊〉 person in 〈◊〉 are common to the 〈…〉 to ●each the church is an outward action of Christ, and therefore it agreeth to the father, and to the holy ghost▪ As when the father created things in the beginning, the son also created, and the holy ghost created them. So her● when the son reaches, the father teacheth, and the holy ghost teacheth: For as the three persons are one in nature, so must they be joined in all outward actions. Secondly▪ Christ saith the spirit speaketh, because he now sitting at the right hand of the father, doth not teach his church in bodily presence, but by his spirit, which after his ascension he sent to be their comforter and instructor.  
Here then observe, that the holy ghost speaketh to the church in Scripture. The church of Rome appoints a judge to speak unto men in all matters of controversy, which is the church, because (say they) A judge must speak: and Christ is absent from his church: and the word is a dumb letter, and cannot speak: Therefore the church must needs be judge. But they err grossly: The church cannot be judge: It is but Christ's minister to put in execution that which he commandeth. Christ therefore must be judge unto his church by Scripture, which is not a dumb judge, for therein his spirit speaketh plainly and sufficiently for the resolving of any point in controversy, that is needful in God's church.  
The second reason to attention is, because these things are spoken to all Churches. Where we see that things spoken to one church agree to all. From whence we must learn this special duty in reading▪ and hearing Gods holy word: namely, to read and hear with applicacation. We must not rest in a flourishing knowledge of the story, but apply every precept and example unto ourselves. If it be an example of virtue, we must apply it to ourselves for imitation: if it be an example of vice, we must apply it to ourselves to move us to eschew and avoid the like. For God would have all to learn that which he speaketh unto one. And thus much of the commandment.  
To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God. These words contain the second part of this conclusion, to wit, a most excellent promise: wherein consider two points, First, to whom it is made. Secondly, what is promised. For the first. The promise is made to him that overcometh: That is, to him that in fight, prevaileth against all the spiritual enemies of his salvation, sin, sathan, hell, and condemnation. There be three things requisite to make a man able to overcome these enemies. First, he must be borne anew in Christ, of water, and of the spirit, 1. joh. 5.4. He that is borne of God overcometh the world, so by regeneration he is freed from the bondage of hell, death, sin, and Satan. Secondly, he must have true faith, by virtue whereof he must deny and renounce himself, and be whatsoever he is in the death, passion, & obedience of Christ. Therefore S. john saith in the same place: This is the victory which overcometh the world, even your faith. For when a man is in Christ, by faith he is made partaker of Christ his victory upon the cross, and by it receiveth power to subdue his own corruptions, the world, and the devil. Thirdly, he that would overcome must keep faith, that is, true religion, and a good conscience, standing out in life and death against all adversary power whatsoever.  

The Use.  In this, that life everlasting is promised to them that overcome. First, we observe that the doctrine of universal grace, affirming that the promises of the gospel for life and salvation belong to all and every man whatsoever, unless he will reject them, is a device of man's brain. For life eternal is not promised to every man as he is a man coming of Adam: but to a man as he is in Christ by faith, and a new creature. The promises of the gospel be universal indeed to all that overcome: but that is a property which restrains them wholly to true believers. Secondly, hereby we are taught so to live, that we may say truly in the testimony of a good conscience, we have overcome all our spiritual enemies, and do continually stand conquerors over them. This is a matter of endless joy & comfort, which will cheer the soul in greatest distress: But to live and lie in sin, is or will be a hell to the conscience. What avail the treasures & honours of this world to any man, while his conscience shall tell him he is a vassal to sin and sathan? for while he continueth in that estate, he is out of the favour of God, and hath no part nor portion in the kingdom of heaven. Therefore it standeth us upon to labour to feel in our hearts the certain evidence of this victory over our spiritual enemies, by the sure testimony of the spirit of grace.  
The second point is the thing promised, to wit, life everlasting, noted by this gift, To eat of the tree of life. And it is set out unto us by two circumstances. First, by the cause of it. Secondly, by the place where it is to be found. The cause is Christ jesus: I will give to him to eat of the tree of life. Where he maketh an opposition between himself and the first Adam. The first Adam sinned; and thereby cast himself with all his posterity out of the earthly paradise, and lost the benefit of the tree of life: But Christ the second Adam cometh and suffereth for sin, and thereby openeth the way to a better paradise, than the first Adam lost: and to all that overcome he giveth liberty to enter in, and to eat of the tree of life. The tree of life properly, was a tree placed in the midst of the earthy paradise: and it was so called, first because it was a pledge and sacrament unto Adam, that he should live for ever if he continued in obedience to God: secondly, because it had in it (as may be proved) virtue and power, whereby it would have preserved him from death and old age for ever, if he had stood in his innocency.  
This earthly tree of life was a figure and sign of Christ our Saviour and mediator: who liveth an eternal spiritual life, not only as he is God, but as he is mediator, and that not for himself alone, but for this end, that h●e may convey quickening spiritual life to all that believe in him: and for this cause he termeth himself the tree of life. Further, he saith, He will give hereof to eat: To eat, sometime signifieth to believe: john. 6.50. but it cannot hear be so taken; For faith endeth with this life, and hath no use afterward. Therefore to eat, in this place signifieth to have immediate fellowship with Christ in heaven: where Christ shall be unto him a tree of life to make him live for ever.  
In this promise note two points. I. In what things eternal life consisteth: namely, in immediate fellowship and communion with Christ in heaven. Secondly, that life eternal standeth not in outward means, as meat, drink, clothing, physic, recreation, sleep, and such like: but in an immediate partaking with Christ in all his blessings. So that when Christ is all in all unto us immediately, then do we eat of the tree of life, and thereby shall live eternally.  
II. Circumst. The place where eternal life is to be had, is in the paradise of God. This paradise of God is the third heaven, a place wherein the Lord doth manifest himself in his glorious majesty, and which he hath prepared for the glory of all his elect. Hereof Christ spoke to the the●fe on the cross, saying, This day thou shalt be with me in paradise, Luk. 23.43. and hither was Paul wrapped in vision: and saw and heard things that cannot be uttered, 
2. Cor. 12.  and he calleth it the third heaven, in respect of the heavens under it, for the place wherein we breath is the first heaven, the starry firmament is the second heaven, and this paradise of God is the third: which is therefore called paradise, because it is a place of endless joy and pleasure. And the adding of the name of God, doth not only put a difference between it and Adam's earthly paradise, but also showeth it to be a great and most excellent place. So Rabel saith, I have wrestled with my sister 
(a) ●en. 30▪ 8.  the wrestle of God, that is strong wrestle. And in the Psalms the mountains of God, do signify high and mighty mountains. And that this paradise is such an excellent, place appeareth at large▪ Revel. 22. For therein must come none unclean thing, but the Saints and Angels do there enjoy the presence of God, and behold his glory so much as the creature is able to comprehend: There God communicateth himself to all the elect, and becometh all things unto the● immediately; so that this must needs be●● place of all joy and comfort.  
The consideration whereof must admonish us to seek the things that be above, that we may have a place in this heavenly paradise. For why should we set our heart● upon the vain glory of this world which passeth away as a shadow and cometh to nothing, and in the end is but labour and sorrow, when we have all that the world can afford? But the joys and glory of this paradise of God be endless and unspeakable: Let us therefore deny ourselves, depend upon Christ, and in all things keep faith and a good conscience unto the end. And thus much for the first Epistle.  Verse. 8. And unto the Angel of the Church of the Smirnians write, these things saith he that is the first and the last, which was dead and is alive. 
In this verse and the rest that follow, to the twelfth, i● laid down the second letter or Epistle of Christ to another church of Asia, called Smyrna. Before the Epistle Christ gives a second particular commandment unto john; touching the writing hereof unto this church in these words, And unto the Angel of the Church of the Smirnians write: Which is prefixed to this Epistle, that this church, and all other churches of God might be assured, that 〈◊〉 had sufficient warrant and calling for the writing hereof. Which thing is necessary to every penman of the holy Ghost, that the church need not to doubt of the authority of Scripture, but receive the same as the pure word of God.  
Hence we may gather, that all ordinary Ministers of the gospel must have warrant and calling for every doctrine which they teach in God's church: 
The Use.  for the Apostles, that were extraordinary men, of mo●e excellent gifts, might do nothing without warrant. Of the parts of this commandment we spoke in the first verse of this chapter.  
The Epistle itself followeth, containing thr●e parts: a Preface, a Proposition, and a Conclusion. The Preface containeth a preparation to the matter of the Epistle, in these words: These things, saith ●e, that is, the first to 〈◊〉 last▪ which was dead, and is alive. In this Preface he showeth in whose name this Epistle was written unto this Church, namely in Christ's name: which he setteth down for two causes▪ First, to stir up the people in this church to a religious attention, and a reverent care of receiving the things therein written, as the pure words of Christ jesus. Secondly, because no commandment in the matter of God's worship and religion is to be received from any creature, but from Christ alone. And therefore this Epistle concerning the true worship and religion of God is propounded in his name alone. In this Preface Christ is described by two notable Arguments: First, To be the first and the last: second, that he was dead, but is alive. The meaning of them both was showed in the 17 and 18 verses of the former chapter, whence they are borrowed. By the first, Christ would signify, that he is everliving God, without beginning or ending, before all creatures and after them. By the second, that he is true man, and assumed man's nature to suffer death for our sins, and rose again to live for ever, and to give to man eternal life.  
In this description two points of doctrine are expressed.  
I. That Christ is a person, consisting of two natures; Godhead, and Manhood: He is the first and the last, and therefore God: He was dead, and is alive, and therefore is true man. If any ask how one person can consist of two natures? Answ. As body and soul concur to make one man: so the Godhead and Manhood of Christ concur to make one Christ; and therefore are united.  
II. Doctr. Here is the foundation of all true comfort unto God's Church and people, in any misery or affliction. Which standeth in two points: first, that Christ is able to help them in any misery▪ either by freeing them quite from it, or easing them in it, seeing he is God▪ the first and last. Secondly, that as he is able so he is willing and ready to help them; for he is man, who took on him our nature, died for us, and rose again unto life, to give to us eternal life. This is the very scope and end for which Christ thus describeth himself to this church that was in affliction. Here than we have direction, where and▪ whence to seek for true comfort 〈…〉 tribulation of this life; namely, we must have recourse to Christ, and in him consider both his ability and his willingness; to ●ase all 〈◊〉 children in affliction. And by these we must arm ourselves against despairs, and against immoderate grief● and sorrow under the cross▪  Verse 9 I kn●● thy works, and tribulation and 〈◊〉, (but th●● ar● 〈◊〉) and I know the blasphemy of them which say they are jews 〈…〉 but are the Synagogue of Satan. 
Here beginneth the Proposition of this Epistle, containing the matter and substance of the whole Epistle. This Proposition hath two parts▪ a commendation of this Church: and counsel how to behave 〈◊〉 self▪ in the time to come. The commendation is in this ninth verse, wherewithal are mingled some comforts unto this Church, being in affliction.  
I kn●w thy work●●. These word● were handled in the former Epistle▪ The meaning briefly is this: I know all thy dealings, & thy ways, I know the whole tenor of thy life▪ and I do withal well like and approve of them. Here Christ setteth down an excellent property touching himself: namely, that he seeth and knoweth all things whatsoever, nothing is hid from him: and that this Church might be resolved hereof, he repeateth this unto them: I know thy works. Neither is it any vain repetition; being indeed the ground of all true piety, and sincere obedience.  
We therefore in a our affairs are here taught to labour, to be fully resolved in our consciences, that Christ is with us, and seeth us, and knoweth the whole tenor of our ways in thoughts▪ words, and ●●eds. David had learned this, when as he said▪ 
(a) Psal. 〈…〉.  Thou knowest my sitting and my rising, thou understandest my thoughts a far off. Thou compassest my paths and my lying down, and art accustomed unto all my ways: there is not a word in my tongue, but thou knowest it wholly. This persuasion is very necessary; for it will move a man to make conscience of every thought, word, and action, and of his whole behaviour: but where this persuasion is wanting, there is no religion in the heart, nor good behaviour in the life. When this takes place, Religion beginneth and increaseth with it; so doth good conscience and true obedience: for he that hath the Lord always before him, will not greatly fall, Psal. 16.8.  
And tribulation. Mark here how works, that is, a godly conversation, and tribulation go together. Hence we learn, that God will have tribulations joined with his grace; where he bestows his graces, there also he layeth tribulation: and that for weighty causes, as to humble them for their sins past, to make trial of their faith and other graces, and to prevent in them sins to come. The consideration whereof must move all God's children in this our Church to look for some tribulation: for God hath bestowed among us plenty of his graces, with long peace, and many outward blessings: and his will is, that trouble and affliction should accompany the same.  
Further, Christ saying, I know thy tribulations, would hereby comfort this Church; as if he should say, True it is thou art in great trouble, but it cometh not by chance, but by the special providence of my father; and I do know and regard the same. Psal. 113.6, 7, The raising up of the poor and needy, is made a fruit of Gods beholding the things that are done upon the earth. This is an excellent comfort for any church or people that be in affliction: for when they shall know, that beside the hand of God therein, Christ jesus regardeth their sorrows; this must needs arm them with long suffering and joyfulness. We in this Church (as hath been showed) may persuade ourselves, that God will send tribulations among us; now when they come, what shall we do? Shall we sink under them? No: but we must now forecast to use the means whereby we may stay our hearts under the smart and burden of them; that is, by settling our hearts in this persuasion, that Christ seeth our affliction, and withal hath special care to comfort or deliver us, as he seeth most for his glory, and the good of our soule●.  
In the next words Christ setteth down two kinds of tribulations in this church, Poverty▪ and Reproach: By Poverty he meaneth want of temporal things, to maintain this natural life. Where observe sundry things, I. That true religion and piety will not free any from outward poverty. The religion of this church was excellent, and yet they were in want: and therefore let no man think, because he is godly, he shall be rich, or not fall into poverty. If it be said: 
1. Tim. 4. ●.  Godliness hath the promise not only of the life to come, but also of this life, that is, of earthly blessings and riches: I answer, it is true; but yet with difference: Eternal blessings only are promised absolutely; and temporal blessings with restraint, namely, if they serve for God's glory and the good of his children: otherwise they must want as this Church did. II. The Lord would comfort this Church in her poverty, by saying that he knew it and regarded it. Where we see a means to comfort all those that be in want of outward blessings: They must consider, that Christ seeth & observeth their want whatsoever; and if they be his servants, he will free them from it, so it be for his glory and the good of their souls; or else arm them with patience to bear it, if they pray unto him. III. Christ here approveth of works, where he acknowledgeth poverty: so that good works and poverty may stand together. And therefore good works do not consist only in large a●mes, as the Church of Rome would have it; though these have due reward and praise in their place. But every work of a man's lawful calling, done in obedience to God, with an honest heart, from a good conscience, and for God's glory, is a good work, be the calling never so base. Thus may the shepherd please God in his calling as well as the magistrate or minister. For it is not the matter of the work that commends it unto God; but the manner of doing.  
But thou art rich. Here Christ intendeth both to praise and to comfort this church: as if he should say, Notwithstanding thy outward poverty, yet thou art rich in God, 〈◊〉 Luke 12.21. Men are rich in God in two respects: I. when they are reconciled to God in the merits of Christ, 2 Cor. 8, 9 Christ became poor for our sakes, that we through his poverty might be made rich: that is, that we might have the pardon of sin, and be received into God's favour. Hereupon David calls the Lord his portion and his cup. And durable riches, and righteousness are with wisdom, Proverb. 8.18. II. When they receive his grace, whereby they are enabled to bring forth good works, both in duties to God and man. Of this Paul speaketh, when he exhorteth rich men to be rich in good works, and to lay up for themselves a good foundation against the time to come, 1. Tim. 6.16.  
In this commendation sundry duties are to be learned: I. poor men are here taught, seeing God denieth unto them earthly riches and wealth to labour to be rich in God, to be reconciled unto him in Christ, and to get such grace, that they may do good duties both unto God and man▪ in faith and with a good conscience. II. Rich men, on whom God bestoweth outward wealth, must hereby be admonished to embrace Paul's charge, 1. Tim. 6.17, 18, Above all things seek for true riches in the living God: and not suffer these outward blessings to puff up their minds; but use them as means to make them rich in God, by getting God's grace, doing good works, and distributing to the poor. This admonition is most necessary, for though the promises of God's grace be not denied unto the rich; yet sure it is, riches do choke the seed of grace in the heart, and hinder the care men ought to have for spiritual riches. And hence it cometh, that more of the poorer sort receive and obey the gospel than of the rich. III. Herein behold the madness of the world. For the most men's greatest labour and care is after worldly wealth and honour: never regarding the true treasures of God's grace which will commend them unto God, when the other must perish, and the wicked owners thereof. Let us therefore judge as Christ doth of true riches, and accordingly labour to be rich in his ●igh●.  
The second part of their tribulation is the reproach and blasphemy of their enemies, in these words: I kn●w the blasphemy of them which say they are jews, and are not, etc. that is, I know the grievous slanders and revilings which thine enemies fasten upon thee. For Blasphemy signifieth not only speeches of disgrace against God, but also against men. As Na●●●b was accused, 1. King. 21.10, to 〈◊〉 blasphemed God and the king. And of this Paul saith: When we are re●●led, we blesse● when we are blasphemed, we pray, 1. Cor. 4.12, 13.  
Hence we learn, that all churches and men that desire truly to serve God, and to keep good consciences, must look for slanders and revilings: Neither must this seem strange unto them; for Christ hath said, it must be so. Nay, rather they might marvel, if they should suffer no reproaches for Christ's sake, seeing he hath said: Cursed are you, when all men speak well of you, Luke 6.26. It is indeed a grievous thing, to be so evil rewarded for well doing: but this must be their comfort, and ground of patience, That Christ heareth and knoweth every reproach, and will in his good time remedy the same.  
The persons which blaspheme this Church are thus described: Which say they be jews, and are not, but are of the Synagogue of Satan. As in other famous cities, so in Smyrna dwelled some of the jews, who had their Synagogues, that is, such places of assemblies, where they served God after their manner: and though they denied Christ, yet they thought themselves to be the only true worshippers of God in all the world; and therefore did blaspheme and rail upon the Christians that believed in Christ. And of these Christ saith, though by birth they were jews, yet indeed they were not the Israel of God, nor his true worshippers, as they accounted themselves. Whereby in general we may see, from whom come railings and reproaches on God's servants; namely, from those which say they are true worshippers of God, and are not: For he is not a jew that is 〈◊〉 outwardpunc; Rom. 2.28. He therefore that slandereth the truth and the professors thereof is an enemy to Christ, as well as to his servants: for no friend of Christ can possibly speak evil of his gospel and religion. This should be considered for the comfort of the godly, because they that endeavour to serve God in sincerity, are of all men most subject to reproach: He that refraineth from evil, maketh himself a prey, Isay 59. 1●.  
Touching these jews, two points are to be considered: I. What they are in their own opinion: II. What they are in the judgement of Christ. For the first, because they were jews, by birth descending from Abraham, Isaac, and jacob, God's ancient servants, therefore they thought themselves the only true worshippers of God, as their forefathers were. And this is the manner of all wicked men; to bless 
(a) Psal. 10. ●.  themselves in their wickedness: and whatsoever they do, yet still to say and think, God will bless them. Take an heretick●, who overthrows the truth of God by his errors, and he will say he teacheth that which in conscience he is persuaded is the truth, for which he will shed his blood, and whereto he would have all men yield. So take a professed witch, man or woman, they will say, all that they do is by the power of the good Angels, and by some special gifts given unto them above others; but they will not be brought to acknowledge, that they do any thing by virtue of their league with the devil, from whence indeed cometh all they can do. And so the carnal protestants of our time, they look for God's blessings in this life, and for eternal life by Christ after death, and yet walk in the broad way to destruction, in sin & profaneness. Thus they bless themselves in their evil ways, and make Christ a packhorse for their iniquities. But in the example of these jews we must learn to lay down all presumptuous thoughts of our own goodness and vain persuasions of gods favour, without his true grace, and rather look unto our sins, and be humbled for them, that God may lift us up. II. point. Christ's judgement of them is this: They are not jews, but a Synagogue of Satan; that is, a company of men that seemed to serve God after the jewish manner, but did indeed worship the devil. Herein are many things to be considered, I. How this could be true of any company of the jews, who were the chosen people of God? Answ. Election is twofold: special, and general. God's special election is, when in his eternal couns●ll he chooseth a man to life eternal; and ●his befell not all the jews, but some only: Gods general election is▪ when he ●ouchsafeth any people to become his visible church, to have and 〈◊〉 the outward signe● and 〈…〉 his covenants & thus▪ was the 〈◊〉 of the jews elected, and therefore were circumcised, and received the passover▪ From this general election▪ a church and people may fall, as the jews did, 
Rom. 9  and so became the Synagogue of Satan; being indeed never within the particular calling, from which a man cannot fall away: for God's election remaineth s●●e, 2. Tim. 2.19. his calling is without repentance, Rom. 11. ●9.  
II. point. At what time did the jews begin to be a synagogue of Satan? Answ. Not at the crucifying of the Lord of life, (though that were a most heinous sin) for though some therein sinned of malice, yet many did it of ignorance. This Peter confesses, Acts. 3.17. And therefore in his first Sermon after Christ's ascension telleth them, That the 〈◊〉 belonged to them and to 〈…〉 that were a far off, Act▪ ●. ●●. But when the Apostles had a long time preached Christ unto them, & convinced their consciences out of the old testament that he was the true Messias, and yet they remained obstinate, rejecting and persecuting both them and their doctrine▪ then they ceased to be a church of God, and became the synagogue of Satan: for this cause Paul and Barnabas shook off the dust of their feet against them, and turned to the G●●●ils, 
Act. 1●. 46. ●  Whereby we see when a church of God becometh no church, namely, not so soon as they hold an heresy: for the church of the Galatians held justification by works, yet thereupon ceased not to be a church▪ but when they embrace an heresy against the foundation of religion, and be convicted of it, not by private men, but by Apostolical authority, or by public judicial sentence of the church, from the authority of God's word.  
Hence we may learn, first, what we are to think and judge of the church of the papists, of the Libertines and Anabaptists, family of Love, and such like: namely, that they are no churches of God: for they hold heresies against the foundation which the Church long agone condemned by Apostolical and judicial authority. Again, here we learn what to judge of this our church of England: many there be that say we have no church among us, because some private men have reproved the same for some things that are amiss, and yet they are not reform. But this is a fond and foolish reason: For first, the error must be against the foundation, and yet that maketh not a church to be no church, unless it be obstinately maintained after sufficient reproof and judicial conviction by the word of God: But no such thing can be affirmed of us, and therefore we remain the true church of God.  
III. point. How became the jews a Synagogue of Satan? Answ. Through their unbelief: as is plainly proved, Roman. 11.20. Object. But they held the word of God and defended the books of the old Testament, for which we are beholding unto them. Answ. Indeed they held the letter: but if we regard the true meaning of the Prophets, and the subject of the old Testament, which is jesus Christ, that they razed out and denied. And so though they held the letter, yet worshipping God out of Christ they worshipped an idol, and not that God which would give unto them eternal life. For out of Christ there is no salvation. And so we may say of the church of Rome: though they hold the books of the Old and New testament, with the Creed of the Apostles (whereupon some say we ought not to depart from them,) yet the truth is, that indeed they hold them not. The Christ of the Papists is but a feigned Christ: for they take from him both his nature (especially his humanity) and his offices: and therefore we have just cause to separat from them.  
This example of the jews, that were once a most famous people, but are now become the Synagogue of Satan must be set before our eyes continually. For when all the world were rejected, they stood high in God's favour: but now for their unbelief they are cast off from God, and are become the Synagogue of the devil. Which must admonish us, Not to be high minded but to fear, Ro. 11.20. For if God spared not the natural branches, them that were his first chosen people, he will not spare us that are but wild olives graffed into the true vine. We must therefore take heed of unbelief, and labour for true faith, which we must testify by obedience in our lives & conversations.  Verse. 10. Fear none of th●se things which thou shalt suffer. Behold it shall come to pass that the 〈◊〉 shall cast 〈◊〉 of you into prison that ye may be trie●, and ye shall have tribulation ten days. Be thou faithful unto the death and I will give thee the crown of life. 
Here followeth the second part of th● proposition of this Epistle, to wit, that heavenly and spiritual counsel which Christ giveth to this church of Smyrna: which I call counsel, because in the next chapter our Saviour Christ calleth such kind of instruction by the name of counsel. First, ●ere note that Christ commendeth this church and giveth her counsel, but doth not at all rebuke her for her faults, as he did the church of Ephesus. Hence the Papists gather, that God's church, and so the members thereof, may live without sin, and fulfil the law. But they are deceived: Christ therefore abstaineth from reproof of this church, not for that he had not any thing against them, but for these two causes especially. First, because this church of Smyrna did truly repent and believe, and did not decay in grace as the church of Ephesus did; and therefore had the pardon of her sins, and was in God's love and favour. Secondly, this church did endeavour to obey Christ, and to testify her faith and love thereby. Now God accepteth the desire and will of obedience in his children, as obedience itself: and therefore did not reprove them for any fault that was among them.  
Seeing this church being in affliction is so far forth accepted, that Christ reproveth nothing in her; we are taught it is profitable for God's church and people sometime to be in affliction: for thereby, are the gifts and graces of God preserved: as Faith and Repentance; and many grievous sins prevented, which otherwise God's children might fall into.  
The counsel itself containeth three parts. A precept. A prophesy. And a precept again. The first precept is in these words, Fear none of those things which thou shalt suffer. This precept may seem to be against other places of Scripture, as Phil. 2.12. Work out your salvation in fear and trembling. And Rom. 11.20. ●e not high minded but fear. Answ. There be three kinds of fear. I. natural fear. II. fear proceeding from grace. III. a distrustful fearful proceeding from unbelief. I. The natural fear is a declining and eschewing of death and those things that tend thereto: this fear is in all men, in as much as every thing desireth to preserve itself: this was in Christ, who in his agony feared death, as it was a separation of soul and body asunder: yet this was no sin in him, but only an infirmity without sin. The second kind of fear, is that which cometh from grace, Mal. 1.6. If I be a master where is mine ●onor, If I be a father where is my fear. This fear is a reverent awe towards God in regard of his mercy and judgements: and this is a virtue and no sin. The third is distrustful fear; when men for affliction forsake religion and obedience to God, standing more in fear of men than of God: and this is that fear which Christ in this place forbiddeth, being a sin that draweth men from God unto perdition.  
In this commandment Christ doth two things. First, he giveth them and us to understand, what is the sin in which every man is conceived, and the seed whereof remaineth still in the children of God; namely, distrustful unbelief, whereby men fear the authority of the creature more than the glorious majesty of the eternal God: which proceedeth from this, that men consider not of God as he extendeth his providence over all things, and as he is a mighty judge taking revenge upon all sin and wickedness.  
Secondly, here Christ describeth the means whereby God's people may arm themselves against all perils and troubles whatsoever, to wit, Christian fortitude: which is a gift of God proceeding from true faith enabling a man to lay aside all fear, and with courage to undergo all dangers whatsoever, that he may in life and death maintain faith and a good conscience. This virtue God prescribed to the Prophets when they were to enter into their calling, and our Saviour Christ to his Apostles, and to this church of Smyrna. And it were to be wished that all the ministers of the gospel might speak unto their people as Christ speaketh unto this church, Fear not. But the truth is, if they deal faithfully they must change their note, and say with joel, 
(a) joel. 1. 1●.15.  Wail and howl ye priests and people lying in sackcloth and ashes, because the day of the Lords vengeance is at hand. For it is lamentable to see▪ the state of the whole body of our people, of whom we may generally say with the Prophet, 
(b) Ho●▪ 4▪ ●  There is no knowledge of God in the land. And where knowledge is, there is little conscience to live thereafter. Consider also how the most are carnal minded, dead in sin, they savour not th● things that pertain to God's kingdom, but their hearts are wholly possessed with earthly desires & delights, and spiritual things affect them not. Yea in all places we shall see that as natural sleep wrappeth up the senses of the body: so a spiritual slumber benumbeth their minds and hearts. For though God preach daily unto us by his judgements, yet like the old world we know nothing of the evil day: we never call to mind the judgement to come. And if hereunto we join the common crying sins of this land, as swearing, cursing, oppression, Sabbath breaking, drunkenness, whoredom, and all uncleanness, yea Atheism itself the ground of all: How can we say with Christ, Fear not? yea rather we must call men to repentance in sackcloth and ashes. For God is jealous of his glory, neither will he alway be chiding, nor wink at our iniquities, he hath whet his sword, and bend his bow, and unless we repent the day of havoc will come shortly, wherein he will take vengeance upon all our iniquities. And although this be the common state of our land, yet Christ hath his remnant among us who mourn for the sins and abominations of the times, and do endeavour to keep faith and a good conscience in all things: and to these it may be said, Fear not, but take to yourselves christian courage, & arm yourselves therewith; lay aside all distrustful fear, and glorify God in your hearts, strive to keep the faith in a pure conscience unto the end, and so shall Christ appear to your joy when the wicked shall be ashamed. 
Isay. 66.5.  And to move God's children to this christian fortitude; First, let them consider what a judgement of God is due unto them that are distrustfully fearful, when they should suffer any thing for the name of Christ, Revel. 21.8. They must have their reward in the lake that burneth with fire and brimstone among the damned. Secondly, let them observe the Lords presence and his gracious promise of protection in distress, 
Psa. 14.7.  He will cause his Angels to pitch their tents about them that no peril shall hurt them. 2. King. 6. When a mighty army came against Elisha, his servant was sore afraid: but mark how he comforteth him, 
(a) Vers. 16.  Fear not (saith he) for they that be with us are more than they that be with them: And so it is with God's children. Thirdly, let them consider that it is a most honourable estate to suffer any thing for the name of Christ. And therefore the Apostles rejoiced exceedingly when they had been beaten, 
〈◊〉 5.41.  That they were counted worthy to suffer any thing for Christ's sake. Gal. 5.14. The cross of Christ i● 〈◊〉 whole rejoicing. And if he would ●ost of any thing it should be herein, 2. Cor. 1●. 9, 10. Thus were God's servants affected: and therefore they that repent and believe, need not to fear what flesh can do unto them.  
The second part of Christ's counsel is his prophesy: which is a prediction of that particular afflictions which this church of Smirna should suffer▪ and first he prefixeth this note of attention, behold: then he setteth down the prophesy itself, The devil shall cast some of you into prison. Behold, hereby he would teach us an excellent lesson: that we must often consider before ●and of the day of our visitation, wherein God will try v●, lest we perish therein: our Saviour Christ coming towards jerusalem 
(b) Lu. 29.41.  wept over it, and when he came to it he foretold the final destruction of that city which therefore came upon them, because they considered not the day of their visitation, neither the things therein foretold that did concern their peace. And the like destruction will come upon us in this land, if we consider not the days of our visitation: let us therefore now in the days of peace forecast what is to come, and prepare ourselves against the day of the Lords trial; and so shall we escape the fearful and final destruction that shall come upon the wicked. It shall come to pass that the devil shall cast some of you into prison that ye may be tried: and ye shall have tribulation ten days. These words contain Christ's prophesy, wherein he showeth himself to be true God: for as Isay in many places showeth, it is a property of God alone to 
(c) Isa. 44.7.  foretell a particular affliction that is contingent. But some will say, others can foretell certain things to come; as the Physician, the sick man's death; and the Astronomer the time of the eclipse; how then is this proper to God? Answ. The Physician foretelleth the sick man's death, only by virtue of causes present, in which the future death is to him apparent: And the Astronomers foretelleth the eclipse by the consideration of the natural and ordinary course of the heavens in present, and by that can come to foretell it in time to come. So that simply none can foretell a thing contingent, except he see it present in the causes: but Christ foretelleth things to come simply of himself, though no cause be present, as appear in this place.  
In this prophesy Christ describeth this affliction by sundry arguments. First by the cause thereof, which is the devil. Secondly, by the parties that were to be afflicted, Some of you of the Church of Smyrna. Thirdly, by the kind of punishment, Imprisonment. Fourthly, by the end thereof, their trial. And five by the time of it continuance, for ten days.  
I. Argument. The cause of their affliction is the devil. Quest. How can that be, for being a spirit he cannot offer violence to men's bodies to cast them into prison? Answ. True, but he is the God of the world that ruleth in the hearts of the wicked: he inclineth their wills to hate God's children, he stirreth them up to persecute, and maketh them hi● instruments to cast God● servants into prison.  
In this that the devil causeth the affliction of God's church, we learn sundry points. I. What manner of men those be that persecute the church of God? namely, wicked men, such as ar● inspired by Satan, and wholly guided in mind, will, and in affection by him: this made Paul say, 
1. Tim. 1.15  He was the head of all sinners; because in persecuting the church of God he was guided by the devil, and made his minister: which must teach us to take heed how we persecute the church of God, or any member thereof, either in word or deed: for he that doth so is the vassal of Satan in that action, and while he holdeth that course he showeth himself to be no better than one that is wholly guided by the devil: for the devil is the principal agent in persecutions, and wicked men be his instruments.  
II. Hereby we are taught to take pity upon all persecutors, be they kings or monarchs, or whatsoever. Yea we must pray for them, though they be our enemies: because they are possessed and guided by the devil, and in their persecutions do his will, and become his servants and vassals.  
III. Hence we learn with what weapons we are to defend ourselves in time of persecution: namely, with spiritual weapons of prayers, & invocation, wherein we must show our faith in Christ, our repentance & true obedience; for our principal adversary is a spirit, and hereby we shall best defend ourselves against him, and get the chiefest victory. Elia● for his prayer is called 
(b) 1. 〈◊〉 2. ●2.  The chariot and horsemen of Israel. Nothing doth so much prevail in troubles and persecutions as prayer from a penitent & believing heart. And if God should send a foreign nation against us, howsoever the weapons of the soldier must be used, yet our principal weapons must be prayer and fasting: for thereby we shall soon foil our principal adversary Satan, who ceaseth not the spear nor sword, and yet will fly before these spiritual weapons.  
II. Argument. The parties that must be afflicted, were some of the church of Smyrna, not all.  
III. Argument. The kind of their affliction was imprisonment.  
IV. Argument. The end of their affliction, was the trial of their faith, hope, love, and patience, with other graces of God, and the manifestation of the same, first to their own conscience, and then unto the world. In these three arguments note, first a special point touching God's providence, to wit, that it is the first cause of all, above all causes, ruling and disposing them all. God in governing the world by his providence useth instruments of two sorts: good, or evil. The good instruments are good Angels and regenerate men; by whom cometh no disorder, for God worketh both in them and by them. Wicked instruments, are the devil and wicked men, and though God use them well, yet from them is much disorder and sin: for he worketh not in them, but only by them, permitting their sins and disorders, that thereby he may show forth his justice, mercy, and power: which herein do notably appear in using these instruments, which be evil in themselves, that notwithstanding their malice he causeth wonderful order: for first by his providence he restraineth their fury and rage, so as they cannot show it to the full as they desire. See this in the devils persecution against this church: he cannot kill the members hereof, but only cast them into prison: he cannot imprison them all, but some only: neither can he keep them in prison always, but for a short time. Secondly, by his providence he turneth all that they do, to the good of the church: the devil afflicteth the church for the destruction and damnation of their souls; but God turneth it to their good, to make their faith manifest, and to prevent many sins in them. These things we should often think of, and bless God's name for ever, that by his providence he doth master Satan's power & malice: and so dispose of all actions of the wicked, that they tend to the good of his church. This must also teach us to renounce ourselves, and to put all our trust and confidence in Christ his providence, making that our comfort, our stay and protection in all distress.  
Again, whereas the end of afflictions in God's church is the trial of faith & other graces. Hence we are taught many things: First, to labour to have in our hearts the power of godliness in true faith, and unfeigned repentance; and not to content ourselves with the form and show thereof in a naked profession only: For we must be cast into the fiery trial of afflictions to see what is in our hearts. In the day of trial shows will not serve the turn, nor stand us in ste●d▪ Trials and afflictions will consume them, as the fire doth dross and stubble. Secondly, to be joyful and glad, when the Lords will is to call us to suffer for his sake: Because this is a means to make known good graces in our hearts. james 1.2. Brethren, count it exceeding great joy, when ye fall into divers afflictions, knowing that the trial of your faith bringeth forth patience.  
V. Argument. The time of their continuance in affliction is for ten days. By which some understand a long time: according unto that which jacob saith to Laban; 
Gen. 3● 41.  Thou hast changed my wages ten times, that is, often. And so the Israelits are said to sin, 
(a) Numb 14.22.  ten times against the Lord; that is, many times: but this Exposition will not so fitly stand in this place; for Christ intendeth to comfort this church. But what comfort could this be, to say they should be so long in affliction? Others expound ten days to be ten years. And so the word days is sometime used to betoken years: for in the Scripture there be years of days, as well as years of weeks. But though this exposition may well stand with the words, yet none can show by true record, That this church was afflicted only f●●tenne years and no longer. Therefore a third exposition is this, That by ten days is meant some short space of time: and I so understand this place, because it is most suitable to all circumstances. For here Christ intendeth to comfort this church, which is most fitly done, by foretelling a short time of their affliction.  

The Use.  In this circumstance of time, Christ setteth down two things: First, that the affliction of God's church and people are for a certain time decreed of God, which cannot be changed, lengthened, or shortened. Particular proofs hereof we have in Scripture. So God foretold Abraham, That the afflictions of his people should be 430 years: which time they were afflicted, especially in Egypt: but at the same night when those years were expired, they were led out of Egypt, and their afflictions ceased, Exod. 12.46. And the 70 years captivity were well known unto Daniel to be determined of the Lord: And therefore he armed himself with patience during that time, and prayed not for deliverance, until it should be expired.  
The consideration hereof must move us to arm ourselves with patience when God shall send affliction, because we cannot deliver ourselves before the time which God hath appointed: for the continuance of our afflictions is set down by God, and cannot be changed by us. Secondly, here Christ showeth, that the afflictions of his church are but for a short time: and therefore Paul 
(a) 2. Cor. 4.17.  calleth them moment any, in regard of the eternal weight of glory which shall be revealed at the end of this life, and never have end. Which is a singular ground of comfort unto the child of God in any distress.  
Thus we see the parts of this prophesy; yet in the words there is a further thing intended, for every word containeth a reason to comfort this church: as first from the cause of their persecution, which is the devil; and therefore they must not fear, for if he cast them into prison, their case is good, he is God's enemy, and so the Lord is on their side, who then can be against them to do them hurt? Secondly, not all your whole church, but only some (saith Christ) must be afflicted. Thirdly, Satan cannot kill you, but only cast you into prison. Fourthly, his imprisonment shall not tend to your damnation, but make for the trial of your grace. And lastly, it is but for a short time. In all which you may see the power of God's providence overruling your enemy, and turning his rage unto your salvation: and therefore take comfort and courage unto your souls, lay aside all fear and all dread, and keep faith and good conscience to the end.  
The third part of this counsel, is a most blessed precept, containing most heavenly advice: Be thou faithful unto death, and I will give thee the crown of life. God's servants are called faithful, in regard of their fidelity which they owe to God: and that is in two respects: I. Every member of Christ is baptised, wherein God for his part promiseth Christ, with life everlasting: and the party baptised promiseth unto God again, that he will deny himself, and cast himself wholly upon God in life and death, and keep faith and a good conscience. Which promise ●s called the stipulation of a good conscience, 1. Pet. 3.21. And when a man keepeth this promise made to God, then is he faithful, and when he breaketh it, he is unfaithful. II. God giveth unto his children many good gifts and graces, as knowledge, faith, repentance, and care to keep a good conscience, which he would have them in all things to keep and preserve. And therefore Paul biddeth Timothy, 
(a) 1. Tim. 6. ●0.  keep that thing which is committed unto him of trust. Now a man is faithful unto God, when he maketh good use of the gifts and graces of God, and still preserveth the same, using them for God's glory and the good of his own soul, and of his brethren: like as we are counted faithful with men, when we keep that thing safe which is committed unto us of trust. The meaning then of Christ is this: Thou hast made a promise unto me in baptism, to renounce sin and Satan, and to keep faith and a good conscience unto death; therefore perform this thy promise: and for those gifts which I have committed of trust unto thee, see thou keep them well, and use them to my glory in the good of thy brethren.  
Against this precept, three sorts of men offend, and be unfaithful unto God. I. Those that being baptised, do yet live in ignorance and security, never seeking to know God, or to understand his will, no not so much as for their own vow in baptism; though none will brag more of fidelity unto God, than these men do. II. Those that have knowledge and understanding in God's will, and yet make no conscience to live accordingly. III. Those that for a time show forth many good things, as care to get knowledge, and to keep faith and a good conscience, but after suffer themselves to be entangled and drawn away with the profits and pleasures of the world, or else to be driven back by trials and persecutions. And of these three sorts be most men generally: whose case is fearful and dangerous, for they shall never have the crown of life, if they continue thus unfaithful.  
To induce men to fidelity, Christ addeth a most forcible reason: promising thereunto, The crown of eternal life. Hence the Papists conclude, that Martyrs by suffering martyrdom do merit the kingdom of heaven; because it is called a crown, therefore say they it is a reward. Whereto I answer two ways: I. The kingdom of heaven is called a crown only in resemblance, because as with men after the race is run, they receive the garland; even so after men have fought the good fight of faith, and kept good conscience in this life, then in the life to come they receive the crown of glory. For the keeping of faith & good conscience is not the cause, but the antecedent of eternal life. Secondly, the reward is promised not to the martyrdom but to the martyr; and yet not for his sufferings, but because he is a member of Christ, and by suffering death hath showed his faith in Christ; for whose merit alone he is so rewarded. And so must this and all other promises of like sort be understood: for the Papists do foully err, when they apply the promises unto the works, which are made unto the workers. By this promise, we all that have made our vow to God in baptism, must learn to become faithful in keeping the same unto the end. It is a shame for a man to be unfaithful unto men, much more with God. And the more fearful is this sin, because only the faithful shall inherit eternal life. Secondly, all such as have made a show of good things heretofore, and now do suffer the same to decay, must call to mind from whence they are fallen, and become faithful keepers of the graces of God, holding fast true religion and good conscience, and walk constantly in obedience: and then shall they have the crown of life, though not for their deserts, but only for the merits of Christ.  Verse. 11. Let him that hath an ear hear what the Spirit saith unto the Churches▪ he that overcometh, shall not be hurt of the second death. 
These words contain the last part of this Epistle: namely, the Conclusion. Wherein observe generally, as also in the two next verses, that Christ repeateth the same things which he spoke before in this and the former chapters, yea, in the very same words. This must be considered, because it is done by Christ, who is the doctor of his church; whose example both for matter and manner of teaching must be our rule and precept. The like did the Apostles: It grieved not Paul to write the same things, Phil. 3.1. And Peter saith unto the dispersed Church, 
(a) 2. Pet. ●. 12  That he will often put them in mind of the same things before his departing, wherein they had knowledge and were established. Hereby all the Ministers of the gospel in their ministery have warrant, often to teach and repeat the same points of doctrine, even in the same words. Yea, God's faithful Minister may preach the same Sermon oftentimes, if he do it not for ease to himself, but for the benefit of the people. And therefore if any hearer of God's word shall at any time mark the Minister to deliver the same things often; he is not curiously to find fault with his ministery, for by that reason they may find fault with Christ, who seven times repeateth the same things unto these churches.  
This Conclusion hath two parts: a Commandment, and a Promise: The words of this commandment have been expounded in the seventh verse, with the doctrines and uses thereof: yet here is to be observed what the spirit commendeth thus seriously to our hearing. The things are three, which were handled in the former verses. First, touching God's providence, that he seeth and regardeth the tribulations of his church. The second, touching trial: that God's church and people ought beforehand to consider of the day of visitation, and thereby arm themselves with courage against all afflictions, that they suffer not themselves to be overmuch daunted with any fear. The third touching faithfulness: God's people must consider what promises they have made to God in baptism, namely, to keep faith, true religion, and good conscience unto the end; and these they must perform unto death. These things being so carefully commended unto us by Christ, we must labour to have them engraven in our hearts, that we may practise them in our lives. And to incite us hereunto, we must mark the two reasons contained in the words. First, because the Spirit of Christ speaketh to us. Secondly, because they concern all Churches, (though principally they were spoken to the church of Smyrna) and therefore none may seek excuse to exempt himself from learning and obeying these things.  
The Promise, He that overcometh shall not be hurt of the second death. Of the means of overcoming, we have spoken in the seventh verse. By second death is meant the condemnation of the soul and body for ever and ever. For there be two kinds of death mentioned in Scripture: The first is the separation of body and soul asunder at the end of this life: The second is, when soul and body both are s●●ered for ever from God's comfortable presence, Reu. 21.8. This second death is expounded to be an abode in the lake that burneth with fire and brimstone. The meaning therefore of the promise is this; that they which overcome, though they may suffer the first death, yet they shall never suffer damnation: their soul and body may be severed one from the other for a time, but neither soul nor body shall ever be severed from God to go into that lake that burneth with fire and brimstone. Which is a most gracious and happy promise.  
Here first mark to whom this promise is made, namely, To them that overcome. Where learn, that it is not sufficient for a man to profess and approve, or to teach the doctrine of the gospel: but withal he must join a fight against himself, against sin, the world, the devil, and against all the enemies of his salvation, and not suffer them to reign over him, but so fight, as by God's grace he may overcome; and then shall the second death never hurt him. It is nothing to profess, if we still live in sin: and therefore we must not content ourselves with knowledge, but labour to feel in our hearts such power of grace, as will make us truly to say we are conquerors over our spiritual enemies. This is that blessed state of all those, unto whom life everlasting belongeth, who shall never taste of the second death.  
Secondly, here is answered a great question, which every man's conscience will move unto him; namely, How may I scape the second death, that lake that burneth with fire and brimstone? Answ. Thou must in this life truly turn unto God from all thine evil ways, renounce thyself, and put all thine affiance in Christ his death and passion; and evermore labour to keep true religion, faith, and good conscience unto death in all estates. This do, and though thou taste of the first, yet the second death shall never touch thee.  
Thirdly, hereby Christ giveth us to understand, that of the two deaths the second is the worse. The bodily death is terrible unto Nature; but the second is the proper death indeed, the destruction of the creature in soul and body eternally. And yet behold the madness of man, who feareth greatly the first death, and regardeth nothing the burning lake; like unto little children that fear their own shadows, and yet are not afraid of fire and water, that will burn and drown them. This is man's miserable estate, through the blindness of his mind, & the hardness of his heart.  Verse. 12. And to the Angel of the Church which is at Pergamus write, This saith he, that hath that sharp sword with two edges. 
Here is the third particular commandment which Christ gave to john, whereof we have spoken before in the first verse: showing there what is meant by Angel; and why this particular commandment was given unto john. This third Epistle of Christ, as the former, hath three parts: a Preface in this verse: The Proposition of the Epistle, verse 13, and so forward unto the 17: And the Conclusion in the 17 verse.  
I. part. The Preface showeth in whose name this Epistle is written; namely, in Christ's name: The causes whereof we have showed before in the first verse. Christ is here set forth by an action of his kingly office, borrowed from the former Chapter, verse 16. These things saith he, that hath that sharp two edged sword: that is, He who is not only Priest and Prophet of his church, but the king thereof, to guide and govern the same. The sword which he hath in his hand, or in his mouth (as Isay saith) is that two edged sword, yea, that sharp two-edged sword▪ thereby is signified the whole word of God, the Law and Gospel: which is so called, by reason of the operation thereof, as it is Hebr. the 4.12.  
Christ is thus described to comfort this Church of Pergamus. For hereby three things are signified: First, his wonderful power in slaying original sin and corruption by his word; in all them that believe in him: so as there is no hope of recovery for sin, after it is once wounded. Secondly, that he will strengthen and preserve his Church, and all the true members thereof, by the same word, against all their enemies. This it doth after this manner: The whole word of God, both law and gospel, must both be known, and believed; then whensoever any temptation cometh, faith maketh the same word powerful in us, to repel the temptation, and to strengthen us in affliction: for it is that sword of the spirit, whereby we wound all our enemies. But if it be not believed, it is but as a sword in a sheath, and will nothing help us. Thirdly, hereby he signifieth, that he destroyeth all their enemies: this is the chief end why he so describeth himself in this place. How Christ woundeth his enemies herewith, we have showed in the former Chapter, and the sixteenth verse, with the uses thereof.  Verse 13. I know thy works, and where thou dwellest, even where Satan's throne is: and thou keepest my name, and hast not denied my faith, even in th●se days when Antipas my faithful Martyr was slain among you, where Satan dwelleth. 
Here beginneth the second part of this Epistle; to wit, the Proposition: which containeth two parts: A commendation of this Church, in this verse: and a Reproof, vers. 14, 15. The commendation is twofold: First, general, in these words: I know thy works; then special, in the words following, I know where thou dwellest, etc. Of the general commendation we have spoken in the former Epistles, verse 2. and 9 This yet must be observed, that Christ herewith beginneth the matter of all his Epistles: intending no doubt, hereby to settle the persuasion of his presence deeply in every one of our hearts: for it is indeed the ground of the holy fear of God, which is the beginning of all true religion and godliness. And here Christ giveth a precedent for his ministers: namely, that the first thing they must teach their people is, to be persuaded of this presence of Christ; wheresoever they are Christ is with them, and whatsoever they do he seeth them. This will cause them make conscience of all their ways, and it is impossible that any should ever have sound knowledge or good conscience, till he be persuaded hereof. Abraham knew well that in Abimelekes court they would make no conscience of murder, because they 
(a) Goe 20.11.  wanted this fear of God: to fear God and keep his commandments is the whole man: and therefore we should give all diligence hereunto. It is indeed a hard lesson for us to learn, and of ourselves we cannot learn it: but if we use the means, God's blessing will be upon our endeavour, and then shall we have knowledge upon knowledge, and grace upon grace, with the comfort of a good conscience.  
The particular commendation of this church is, for her constancy in maintaining the doctrine of the gospel, in these words, I know where thou dwellest, even in a place where Satan's throne is, and yet for all that thou keepest my name: that is, thou holdest still my true religion and doctrine. The throne of Satan is any place where superstition, idolatry, or profaneness is maintained without controlment, and from whence wickedness is conveyed to other places. For the devil is the God of the world▪ and he hath his thrones among men. Pergamus was a great city of the gentiles which maintained idolatry, and persecuted the gospel, from whence also iniquity was derived to other towns and places: therefore it is called the devils throne.  
Herein we may observe sundry points of great importance. First, the exceeding policy of Satan: he hath his kingdom in this world: and for the establishing thereof, he must have his thrones where wickedness and idolatry is maintained without controlment, and whence sin is derived to other places. In all ages it hath been thus, and will continue so to the end. In the old world he had his thrones among cain's posterity: in the church of the jews, even in the days of the kings of Israel, the high places and groves▪ where the people sacrificed to their idols were the devils thrones: the oracles of the gentiles where the devils gave answer unto men were his chief thrones: in the days of popery, every church and chapel were thrones of Satan, wherein were erected images & holy roods for the worship of saints; whither the people came to worship from country to country. In most schools of learning for many hundred years the devil had his thrones; For therein was nothing taught but errors, heresies, and most abominable idolatries. In these our days the devil hath his thrones among us, where any wizard dwelleth, or cunning person (as they are called) for thither whole countries do flock for help and for counsel, and so yield homage to Satan. All dicing, & all brothel houses, wherein abominable wickedness is freely committed, are Satan's thrones. Yea all those families are the devils thrones, where men live without love or practise of religion, in blindness and ignorance, in blasphemy, drunkenness, whoredom, injustice, or any such impieties. And in reason it must needs be thus, for the devil being a prince of this world, will have his throne in some parts thereof.  
Hereby we see it is most needful in every Christian kingdom, 
The Use.  there should be thrones of justice in civil courts, for the maintenance of equity, the reward of virtue, and for the repressing of injustice and iniquity. And also thrones of Ecclesiastical jurisdiction for the reprehending and punishing of all those sins which the civil court reacheth not unto. And it is necessary that in these throne's justice should be administered without partiality, that God's throne may be erected, which is opposite to the throne of Satan.  
Again, the devils cunning appears notably in the choice of the place where he setteth up his throne: it was no petty town or village, but a chief and famous city, which had been the seat of many kings. This hath been his practice in all ages, to choose the chiefest places for the seat of his throne. Great Babylon in Scripture is called, A city of iniquity, that is, a throne of the devil. And Rome that was once a famous church, is now, and hath been long that spiritual Babylon, the throne of the devil. Yea, in jerusalem the city of the great king, had the devil got up his throne, when Christ called the temple a den of thieves. And in our days the people of great towns and cities are generally more backward in embracing the gospel, than in little villages. The cause hereof is, the malice of the devil, who will have his throne in chiefest places, for the greater hindrance of religion: there he much prevaileth by choking the word with pride, profit, and pleasures, causing them to content themselves with a form of godliness, when as they want the power thereof. And thus he dealeth in greater towns, that thence impiety may be derived to the country round about, as tradesmen do their wares from place to place. And therefore the people of great towns especially, must labour not only to know the gospel, but to believe and obey the same. Every man must reform himself, and every family themselves, that God's throne may be established, & the devils throne battered down among them.  
Secondly, whereas this church dwelleth where the devils throne is, we may observe, whence the church of God is gathered, namely, out of Satan's kingdom. God's church is a company of men ordained to salvation, taken from under the power of the devil: though after their calling they be Gods peculiar flock, yet they are by nature the children of wrath. Thus Paul speaketh of all the Gentiles, Act. 26.18. And particularly of the church of Colossa, Colos. 1.13. that God delivered them from the power of darkness, and translated them into the kingdom of his dear son.  
Hence we learn. I. That no man is to stand upon his his gentility, 
The Use.  or glory in his parentage for nobility and great blood, but only rejoice in this, that he is drawn out of the kingdom of darkness, and from under the power of Satan, and placed by Christ jesus in the kingdom of grace. For what will it profit a man to wear about his neck a chain of gold, if so be his heart, will, & affections be chained to the devils service? and what availeth it princes to sit upon their stately thrones, if they themselves be in subjection unto Satan, and do homage unto his throne? yea what will all the treasures, honours, and pleasures of the world avail to him that is debarred from the riches of God's love in Christ, and destitute of the treasures of his grace, and so led captive by Satan at his will and pleasure? Secondly, some do think that a man may be saved by any religion, the jew by his religion, the Turk by his, and the Papist by his, etc. Yea, it is the common received opinion of our ignorant people, that every one shall be saved by his good meaning. But all these are mere dotages of men's brain: for a man may hold his good meaning, and yet serve the devil at his throne. It is not sufficient to hold this or that religion, or to practise civil virtues, as justice, temperance, etc. unless a man be one of God's church, severed from the company of them that serve Satan. Thirdly, here all God's servants have a notable means of stay and comfort in afflictions. If they be persecuted, and cast into most dark dungeons for the name of Christ, they must call to mind, that they are taken out of the devils prison in the kingdom of darkness, and placed in the glorious kingdom of jesus Christ, and made members of his church, and shall be inheritors of his glory. Fourthly, hence we learn, that the preaching of the gospel hath in it a divine power: no creatures, except the good Angels, have power comparable to the devils: and yet the preaching of the gospel is stronger than all the power of Satan, for it gathereth a church where the devil hath his throne, it delivers men from under the power of Satan, and placeth them in the glorious liberty of the sons of God: although therefore it be preached by sinful man, yet it must be reverenced as the power of God, and his own arm to save his elect. Fiftly, hence we gather that God will have his people to dwell with wicked and ungodly men: for the church of Pergamus dwelleth where Satan's throne is. This he doth with wicked and ungodly men for good causes: I. That their faith, obedience, and repentance might be exercised, and they preserved from many sins which otherways they should fall into. Moses telleth the Israelits that the Cananits must not be all cast out at their first entrance, but dwell among them, lest wild beasts did grow up which would devour them: & so the wicked must dwell among the godly to exercise God's graces in them, lest they fall into sin and security. II. That they might shine forth as lights unto the wicked by their godly conversation, Phil. 2.15. That ye may be blameless and pure, the sons of God without rebuke in the mids of a naughty and crooked nation, and among whom ye shine as lights in the world: holding forth word of life. And thus the godly must do, that by their unblamable life others might be won to the faith; for godly example is a notable means to draw men to love and embrace faith and true religion, 1. Pet. 3.1. III. That God may show on the godly tokens of his special love and favour: which he doth when he sendeth judgements upon the wicked, and spareth his children. Hence it was, that when the Lord would bring a common judgement upon the jews, he causeth those that mourned for their own sins, and for the abominations of the people, 
(a) Exe. 9.4.  To be marked in the forehead, that they might bespared. So that if any godly person dwell among such as hate religion, and be profane, he must content himself, knowing it is Gods will his church should be vexed and troubled by the societies of the wicked and ungodly. Sixtly, hence it appeareth that God's people may lawfully dwell among wicked and ungodly men, always remembering that they communicate not with them in their sins and rebellions against God: For so L●t dwelled in Sodom, and this church of Pergamus, where the devil had his throne. 1. Cor. 7.2▪ This question is answered: a master is a heathen man, and his servant is converted to the faith; whereupon he thinketh that he is free from serving his master: but Paul telleth him he must do external service still, so far forth as he keep good conscience, and be not constrained to renounce true religion. Lastly, hence we have direction to answer a question much urged against us by the Papists, to wit, Where our church was fourscore years ago, when Luther first began to preach: they intent hereby to prove our church to be but of fourscore years continuance, and so our religion to be new. We answer by the like, Where was the church of Pergamus when the devils throne was in that city? Surely it was there where the devil had his throne. And so when Antichrist that man of sin, had spread popery over all Europe, at that very same time was God's church in Europe where popery was professed, mingled with the Papists: which to be true appeareth by this, that in all ages there have been some, who openly have oppugned popery, more or less, partly by writing, and partly by speaking, as the records of all ages do testify & make manifest: so that though iniquity had the upper hand, yet our church had his being in the midst of popery.  
And thou keepest my name, That is, though thou dwell in a place where the devil hath his throne, yet thou holdest fast my name, so as neither force nor fraud of the adversary can take my name from thee: so much the words import. By Christ's name we must understand the doctrine of the gospel: so Paul is said to be 
(b) Act 9.15.  A chosen vessel to carry Christ's name among the Gentiles: That is, to publish among them the doctrine of the Gospel.  
Here this church of Pergamus is particularly commended for her constancy in holding fast true religion against all adversary power whatsoever. Hence we learn that it is not sufficient to teach, or know, and believe the doctrine of the gospel in time of peace: but we must be constant in holding it fast against all gainsayers, and not be turned about with every wind of doctrine, but in life and death keep sure the truth, that neither fraud nor forc● of any adversary power draw it from us, or us from it. Mat. 13. The kingdom of heaven 〈◊〉 compared to a treasure hid in the field, which when a man suddeth be goeth and selleth all he, hath to buy the field. The scope of that parable is this▪ If any man should come into any of our fields, & by searching find a gold mine; he would not make it known to any, but cover it close, and go his way and sell all that he had to buy that field, that thereby he might enrich himself: even so having found this, that the gospel revealeth the way to life everlasting, though we must not conceal the same from others, yet we must be like this man herein, that we could be content to part with all that we have, that so we might make the gospel ours▪ 1. Tim. 3.9. Deacons must have this property, To have the ministery of faith in a pure conscience. There a good conscience is compared to a sure treasure house, which cannot be robbed by any adversaries power: and faith, that is, true religion is the treasure that is there safely laid up: such a storehouse must we get for the preservation of the faith. Any thing else we may lose, but if we part with true religion, salvation is gone and all is lost. And therefore in life and death we must keep fast the faith.  
Further Christ amplifieth the praise of their conscience by two arguments: First, that they held Christ's name without denial: Secondly, that they kept the faith in the time of bloody persecution. For the first in these words, And hast not denied my faith. This is an excellent commendation; for many will hold the doctrine of the gospel for a time, and yet after deny the same by apostasy: but this Church held fast true religion without any revolt at all. Their practice must we follow: and so hold fast true religion that therein we never make revolt: for if we shall once deny religion, we know not whether God will give us the grace of repentance, that w●e may profess it again; which if he do not, we perish eternally. Consider Esau● example who sold his birth right for a mess of red broth, and after lost the blessing▪ which when he would have recovered he was rejected: 
(a) 〈◊〉. 12.17.  And found no place to repentance, though be sought it with tears. Therefore to prevent the fearful danger of not repenting after revolt, we must still hold fast true religion without denial.  
Here in this place the faith of Christ, is all one with Christ's name, that is, with the true doctrine of the gospel. And it is called Christ's faith: first, because Christ with the father and the spirit, is the author thereof: Secondly, because Christ revealeth the same from the bosom of his father: for God revealeth his Gospel unto men by his son Christ jesus. Thirdly, because Christ is the substance and matter of the gospel: for indeed Christ jesus is the principal subject of the whole Bible, being the end of the law, & the substance of the gospel.  
The second argument of their praise for conscience, is taken from the circumstance of time; they hold fast true religion in the time of bloody persecution: Even in those days (saith Christ) when Antipas my faithful martyr was slain among you where Satan dwelleth. Who this Antipas was, is not known, neither certainly recorded in any history: it is thought he was the minister of this church, unto opposed himself against idolatry and gentilism in this city of Pergamus.  
In this argument note two points. I. That Christ commends Antipas, calling him his faithful martyr. Whereby we see, that in God's church it is lawful to honour saints and martyrs. For that which Christ doth, his church may do. This their honour must stand in two things, In due deserved praise & commendation, & in a careful imitation of their good virtues & godly lives: and for this end doth Christ commend Antipas unto this church, that they might follow his good conversation: but as for popish honour of invocation & adoration, it hath no ground in God's word. Again, in calling him faithful martyr, he commendeth more the cause of his death, than the death: to show, that the cause maketh a martyr, not the death: For an heretic may be put to death for his damnable opinions. Therefore Antipas is a martyr, not because he was slain, but because he was faithful unto death for the maintenance of Christ's true religion.  
II. point. In the end of the verse Christ showeth who were the authors of Antipas his death; namely such among them in whom Satan ruled: for he was slain (saith Christ) among you, where Satan dwelleth. Which words he repenteth, to give us to understand, that all persecutors, let them carry what face they will, are in truth such, in whom the devil ruleth, where he hath his hold, and keeps possession. Quest. Why did Satan more dwell there than in other places? Answ. Because many in this place were Gentiles, who contemned and mocked the gospel, and maintained idolatry, whereby they became the holds of Satan. And by proportion we may gather, that all contemners of religion, and all that walk in their own wicked ways, are indeed the stables and holds of the devil, though they should be the temples of the holy ghost. And so many families as there are, where religion is mocked, God's name blasphemed, injustice and impiety practised; so many holds of Satan there are where the devil ruleth: and such they continue, till they reform themselves of their impieties, and embrace the Gospel sincerely. And therefore all masters of families especially should love the Gospel, and see that in their family's religion be taught, embraced and obeyed, that so the devil may have no hold in their families. Que. Whether might not Antipas, being Pastor of this Church, have fled for the safety of his life? Answ. There be two kinds of persecution, one that is directly intended against the Pastor principally: the other against the whole Church equally. In the persecution directed against the Pastor, this must be considered, Whether God gave him opportunity and liberty to fly, or not: if God give him liberty and opportunity, he may fly, and the Church is to assist him, and to use means for his preservation: but if God deny him means to escape, than he must judge himself to be called of God, to suffer death for his name; and so he may not fly. And such was the cause of Antipas in this Church. But if the persecution be directed against the whole church equally, than the Pastor may not fly, but take part in their sufferings, that he may be a means to stay and comfort his brethren.  Verse 14. But I have a few things against thee, because thou hast there them that maintain the doctrine of Balaam, which taught Balac to put a stumbling block before the children of Israel, that they should eat of things sacrificed unto Idols, and commit fornication. 
Here followeth the reproof of this Church of Pergamus, which is first generally propounded in these words, I have a few things against thee: Secondly, in particular, for want of zeal, in suffering among them such as maintained the doctrine of Balam. Thirdly, he setteth down a reason or confirmation thereof in the end of the 14 verse, and in the 15.  
The general reproof is the same which was given out against the Church of Ephesus, vers. 4. Whereby he would teach us a special duty: namely, that every man must seriously consider with himself what sins he hath in him, which Christ may have to lay unto his charge. For this very cause doth Christ rehearse it unto this Church. And therefore we must call ourselves to reckoning, and examine ourselves not by our own wits, but by the rule of God's word, and search out all our thoughts, words, and actions; and see how many things Christ may have against us, that so making a forehand reckoning, and seeking to be cleared by true repentance we may not be condemned for them at the last day: for if we would judge ourselves, we should not be judged. This is a necessary duty, and the practice of it is the ground of all grace, and conscionable obedience: as on the other side, the want hereof is the cause why many that live in the Church do perish eternally. For a day of accounts will come, wherein we shall never escape, unless by a forehand reckoning in the practice of true repentance from dead works, and by faith in Christ jesus we prevent the same. Lamentable and fearful is the state of all those, that never call themselves to this account: it causeth them to go on in sin without remorse, Hos 7.2. Hereof jeremy complained, 
(a) jer. 8.6.  That no man said what have I done. And for that cause he denounceth fearful judgements against the people. This was the sin of the old world: 
(b) Mat. 24.  men knew nothing till the flood came and destroyed them all. This security bringeth men's souls to hell, before they wot where they are: And therefore David crieth out, Psal. 50. vers. 22. Oh consider this (meaning the account that God will take with them) lest God tear them in pieces, and there be none to deliver them. The end of preaching and hearing God's word, is to bring the soul to eternal life and salvation: but the want of this account maketh the holy ordinance of God to be of none effect to many a one. For how should men embrace with comfort the word of reconciliation, till they feel in themselves their enmity with God, and desert of condemnation.  
II. point. Because thou hast them that maintain the doctrine of Balaam, etc. Here is the particular reproof of this Church for want of zeal, in that they entertained and suffered heretical Ministers to live among them which maintained the doctrine of Balaam. This showed, that though they loved the gospel, and embraced it, yet it was very coldly, and without that fervent zeal which they ought to have showed against such heretics.  

The Use.  Here first Christ teacheth this church to show forth zeal in excommunicating and casting out such heretics as by damnable doctrine did trouble them. This place is a sufficient ground for the practice of that Ecclesiastical censure. When men hold heretical opinions, the Church after two or three admonitions is to excommunicate them and cast them out. So did Paul to Hymaeneus and Alexander, 1. Tim. 1.20▪ Secondly, Christ reproving this Church for entertaining such heretics and wicked men, doth give us to understand, that every member of God's church should have a great dislike of all persons, that hold not the doctrine of Christ in truth, but maintain errors against the tenor of Scripture, and the profession of the Church. For this cause Paul chargeth Timothy to 
(a) 1. Tim 6 3, 4, 5.  separat himself from such a● teach otherwise than he had given direct on, and consent not unto the wholesome words of our Lord jesus Christ, and to the doctrine which is according to godliness: being puffed up and knowing nothing. This than must be our careful practice: we have by God's mercy true religion among us, which we must maintain with zeal: and if any bring in other doctrine, we must reject it, and show forth detestation to him that bringeth it, not bidding him God speed. 2. john. 10. We must rather lose our lives, than suffer the truth of God to be defaced. Thirdly, that which Christ layeth to the charge of this church may in sundry respects be charged upon our churches and congregations at this day; namely, want of zeal against sin, and severity against sinners: for though the governors of our Church repel the heresies of Popery, Anabaptists, and family of Love, and suppress all doctrines that race the foundation, which are commendable things: yet in the midst of our congregations be abundance of Atheists, who by deed and conversation deny Christ jesus▪ for many know nothing in the matters of religion, and more be profane, who both think and speak most basely of religion, and of the teachers and professors thereof. Yea, we have flat epicures permitted to live in our church, such as make their belly their God: who give themselves wholly unto eating, drinking sports, and delights, without all regard either of the general duties of Christianity, or of the particular duties of their calling. We have also among us many cruel and merciless persons, that in their affairs abound in the practices of fraud, wrong, usury, and oppression, 
Amos 5.11  whose treading is upon the poor in the pride of their covetousness, whereby also they eat the flesh of God● people, and flay off their skin from them, and break their bones, and chop them in pieces as for the pot, and as flesh within the cauldron, Mich. 3.6. And yet all these, because they submit themselves to the civil authority, are permitted without controlment to be partakers of the privileges of God's Church, even to the receiving of the seals of God's covenant, being themselves flat enemies to the grace of God. Yea, many of these are greatly countenanced and graced for wisdom and reputation; when as such as fear God, and make conscience of their ways, are counted vile. All which as it argueth exceeding want of zeal in severity against sin: so it cannot choose but provoke the Lord to come against us in judgement, as he did against this Church. The means whereby this evil is to be reform, doth follow afterward.  
III. point. The reason or confirmation of the former reproof, whereby the Lord would move this Church to detest these false teachers, is taken from the effect of their doctrine, and it is laid down in this similitude. As Balaam the false Prophet taught Balac to put a stumbling block before the children of Israel, to cause them to eat of things sacrificed to Idols, and to commit fornication: so this Church maintained among them Nicholaitans, who taught, it was lawful to eat things sacrificed to Idols, at Idols feasts, and to commit fornication. The first part of this similitude is in the end of this 14 verse: Which taught Balac to put a stumbling block, etc. The second part is in the 15 verse.  
Touching the doctrine of Balaam we are to observe three points: First, What a stumbling block, or an offence is. Secondly, what it is to cast or put a stumbling block. Thirdly, by what means king Balac did cast a stumbling block before the children of Israel. For the first, a stumbling block is properly any thing, as wood, or stone, or such like, that is cast in a man's way, to hinder him in his gate, and to cause him to trip or fall: And by resemblance in this place, an offence is any thing that causeth a man to sin against God, and so to slip or fall, or to go out of his way that leadeth to life. Further, an offence is twofold; either given or taken. An offence given, is any speech or deed, whereby a man is provoked to sin: and so was Peter an offence unto Christ, though he took it not, Mat. 16.23. An offence taken, is when any man taketh occasion to fall and sin, by that which is well done by others: so were the pharisees offended at the sacred preaching of our Saviour Christ. II. point. The casting or putting of a stumbling block, or giving an offence, is the doing or saying of any thing, whereby a man is occasioned to sin: and this is done, either about things evil in themselves, or in things indifferent. Things evil are such as God's word forbiddeth: and they are twofold, either persuasions, or examples. Bad persuasions are false doctrine, and evil counsel. Bad example is also a giving of offence, because it doth embolden evil men in their sin, and draw the godly to evil. Again, in things indifferent, as meat, drink, apparel, etc. may offence be given, when as they are used unseasonably, not in fit time and place, and before fit persons. And of this Paul speaketh, saying: If I knew my eating did offend my brother, I would eat no flesh while the world standeth. The offence here spoken of, was an offence given in evil things, for it was an evil act done by Balaam, and accordingly received and taken of the Israelits, for he used outward provocations to allure them unto sin. III. point. The means whereby king Balac did cast a stumbling block before the children of Israel, is set down in the end of the verse, by provoking them to eat of things sacrificed to Idols, and to commit fornication. That we may understand this fully, read Numbers 25. The sum of the history is this: When Balaam had assayed sundry ways to curse the children of Israel, and could not, he gave Balac counsel to use means to cause them to sin. At his counsel Balac sent forth the most beautiful women in his kingdom into the camp of Israel to entice them to the service of their idols, and to banquet with them at their idol feasts, that so they might draw them to fornication: whereunto the Israelites condescended, and so sinned against God. Thus much of the meaning of the words.  
First, 
The Use.  here observe a special property of false teachers: namely, to cast offences before men, to cause them to fall in the way that leadeth to salvation. By this Christ intendeth to make known unto this Church the false doctrine of Balaam. Paul in his Epistles 
(a) 1 Tim. 6. ●. Tit. 1.1.  calleth the doctrine of the gospel a truth according to godliness: because the intent of the gospel is, to lead men to true godliness. On the contrary, the doctrine of Antichrist is called 
(b) 2. Thess. ●.  the mystery of iniquity; because the scope thereof is, to draw men to all iniquity and abomination. Here than we have a rule, whereby we may judge between true doctrine and false, even by looking into the end and scope thereof: if it aim at true piety and sincere obedience, we may judge it to be good; but if it tend to draw men to idolatry and sin, than it is a false doctrine. Thus we might scan all false religions, as the religion of the Turk and jew at this day. But because we are more troubled with the doctrine of Popery among our common people, who call it The old Religion, therefore let us a little examine the same by this rule.  
The end of Popery is to pull down the kingdom of Christ, and to disannul his laws; as will appear by a short view in every commandment: and therefore it cannot be the true religion. The first commandment teacheth us, To choose and acknowledge the true God for our God alone. But the Church of Rome teacheth to make more gods than one, & to acknowledge the creature to be God: for by their doctrine men are to pray unto Saints, whereby they make them gods, in giving this divine property unto them to know the heart. Their doctrine also ascribeth unto Saint's power to merit; which is a property of God: for none can merit but he that is God. The human nature of Christ ●ould not have merited any thing, unless it had been joined to the godhead. Yea they make the wood of the cross to be God, for in their mass book at this day they call (not Christ crucified on the cross) but the very cross itself, our only hope: yea, the virgin Marie, who is but a creature, they place as a queen in heaven, giving her power over Christ to command him in the matter of salvation, and so they disannul the first commandment. The second commandment they revoke, in teaching it to be lawful to make images of the Trinity, according as they showed themselves in the old and new Testament: the father like an old man, the son as he lived, and the holy ghost like a dove; and therein to worship them. Again, they teach that men may adore the Images of Saints, which is flat against that commandment. The third commandment they disannul, in teaching it to be lawful to swear by Saints, and not by God only. The fourth they disannul, by making the festival days of Saints equal with the Lords Sabbath, and to be kept holy unto God as solemnly as the Lords day. Whereby also they take away the liberty of the church in the lawful use of the six days, for honest labour in a man's calling. The fifth they disannul in giving freedom and immunity to their clergy from subjection to civil authority: and in dispensing with subjects, for their loyalty and allegiance to their lawful princes: and with children and servants from yielding due help, service, and obedience, to their parents and masters. The sixth, by their houses of refuge which they call Sanctuary, wherein murderers may be in safety; and by maintaining ignorance in religion, through which they murder many a simple soul. The seventh, by tolerating of stews, and allowing of incest: for by their law it is lawful for the great uncle to marry his niece, descending from his brother or sister, so it be without the fourth degree, which is against nature. The eight, by making sale of all things, of heaven, hell, of earth, of pardons, & delivering men from purgatory: which is flat robbery, and most gross deceit and cozenage. The ninth they disannul, by falsifying the canon of scripture, for they make that canonical which is no Scripture: and beside in their doctrine practical they defend a lie, for when a man hath confessed his sins to the priest, if the magistrate ask the priest what sins the man confessed, they teach the priest to say, I know not; that is (say they) to tell it to thee: which is a flat lie. And whereas they would defend this by an exposition of Christ's words, when he saith: 
(a) Mat. 2 ●.  The day of judgement is not known to the Son of man: that is (say they) to reveal it unto others, they do but deceive the simple by an exposition which is not fit. The last commandment they disannul, by holding concupiscence before consent to be no sin, when as we know by God's word, that the first evil motions in us be sins. So that hereby we may see, that Popery is but a false religion, though it have falsely among our common people the name of The old Religion, and therefore we must abhor the same, as ungodly.  
Now, whereas some do charge the doctrine of our Religion to be sundry ways scandalous, they may be easily answered: First they say, it is a doctrine of desperation: because it imports, that God created men so, as he will save but a few, making them for this end, to cast the greatest number to hell. To this I answer two things: First, touching the number of them that are to be saved: of which little is said in Scripture, & therefore I will not say much: yet this may be averred, The number of the elect in itself is 
(b) Reu. 7.9.  a great company, but being compared with them that shall be damned, it is but small. Secondly, touching the end of man's creation, our doctrine is not, that God created men for this end, to cast them to hell: but this we teach, that God created all men, to manifest his glory in them: in some, by their just and deserved damnation for sin. We teach not, that men are otherways condemned than for their sins, and therefore he that is condemned hath his just reward. II. Charge, They say further our doctrine is a doctrine of blasphemy; for that we teach God to have decreed the fall of man, and so make God the author of man's sin. Ans. We teach indeed that God decreed Adam's fall, but thence it followeth not, that he is the author of man's sin. For Gods will is twofold, general, and special. God's general will is, to permit that which is evil, not simply, but because with God evil hath some respect of good, and in this respect we say God decreed Adam's fall. God's special will, is his approving will; whereby he taketh pleasure and delight in that which is good: and in this regard God nilled Adam's fall, and man's sins: And yet in some respect he may be said to will them. A magistrate, though he take no comfort or delight in the death and execution of a malefactor: yet he decreeth and appointeth it, and so may be said to will it. Even so God, who out of light can bring darkness, permitteth evil because with him it hath some respect of good, and so may be said to will it. III. Charge. They say also that the doctrine of our church is a doctrine of security: because we teach, that a man may be certain of his salvation, and of perseverance in the faith unto the end. Answ. This is not a doctrine of carnal security; because we do impose necessarily the use of means to them that would be certain of their salvation, and persever unto the end, as namely, denial of themselves, & humbling themselves in continual prayer, with hearing & meditating in the word of God, and receiving the Sacraments for the increase of faith, and renewing of their repentance: All which will rather make a man fearful and careful than secure. For with the means, is certainty of salvation, both attained and preserved: so that our doctrine is not a doctrine of offences, but a true doctrine that beateth out the plain way that leads unto life.  
Secondly, Christ his detestation of this doctrine of Balaam, must admonish us to be so careful of our behaviour every way, that we give no offence unto any, for if we do, we are Balaams' scholars. This is a point of special observation, we must look to our communication that it be void of railing & bad speeches, and to our conversation, that it be holy and unblamable. In every thing we must have care not to hinder others in the way of life, Woe 
(a) Mat. 18.6, 7.  be to them (saith Christ) that give offences: it were better that a huge millstone (such as an ass can but turn about, as the word imports) were tied about his neck, and that he were cast into the sea. The reason is, because when a man by any means giveth his brother an offence: he doth as much as in him lieth, to plunge his brother's soul into the pit of destruction, and therefore we must fly offences as hell itself: yea rather on the contrary, we must help our brethren forward in the way of salvation, and remove from them all stumbling blocks that cause them to fall. If this duty were practised, our church would abound with grace and godliness: but this duty is wanting, and hence it comes that we have so small increase after long labour in preaching, for example and evil counsel do quench the graces of the spirit in men's hearts.  
Thirdly, hereby we must learn to have special care against offences given by evil counsel, or bad example. For if it be the property of a false prophet to cast stumbling blocks before others, then is it a dangerous thing to fall upon them when they are laid before us. While we live in this world we shall see many offences given: but we must take heed we take them not. And therefore Christ biddeth us, 
(b) Ma●. 1●. ●  If thy foot offend thee, or thine ha●d, cut it off: or thine eye, pluck it out: Teaching us to forego the dearest thing that can be unto us, if it would cause us to sin against God. And to move us hereto, mark the Israelits example in the wilderness: while they kept a good conscience, and observed the true worship of God, all Balaams' curses were turned into blessings: but when they fell to idolatry & fornication with the Moabitish women: then was God's wrath kindled against them, and his plague seized upon them. Even so, if our church be careful to keep itself to the true religion, which by God's mercy we enjoy, and withal have care to keep good conscience in becoming a penitent and obedient people unto God: then may Balaam curse, and all our enemies spit their venom, yet we shall be safe: But if we let go true religion and good conscience, and fall to sin, than we must look for ●ods heavy judgements to fall upon us in his wrath, as they did upon his own people. Fourthly, when Balaams' cursing would not prevail, than did fair women, and banqueting, draw them to idolatry and fornication. Hence we learn, that temptations on the right hand, that is, taken from profits, pleasures, and preferments, are most dangerous, and soon prevail to draw men from God. The state of a christian, is like a besieged city; when a huge army cannot sack it, than silver and gold will open the gates hereof: even so, when adversity cannot make a man to forsake religion & good conscience, then by prosperity, ease, and pleasure hath the devil stolen away his heart. Those therefore that have ease, pleasures, and outward blessings at will, are in a far more dangerous case in respect of sin than others; unless God vouchsafe unto them special grace to watch against these pleasing temptations. This made godly job 
(a) job. 1.5.  To sanctify his children every day when they feasted each other at their houses: lest any one than should have blasphemed God in his heart. Because he knew the devil by pleasures would soon wind himself into their hearts.  
Lastly, note the order of these sins: First, they are drawn to sit at idols feasts, and then to commit adultery: where we see that these two sins go together, Spiritual adultery, that is, idolatry; and bodily adultery, one is the plague & punishment of the other: that people which give themselves to idolatry, will God give up to bodily adultery. As this was true in these Israeli●s, so is it to be seen among the Turks, and with the Papists at this day, who maintain▪ fornication▪ in tolerating stews, and further it much by their vow of single life, wherewith they bind the conscience, though the party want the gift of continence.  Verse. 15. Even so hast thou them that maintain the doctrine of the Nicholaitans, which thing I ha●e. 
Here followeth the second part of the comparison, where Christ setteth down two things: First, what the Nicolaitans were: Secondly, how he was affected towards them. What they were is expressed in the first words, Even so, which is a note of resemblance or comparison, having reference to the words going before. They may be thus described: The Nicolaitans were a se●t in the church of Pergamus, that maintained two damnable opinions according to the doctrine of Balaam. I. That it was lawful to eat things offered to idols in the honour of idols, sitting in the idols temple. I●. that fornication was no sin; but that a man might lawfully commit it. It may seem strange, that in the days of the Apostles there should be men professing the name of Christ, and yet hold such damnable opinions: but the truth is hereby evident, that there were such in this church. And that we do not conceive a liking of their wicked opinions, let us examine their reasons, whereupon they might seem to be grounded.  
For the eating of things sacrificed to idols, they would plead thus. I. From the doctrine of christian liberty, Things indifferent may ●e lawfully used. Things offered to idols are things indifferent, as meats, and drinks, and therefore may lawfully be used. Ans. Meats and drinks, if they be considered in themselves, are things indifferent, and may lawfully be used: yea after they have been offered to idols, if they be sold in the market, they may be lawfully bought and eaten in private houses, if it be done without offence of the weak, as Paul teacheth at large, 1. Cor. 10.25.29. But if these meats be considered as they are offered to idols, and eaten in the idols temple in the honour of idols, they be unlawful. And yet the Nicolaitans held this to be lawful.  
II. Reason. An idol is nothing, 1. Cor. 8.4. and therefore we sin not in eating meats offered unto them▪ Ans. An idol is nothing, that is, in nature subsisting▪ nothing created or ordained of God, it hath no property of the godhead▪ but yet an idol is something in man's imagination, which giveth to it the honour of God, and reputeth it as God, making it a God unto himself.  
III. Reason. N●aman the Syrian 
(b) 2. Ki. 5. 1●.  went into the temple of the god Rimmon, and there kneeled down: Even so may christians go eat in idols temples? Ans. When Naaman went in thither he did not kneel down to the idol, but to the king, performing a civil duty unto his Prince; who used to lean on Naamans' shoulder and worship his false god. And though Naaman were present at idol-worship & service, yet it was with protestation against it: for being cured of his leprosy, he promised to worship no God but the God of Israel: and thereupon he laded two mules with the earth of the land of Israel, in token of his public profession of thankfulness to the true God for his cleansing. If these in Pergamus whom Christ disliketh, had gone as Naaman did into idol temples, they had not sinned as they did. And at this day if men protest against the idolatry of the mass, they may enter into those congregations where mass is said: for this protestation is a flat condemning of their false worship.  
The second opinion of these Nicolaitans was, That men might lawfully commit fornication. This opinion they would thus justify: First, from the practice of Lot, Who 
(a) 〈◊〉. 19.8.  offered to the men of Sodom his daughters, when they called for the strangers that were come into his house. Which thing (say they) Lot would never have done, if fornication had been a sin? Ans. It seemeth that Lot cannot be excused in that action, though his purpose was by a lesser evil to prevent a greater, but God hath plainly taught, That no man may do the least evil, for the procuring of the greatest good that can be, Rom. 3.8.  
II. Reason. The Lord (say they) commanded Hosea, To take a wife of fornication, and children of fornication, Hos. 1.2. It is not therefore unlawful? Ans. There be divers interpretations of that place. Some say that was only in vision, and not a fact done. Others say, it was in speech only, because he prophesied unto the people that he himself was as a man of fornication unto them. These expositions may well stand. Yet others hold that the Lord commanding him this, it was to be done, and was done indeed. And sundry circumstances seem to prove that it was a fact done, for the woman's name is set down to be 
(b) Verse. 3.  Go●er, and her father's name Diblaim. Secondly, a thing in vision or in speech only, doth not so much prevail with wicked people, as that which is done indeed. Thirdly, the ancient opinion of best divines that lived nearest to the Apostles times, avouch it was a fact done. Object. But this maintaineth fornication, against good manners, and the express law of God. Ans. It were so indeed, if the Prophet had done it on his own head, but he did it by God's special appointment, who is Lord of his own law, and may dispense with it at his pleasure. God in his law forbiddeth to kill, yet Abraham is commanded to kill his son: Which if he had done he had not sinned, because he had a special commandment for it, which a man must obey, though it be against a moral precept. Again, Hosea took a wife of fornication, not to maintain her in her sin, but to make her a chaste woman. And whereas he was commanded also to take unto him children of fornication: it must not be understood of children begotten by him, but borne of her in fornication: As if he should say, Take a wife with her children which she brought forth in fornication. So that this place which way soever we take it, doth nothing maintain their wicked errors.  
III. Reason. Acts. 15. The Apostles charge the churches, To abstain from that which is strangled, from blood, and from fornication: There (say they) fornication is reckoned among things indifferent, and therefore may be used lawfully. Answ. It is there reckoned among things indifferent: First, because it was so accounted of amongst the gentiles: Secondly, because the gentiles did jointly by these three things offend the churches of the jews. But hence it followeth not that it is indeed a thing indifferent.  
II. Point. The affection of Christ towards these men is noted in these words: Which thing I hate. This hatred must be referred not to the persons of the Nicolaitans, but to their opinions, lives, and practices.  
Hereby Christ would instruct us in sundry needful duties. First, 
The Use.  if we will follow him, we must hate all honour and approbation that may be given to idols, be it never so little. These Nicolaitans might say, they abhorred idols and worshipped them not, only they went with their friends into their Temples, and sat down to eat meat before them; now even this dealing Christ hateth. Wherein he doth notably condemn the practice of the Romish church, which say, they worship not idols, but the true God: and yet they do that which Christ hateth; for they kneel down before them, they adore them, and light candles unto them, and offer unto them many rich jewels, and much sumptuous attire, which is a great deal more than the Nicolaitans did: And therefore they are much more to be condemned, and their practice also hated of us. Secondly, Christ's hatred of the lest honour of idols, doth afford a special caveat to such men as give themselves to a traveling life; as into Italy, Spain, and other idolatrous places: they should content themselves within the precincts of the church, and not proceed further without warrant of a special calling, whereby they may assure themselves of God's gracious protection. For hereby they give occasion to themselves to do that which Christ hateth; though they say, they hate idolatry: For if a man escape to be present at their abominable service, yet he cannot avoid going to their Temples, where he is to offer some gifts, or perform some ceremony after the custom of the country; whereby he shall give some approbatition at the least of their idolatry: whereas he ought to hate the least appearance thereof, even the garment spotted with the flesh. Thirdly, by this his affection Christ would teach us to grow to an hatred of all familiar society with idolaters: for though we may have society of concord with them, yet society of amity, which is a special liking between man & man, we must not maintain with them.  
Fourthly, Christ hateth not only their idolatry, but their fornication also. Hereby teaching us to grow to a hatred of fornication; which the rather must be detested, because 
(a) 1. Co. 6.19  The bodies of every man and woman be not their own, but Christ's: and therefore ought not to be employed in the honour or service of the devil, but of Christ. Again, the bodies of every christian man and woman are the members of Christ, now it is an unseemly thing to take the member of Christ, and make it the member of an harlot. Fiftly, their bodies are temples, and dwelling places: not for earthly Princes, but for the holy Ghost: and therefore must be furnished with God's graces, and adorned with chastity & other gifts of God's spirit, that they may be fit mansion places for so worthy a guest. But by fornication they are made the s●ies & stables of the prince of darkness.  Verse. 16. Repent thyself, or else I come unto thee shortly: and will fight against thee with the sword of my mouth. 
Christ having laid down the sins of this church, and the errors of the Nicholaitans, doth here propound unto this church, First, a remedy for her recovery: Secondly, a reason to enforce the practice of the remedy. The remedy is in these words: Repent thyself. In it consider these points: First, what it is to repent: Secondly, why Christ so often urgeth thereunto: Thirdly, to whom Christ prescribeth this remedy. Of the first, we have spoken in the first verse of this chapter: Briefly therefore, Repentance is a change of the mind from evil to good, and a turning from sin unto God. Here repentance must be taken more largely, for all the duties that accompany repentance in the practice thereof: as I. Humiliation of a man by confessing of his sins unto God; and condemning of himself for the sin. II. Prayer, whereby a man doth earnestly entreat the Lord for the pardon of the same sins. III. Reformation, whereby a man in heart proposeth, and in life endeavoureth to leave all his former sins, and for ever after to do all things in obedience unto God: unto all these doth the holy Ghost exhort them in this place.  
II. Point. Why doth Christ so often prescribe this duty of repentance, and so much urge it? An. Not for that it is a cause or a meritorious means to procure remission of sins & life everlasting, as the Papists do falsely and damnably teach; for that nothing can do but the obedience & passion of Christ: but first because it is a token of God's favour procured, & a most excellent fruit of faith, such as maketh a man cease to do evil, and moveth him to do good: Secondly, because it is a way wherein men must walk unto the end, that would have remission of sins, & life eternal.  
III. point. To whom is this remedy prescribed? Answ. First to the church of Pergamus, and then to the Nicholaitans in that church, though they were most wicked men▪ Touching the church of Pergamus: they were before commended for most worthy graces, for they had repentance: and yet note, Christ saith still unto them, Repent thyself. Herein teaching us a most worthy lesson, which every one ought to learn and practise: namely, that the life of a Christian is a continual practice of repentance. When a man hath once repent, that is not sufficient; but every new day must have a new repentance for his daily slips. We 
(a) 2. Cor. 5.2.  are Gods ambassadors (saith Paul) for Christ: beseeching you in Christ's steed, that you would be reconciled unto God. Now they were reconciled to God before, for they are called 
(b) C●p▪ 6 16.  the Temple of the living God; His meaning therefore is, That they should strive more and more after reconciliation with God; both in regard of their further assurance, and also for their particular sins wherein they daily offended. Every Christian must daily wres●●e with his own corruptions, which he feeleth in himself, that the longer he liveth, the more he may grow in dislike with himself. And in this distaste of himself he must daily proceed, that he may every day more and more grow up in Christ. And lest any should think, that this was spoken to this church alone, and not to us: consider, that we are in the same case with them; their sins are our sins, as we have proved: We want zeal and severity against sin and sinners. Now being in the same fault with them, we must therefore practise the same remedy, and renew our repentance, though we have repent heretofore.  
Secondly, he prescribes this duty to the Nicolaitans, that held two damnable errors, and no doubt lived accordingly in those sins: and yet Christ bars them not from his kingdom, but bids them repent. Where note, that great and grievous sinners are not barred from God's mercy, if they will repent. Excellent is that saying of Isay, God i● much in sparing: and that of David also, With God is plentiful redemption. 
Psal. 130.7.  This point is seriously to be considered: for we have in our congregations many that are well spoken of in the world: and yet for knowledge of God and practice of life, are flat Atheists. We have also among us epicures, blasphemers, murderers, and fornicators with these Nicolaitans. Now to all these and such like this doctrine appertains▪ not to embolden them in sin, but to assure them there is mercy in store for them with God, if they will truly repent. They must not turn the grace of God ●o wantonness, and make his mercy a bolster to their iniquity; for this is despising of God's bounty, whereby they help up unto themselves wrath against the day of wrath: but if with job they humble themselves in dust and ashes, and cry to heaven for mercy from a broken heart that carrieth a resolute purpose to leave all sin; then, though their sins were never so many, they shall all be drowned in the bottomless sea of God's mercy: though they were as crimson and scarlet, which will take no other die, yet in Christ's blood they shall be made as white as wool & snow: yea, though they have fallen often into the same sins which is most fearful and dangerous, yet upon this unfeigned repentance they shall be restored to mercy: for the fountain thereof cannot be dried up: but see they do repent, for whosoever looketh for Christ's merits, must know that he looketh for true repentance. Thus much for the remedy.  
II. point. The reason whereby Christ would set an edge upon the former remedy, containeth a twofold threatening or commination: the first, against the whole Church in these words: If not, I come unto thee shortly. The second against the Nicolaitans in these words: And will fight against them with the sword of my mouth. For the first, If not, I will come unto thee shortly, these words were expounded in the fifth verse. The meaning is this: If thou repent not, I will come unto thee, & testify my presence by taking punishment upon thee, for thy want of zeal, and of severity against sin and sinners. To this effect the Prophet Isay saith, Chap. 30.27. The name of the Lord shall come from far, to take punishment upon the Assyrians.  
In this threatening the phrase is to be noted. Christ saith: If not, I come unto thee: expressing a thing to come, by a word of the time present. To give them to understand, that his coming unto them by judgements was as certain, as if it were present, unless they did repent. Where this general rule is to be observed of all: namely, that when a Church or people do not repent, the Lord will come unto them to execute his judgements upon them. Yea, though they have before repent, if for particular sins and wants they do not renew their repentance, he will surely come to punish them. This might be proved at large by testimonies of the Prophets & Apostles: but it is so evident in this text, that I omit all further proof; only I will apply it to this our Church, of which this may be truly said; Thou dost not repent, nor renew thy repentance for thy daily sins. For albeit there be some among us, that by God's grace repent and set themselves daily to the exercise thereof: yet take the greater part of our congregations, and they are so far from renewing their repentance, that they do not repent at all: for either they have no knowledge of God's will; or if they have knowledge, yet they want care and conscience to put the same in practice. This being our case and condition, what man may not be a Prophet against our churches and congregations, being thus directed by this portion of Scripture, to say and that truly, That God will come unto us in judgements, to plague and punish us for our sins and iniquities? We may soothe ourselves in hope of mercy still, but the state of our Church continuing as it is, nothing can be expected but judgements from the Lord. This then must be a motive to persuade us to repent, every person apart, and every family & congregation apart, we must humble ourselves in dust and ashes for our sins past, entreating the Lord to be reconciled unto us, and purpose fully in our hearts, and strive in our lives to obey God in all his commandments: yea, though we can say we have repent, yet for our daily wants and sins we must renew our repentance. Thus doing, we shall stay the Lord when he is coming against us. But if we go on in blindness, ignorance, and rebellion, following the lusts of our own hearts, than nothing but vengeance and judgements are to be expected: for this conclusion must stand with all churches and people: If they repent not, God will come in judgement against them.  
The second threatening or commination is directed unto the Nicolaitans, in these words: And will fight against them with the sword of my mouth; that is, I will be at enmity with them, and testify the same by waging battle against those among you, that maintain the lawfulness of eating things sacrificed to Idols, and of fornication. Thus I say will I fight against them with the sword of my mouth; that is, with the preaching of my word, the law, and the gospel.  
In this commination Christ alludeth still to the story of Balaam: for when he was sent for by Balac to curse the people of God, the Lord stood against him in the way with a naked sword, to keep him from going: and when his eyes were opened, that he saw the Angel of the Lord withstand him in that sort, he fell down and adored the Angel, for it was the Lord: yet because he ceased not from his wicked covetousness, but gave bad counsel against the Israelites, when he could not curse them, to cause them to sin: therefore he was slain with the edge of the sword among the Midianites by the children of Israel, Num. 31.8. Even so Christ dealeth with the Nicolaitans, because they go on in their bad counsel, persuading the lawfulness of eating things sacrificed to Idols, & also of fornication: therefore first he will fight against them with the sword of his mouth, the ministry of his word, thereby to reclaim them from their wicked ways, if it be possible: but if that will not serve, he will still fight against them, and with the same sword destroy them for ever.  
First here mark, Christ saith not, 
The Use.  I will kill them, but fight against them: for he intended not at the first to destroy these Nicolaitans, but his purpose was to withdraw them from their wicked ways; yet so, as afterward if they would not be reclaimed by his word, he would therewith destroy them. Wherein we may behold the exceeding patience of Christ jesus towards lewd and grievous sinners, that maintained the lawfulness of idolatry and fornication, and gave themselves thereunto. So the Lord 
(a)  in spirit stro●e with the old world, and spared them 120 years to withdraw them from their wickedness by the preaching of Noe. So likewise he spared the Ammonites 
(b) Gen. 15.16.  till their sins were come to the full; and the Egyptians also for many hundred years, though they were most cruel persecutors of his own people. And though the jews most maliciously crucified the Lord of life; yet he spared them fifty years, before he cut them off from being a people. Yea, daily experience teacheth us this his long suffering: we may hear most bloody and bitter oaths from blasphemers, whereby they daily crucify Christ with their tongues. The like may be said of the adulterers, and all cruel persons, and yet he forbears the same: yea, in our own selves we daily taste of this his patience: for so soon as we were borne, we deserved to be cast into hell, and yet in mercy he vouchsafeth unto us, to some twenty, to some thirty, and to some more years, for a time of repentance; when as every day he might in justice condemn us. This therefore must admonish us in the fear of God, not to abuse this his long suffering any longer, but now while the day of mercy lasteth, to humble ourselves, and turn unto him by true repentance. These are the days of grace, but how long they will last, God only knoweth: For when death once cometh, he showeth no more mercy. The old world, because they abused the long suffering of God 
(c) 1. Pet. 3.19, ●0.  were destroyed, and are now in hell in prison for it, as Peter teacheth. And undoubtedly the same prison will be our portion if we take the same course that they did.  
Secondly, in this threatening we may observe, that all irrepentant sinners have God for their enemy, to fight against them with a drawn sword. For this cause sin in Scripture is called rebellion, and every sinner is a rebel against God. A fearful thing it is to have God for an enemy: and yet this is the condition, not only of such as did never repent, but of all those that hold the name of Christ in profession, and yet continue in any one sin, without renewing their repentance. This also must serve to induce every man that hath not repent now to begin: and if they have begun, to repent more, daily renewing the same for their daily slips, and so shall they be the friends of Christ, as 
(d) jam. 2 13  Abraham was, and a● his disciples were, Io●. 15.15.  
Thirdly, in these two threatening Christ showeth himself to be the true Doctor of his Church: for he will fight against these Nicolaitans, when as he will only come unto his Church. Where we see he divideth his word aright: wherein consisteth the principal wisdom of a true Prophet, giving comforts to whom comfort belongeth, and threatening judgements to whom judgement is due; and making difference of judgements according to the state of the persons against whom they are threatened. For the heavy judgements of God must not be threatened against all persons, but against the impenitent. And because there be degrees of judgements, temporal, and eternal; therefore temporal judgements must be threatened to those to whom they belong, & eternal judgements denounced against those to whom they belong: observing the circumstances of time, place, and persons, according to Christ's example in this place, and else where. So likewise the benefits of the Gospel are not to be propounded to every person hand over head without difference, but with restraint to some only, as God's Prophets have done. It is often a great offence in the Church, when the benefits of the Gospel are propounded to all, and the threatening of the law denounced against all, without limitation or restraint. The conditions therefore of repentance & impenitency, of faith and unbelief, and also the degrees of them all, must carefully be observed in the dispensation of the Law and the Gospel.  
Fourthly, the end of Christ's fight must be considered: for first he intends to reclaim them from their evil ways; but if they will not be reclaimed, then to cause the same word to be an occasion of their deeper condemnation. This must be deeply weighed of us all, who have had by God's mercy for many years the plentiful preaching of the gospel, by which God hath continually rebuked & checked the sins that be among us, as ignorance, blasphemy, and filthiness, cruelty, and all iniquities whatsoever: and the same thing the Lord yet continues to do unto us. We therefore must think, that all this while the Lord is fight against us: when ignorance is reproved in the ministery of the word, the ignorant person must think the Lord is fight against him: and so all Atheists, blasphemers, adulterers, oppressers, and cruel persons, when their sins are reproved, they must know that the Lord stands face to face against them with the sword of his mouth, seeking to reclaim them from these iniquities, as he did to Balaam in his way. And when any man's sins be thus touched, he must not rebel, but humble himself, as Balaam fell before the Angel: considering it is the Lord that wageth battle against him. When we hear that foreign nations shake their swords against us, how are we moved, both high and low? Shall we fear the sword of mortal man, and shall we not tremble when we hear that the sword of the everliving God is shaken against us? Those therefore whose hearts are guilty of any one sin, must humble themselves by true and speedy repentance, there is no withstanding of the Lord: if his sword do not cure us, it will cut us in pieces: if his word do not convert us from our sins, it will be an occasion to cast our souls deeper into hell. Thus he dealt with Balaam, when he would not be restrained from giving bad counsel, he was slain among the Midianites. Few think on these things; from whence cometh such great contempt of God's ordinance in the ministery of the word, as we see at this day: but they must know, that either death or life come by the stroke of this sword, and therefore they must repent.  
Fiftly, note the title given to God's word: it is called The sword of Christ's mouth: not only because it was once delivered by himself, from his own mouth, but because it doth daily proceed from his mouth: for the Ministers of the gospel, which be truly called, are the very mouth of Christ, from which Gods people receive his word. 
(a) Ie●. 15 19  If thou shalt return (saith the Lord to jeremy) and shalt separate the precious from the vile, then shalt thou stand before me, and be according to my word. 2. Cor. 5.19, We are the ambassadors of Christ, beseeching you in his steed: which is an high and wonderful honour. The consideration whereof is a ground of sundry duties.  
First, all students that are in the way of preparation to higher callings, must hereby learn to conceive a good opinion of the ministery of the gospel, and to affect the same above other callings. For though the blind world count it a base calling, yet Christ we see maketh the minister his own mouth: which honour is not given either to the Lawyer or to the Physician.  
Secondly, hereby every Minister of the Gospel is taught to deliver nothing in his public ministery, but the pure word of God, so far forth as Christ shall enable him: and that also in so pure a manner, as in the persuasion of his own conscience he thinks Christ would speak, if he were there present; like unto faithful ambassadors, who speak only the will of their lord and prince, and in that manner which their lord and prince doth best approve. If this were well weighed, we should not have such preaching as is commonly used, consisting of a mixture of testimonies, partly divine, and partly human, considering that neither Christ nor his Apostles preached so.  
Thirdly, the people also are hence taught their duty: when they hear a sinful man like unto themselves speak unto them in the ministery of the word, they must not despise God's ordinance, because it is delivered by man, but receive the same, as from the mouth of Christ, and as the pure word of God, so far forth as it consenteth with holy scripture. In this behalf Paul blessed God for the Thessalonians, That they received the word from him, not as the word of man, but as it is indeed the word of God, 1. Thess. 2. vers. 13.  
Sixtly, where Christ saith, I will fight against them with the sword of my mouth. We may observe, that the kingdom of Christ is spiritual, and not of this world: for if it were worldly, than a civil sword, wielded by the hand of man, should belong unto him: But he hath no such sword, he governs his church and people by the sword of his mouth, his holy word. Whereby appeareth, that the primacy of the sea of Rome is from hell, not from heaven: for the Pope saith he is Christ's vicar, and yet he will be armed with both swords: when as Christ dealeth not with the civil sword, but only useth the sword of his mouth.  Verse. 17. Let him that hath an ear hear what the spirit saith unto the Churches: To him that overcometh will I give to eat of the Manna which is hid, and will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it. 
These words are the conclusion of this Epistle, which containeth two parts, a commandment, and a promise. The commandment in these words, Let him that hath an ear hear what the spirit saith unto the Churches. The promise in the words following, To him that overcometh, etc. The commandment serveth to stir up God's church to attention, in marking that which Christ delivereth unto them, as hath been showed before verse 7.  
In this commandment of Christ note two things: First, that all men in God's church are bound in conscience to frequent Sermons, whereby they may come to the knowledge of those things that God prescribeth unto them. At the nativity, Easter, and such good times as they are called, ignorant people will come to the church: but it may be not once more of a month after, or a quarter of a year. But Christ saith, 
(a) joh. 10.27  My sheep hear my voice. So that he that will not come to hear the voice of Christ, is none of his sheep. Math. 16.19, Christ saith to Peter, I will give thee the keys of the kingdom of heaven. There the preaching of the gospel, is the key of the kingdom of heaven: So that look how necessary it is for a man to have his soul saved and to enter into heaven, so behoveful is it for him to hear Sermons: for that is the turning of the key whereby we enter into this kingdom, 2. Cor. 5.18. the preaching of the gospel is the doctrine of reconciliation: and therefore look how necessary it is for a man to be reconciled to God; so needful is it for him to hear the word preached. He that is of God beareth God's word: and he that beareth it not is not of God, 1. john. 4.6. But men have many excuses to exempt themselves from hearing Sermons: Some say if God himself would preach, or Christ, or an Angel from heaven, than they would hear; but so long as sinful man preacheth it is no great matter though they absent themselves. Answ. This is a presumptuous reason: for the preaching of the gospel by man, is Gods own ordinance; and that for these causes: First, since Adam's fall man cannot abide the voice of God: so as if man should hear God speak, he would cry out with the jews, Exod, 20.19, Let not God talk with us lest we die. And with Peter, 
(b) Luk. 5. ●.  Depart from me I am a miserable sinner: Secondly, God speaketh by man to try the obedience and humility of men; to see whether they would be content to receive and believe his word, being propounded by sinful man that is like unto themselves: And thirdly, to maintain love between man and man, by mutual conversing in this holy ordinance. Others do say, they may well enough keep themselves in their families, for there they have their Bible wherein be the Sermons of Christ, and of his Prophets and Apostles▪ than which no minister can preach better. Ans. It is God's ordinance, that these Sermons of Christ, of the Prophets, and Apostles, should be again handled, preached, and expounded in his church: and therefore every man is bound in conscience to come into the congregations, & there to hear with reverence God's holy word. Others will not come to the church, for (they thank God) they can serve God with as good a heart on horseback, or on their journeys, as those that come unto the sermons. Answ. These persons are blind and ignorant, a seduced heart beguileth them, and therefore they despise the ordinance of God: but let them hear what Solomon saith▪ 
(c) Pro. 28.9.  He that turneth away his ear from hearing the law, that is, the doctrine of God: even his prayer shall be abominable. God speaketh unto us in the ministery of his word, and if we refuse to hear him there, shall we think he will hear us when we pray? Know therefore, if thou refuse his word, he will refuse thy prayers: neither indeed can any without the word pray aright. Such people deceive themselves, their prayers in their needless journeys shall be their judges to condemn them: for therein they confess God is to be worshipped, and yet in practice they reject his direction for the same. Lastly, others say they have knowledge enough, the ministers can teach them no more than they know: and therefore they need not go hear so much preaching. Answ. These that pretend such perfect knowledge, are commonly the most ignorant, not knowing the end of this ordinance of God: for preaching serveth not only to teach men to know God and his will; but also to increase in knowledge, and to yield obedience to that which they know. If therefore thou hast knowledge, it is well; but that is not enough, if thou wouldst be blessed thou must do that which thou knowest, john. 13.17. And for this cause the most learned man that is, must still frequent the hearing of Sermons, to further himself in obedience: because a man may know much and yet want conscience to obey.  
Secondly, in this commandment men are enjoined the reading of the word, & hearing of it read, not only publicly but also privately in their families: that thereby also they may come to the knowledge of that thing which Christ propoundeth unto them. Luk. 10.26, Christ saith to one of the Scribes; what is written, how readest thou? Taking it for granted that men must read the Scripture privately. And the Lord saith, 
(a) Isay. 5. 1●.  My people go into captivity, because they have no knowledge: yea they perish, Hose. 4.6. But woeful is the defect of this duty; for many have not the Bible in their houses for their private exercise in the word: and in many families it is set up for a show, or lieth covered with dust, when as cards and tables are worn with use. It is not amiss for men to get the statutes of the land into their houses, and to read therein for the knowledge of men's laws: but yet herein they are blame worthy, that either they have not, or else regard not the book of God, whereby they might be acquainted with the statutes of the Lord, for the better guiding of our unruly affections. Other things in this commandment have been observed before.  
The second part of this conclusion, is an excellent promise made to him that overcometh, which for substance hath been handled in the conclusions of the former Epistles. Here only some special blessings are particularly promised: In the handling whereof two points are to be considered: First, the persons to whom the promise is made, To him that overcometh: whereof entreaty was made before verse. 7. Secondly, the blessings promised, comprised in this threefold gift of God: First, To eat of the Mannah which is hid: Secondly, To receive a white stone: Thirdly, A new name written in the stone. All which three signify in effect, The election, vocation, justification and glorification of God's people. But I will handle them in particular. The I. benefit is, The giving of the hidden Manna to eat. Manna properly signifieth that food which God gave from the clouds to the people of Israel, which for the excellency of it is called, The 
(b) Psa. 78.24  wheat of heaven. The 
(c) Vers. 25.  food of the strong, o● the food of Angels. In form it was like 
(d) Exod. 16.31.  Coriander seed, and in colour white, in taste it was pleasant and sweet. Herewith God fed his people in the wilderness 40. years: to 
(e) Deu. 8.3.  teach them, That man liveth not by bread only, but by every word that proceedeth out of the mouth of God. This is thought to be the same white Manna which is used in shops at this day, but I will not dispute thereof, seeing it is doubtful. That Manna did represent a more excellent food: and therefore Paul calleth it, 
(f) 1. Co. 10. ●.  A spiritual meat, because it represented unto them the spiritual food of the soul, Christ jesus the true Manna, 
(g) job. 6. 5●.  The living bread that came down from heaven: as we may see at large, john. 6. And so in this place by Manna, we must not understand the Manna of the people of Israel: But Christ himself the true food of life eternal. How Christ doth become unto us our spiritual Manna, and the true food of life, I will show by these conclusions. I. He is this food, not in regard of his doctrine, or of his miracles, nor yet only in regard of the blessings of his death and passion: But Christ himself God and man is true food of life, as is showed at large, john. 6. And in Christ himself are his death and passion, & the benefits thereof, food unto the soul. II. Conclus. Christ is this food, not as he lay in the manger, or as he now sitteth in heaven at the right hand of his father: but as he suffered the wrath of God and pangs of hell upon the cross, and as he died & was buried; for our life cometh out of Christ's death. III. Concl. He is this food, not in regard of his godhead, for that no creature can receive or apply to his justification, or sanctification: but in regard of his manhood, subsisting in the person of the son of God. Christ's flesh profiteth nothing, severed from the godhead: but yet his body and blood have this virtue, to be true spiritual food, because they are the flesh and blood of that person which is God. IV. Concl. Christ is not a bodily food to be received with the hand, eaten with the mouth, & digested in the stomach: but he is a spiritual food, to be received, applied, & digested by faiths And being so received he doth preserve the soul unto eternal life. This faith is that whereby a man is enabled to believe that Christ crucified is his Christ. And thus doth he become our spiritual Mannah, when by true faith we assure ourselves that he suffered for our sins, and rose again for our righteousness.  
Is Christ crucified, the true bread of life, 
The Use.  and our spiritual Manna? then should we long after him, with a true spiritual hunger in our very hearts, as truly as any man longeth after meat & drink. When a man is famished, for the staying of his hunger he will pull his own flesh from his bones and eat it: Even so, for the satisfying of our hungry souls with Christ jesus this food of life, we must forsake the dearest thing in all the world, though it be our own flesh: For that which we will do for our bodies, we must do much more for our souls. Que. How shall we attain to this true spiritual hunger? Answer. It is with the hunger of the soul, as it is with the hunger of the body. In bodily hunger be two things: A great pain in the stomach for want of nourishment: And a strong and earnest appetite, which continueth till the stomach be filled. Even so we should feel a pain in our hearts, rising from a sense of the wrath of God for our sins: And then we must labour to have a greedy appetite, and earnest desire to be filled with Christ crucified; & never be at rest till we be satiat with the merit of his passion, which only can free us from God's wrath, and fill us with true joy. But woeful be these times: for there is in most men's hearts a deadness of spirit, whereby they are made insensible of inward wants and miseries: They are like unto full men that feel no pain for want of food. There is indeed an hunger, nay a greedy worm in many after the profits, pleasures, and honours of this world: but few or none do hunger after Christ. But if we would have 
(a) Reu. 19 ●  part in the feast of the Lamb, we must labour to have this longing appetite after Christ: If we be full stomached we shall have no refreshing from his merits. Mary saith truly in her song, 
(b) Luk. 1. 5●.  God filleth the hungry with good things, but the rich and full go away empty. Which is a most fearful curse, when the soul is debarred from this food of life, But 
(c) Mat. 5.6.  blessed are we if we hunger after Christ and his righteousness, for than we shall be satisfied: Christ will give unto us our fill of the water of life freely, Revel. 21.6.  
Secondly, here we may take a view of the profane madness of the world: For though this bread of life Christ jesus, be the most excellent food of all, far surpassing the Israelits Manna, the food of Angels; yet it is nothing or little desired. Men are like to the foolish Israelits that had more regard to leeks and onions, and to the flesh pots of Egypt than to Angel's food which God gave them from heaven. They spend their wits, and their strength, by day and by night, that they may satiate themselves with the frail riches and vain pleasures of the world: And yet these men have the name to be the only men, whereas indeed they are profane Esau●, & wicked Israelits. As therefore this practice is damnable: so must we learn to detest it. And on the contrary, seeing Christ jesus is the true Manna, our principal care and desire must be to be fed therewith. We must think it is a great disgrace to Christ jesus, which he cannot endure without revenge, that we should have less regard to him the true bread of life, than to earthly food which perisheth.  
Thirdly, here we may see that which is usual in the Scripture entreating of the Sacraments, to wit, the name of the sign given to the thing signified: for Christ here promiseth them Manna, meaning thereby, not the Israelits food, but himself, whereof their Manna was a sign, a seal, a pledge: as appeareth plain, because Paul calleth it spiritual meat, 1. Cor. 10·2.  
Further Christ is not only called Manna, but hidden Manna; to put a difference between himself and the Manna of the Israelits which was visible that every man might see. And Christ is called hidden Manna for two causes: first, because no man by nature knoweth this food, or desireth it: secondly, because God doth not reveal this food to all men effectually; as may appear, Mat. 11.25. I give thee thanks (oh father) that thou hast hidden these things: (that is, the doctrine of the gospel and the mysteries of the kingdom of heaven) from the great and wise men of the world, and hast opened them unto babes.  

The Use.  Is Christ hidden Mannah? then first here learn to take knowledge of the state of men in the world: They know not Christ, neither do they feel in themselves any want of this food, and therefore they know not what it meaneth: for meat and drink is never known, till a man be hungry. Yea, to many that live in the church this Manna is hidden: for though men hear the doctrine of Christ, yet not one of an hundred feel in themselves any want of Christ: let the conscience speak and this will prove true. Ignorant people bless themselves and say all is well, Christ is a saviour: when as indeed to them Christ is hidden. Nay which is yet more lamentable, to many which teach and preach Christ, Christ is hidden Manna: for many of them never felt in their hearts and conscience, that they had need of Christ for the pardon of their sins, and the salvation of their souls. It is not the knowledge in the brain that maketh Christ known to man; but knowledge in the conscience, when a man feels in his heart and soul, that he stands in need of the blood of Christ, and all the benefits of his passion for his redemption & salvation. And seeing this is the condition of the world, we on the contrary must labour to feel in ourselves our own poverty, & to see in ourselves that we stand in need of Christ, and of all the benefits of his passion, to free our souls from the gulf of hell, and the wrath of God. Away with bare mental knowledge: for till we have this true sense of our own wants, we can never get into our hearts any sound grace.  
Secondly, is Christ's hidden bread not revealed to all? Then calling effectual to salvation (so as if he will, every man may be saved) is not universal: for than should Christ not be hidden, but revealed to all: which is not so. Election therefore and effectual vocation is definite & particular. And thus much of the first branch of this gift.  
The second gift, is a white stone. Here Christ borroweth a comparison from the custom and manner of the gentiles, to whom these Epistles are directed. A white stone was of great use among them: For first, the judge in giving sentence, used white stones, and black stones: the giving of a white stone was a token of absolution; the giving of a black stone, a sign of condemnation. Here then the giving of a white stone, may signify Absolution from Christ, of all a man's sins and trespasses. Again, when the gentiles would know, which were lucky days (as they spoke) and which were unlucky; they used to cast lots with white and black stones, and that day which light on a white stone was judged to be a lucky day, that which light on a black stone was judged to be unlucky. This practice they used as might be showed by sufficient records. And though this practice have no warrant, yet may Christ allude unto it, to signify unto them that he will give them good success in all their actions; yea happy days, and a blessed life full of all joys and pleasures. Others do expound it of giving victory, whereof the giving of a white stone was a sign: but this is not so fit, neither can it be showed by true record that they had such a practice. I rather take it Christ alludeth to the first, and here promiseth to him that overcometh, the true remission of all his sins, and full absolution; not in regard of civil punishment, but in respect of guilt and punishment before God, which is eternal damnation.  
Here note one infallible token of the pardon of sin: namely, to overcome, that is, to renounce ourselves, and by faith rely wholly on Christ, testifying this faith by maintaining good conscience and true religion unto the end: And therefore if any desire to know whether God have absolved him of his sins, let him labour thus to overcome, and then shall this assurance be sealed up unto him.  
The third gift is, a new name written in the stone. What this new name should be S. john expresseth in his first Epistle, chapter 3. vers. 1. saying: Behold, what love the father hath showed to us that we should be called the sons of God. This new name therefore is to be the son and heir of God in Christ. And because it is given of God himself, therefore we must not think it is an idle name, or a bare title only: but withal God giveth him a new condition, whereof this name is a token and title. God changed Abraham's name, & called him Abraham; but it was when he had changed his estate, and made him the father of the faithful. And there was a change in jacob, when God called him Israel. This new name then signifieth the giving of a new estate to a man or woman, which they had not before: namely, their regeneration, whereby they are made to die unto sin, and to live unto God: for therewith goeth the blessing of adoption, whereby they become the sons of God, and heirs with Christ, and so have heaven and earth for their possession; and all miseries and crosses, yea sin itself turning to their good, they have also the protection of God's holy Angels in this life, and at the last gasp death to be no death, but a straight passage to eternal life.  
Further, this new name is said to be written in the white stone: that is, in the pledge of absolution: which showeth the union of these two: Absolution, and Regeneration. So that whom the Lord of his mercy absolves from their sins, them in his bounty he brings to a new estate and condition. He that is in Christ, is a new creature, 2. Cor. 5.17. A point to be observed, as yielding special advice to reform the gross and common abuse of Christ. Men persuade themselves, that Christ is their Saviour, and will pardon their sins, for he is merciful: and thereupon they take occasion to live as they list. But let no man herewith deceive himself: for they that have absolution, have regeneration also: a new condition of life goes with the fruition of God's mercy in Christ: they that go on in sin, have not the pardon of sin: the corruption of sin must be abolished, where the guilt of sin is absolved; and their lives are reform that have their sins remitted. Here some man may say, Why are not those called by this new name, to whom Christ gives it, for usually men are called after their names? The answer is made in the end of the verse: Because no man knoweth that name save he that receiveth it: that is, in that manner and certainty as he that receiveth it. And therefore the children of God must not be much offended when they are reviled for their profession, because the world knows not their estate.  
Here we may observe diverse points: First, that he which is the child of God, and hath this new name given him, knows that he is God's child, justified and sanctified. Neither is this knowledge by probable conjecture only, and good hope, as the Papists would have it; but certain and infallible: for else others should know it as well as he that receiveth it: which is here denied. Each one is bound in charity to be persuaded, that godly professors are the sons and daughters of God: But the man himself that hath received this new name and new estate, he knows it otherwise, and therefore certainly and infallibly.  
Secondly, if no man know this name but he that receiveth it; then can none beside God and the conscience, know from within the man, his particular faith and adoption. And hereby we are to be admonished, to beware of charging the evil and hard censure of hypocrisy upon any that live in the church: in so doing we overshoot ourselves: this judgement belongs to God, not to man, save only to the man himself; for we cannot discern the good within the man properly, but by effects. Quest. How far forth may a man judge of another man's election? Answ. There be two degrees of judgement: judgement of certainty, and judgement of charity. judgement of certainty is when a man can set down certainly, such a man shall be saved: This is peremptory judgement belonging unto God, and to some men only, so far forth as the Lord revealeth it unto them: as he did the estate of some men, to David and to some Prophets. Whereupon David sometimes prays for the final destruction of his enemies: but this is not given ordinarily, no not to God's ministers. The judgement of charity is that which binds a man to judge the best of another: and herein be two degrees. First, touching the unregenerate, charity binds us, not to despair of such as yet live profanely; but to hope that God will in good time call them. And touching the regenerate, who have given good testimonies of their vocation, charity binds us to be persuaded without doubt that they be the children of God. And this we may do without repugnance to this place: for though we cannot from within the man know his estate, yet by the fruits we may; which is the highest degree of judgement that charity can exercise.  
Thirdly, here we see the church of Rome is deceived, who make visibility the mark of God's church: for God's church is a company of men which believe: the ground of the church is God's election, and adoption, and man's faith, which none other can see but the parties that have them. The signs thereof may be seen, but properly the church cannot be seen. It comes to be visible by the fruits of election, and by the outward works of love, which proceed from faith. We therefore hold far better, that we believe there is a church, and not that we see the church.  
Lastly, if others know not the name of God's children, than what marvel is it, if the wicked miscall them? 1. john. 3.2, The world knows us not. God's children therefore must not be daunted at the reproaches of the wicked, but pray with Christ, Father forgive them, they know not what they do, Luk. 23.34.  Verse 18. And unto the Angel which is at Thyatira write, These things saith the son of God, which hath his eyes like to a flame of fire, and his feet like fine brass. 
Here followeth the fourth particular commandment of Christ unto john, as also the fourth particular Epistle. The commandment in these words: To the Angel which is at Thyatira write; of the substance of this commandment I have spoken before: only remember the end thereof, which is to certify this church of Thyatira, that john had a calling and commandment from God to write this Epistle unto them: and further to certify the whole Church of God, to the end of the world, of his calling to write this book of the Revelation.  
The Epistle itself containeth three parts: a Preface, a Proposition, and a Conclusion. The Preface in these words: These things saith the son of God▪ which hath his eyes like unto a flame of fire, and his feet like fine brass: all which things almost have been handled in the beginning of this chapter, and in the former, 
Ver 5. 1●.15.  from whence they are borrowed. In the Preface, first is set down in whose name the Epistle is written, to wit, in Christ's name: the causes thereof we have showed before. Then Christ is described by three arguments: First, To be the son of God: Secondly, To have eyes like a flame of fire: Thirdly, To have feet like fine brass. For the first, In the former chapter he was called The son of man: but here he is called The son of God; where by God we must not absolutely understand the godhead of the whole Trinity, but the person of the father, who being opposed either to the son or to the holy ghost, is usually called God: not that he is God more than the son, or than the holy ghost; but because he is the first in order, and because he is that person from whom the godhead is communicated to the son and to the holy ghost. So that here Christ is called the son of the father: which mystery we cannot fully understand, for the word hath not revealed the same: neither can we find it elsewhere out of the word. But yet for the better conceiving thereof, remember these two rules. I. That Christ is the son of the father, not in respect of his godhead, but in respect of his person: For the godhead of the son is the same with the godhead of the father: The godhead of the father doth not beget, neither is the godhead of the son begotten. II. Rule. Christ is the son of the father, not by creation, as the Angels and Adam were; nor by adoption, as every believer is; but by nature, in that he is begotten of the substance of his father before all worlds: for the father communicates from himself the whole godhead that is in himself unto his son.  
Christ is here called the son of God, 
The Use.  to stir up reverence, attention, and care in this church, in marking and obeying the things that follow in this particular Epistle. And in their example Christ also teacheth us, that when we hear the word of God preached or read unto us, we should receive it with fear, and trembling and reverence: because he that speaketh unto us out of his word, is the son of God. When Pilate was about to condemn our Saviour Christ, he heard it said, that Christ was the son of God. And thereupon he trembled, and was the more afraid, joh. 19 verse. 8. shall a ●illie heathen man that knows not Christ tremble towards him when he hears his name; and yet we that profess ourselves to believe in him be nothing moved with reverence towards him, when he speaks unto us in his word? At his presence the hills melt, and at his voice the rocks cleave in sunder: and therefore if our hearts shall not melt and cleave asunder with a reverent fear when he shall speak unto us, we are worse than these senseless creatures.  
Secondly, Christ is said, To have eyes like a flame of fire: which we must not conceive literally. The words are borrowed from the former chapter, vers. 14. where Christ is described not as he is in truth, but as he appeared to john in vision. We have showed before what is signified by these fiery eyes: namely, Christ's infinite wisdom in himself, and vigilant zeal over his church. The end wherefore he so describeth himself to this church, is, to give them to understand, that he can see and discern their very secret sins: for sundry among them were given to private offences, as to fornication and idolatry, as we shall see afterward.  
Here than we have an excellent remedy against secret sins: 
The Use.  shame and fear of punishment will restrain some men from open sins, but yet the same men when they are in secret, do without fear commit privy sins against the first and second table. But these men must remember, that being withdrawn from the presence of men, they are yet in the presence of Christ: for he hath fiery eyes, wherewith he seeth their most secret sins, which they hide from the world. For though we may make fair weather with men, yet we can never blear the eyes of Christ. If fornicators, wantoness, usurers, and blasphemers would remember this, by God's grace it would be a notable means at least to restrain them from their secret sins, if not to move them unto the practice of true repentance.  
Thirdly, Christ is said to have feet like fine brass. Whereby is signified (as hath been showed) his infinite power and strength, whereby he doth subdue sin, Satan, and all his enemies, first unto himself, and then unto his members. And Christ is thus described unto this church, to terrify certain wicked men among them, that gave themselves to fornication, idolatry, and other sins: as also to affright this whole church, who by their wicked company were almost drawn away to the same sins.  
Here we have a notable remedy against looseness of life: namely, 
The Use.  to consider that Christ, whom we call our Saviour, walketh continually in his church with feet of brass to tread Satan and all his enemies under his feet: and such are all that will not submit themselves to the regiment of his word, Luk. 19.27. If the blasphemer could consider this, it would stop his mouth: and when the adulterer, the thief, or any sinner goeth about his wicked devices, this by God's grace would be a notable means to make him break off his wicked purpose. When Benhadad heard, that the king of Israel would come against him in battle, 
(a) 2 King 20▪ ●1.  He sent his men with ropes about their necks to crave peace, and in them humbled himself. Shall men be thus afraid at the fury of man, and shall not we tremble and fear at the fury of Christ, who hath these feet of brass to trample in pieces all his enemies? The want of this consideration is one main cause why sin doth abound.  Verse. 19 I know thy works, and thy love and service, and faith, and thy patience, and thy deeds, which are more at the last than at the first. 
Here begins the second part of this Epistle, to wit, the Proposition; which containeth the substance & matter thereof: and it hath two parts; a commendation of this church, and a rebuke thereof. The commendation in the 19 verse; the rebuke or dispraise in the 20 verse and those that follow, almost to the end of the chapter. The commendation is twofold: general in these words, I know thy works. This hath been handled before, vers. 2. The particular commendation standeth in five notable works: to wit, Love, Service, Faith, Patience, and, Increase in godliness.  
For the first, by Love we must understand Love to men: for afterward they are commended for duties to God in faith and patience: but love and service are duties of man to man. Touching Love, note three points: What this love is; What is the property of this love; and how it is to be practised. First, Love to man is a gift of the spirit of God, whereby a man is well affected to his neighbour for God's sake. That love is a gift of the Spirit, is plain, Galat. 5. verse 22. where it is reckoned among the gifts of the spirit. Next I add, That hereby a man is well affected to his neighbour. To be well affected to another, is to rejoice at his good, and to desire and seek the same; and withal to be grieved at his misery, and to ●eare the bowels of compassion towards him, being ready to relieve and help him to our uttermost. By Neighbour, we must not understand only those that are near unto us in habitation, but even all those that are of the same nature with us, even any of mankind. He is thy neighbour that is a man as thou art, and so bearing the image of God as thou dost be he friend or foe, near or stranger unto thee; and to him must thou be well affected. Lastly, I say, For God's sake: for God is first and principally to be loved for himself, and man in God and for God, because he is the creature of God, and beareth his image. The love we bear to man, is a fruit of our love unto God: for this commandment we have of him, That he that loveth God, should love his brother also, 1. john. 4.21.  
II. point. The property of this love is, To be fervent; and that for two causes: First, if need require, every man is bound within his calling to testify his love 
(a) 1. joh. 3.16.  by giving his life for his neighbour, though he be our enemy, or a stranger; which we shall never do, unless our love be fervent. Secondly, there is much ingratitude, hatred, emulation, and many injuries in the world: Now the persons from whom these come, must be loved: the unworthiness of the party must not quench our love, but it must burn when the waters of men's injuries and malice would quench the same.  
III. point. The practice of our love must be squared by this rule, The love of ourselves, as we wish our own good heartily, so we must wish our neighbours good. This is the law of Nature, To do as a man would be done unto: And it is the law of God, Thou shalt love thy neighbour as thyself. Example: A man of some trade is to make a bargain, and if he will lie, or use false weights and measures, he may advantage himself. This the devil and his own corruption will suggest unto him, while he is about the bargain: he therefore must call to mind this rule of love, and examine his own heart, whether he would have another man to deceive him by lying, by false weights, etc. The same thing must men do, when they are tempted to oppression or cruelty, let them think whether they would have others to wrong or oppress them; and so show forth love by this rule, doing as they would be done unto. It were to be wished, that our Church might have the deserved praise of this virtue of love: But Christ foretold of these our days, That love should wax cold, Matth. 24.12. And 
(a) 2. Tim. 3.2.  that men should be lovers of themselves. And so it is: for every man now is for himself, no man seeks another's good. Go through towns, markets, and fairs, and rare it is to find a man that in his affairs seeketh the common good, as well as his own. For this is the common rule, May I not make of mine own what I will? But he that hath the grace of love, Seeketh not his own only, but the good of others also, 1. Corinth. 13.5.  
Here than we must learn to practise this virtue, 
The Use.  that we may have Christ's commendations with this church. Every man in the general calling of a christian will make great show of love; as when he comes to the Lords table, & in prayer: But in their particular affairs few show forth true love; nay many by lying, oppression, cruelty, Flea the skin from the flesh, and the flesh from the bone of the poor, 
Micha 3.2, 3.  and break the bones within the flesh, and chop them as for the pot, as the Prophet speaketh. These little consider this rule, or that account which the Lord will take of them, who hath sworn never to forget these works, Amos. 8.7. Learn therefore in thy particular calling to show forth love, and employ thy commodities, not for thyself alone, but for the good of those with whom thou livest: herein is love, and hereby shalt thou be known to be the servant of Christ, john. 13.35. and the child of God, Translated from death to life, 1. john. 3. vers. 14.  
The second thing for which this church is commended, is service, To omit the divers significations of the word, here it betokeneth a work of love, whereby a man within the compass of his calling becomes a servant unto every man for that man's good. Read Heb. 6.10, where this is both commended and described. Gal. 5.13. Do service one to another in love. 1. Cor. 13.5. Love seeketh not her own, but maketh herself servant to all, to do them good. And Christ's commandment is, Let him that would be chief among you, be as the servant, Luke. 22.26. Now the principal part of this service is, when a man is ready with h●s goods, according to his ability, to help the poor, especially those that be godly. This is a fruit of love, and therefore it is here set after it, as also in the places before named, Hebr. 6. vers. 10. Gal. 5.13.  

The Use.  It were to be wished that our church and people might have the like praise for this virtue. But the richer sort spend their substance and wealth upon hawks and hounds, bulls, and bears, upon costly attire, and banqueting: so as when the poor that are in need come for relief, they have nothing to spare; and if any thing be given, it is drawn as hardly from them as a rib out of their side: Men will give frankly to delight themselves with plays and pastimes, and such like vanities; but the poor that be their own flesh, may die in the streets for want of that which men give to their dogs. But if we respect the commendation of Christ jesus, let us abandon these vanities which hinder us in the practice of this virtue of service for the good of our brethren. And to induce all men hereto, let them consider I. how the church of the Old testament was charged with giving the first fruits of their wine, corn, and oil: and likewise with many sacrifices and ceremonies which belonged to the temple: these things indeed be ceased, and yet we may not misspend these good which hereby are spared; for in the New testament the poor are in steed of the altar, and they must have that which the altar had among the jews. Again, Isay. 58.18, He that poureth forth his soul to the hungry, that is, he that seeing the poor in misery, hath the bowels of compassion moved towards them, and from his pitiful heart relieveth their wants, according to his ability; his light shall never be put out, but shall spring out of the darkness, and his darkness shall be as the noon day. This is pure religion, 
jam ●. 27·  and undefiled before God, to visit the fatherless, and the widow in their adversity. Remember this, He that hath mercy upon the poor dareth unto the Lord, Prou. 19.17. So that when the poor come for relief, God cometh to borrow of us some of that which he hath given us. The poor are the Lords collectors, now when the Lord would borrow of us, shall we make denial, & send him empty away? Thirdly, consider that Christ himself comes in the person of the poor that is hungry, sick, naked, or in any want; and therefore if we would escape the fearful sentence of condemnation at the last day, Away from me ye cursed into everlasting fire, for I was an hungered, and ye gave me no meat, etc. then we must have regard unto the poor, and show our bounty in their relief, who are our own flesh: so shall we make God our debtor, and be commended with this church by Christ himself in this world, and at the day of judgement hear that blessed voice of his approbation, Come ye blessed, Math. 25.34.  
The third virtue for which this church is commended, is their faith. By faith here we are to understand Fidelity; which is a virtue whereby a man is faithful to God in keeping that vow and promise which he made to him in his baptism: which was to renounce and deny himself, and wholly to give up himself to acknowledge one God in three persons; and accordingly to believe in, to worship and obey the same God all his life long. In this sense is faith taken of Paul, 
(a) 1. Tim. 5.12  when he saith, That younger widows have damnation, because they have forsaken their first faith. And in the former Epistles of Christ unto these churches, where he commands them to be faithful.  

The Use.  It were to be wished that our churches and congregations, might in like manner be commended for their fidelity to God: but that cannot truly be done of us generally. It is a common thing for men to swear by their faith; but it is a rare thing to find a man to keep his faith: as will appear by this short survey of our people: For first, the greatest part in all places are ignorant of God, of his word, and of their vow to him in baptism; and also void of care to attain hereto: Now all these are unfaithful unto God. Others, though they have knowledge, yet they have no love, nor care of good things, which concern the kingdom of heaven: but all their delight is in eating, drinking, gaming, and in pastimes and pleasures: Herein they spend their time and strength, and these also have denied their first faith, & their case is dangerous: for as yet their belly and their pleasure is their god, and their end will be damnation. A third sort are termed the wise men of the world; but if we regard their fidelity to God there is nothing in them; they are worldly persons and earthly minded, such as spend both wit and strength to get wealth; like unto the mole, who is always in the earth. These also are unfaithful unto God, in regard of their vow in baptism: For as they account gain godliness, so gold is their god, and they say to the wedge of gold, Thou art my confidence. Seeing then all these be unfaithful unto God, we must hereby be admonished to remember what we have promised in our baptism: And withal have care to perform the same as we tender the salvation of our souls. For if we be unfaithful, as Paul said of the younger widows, damnation belongs unto us.  
The fourth virtue for which this church is commended, is patience. Of this I have spoken before verse. 2. Here only note, that it is joined with love to men, with fidelity to God, and with service both to God and men in the duties of love. Whereby Christ would signify that no good thing can be done by any man, without patience. Love is no love without patience: neither is faith any faith without patience: for when a man loveth another, for his love he shall sometime receive hatred. Now unless he have patience to bear that hatred, his love will surcease. And so if a man have care to be faithful unto God, in the world he shall be sure to have much contempt: so that unless he have patience to bear the same, his faithfulness will fail, Patience bringeth forth experience, and experience hope, Rom. 5.4. & Rom. 15.4, No comfort of the Scriptures, nor hope without patience. And therefore in the parable of the sour, The good ground 
(a) Luk. 8.15.  bringeth forth fruit with patience: though a man have never so good gifts, yet without patience he cannot put them in practice. This therefore we must join with all the good graces we have: as Peter counseleth us, 2. Peter. 1.6. When a man is in temptation, and apprehendeth the wrath of God, which is the sorest thing that can be, without patience he will despair: Without patience a man will be weary of well-doing, both in duties to God and man, and to his own soul. Hence the Apostle saith, ye have need of patience, Heb. 10.36.  
And thy works. Here Christ repeateth his general commendation of this church, which we must not think to be done in vain, but hereby he would let us see, how exceeding well he did approve of their works. The cause why he liked them so well, was their increase in well-doing: whereof we shall entreat afterward.  
Christ repeateth his approbation of their works after four worthy virtues, 
The Use.  to show unto us, what things are required in the doing of any work that shall be acceptable to God: Namely, these four things, faith, love, service, and patience. Faith is necessary, because in well doing a man must testify his fidelity to God, which he shall best do, if first he learn out of the word, whether God have commanded that work to be done or not: that so he may be sure to do or not do that which God will have him: for it is not sufficient to have a good intent in the doing of our works, as is commonly thought, though falsely; but our works must be done in faith, that is in a sure persuasion out of God's word, that the things we do are approved of God: for whatsoever is not of faith is sin. Secondly, love is necessary in every good work we go about, For faith worketh by love, Gal. 5.6. Hence the Apostle saith, 1. Cor. 13.3. If a man should give his body to be burned: and bestow all his goods in alms upon the poor: yet if he did not these in love it would not please God. Thirdly, service to man is required in our good works. This must be carefully marked: for the end of man's life is in his calling to serve man, and by that to serve God. Col. 3.24. servants must obey their masters, and in their persons do service unto Christ. And that which is there spoken of servants, must be referred to the works of every man in his calling: they must be done for the good of men, so as God may be served in them. This overthrows the foolish conceit of the Papists, which think that the most excellent works of all are fasting, pilgrimage, wearing of rough attire, and whipping of their bodies: For good works must be done in faith and love, to benefit men, either in soul or body: but these works of theirs are not done in faith, neither do they profit the doers nor any others; Fasting hath it place, yet it is no good work but a thing indifferent in itself. Lastly, patience is necessary in every good work, that men faint not in doing that which is good: for they that do any good thing shall be sure of many crosses, partly from men, and partly from Satan, as also by God's providence: Now when these befall a man in well doing without patience they will stay his proceeding: And therefore it is truly said, That be good ground bringeth forth fruit with patience.  

The Use.  These being the virtues that make a work acceptable to God: we must labour in every action of our lawful calling whatsoever it be, to practise the same in faith, love, service, and patience. We must not tie good works to church matters only, as hearing the word, and giving alms; but the practice of any work of a man's lawful calling be it never so base, with these virtues is a good work, and approved of God in it kind, as well as the best work that is: not for the work itself, but because therein doth appear faith, love, service, and patience: and because this church so performed their works, therefore doth God double his approbation.  
The last virtue for which this church is commended, is increase in godliness, in these words, And that they are more at the last than at the first. The church of Ephesus was before reproved for decay and loss of the graces of God; but this church did grow and increase in graces, and therefore are her works more approved, than the works of any other church.  
It were to be wished that our congregations might be commended for their increase in godliness, in faith, obedience, 
The Use.  and other good works; but that cannot justly be done, for the number of our people is increased, but their growth in grace doth not appear. Many live in ignorance, and though they hear much, yet they profit little, so as it may be said of them, as the Author to the Hebrews saith, 
(a) H●b. 5.12.  Whereas concerning the time ye ought to be teachers, you have need again that we teach you the first principles of the word of God. And as Paul saith of certain women, 
(b) ●. Tim. ●. 7  They are always learning, and never come to the knowledge of the truth. Others also, though they know something, yet they practise less than they which know nothing. And which is worst of all, many that heretofore have ●ad good beginning in them, by their bad conversation, and the greedy cares of this world have lost the same again, and go backward in knowledge, in obedience, in faith, and love. Rare it is to find those that are like to this church of Thyatira, whose works are better at the last than at the first. A fearful case it is, to be ignorant of Gods will, and a great judgement of God, to decay in love and other graces: and therefore that we may prevent God's judgements, we must have care to get knowledge, and to increase therein, and with knowledge to join obedience in all good duties to God and man. Some plead for themselves by reason of age, want of memory, and capacity: but these must learn to show forth better affections, and more sincere obedience.  
The younger sort also must employ their wit and strength to get knowledge, and with knowledge join obedience, that they may increase in grace as they grow in days. Yea every one that hath any good beginning, must endeavour to make it more: For to him that hath shall more given, and he shall have abundance; but from him that hideth his gift, or abuseth the same, shall be taken away that which he seemeth to have, Luk. 8.18.  Vers. 20. Notwithstanding I have a few things against thee, that thou sufferest that woman jesabel, which calleth herself a prophetess, to teach & deceive my servants, to make them to commit fornication, and to eat meat sacrificed to idols. 
Here is Christ's reproof of this church of Thyatira, and it is twofold: First, of the whole church, in this 20. verse: Secondly, of a woman in that church, vers. 21. In the reproof of the whole church note two things: The reproof itself; And the reason thereof. The reproof itself is contained in these words, Notwithstanding I have something against thee: That is, though I have praised thee for many worthy works, yet there be some things which I do not approve. This reproof hath been handled in the former Epistles. The reason of the reproof followeth in these words, That thou sufferest the woman jesabel, who calleth herself a Prophetess, to teach and seduce my servants.  
This reason of her reproof containeth sundry points worthy our consideration. I. From the phrase and form of the words we may consider the large power that God gave to his church: which was, besides the power to preach the word, & administer the Sacraments, a further power to appoint who should preach among them, & who should not preach: and also a power to repress evil men and evil women, & so to keep them in order. The like power was given to the church of Ephesus, as we have seen in the Epistle to that church: they had power to discern false Prophets, & Apostles, and to restrain the same. The like power did God give to all churches, as we shall see if we read the histories of the church; and great cause there is hereof: For without this authority no church could long stand & be a church.  
II. Here note that it is not sufficient for a church to have the preaching of the word, but it must have severity and sharp government, whereby wicked people may be restrained. This church is therefore discommended for that she used not that severe authority which God had given her in suppressing of sin. And in our congregations the like fault is to be found; where much preaching is, yet sin abounds, as adultery, blasphemy, usury, and cruelty: and the cause is for that this severe execution of government in restraining sins, is not so straightly put in practice as it ought to be.  
Again, in this reason of his reproof Christ doth charge them with two faults: First, for suffering a woman to teach: Secondly, for suffering a woman to seduce his people. For the first, the word translated teach, is in the New testament commonly put for public teaching in the ministery. Their fault then was this, that they suffered a woman to teach openly: and it is against the word of God, 1. Tim. 2.12. I permit not a woman to teach. And, 1. Cor. 14.34, 35, Women ought to keep silence in the congregation, and be subject to their husbands, and learn of them at home. Object. But Deborah was a Prophetess, jud. 4.4. And Hulda prophesied, 2. Kin. 22.4. For josiah sent to her for counsel, 2. Chro. 34. And therefore women may prophesy. An. These women had extraordinary gifts & calling: & therefore upon their example we may not make an ordinary rule. II. Ob. But it may seem Paul alloweth it, when he saith, A woman praying, or prophesying uncovered dishonoureth her head, 1. Co. 11.5. Answ. Hereto some do answer thus, that in the infancy of the church some women were extraordinarily endued with that gift, and did indeed prophesy. Others judge it to have been a fault in that church, and therefore say, in the 14. cha. the Apostle reproveth it, commanding women to keep silence in the churches. Thirdly, a woman may be said to pray when she giveth her assent to the prayer of the minister, by saying, Amen: and she may be said to prophesy, when she Singeth Psalms, or readeth the Scripture: For so the word is used in Scripture, 1. Chron. 25.1. Asaph and his company prophesied with haps and vials, That is (as it is translated) they sung prophecies, and played thereunto upon their instruments.  
From the rebuke of Christ against this church, 
The Use.  we gather that it is not warrantable by God's word for a woman to administer the Sacrament of baptism. For baptism is a seal of the covenant in the public ministery, and so a part thereof, and must go with the preaching of the word, and may not be administered by women, who are not allowed to preach, no not in time and case of necessity when men are wanting. And although they may not teach publicly, yet they may teach at home, and in the absence of their husband it is her duty to teach her children. Proverb. 31, Lemuel, that is, Solomon is taught many worthy things of his mother. And Timothy was brought up of a child in the scriptures by his grandmother Lois, and his mother Eunice, 2. Tim. 1.5.  
Hence some would gather, that as a woman may not teach publicly, so she may not publicly govern in the commonwealth. But this consequence is not good: for public teaching is flatly forbidden to a woman, so is not public civil regiment. There is special reason why she may not publicly teach; for it is the will of God, that as Christ was a man, so they that stand in his room and stead in the public ministery, should also be men. But the regiment of a kingdom is a civil thing, and so may lawfully be administered by a woman when she cometh unto it by lawful succession to her father, whose whole patrimony in the want of sons she may rightly enjoy. Object. But the woman must b●e in subjection unto the man, 1. Cor. 14. ●4. Answ. So she may, and yet have sovereignty in the kingdom. Object. But the man is the head of the woman, 1. Cor. 11.3. Answ. That is, the man in that he i● a man is a person more excellent than the woman as she is a woman: Yet the person that in regard of sex is inferior, may have more excellent gifts, and so likewise may exercise authority and rule▪ and we find by good experience▪ that the government of a woman is a ha●pie government; no records of time can show a more happy regiment for blessings temporal and spiritual under any man, than we have long enjoyed under our noble queen.  
The second fault of this Church is, that they suffered a woman to seduce and teach false doctrine, and thereby to seduce God's people. That this is a fault, Christ's reproof showeth evidently, and therefore I will not stand to prove it.  

The Use.  Hence we may gather, that every man is not to be left to his own conscience, to teach and hold what doctrine he will: but all such men or women as ●each erroneous doctrines, by the governors of the Church are to be restrained. It is a grievous fault in any Church not to restrain the authors and maintainers of sects and false doctrines, and of opinions which stand not with the truth of God's word: and on the contrary, it is a virtue and a good gift in any church, when they restrain the authors and favourers of sects and false doctrine. And in this regard our Church is to be commended and approved, and the commonwealth likewise, for making laws to restrain both Popish recusants and some Protestants, who depart from this our Church, as being no Church of God, but a member of Antichrist and of Babylon.  
Now that Christ might aggravate these their offences, he doth describe both the woman and her teaching. He describeth the woman, first by her property, in this name I●zabell, that is, one like jezabel: secondly, by her action, Which calleth herself a Prophetess: her teaching is described in the end of the verse. Touching her property, Christ calleth her jezabel for two causes: First, for that she was like to jezabel, and in her person revived the manners and opinions of jezabel. For as jezabel brought among the Israelites the false worship of the Idol Baal: so this woman laboured to bring into this Church of Thyatira, Idolatry, and other sins.  
Again, jezabel was given to fornication, as the Scripture recordeth of her by the mouth of jehu, 2. Kings. 9.22. and so was this woman given to fornication. Thirdly, jezabel was a woman of authority, and by her place and dignity did countenance and maintain Idolatry, and her wicked sins: so it is like, that this woman was of some place and authority, and did thereby countenance her wicked opinions, and damnable sins▪  
In this reason of her name, 
The Use.  note first a notable practice of Satan for the furtherance of his kingdom, which is this: In succeeding ages he laboureth to revive the erroneous opinions and wicked vices of ungodly persons of former times. This we see plain in this place: for long after ●●zabel● death (the wife of Ahab, a wicked woman) ●uen in the Apostles time, he raised up ●nother woman like jezabel both for wicked life and doctrine. And the like practice he useth at this day. In all such as follow the rules and counsel of Machiavelli, is revived the craft of Achitophel: in the Papists are revived the opinions and manners of the wicked Scribes and Pharisees: in the recusant Protestants is revived the sect of the Donatists, and the sect called Audianis. The family of Love revives the opinions and manners of the Valentinians and the Montanists, and many other damnable errors. Now this the devil doth, because he knows by experience the great hurt that these opinions and sins have formerly done unto God's Church.  
Secondly, Christ calleth this woman jezabel, that he may provoke this church to a greater detestation of her in regard of her damnable ways: and that she might be in as great disgrace with them, as was jezabel in the old Testament to the people of God, that so they might better eschew her wicked seducement. And herein we have a good direction for our profitable reading of the books of the old and new Testament: namely, that when we meet with examples of wicked men and wicked women, we must thereby take occasion to be unlike them. And if we find ourselves like them any way, either in wicked opinion, or in practice, we must thereupon grow to a dislike with ourselves. Again, finding the examples of good men or good women, we must labour to conform ourselves thereto, and become like them: and in this regard approve ourselves, when we see ourselves conformable unto the godly in any virtue and grace.  
The second argument whereby Christ describeth this woman, is her action: She calleth herself a Prophetess; that is, she challengeth herself to be one that doth teach God's will by the instinct of his spirit. And herein she became a notable patron of the damnable sect of the Nicolaitans: for she held the lawfulness of fornication, and of eating things sacrificed to Idols. And for the maintenance hereof, she saith she is a Prophetess, one that speaketh nothing but as she is taught by God's spirit. This is the practice of heretics, under pretence of the spirit to maintain their damnable devices, as might easily be proved by induction of particular heretics in former ages.  
First, 
The Use.  hence than we are taught to labour to have the spirit of discerning; whereby we may try the spirits whether they be of God or not. Many will be of no religion, because there be so many false teachers, and such diversity of opinions in religion. But herein they bewray their profaneness: they ought the rather to labour for this gift of discerning, whereby to know what is from God, and what is not.  
Secondly, hence we are taught, that when we are unjustly slandered, disgraced, or injured, we ought not to fret and fume, but by patience to content ourselves: for we see that wicked men to maintain their wicked opinions and manners, will not stick to abuse God himself, and make his blessed spirit the author and patron of their errors and sins. We by our sins deserve disgrace and reproach: but the spirit of God hath done nothing amiss. And therefore we must be patient, being in the same condemnation, as Luke 23.40, 41. and rather rejoice, in as much as we are partakers of the sufferings of the spirit, 1. Pet. 4▪ vers. 13.  
Again here observe how she proveth herself to be a Prophetess, namely, by her own testimony only, She calleth herself so. Where we may see the note and mark of a false Prophet: to wi●, their own bare word and testimony. A true Prophet or Prophetess hath sundry testimonies, besides their own words, to prove the lawfulness of their calling: as in the primitive Church, they had the gift of speaking divers languages without study, and of working miracles: they had also purity of doctrine, joined with integrity of life; & lastly, many excellent gifts of God, as zeal, courage, and constancy to maintain the same.  
Christ having described this woman, for her further disgrace, as also to aggravate the fault of this Church in suffering her, proceedeth to describe her doctrine. And first he showeth the end and scope thereof, namely to seduce and to deceive. Wherein he giveth us a further note of a false Prophet or Prophetess, to wit, to teach such doctrine as draws men to sin against the first or second Table. True doctrine is according unto godliness, and leadeth men thereto; but the end of false doctrine is impiety against God and man: as was showed by the doctrine of Balaam, vers. 14. and such was the doctrine of this woman.  

The Use.  Sundry students now adays are marvelously affected with the sermons, commentaries and postils of monks and friars. These they prefer before the writings of other godly and sound Divines, which is a lamentable case: for they are in their kind jezabels; the scope of their doctrine is to draw men to errors and transgressions against the law of God; yea, to bring men from heaven to hell. And therefore this exceeding approbation of them is no small offence: being in truth the right way to bring in again errors, Atheism, and Popery. For turn a Papist from a moral point (wherein he often erreth) and his doctrine and sermons are nothing but false and erroneous: and therefore as Christ would have this Church to hate the doctrine of this woman, because it did deceive; so must we labour to grow in dislike with the commentaries and postils of monks and friars, which tend to that end.  
Secondly, Christ setteth forth the end of her doctrine by two arguments: First, by the persons deceived, his servants: secondly, by the means whereby they are deceived; to wit, by causing them to commit fornication, and to eat mea●es sacrificed unto Idols.  
Touching the persons. Whereas she deceived not all men, but the servants of God (for here is a plain distinction of men) this increaseth her fault, because they belonged unto God. But here two questions may be moved: First, why some men are the servants of God, and some are not. Secondly, whether the servants of God may be seduced by false teachers. To the first some answer, that God would have all men 〈◊〉 be his servants, and for his part doth all things needful unto all men, to make them his servants; redeeming them, and giving them sufficient grace hereunto: yet some are not his servants, because they themselves will not, but wilfully reject his grace that is offered unto them. But this doctrine is against common reason, and doth much derogate from the glory of God: for hereby they make every man an emperor, and God an underling, subject unto man; they make Gods good pleasure to depend upon man's pleasure, and the accepting of his grace to depend upon man's will. But God is the first cause of all things, his will overruleth man's will: and therefore it is absurd to say, some men are not Gods servants, because they themselves will not. The true cause hereof is God's good pleasure, electing some, and they alone become his servants because he hath chosen them. But God did never choose all men first to grace, & then to glory: and therefore as Luke saith, 
(a) Act. 13.48.  so many as were ordained to everlasting life, believed. So we may say: so many as are elected of God to grace and salvation, they become his servants.  
The second question. Whether may God's servants be seduced by false Prophets? Answ. There be two sorts of servants of God: servants in appearance, and servants in truth. Servants in appearance are such as outwardly only embrace the word, and receive the seals of God's covenant: and the greatest part of particular churches are such servants. Now these may fall away and that wholly: and hence it cometh, that whole particular churches may fall away, as did the church of Galatia, and many other: and these are called servants, because we must in charity judge, that all which make profession of true religion in God's church, are the servants of God. But the true servants of God, though they may be seduced in part, and for a time, yet they can neither wholly nor finally fall away: for the promise of Christ is to the contrary, 
(b) Mat. 16. 1●  Thou 〈◊〉 Peter and upon this rock, that is, the faith which thou professest, will I build my temple: and the gates of hell shall not prevail against 〈◊〉. Which last word (prevail) insinuateth, that the devil shall show great malice and strength to vanquish their faith, but yet shall never wholly overcome it. And Matth. 6.13. we are taught to pray, L●ad us 〈◊〉 into temptation. To be lead into temptation, is wholly to be overcome in temptation, which being a lawful petition, must needs have God● promise to grant the same belonging unto it. And therefore though Sa●han may assay to overcome the child of God▪ yet he shall never get final victory over him: for true faith purifieth the heart, and cannot stand with a purpose to continue in any one sin: these two banish each other, sin brings the child of God upon his knees; but true faith doth raise him up again.  
II. point. The means whereby she sought to seduce them, was by drawing them to commit fornication: and to eat things sacrificed to Idols. Whereby it is plain, she was a favourer of the sect of the Nicolaitans: whereof entreaty was made in the fourteenth verse. And thus much for the reproof of the Church.  Verse. 21. And I gave her space to repent of her fornication, and she repented not. 
Here Christ reproveth this woman for her obstinacy and hardness of heart, whereby she went on in sin without repentance. By space to repent, we are to understand, liberty to live: for though by her sins she deserved present death, temporal and eternal; yet God of his mercy gave her liberty to live, that she might repent.  

The Use.  In her example we are taught what to judge of that space of time which God giveth us to live in this world; namely, th●● it is a time of repentance: for before a man be borne, and after this life, can none repent: but the time we now live▪ or have lived, or shall live, is the only time allotted for repentance. This point ought seriously to be considered of all estates, for it doth plainly rebuke the shameful practice of many at this day, who lead not their life as a time of repentance, but spend it wholly in another course: some in following their vain pleasures, as carding, dicing, etc. some in heaping up riches, seeking nothing but temporal profits: others in good fellowship (as they call it) that is, in company keeping, in eating and drinking. God in justice might have cut off these men so soon as they were borne, and yet in mercy he gives them time to repent, to some twenty, to others thirty, forty, or fifty years▪ but they abuse this mercy of God, and in steed of repenting, employ themselves in such works as are contrary thereunto. Their case is most fearful, they treasure up to themselves wrath against the day of wrath & declaration of the just judgement of God: like unto a man that every day for some certain time, carrieth a faggot for his own burning in the end.  
Secondly, from this end of life all that have not repent, must learn not to defer their repentance, but now begin, while it is called to day, and in the exercise thereof spend the whole time of their life. The end of all our endeavours while we live, should be this, to get a room in the kingdom of God, which we can never have without repentance.  
Next consider, who it is that gives this time of repentance: neither man nor Angel hath this time in his hands, but the power of appointing it belongs unto Christ alone.  
Hereby than all persons whatsoever are to be admonished, without delay to repent. The young man will take his pleasure in his youth, and repent when he is old: but hereby he robbeth Christ of his honour, who only hath power to point out the time of repentance. Use therefore the time present while thou hast it, and defer not repentance: for how knowest thou that thou shalt live to be old? And though thou dost, yet how canst thou tell whether God will give thee repentance, considering thou didst refuse, while he called for it? Men think, that if they die quietly and peaceably, all is well, they go to heaven strait: but herewith many are deceived; for unless they have truly repent, they go strait to the devil, let their manner of dying be what it will. A quiet death is a comfortable thing, but no sure sign of grace, because it may come by reason of some easy▪ linger sickness. Considering therefore we have no title unto this grace of repentance, to claim it at our pleasure, it being the rare gift of God▪ nor any lea●● of our life, but be mere tenants at will▪ let us seek to turn to God with full purpose of heart, while 〈◊〉 is called to day: and if we have begun, let us daily renew this grace to the end of our life▪  
Thirdly, consider to whom God gives space of repentance: namely, to a wicked woman, as wicked as jezabel. Wherein behold the endless mercy of God, that unto such a wicked person, who blasphemed God, in fathering her sins upon the spirit of grace, and dishonoured God by seducing his servants, doth yet vouchsafe a time of repentance: This hath been and is the dealing of God with most grievous sinners. Manasses was one that sold himself to work wickedness, giving himself to sorcery and idolatry; and yet upon his hearty repentance God received him to mercy. And Solomon fell most fearfully, but yet before his death we may persuade ourselves he repented and was received to mercy: for he was a penman of Scripture, all which were holy men of God, as Peter saith, 2. Pet. 1.20. The Israelites were 
(a) Isa. 1.10.  a people of Sodom and of Gomorrha, as bad as those who are condemned in hell, and yet mercy is offered unto them upon their true repentance and conversion.  

The Use.  Hereby no man must take occasion to live in his sins: but those that feel themselves laden with the huge burden of their transgressions, have here a comfort to keep them from despair: for if they can humble themselves, and turn unto Christ, and pray for the pardon of their sins, there is yet with the Lord mercy in store, that they may be saved.  
Lastly, Christ saith, He gave her space to repent of her fornication. No doubt she had many other sins whereof she was to repent, for no sin goeth alone, but every capital sin draweth many with it: Christ his meaning therefore is not that she should let pass other sins without repentance: but he nameth this one sin of fornication, because it was a principal sin in her: for she both practised it in her own body, and so made herself the stable of the devil, who should have been the temple of God's holy spirit: and also maintained this sin, and so drew others thereto. Now special and principal repentance must be of principal sins.  

The Use.  Here then is a pattern for all sinners how to practise repentance. They must begin with their capital sins, which burden their conscience, and whereto they are most addicted, and repent of them. For the man that truly repenteth of one sin, repenteth of all: for true repentance maketh the heart alike affected to all sins: And that heart which is brought to hate his special sins, will never approve of petty sins. This lesson ought carefully to be learned & put in practice: For the repentance of most men is only in general, to say we are all sinners, Lord have mercy upon me, or God forgive me. But this confused repentance is not good, it stands with a purpose to sin again. In particular therefore we must search our consciences, and see wherein we have most dishonoured God, and what sin hath nearest plunged our souls to the pit of hell; and with that we must begin to bring our souls to heaven, by repenting truly for the same, and turning from it with all our hearts.  
Hence the Papists gather that man hath free will to do that which is truly good before God, as namely to repent: for say they, God gave jesabel space of time to repent, and therefore she had power to repent, or else the giving of that time unto her had been in vain. Answ. Their reason is nought: it followeth not because God gave her time to repent, therefore she had power of herself to repent: as will easily appear, if we consider the ends for which God gives men space & time of repentance, and commandment so to do. The ends are two. I. That in that time of repentance, which he alotteth to men, he may give his children grace, whereby they may be enabled to obey his commandment and to repent: for the Lord useth the commandments and threatenings of the law, and the promises of the gospel as outward means of giving grace unto men by the work of his spirit. II. He giveth commandment and time to repent, that men may see what they should do, not what they can do: and that the wicked may be without excuse at the day of judgement, and be ashamed of their slavery & bondage unto sin in this life.  
And she repented not. Here the sin of jezabel is expressed, namely, her impenitency and hardness of heart. Whereby without remorse she lived in her fornication and idolatry: For the understanding of this her sin, two points are to be considered. I. Where this sin of impenitency is forbidden in God's word. II. What is the greatness of this sin: for the first, there be two parts of God's word, the Law, and the Gospel, which must not be confounded, but distinguished, or else we shall overturn many points of Christian religion. The law gives commandments touching things that were by nature in Adam before his fall, forbidding those things which are contrary to those virtues which were in his perfect nature. But the gospel commands, & forbids things that are above nature, and in that part of God's word is this sin of impenitency forbidden; for the law condemns no more than it revealeth, but it never revealed repentance, and therefore it doth not forbid or condemn the want thereof. Secondly, for the greatness of this sin, it may appear, because hereby men heap sin upon sin, and 
(a) Rom. 2. 5●.  Wrath unto themselves against the day of wrath. Some to aggravate the grievousness of this sin, say that impenitency is the sin against the holy ghost: and that opinion is ancient, but yet false and erroneous, for the sin against the holy ghost is a blasphemy, Mat. 12.31. but this is not a blasphemy. Again the sin against the holy ghost is in this life, but final impenitency is never before the end of this life.  

The Use.  Hence also the Papists gather free will to good by nature: she did not repent, therefore she had free-will & power to repent if she would. Ans. This reason is not good: thus much may hence be gathered, that she had free-will not to repent, and to sin: for every man sinneth freely, but yet it followeth not, that they have the same power to cease from sin, or to repent without God's special grace, without which no man can will or do that which is truly good before God.  
Again, the same sin which is reproved in this wicked woman, may be laid to the charge of the greatest number in our churches and congregations. God hath given unto men a long time of repentance, to some ten, to some twenty years, but they repent not, as their lives do plainly testify: for some live in irreligion and profaneness, some in Sabbath breaking, some in fornication and adultery, some in idleness, some in covetousness and extortion, giving themselves wholly and spending all their time in seeking the things of this life, never regarding with reverence th● things of God.  Verse. 22. Behold I will cast her into a bed, and them that commit fornication with her into great affliction, except they repent them of their works. 
Christ having reproved this church and this woman for their several faults, doth here give special counsel and direction unto them both, whereby they may avoid & escape the grievous judgements due unto them for their sins, both in this life, and in the life to come. This counsel of Christ hath two parts: First to jesabel and her company, vers. 22.23. The second to the church of Thyatira, verse. 24, 25. The sum of Christ's counsel to jesabel is, to repent: which is not expressed, but instead thereof the reason to move her to repentance is propounded. And it may be framed thus, If thou repent not I will punish thee with sundry judgements: But thou wouldst not be so punished, and therefore repent.  
This reason hath two parts, A threatening: and an exception thereof. The threatening in these words, I will cast her into a bed, and them that commit fornication with her into great affliction. And before this threatening, Christ prefixeth a word of attention (Behold) whereby he would teach them and us, that we ought seriously to consider of the threatenings that are propounded in God's word against sin and sinners. When josias heard the book of the law read, hi● heart 
(b) Ki. 22.19.  melted: which it could never have done unless it had first trembled at the judgements therein denounced. And the pricking that was wrought in the hearts of the jews, 
(c) Act. ●. ●7.  by Peter's first Sermon, was nothing else but a compunction wrought in them upon consideration of the judgements and condemnation due unto them for crucifying the Lord of life. The cause why sin is so rise in every estate and condition of men at this day is, for that men set light by the threatenings of God's word. If men would tremble when they hear of God's judgements, it would make them cry out, Men and brethren what shall we do● but because God is merciful, therefore men fear him not, Isay. 57.11.  
This threatening hath three several parts according to the three several sorts of persons whom it concerneth. The▪ I. is against jesabel herself, who was the chief of them all, in these words, I will cast her into a bed. The meaning whereof may be gathered out of the like words of Iona●●● to Ammon▪ bidding him 
(a) ● Sa. 13.5.  lie down on his bed and make himself sick. So that Christ's meaning is, that he will strike her with some grievous sickness: the place of the sick person being put for the sickness itself: As if he should say, jesabel takes her pleasure in fornication, and thereto abuseth the bed▪ I will therefore send on her some great sickness which shall cast her into her bed.  

The Use.  Here note Gods dealing with sinners: In those things which they abuse for the furtherance of their sins▪ will the Lord plague and punish them I●sabell abused her bed with fornication▪ & thither she must be cast with sickness: Diue● in his life time abused his tongue and taste by gluttony, and therefore 〈…〉 now in in hell, therein most of all plag●d and tormented, at hi● crying 
(b) Lu. 16 24.  〈◊〉 drop of water to cool his tongue, doth import: gamesters take their pleasure in ●●●ding and dicing, which many times God turneth to their woe▪ for thereby they are usually brought to extreme want and misery▪ Ahab shed Naboths' blood to get his vineyard▪ and for that sin must 
(c) 1. Kin ●1▪ 23, 24.  his blood, the blood of jezabel and his children▪ he shed. And now in these days the covetous for their gain do sucks the blood of the poor, but that blood will have blood from them again, The Lord will spoil the soul of him that spoyle● the poor, Prou. 22. 2●▪ This must make us to beware how we abuse any creature of God to serve us for any sin: for the Lord will cause that to be a means of woe and punishment unto us which we misuse unto our lusts.  
Again, note here who is the author of grievous sicknesses, namely, Christ himself: For he saith, I will cast her into a bed. Sicknesses come not by chance or fortune, but from the hand of God. This we must learn to believe, and it will cause us to make better use of sicknesses than usually we do: If men did believe this, it would make the hardest heart to repent in time of sickness: for this they would say, Hath God cast me down with sickness? no doubt it is to humble me for some of my sins, to make me know them, to leave them, and to turn unto him▪ This use the servants of God have made hereof, 
(d) Isa. 38. ●  when the Prophet came to Hez●●ias, and told him he should die, he turned his face to the wall and wept, as for other things, so for his sins especially. And jaacob being to die, 
(e) Heb. 11▪ ●●  lea●ed on his ●●affe, and by faith worshippe● towards the bed's head, lifting up his body to do reverence unto God, thereby testifying his humility, faith, and hope▪ And the like aught we to do, which if we could, we should find our sickness would become a blessing unto us.  
The second part of Christ's threatening is the punishment of her followers, which received her doctrine, & committed fornication with her▪ They must be cast into great affliction.  
First, this must teach all persons, that it is a devilish speech to think and say, 
The Use.  that fornication i● but a trick and ship of 〈◊〉▪ for great affliction is the punishment of this sin, which notably argueth the heinousness thereof.  
Secondly, hence we may gather some of the causes, why towns and kingdoms are afflicted with grievous wars, famine, and pestilence▪ among the rest these are two, fornication▪ ●nd embracing of errors and superstition▪ Sodom for fornication and other 〈◊〉 was burnt with fire & brimstone from heaven▪ The Israelits 
(f) Num. 15▪ 9  for this sin suffered most grievous afflictions▪ And among the Corinthians, for coming to the Lords table in this sin, among others, 
(g) 1. Cor. 1●▪ ●0. with cap. 6.18. & 10. ●  many were sick, many 〈◊〉▪ and many sle●●▪ And this land of ours hath been afflicted with famine and pestilence, as for other sins, so for fornication; which in time of peace is multiplied, and so will continue till it draw upon us bloodshed also and great afflictions: For that which is said of the followers of jesabel must be verified of all that live in the like sins.  
The second part of the reason is, the exception of these communications: except they repent them of their works. Where we may see: First, that all the threatenings of God's judgements and of eternal destruction▪ must be understood, with the exception of repentance. Whence also this followeth, that men of years living in the church are not so much condemned for other particular sins, as for living in their sins without repent ●ee▪ every sin makes a man subject to damnation, but it is this impenitency that brings upon them actual damnation. Want of repentance for sin is more dangerous than the sin itself; the consideration whereof, must teach us not to lie in sin, though we have committed it, but turn to God by speedy repentance: for it is the continuance in sin without repentance that casteth the soul to hell. When thou shalt turn from thy sin by true repentance, thou art free from the threatening and the curse of sin. For they admitting the exception of true repentance, 〈◊〉. 18.8.  
Further observe, how this exception of repentance is placed between two threatenings of judgements, which showeth how God mingleth his judgements with mercy, he showeth not wholly either justice or mercy, but tempereth them together in all the works that concern man's salvation.  
Thirdly, here note that repentance prevents not only eternal damnation, but also temporal judgements, as grievous sicknesses▪ and other plagues and afflictions. This point may have special use among us▪ We have by God's mercy enjoyed his gospel with long peace, but for our abuse thereof we may justly fear it shall be taken from us; and if we would escape that judgement we must repent both high and low.  
Of their work●s. That is, of their idolatry and fornication▪ where he showeth of what things true repentance must be, namely, of bad works in particular, whereto men give themselves: every man that would truly repent must consider of his particular faults: The drunkard in particular of his drunkenness, and the covetous man of his covetousness: and instead of injuries and hard dealing show mercy unto the poor. The common repentance of the world that is done in general, is nothing but a vizard of repentance, and yet it is all that is used of the greatest part of our people: for they will come to hear the word, and to receive the Sacraments, and in general confess themselves to be sinners, and then they think they have done enough: But true repentance is of particular sins: As David Psalm. 51. cried out of blood guiltiness.  Vers. 23. And I will kill her children with death, and all the Churches shall know that I am ●ee which searcheth the reins and hearts: and I will give unto every one of you according to his works. 
Here is the third part of Christ's threatening against jesabels' children: by children we are to understand properly, those which are borne of her, and were of her husband, and not her followers, for they were threatened with grievous afflictions in the former verse. It had been sufficient to have said, I will 〈◊〉 her children. But to note the certainty and grievousness of this punishment, he saith I will kill them (with death▪) Quest. How can this stand with the justice of God, to punish the offences of the parents in the person of the children? Ans. God deareth so for temporal punishments, not for eternal.  
And though we could not perceive the justice of God in so doing, yet we must reverence the ●ame, blaming our own ignorance. Albeit, even in reason we may conceive of the equity of this course▪ for societies, as church, commonwealth, and families, are God's ordinance, and the parties in them must be considered as members of those societies: for God conceiveth of them when he afflicteth the punishment deserved by one, upon another; as of the Prince upon the people, of the parents upon their children. This he may justly do by reason of that near bond which is between the members of the same society: like as in the natural body when the stomach is distempered, the head acheth: and when the head is wounded the stomach is sick; and the body may be smitten for the errors of the tongue. Thus when David sinned the child died, and when he numbered the Israelites, the people were plagued. And thus is the child stained in blood for the father's treason against earthly Princes: and so God punished this woman in her children, that she might know the greatness of her sins, he smote her children with death.  

The Use.  Hence parents are taught to make conscience of every sin: For thereby they may bring judgements upon their children and family even to death. Now what bloody hearted parents are those, that will make no conscience of doing that whereby they bring vengeance upon their own children? And by the same reason must every man that lives in any society be admonished to take heed of sin: because thereby a man (especially if he be a principal member of a society) may bring destruction upon many▪ As David did by numbering the people: And Achan by his covetous stealth, josua. 7: And Ahab upon his posterity. So that impenitent persons which will not be reform but go on in sin, aught to be banished both from church and commonwealth, as hurtful members, yea enemies to all good societies.  
That these threatenings might take place in the hearts of jesabel and her followers, Christ removeth two carnal conceits, whereby they might think to delude or escape these judgements threatened. The first is this, jesabel and her company might think that their practices were secret, not known to the world; and therefore they were not in danger of God's judgements: This is a wicked imagination that comes into the mind of all sinners, but this Christ cuts off saying, And all the Churches shall know that I am he which search the reins and the hearts: As if he should say to jesabel and her company: you may persuade yourselves that because your sins are secret, therefore my judgements shall not befall you. But know, that I will discover your secret sins and practices in such sort, as all Churches shall know by experience in your persons, that I do see and discern the most hidden thoughts of man's heart.  
First, here observe to whom Christ will discover their sins; not to all the world, but to the Church of God, All Churches shall know; This Christ doth to terrify jesabel & her company: For as it is an excellent honour to be well esteemed of with the Churches of God, so it is a most shameful dishonour to be in disgrace with the Churches of God: For 
(a) Mat. 1●.  whatsoever is bound or loosed by the Churches on earth, the same is bound or loosed in heaven. And therefore by due proportion it followeth, that they which are in disgrace with God● Churches on earth, are also in disgrace with God himself in heaven.  
Hence we are taught that howsoever we must (so much as in us lieth) endeavour to approve ourselves to the whole world, 
The Use.  yet especially we must labour to be in good account with the Churches of God, and the members thereof: And on the contrary, we must continually avoid the doing of all such things as may justly bring us into disgrace with the Church of God. Rom. 16.16. The Churches of Christ salute you. And 1. Cor. 16.19. All the Churches of Asia salute you. Where the Apostle meaneth not, that they did by word of mouth send greetings unto them: But hereby he would signify that all Churches did approve of them, which he saith for their great comfort. Paul received Timothy into the company, because the Churches gave him a good report, Act. 16.2.3.  
But what is the thing that all churches should know by experience in the persons of jezabel and her company? namely, that Christ is he which doth indeed search the reins and the hearts: where, by reins and hearts we must understand the same things, namely, the thoughts and affections of men: for in that sense those words are often used in the old Testament. Quest. How can reins signify the thoughts and affections▪ seeing the thoughts are seated in the brain, and the affections in the heart? Answ. The reins are put for the thoughts and affections, not because they are seated therein, but for that resemblance and analogy that is between them: for as the reins are seated in the most secret part of the body, so the thoughts and affections are seated in the most secret place of the soul: and the heart is p●rt for the thoughts and affections, first, because the affections are there seated; secondly, because the thoughts, though they be seated in the brain, yet they have their operation in the heart: for joyful thoughts make a merry heart, and fearful thoughts an heavy heart. Again, the word (Search) signifieth a most narrow search, and such a one as goeth with finding; thereby showing that nothing is so secret in man, but the Lord both can and doth see and discern the same.  

The Use.  Hence we learn first, that Christ our Saviour is not only man, but very God, one person standing of two natures. That Christ is man, heretics deny not: but whether he be God or not, there is the question. Which yet is here evidently proved: for he that hath in him the peculiar properties of God, must needs be God: But Christ hath in him the true properties of God, he can search and discern all the thoughts and all the affections of the hearts of all men, which none can do but God only, jerem. 17.9, 10, The heart is deceitful and wicked above all things, who can know it? I the Lord search the he●●t, and try the reins. And therefore Christ is the true and very God.  
Secondly, hereby we are taught to beware and take heed of hypocrisy in all things, but especially in the matters of religion. Hypocrisy is, when a man seems outwardly to be that which he is not inwardly. But we must have care to be truly in heart that which we appear to be in life and profession: we must come as near Christ in thought and affection, as in our outward action: for Christ knows as well the whole estate of every man's reins and heart, as he doth their speeches and their deeds.  
Thirdly, hereby we must learn to suspect ourselves of our unknown sins, as of our unbelief and presumption; not contenting ourselves with an acknowledgement of our known sins, for we can never discern the depth of our corrupt heart, and yet God knoweth them. This was David's practice, 
(a) Psal. 19.12.  after due examination of himself he yet crieth, Lord cleanse me from my secret sins: As if he should say, I have O Lord searched my heart, but I cannot sufficiently know mine own corruptions; therefore do thou O Lord help to cleanse me from them. If this were practised, true religion would flourish: for many justify themselves, when as they know not what is in their hearts, little considering what Christ saith unto the Pharisees, 
(b) Luk. 16.15.  You are they which justify yourselves before men, but Christ knoweth your hearts.  
And I will give to every one of you according to your works. Here Christ proceedeth to remove a second wicked conceit, whereby they might seem to illude God's judgements threatened. For they might say, Let the Lord send judgements and plagues upon us, yet we shall escape them: as Isay said of the wicked in his time, That they made a league with death and hell, and said the judgements of God shall pass over them, Isay. 28. verse 15. But to cut off this vain conceit, Christ threateneth a just reward to every one, according to his works. As if he should say; You may soothe up yourselves▪ and falsely think, that you shall escape my judgements: but know it, that I will reward every one of you partly in this life, and principally at the day of judgement, according to your works, be they good or bad. For these words must especially ●ee understood of the day of judgement, as they are used, 〈◊〉. 2. ●. and Revel. 2●. 12.  
Hence the Papists gather, 
The Use.  that men are saved not only by faith in Christ, but also by works: for thus they reason▪ ●y that whereby we must be judged, must we be justified and ●a●ed: but by works we must be judged, and therefore saved. Answ: The Proposition is false: There is great difference between justifying and judging: for judging is only the declaration of a man to be just; but justification is the making of a man just: And because the declaration of a man to be just, is by works, therefore is judgement by works. Again, it is not said, I will give to you for your works, but according to your works. If he had said, I will give to every one of you for your works, than it might have seemed they had been justified by them: But here Christ doth only make works an outward sign, or rule, whereto he will conform and square the last judgement.  
Secondly, whereas every man must be judged, that is, saved or condemned according to his works; hence we may gather, that good works are necessary to salvation, yet not as causes thereof, either efficient, or helping any way, but only as a way or means to come unto salvation: For faith is necessary, and good works are the tokens and fruits of faith, and so are necessary.  
Thirdly, here we must be admonished to be careful to abound in good works; not to win heaven by them, but to get assurance of salvation in ourselves. And these good works are the doing of the duties of piety unto God, and of charity unto our brethren, even the duties of the Moral law; or more plainly, the doing of the general duties of a Christian, and the particular duties of a man's calling: for if these be done in obedience to God and to his glory, proceeding from faith and love unto our brethren, though the calling be never so base, they are good works. And on the contrary, this must admonish us to make conscience of every evil way: for sins be the marks of condemnation: and so many wicked works as we commit, so many marks and brands do we set upon ourselves of our just and deserved condemnation, unless we repent.  
Lastly, hence we may gather, that there be degrees of joy in heaven, and of torments in hell. For judgements and rewards go according to men's works: And therefore they that testify their faith by great and many good works, shall have great reward: they that testify their faith by lesser and fewer works, shall have lesser reward: and so for sins, the more heinous they be, the deeper condemnation they do procure.  
Vers. 24. And to you I say, the rest of them of Thyatira, as many as have not this learning, neither have known the deepness of Satan (as they speak) I will put upon you none other burden.  
25. But that which you have already hold fast till I come.  
Here Christ cometh to a second part of his counsel, which concerns the Angel, and the better part of this Church of Thyatira: and first he beginneth with the Preface of this counsel; wherein we may observe two points: First, who speaketh: Secondly, to whom he speaketh. For the first, he that speaketh is Christ. I say, hereby Christ challengeth unto himself the absolute and all sufficient authority of the supreme Doctor of his Church, in that he speaketh in his own name. Whereby he putteth a plain difference between himself and all other his Ministers, either Prophets, Apostles, or ordinary teachers: for they must not propound any thing unto God's people in their own names, but in the name of Christ. But Christ teacheth in his own name, being the fountain of all divine knowledge and understanding, that i● revealed in the word of God. And thus Christ himself speaketh in his own name, to strike the hearts of the Angel of this Church and the better part thereof with reverence, and to move them to receive and obey the counsel following, considering it comes immediately from Christ, the Doctor of the Church.  
II. point. The parties to whom he speaketh, To you: that is, the Angel and the better part of this Church: for so Christ expounds it in the words following, though first he say in general To you: that is, The rest of them of Thyatira.  
When as Christ will behave himself as the doctor and chief Angel of this Church, note, that he maketh a distinction of the persons in the Church, and also divideth his counsel, giving one doctrine and one judgement to one part, and a divers doctrine and judgement to another.  

The Use.  This giveth us good direction for sundry actions: for some may ask, how must doctrine be delivered in a mixed congregation, where some are Papists, some Protestants, some are hardened, others despair? Answ. The persons must be distinguished after the example of Christ, and suitable doctrines divided for them, that every one may have his due. Impenitent sinners must be terrified, and threatenings delivered against them, with exception of them that repent: Comforts must be propounded and applied to them that despair, with restraint from all impenitent persons that go on in sin.  
If any demand more particularly, who these be whom Christ calleth The rest of them of Thyatyra, Christ answers directly (as the words import) to as many as have not this learning, neither have known the deepness of Satan. Where Christ giveth two notes whereby to discern who be the rest of them of Thyatira: The first is, the not receiving or maintaining of the false doctrine of jezabel, whereof entreaty hath been formerly made: The second note is, ignorance in the deepness of Satan, neither have known the deepness of Satan: that is, neither have acknowledged nor approved the doctrine of jezabel, which is the deep and profound learning, as themselves do judge.  
In this observe a most wicked practice of jezabel and her followers: they esteemed highly of their own opinions, calling them profound and deep learning: but for the doctrine of the Prophets and Apostles in the Old and New Testaments, in it there was no such matter. This in all ages hath been the practice of wicked persons, highly to esteem their own conceits, and basely to neglect the word of God. The teachers of the jews do hold to this day, That the Lord gave to Moses a most plain and easy law which he delivered to his people; but the most secret and profound doctrine was unwritten, showed to Moses by revelation, and by him delivered to the Priests and Levites, which they keep still in their Cabbala. And of the like judgement touching Scripture are the Popish Churches: The Word written is but an inky word, a dead letter, or a nose of wax: but the most perfect Scripture is unwritten; which is, the consent of faith and of doctrine in the hearts of all Catholics. And by such great terms the Anabaptists, Libertines, and Arrians, maintain their doctrine, and abuse Scripture, calling the written Word milk for every novice: but the consent of heart among themselves, with revelations, that is, the strong meats. Yea, this opinion hath crept in among us in part: men think basely of Scripture, and prefer other men's writings before it. For let a man preach plainly the bare word of God, and deliver doctrines and exhortations out of the same, this is but plain preaching: But let another come and utter his mind partly in Latin, and partly in Greek, and other languages, alleging withal the testimonies of Fathers, Counsels, and other Writers; that is the learned preaching. And thus do most men abase Scripture, and exalt the writings of men above it. But seeing this is the practice of jezabel and wicked men, let us on the contrary learn to reverence the written word, and give place thereto above all the testimonies and sayings of men whatsoever.  
The deepness of Satan. As if he should say: They count it deep learning; but it is the learning of the devil, wherein you may see his profound craft and policy. Where note, that when Christ will allege the speech of jezabel and her followers, he doth it with disgrace unto them: for they counted their doctrine deep learning; but Christ repeating their opinion, calleth it the deepness of Satan.  
Hence I gather, 
The Use.  that Christians cannot safely act and play the Comedies of heathen men: for they are full of many blasphemous speeches and oaths flat against the word of God: which they ought not to repeat, but with disgrace unto them. For Christ's practice must be a pattern for our imitation: he would not repeat so much as one word of a wicked woman, without some note of disgrace. If it be said, they repeat these speeches with disgrace and dislike: I answer, it is not so: for if they did, that would take away the whole Comedy, being full of such bad speeches. And this I take to be the equity of God's word, thus to reason from Christ's example.  
As they speak. These words Christ addeth: First, to show that the words going before were not his own, but the words of jezabels' followers touching her doctrine. Secondly, to show the proud and presumptuous minds of heretics, in maintaining their wicked opinions. Thus have false teachers upheld their errors by proud and swelling words, as Jude the 16. and 2. Pet. 2.18. The pure word of God is not so maintained, but in the humility and lowliness of spirit, and in the practice of piety from an humble heart: for God teacheth the lowly his ways, and giveth grace to the humble, Psal. 25.14. And therefore this is a note of false doctrine, by swelling words to maintain the same.  
Hitherto we have spoken of the Preface before Christ's counsel: now followeth the counsel itself in this sentence: Though I lay no other burden upon you, yet I would have you to hold fast that which you have already, till I come. This sentence is a distinction, containing two parts: First, in these words, I will lay no other burden upon you, than that which you have already: that is, howsoever I threaten my judgements unto jezabel and her followers, yet I will lay none other punishment upon you but my reproof only, for suffering jezabel among you with her false doctrine and followers.  
This branch of this distinction containeth a most comfortable instruction: namely, that all those that give themselves to maintain purity of doctrine and sincerity of life, shall be safely preserved in the time of common judgements, under the blessed protection of God, so far forth as is for God's glory and their good. And considering this mercy is offered to the godly, we must hereby learn to become followers of this Church of Thyatira: that is, we must endeavour to maintain the pure truth of God's holy word, and withal have care to show forth sincerity of manners, in making conscience of every sin, and endeavouring ourselves to walk in all the ways of God's commandments with cheerfulness. Hereby we shall get protection from common judgements, when they are laid upon the wicked: but if we partake with the wicked in their sins, we shall receive part in their plagues.  
The second part of this distinction is in these words: 
Vers. 25.  But that which you have already, hold fast till I come: that is, mine Apostles have delivered unto you the pure and sound doctrine of salvation; now I charge you that you hold that fast, and maintain it until I come to judgement. Here is a plain and most excellent commandment, containing special instruction mee● for this Church of Thyatira, and all Churches. Before, our Saviour Christ had commended this Church for not approving the doctrine of jezabel and her company: but here he giveth them another commandment, To hold fast the true doctrine of Christ, taught them by his Apostles. Whereby he would teach them, and in them all Churches, to content themselves with the pure doctrine of the Apostles, and not to affect or approve any other doctrine besides whatsoever: According as Paul biddeth the Galatians 
(a) Gal. 1.8.  though we, or an Angel from heaven preach unto you any other doctrine than that which we have preached unto you, let him be accursed.  
By the light of this commandment we are directed in sundry duties. First, 
The Use.  not to regard unwritten traditions, which the church of Rome doth so highly magnify, for it cannot be proved, that the Apostles ever taught them.  
Secondly, not to regard the doctrines of men, which some bring unto us under colour of Revelation from God since the Apostles times.  
Thirdly, hereby we learn what to think and judge of the three great religions of the Turks, the jews, and Papists at this day. The Turkish religion is not to be regarded: for it had it beginning six hundred years after the Apostles time, with whose doctrine only we must content ourselves. Also the jewish religion we must not regard, for they reject the doctrine of the Apostles. And the religion of the Papists we must renounce, because it is not of the Apostles teaching, but had it beginning by little and little long after their times. If this commandment were safely kept, which is laid on this Church, men would not be of so many religions: but all would be of one religion, cleaving fast to the doctrine of the Apostles, and contenting themselves with it, which is the true rule for reformation of life, and the right way to attain salvation.  
Lastly, here is a rule and direction for those which will be of no religion, because of the diversity of opinions touching the same. They must have recourse to the doctrine of the Apostles, and content themselves therewith, nothing regarding new doctrines, be they never so glorious.  
Till I come. Here Christ showeth how long the doctrine of the Apostles must be held fast: namely, not for a short time, but till his second coming to judgement. Whereby we learn, that it is the duty of God's Church to preserve and maintain the purity of true religion unto the end of the world. This is no small matter: but a most needful duty enjoined unto us by special commandment, and withal a matter of great consequence: for the purity of religion is the foundation and mark of the Church, and the right way to direct men's souls to eternal life. For this cause Paul chargeth Timothy, 
(a) 2 Tim 1. 1● & 3.14.  To keep the true pattern of wholesome words, and to continue in the things which he had learned. And in regard of this duty, 
1. Tim. 3.15.  the Church is called, The pillar and ground of truth. And Christ for this cause gave to his Church both Pastors and Teachers: 
Ephes. 4. ●1.  Pastors to instruct in righteousness, for the maintenance of purity in manners: and Teachers to maintain the purity of doctrine in soundness of judgement. This therefore must admonish us, that we have care not only to learn religion in our own persons, but also to convey the same to ages following, that the purity thereof may be preserved to the coming of Christ. This duty especially concerns the preachers of the Gospel, they should teach the truth, and confute errors, and beat down false doctrines, which poison the truth of God. If in the night season a man set up a false light in the haven, all the ships that are coming to land are in danger of shipwreck. So in God's Church, if the bright light of pure religion be not set up and advanced, the souls of men are cast into the gulf of hell. The want of care in performing this duty, is the cause why God sends heresies and Apostasies into his Church. Thus came in the Apostasy of Antichrist, 2. Thess. 2.10, 11, Because men loved not the truth. And I no doubt will the Lord deal with us, if we have not care to maintain the purity of Apostolical doctrine.  
Verse. 26. For he that overcometh and keepeth my works unto the end, to him will I give power over nations.  
27. And he shall rule them with a rod of iron, and as the vessels of a potter shall they be broken.  
28. Even as I received of my father, so will I give him the morning star.  
29. Let him that hath an ear hear what the spirit saith to the Churches.  
Here is the conclusion of this Epistle, which containeth two parts: First, a promise, vers. 26, 27, 28. Secondly, a commandment, vers. 29. In the promise note two things: the parties to whom it is made, and the benefit promised. The parties to whom, are every one that overcometh; whom Christ describeth by a property of sincere obedience, To keep his works unto the end.  
Here than we have a description of true obedience. First, the form thereof consisteth in observing the works of Christ: which we must not understand, of doing them according to the rigour of the law, but of a purpose and endeavour to keep them. For this is a privilege belonging to all that are in Christ, that God accepteth their wills and endeavours of obedience, for perfect obedience itself. This we must know and hold for truth, for many have but little knowledge, and thereupon are driven to despair: yet they must know for their comfort, that if they have care to get more knowledge, and make conscience to obey that which they know, than they are keepers of the works of Christ, and shall have the reward promised.  
Secondly, obedience is here described by the object or matter thereof, to wit, the works of Christ: that is, all such works as Christ hath ordained in his word, and those whereof he is the author by his spirit in his members.  

The Use.  Hereby we learn: first, that he that will obey God in Christ jesus, must not think his own thoughts, speak his own words, nor do his own deeds▪ but he must think, speak, & do that which Christ would have him: Secondly, that no work is, or can be acceptable to Christ, but that which is ordained by him. Isay 
(a) Isa. 29.13  complaineth of them that would teach the fear of God by men's commandments: so that there is no true fear of God, but that which is taught by God's commandments: and the like may be said of all other our obedience. This rule overthroweth all other religions besides the true religion, as of the jews, Turks, and Papists: For almost all their works are of men's inventing, and were never ordained by Christ: such are most points in popery, as saying of mass, going on pilgrimage, fastings, vowing, and praying to saints, etc.  
Thirdly, whereas he ●aith, my works, meaning not one or two, but all his works; we learn that true obedience consisteth in doing all the works of Christ: For Christ and the devil will never part stakes, God must either have all our works or none: And therefore David saith, I shall not be confounded, because 
(b) Psal. 119.6  I have respect unto all thy commandments. And good king Iosia● is comm●nded, For that he turned to the Lord according to 
(c) 2. Ki. ●3 25  all the law of Moses. This point must be learned of all: For many think if they do many good things with 
(d) Mat. 6 20  Herod, all is well; and for this cause many a man abhors covetousness and pride, and yet is a contemner of the Gospel: But true obedience must be in all things.  
Unto the end. Here is the fourth branch of true obedience, it is constant. That obedience which Christ will reward must not be for a day or a year: but from time to time through the whole course of our life to the end of our days. And thus we must judge of obedience, not by some particular actions, but by the whole tenor of a man's life. Put case a man hath made conscience of all his ways, through the whole course of his life, and yet in sickness▪ by reason of the extremity thereof is distracted, and raveth, blaspheming▪ God, and so dieth; What must we judge of this man? Surely, we must not censure him by his behaviour in his sickness, but consider what hath been th●●enour of his life▪ if that have been upright, than his obedience was good and shall be rewarded.  
II. Point▪ The benefits promised: and they are two▪ The first is, power to rule, verse. 27. 
Verse 27.  And he shall rule them with a rod of iron: And as the vessels of a potter shall they be broken: even as I received of my father. The second is the morning star, verse. 28. where note by the way, that these words, Even as I have received of my father, are referred amiss in our English translation, to the giving of the morning star, when as they properly belong to the former words in this sense: As I have received power over nation of my father, so will I give to him that overcometh power to rule with the rod of Iron, etc. Now come to the benefits.  
First, here is promised by Christ, A power to rule over nations. Christ● power as he is mediator is very great: and here it is set forth by three arguments, borrowed from the second Psalm verse. 8.9. First, by the largeness of it, i● reacheth not to one country alone, but to all countries, and to all men, in all nations. Secondly, by the Sovereignty of it: Christ's power is absolute in ruling and overruling. And this his Sovereignty consisteth in two things: First, in making laws unto the consciences of men; so as if they be not kept, he may justly condemn them: and in overruling the wills of all men, conforming them to his will, will they nill they: which is signified by this, He shall rule rule them with a rod of iron. Secondly, in that he hath this absolute power in himself to save and to destroy, and therefore is said to have 
(a) Reu. 1.18.  The keys of heaven and hell. Which is signified in the next words, And as the vessel of a potter shall they be broken. Thirdly, by the fountain of it, Christ receiveth this power from his father. Indeed as Christ is God he is equal with his father, and hath this power of himself; But as he is mediator his power is given him of his father, Mat. 28.18.  
For the better understanding of this place, two questions must be handled: First, how far forth doth Christ give this his power unto men? Answ. Christ's Sovereign and general power over the whole world is not indeed given to any creature, nay it is incommunicable, and cannot be conveyed from the person of Christ to the person of any creature man or Angel: this truth we must hold of all Christ's offices, they are only in the person of Christ, and cannot pass from him to any other. II. Quest. How then doth Christ say truly, that he will give him that overcometh, power over nations. Answ. Not that his Sovereign power is actually given to the creature; but because the creature being in Christ, hath the fruit & benefit of this power in his salvation. And this power is in them two ways: First, hereby Christ makes all his servants (being his members) partakers of his glory in heaven, whereas the whole world beside is condemned in hell: and therefore we are said to 
(b) Eph. 2.6.  be raised up together, and made to sit together in the heavenly places in Christ jesus. And again he saith, The 
(c) 1. Cor. 6.2.  saints shall judge the world, not i● giving sentence upon them; but as witnesses and approvers of Christ his sentence: For the elect shall first receive the sentence of absolution, and then being taken up into the clouds shall sit with Christ, and there approve of the just condemnation of all the wicked. Secondly, by this power he enableth those that be his, in their own person to overcome all the enemies of their salvation. His meaning then is this, as if he had said, Howsoever my Sovereign power over all creatures in myself, cannot be derived to any other; yet by virtue of this my power, I will exalt them that overcome, to partake of my glory: and will give them power in themselves over their sins, over death, hell, the world, and all the enemies of their salvation.  
Here then behold unto what exceeding dignity every true servant of God is advanced, not in himself, but in Christ: He hath rule over nations, and victory over all the enemies of his salvation, yea he is made partaker of Christ's glory.  
Hence we are taught to make conscience of every sin whatsoever; 
The Use.  for the privilege of every christian is to have power to judge the wicked world: Now as it is a shame for a judge that sitteth and condemneth a murderer or a thief, to be a thief, or a murderer himself; so it is for any christian to live in any one sin, seeing he himself must condemn the world of those sins. Neither can we think that Christ will ever advance him that lives in sin, to condemn the same in others, unless he first reform it in himself.  
Secondly, the consideration of this privilege of a christian, must be hid in our minds against the time of adversity and affliction, and of the pangs of death. For he that hath kept faith and good conscience all his life, is a prince in jesus Christ, and shall rule over all his enemies. And therefore though now he be afflicted and wronged by them, yet in Christ he is their judge, and shall one day condemn them that do him wrong. And as for death, it is subdued in Christ, and shall be no death unto him. 1. Corin. 15. verse, 54.  
Again, the words in the original are thus, He shall feed and rule the nations, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as a shepherd ruleth and feedeth his lambs with his book. The Papists upon the words of Christ to Peter, john. 21.16, Feed my sheep, that is, feed and rule my sheep, would gather Peter's supremacy over the church in all the world. But their gross abuse of that place will appear, by comparing it with this promise's of Christ, to every one that overcometh: for if their collection be good, then hence will follow, that every Christian man should have the like supremacy, and be a Pope: which how absurd it is, every man may judge. Therefore that place in john must not be understood of any supremacy: for there Christ teacheth Peter the faithful discharge of his office and duty. From this first gift of Christ the Papists gather two things. I. That the several saints in heaven are patrons of countries & kingdoms, as Saint George for England, Saint De●is for France, Saint Patrick for Ireland, etc. Secondly, that we may pray unto Saints, for the Saints rule the nations, and therefore know all nations; and if they know them, than they must be prayed unto. But they swar●e from the meaning of this text: for first, it is not said, that the Saints shall have power, one over one country and another over another; but every Saint hath power over all nations: secondly, they have power over all nations, not because they rule them actually, but because they have the fruit and benefit of Christ's power, whereby they are ruled. And for their second collection: we must by nations understand not all churches but unbelievers, for the wicked are they that must be broken like po●ters vessels. Now the faithful have not power over the churches but over infidels▪ & therefore both their collections are absurd.  
I will give him the mor●●ng star. Here is the second benefit promised by Christ to him that overcometh. 
Verse. 28.  The morning star properly signifieth that bright star which riseth a little before the Sun, some time of the year▪ which the heathen call Venus. And hereby is meant Christ himself, as Reu. 22.16, I am the bright morning star. Christ is called a star: First, because he illuminateth all men with the light of understanding, and his church with the knowledge of the will of his father, and that sufficiently in all matters that concern salvation. Secondly, to show that the prophesy uttered by Balaam touching Christ whom he calleth 
(a) Num. 24.17.  the star of jaacob, is now fulfilled, when as Christ by his Apostles hath plentifully revealed himself to all nations.  
Further he is called a morning star: for that special resemblance which is between him and it; for the morning star riseth not in the beginning or middle of the night, but in the end of the night towards the beginning of the day when the sun is about to rise, and then it shineth brighter than all other stars. Even so Christ, he came not in the beginning or middle of the dark time under the law; but in the last age of the world, wherein after his incarnation he did shine most fully to all nations, so as there was no such light of knowledge before his coming as hath been since. This Peter verifieth when he saith, 
(b) Pet. 1.19.  We have a most sure word of the Prophets, to which ye do well that ye take heed, as unto a light that shineth in a dark place, until the day d●wne, and the day star arise in your hearts. Where the time of the law and prophets is called a time of darkness: and their preaching then, as a candlelight: but the preaching of Christ under the Gospel, is as the day star which shineth most brightly; he is not called the morning star, because he shineth to all the world in all time as the morning star doth, but because he shineth unto men in the last age of the world.  
It is further said, I will give him it. Where is promised fellowship and participation with Christ, a● he is this day-star. And herein are two benefits comprised▪ First, perfect illumination, whereby ignorance shall be wholly taken away after this life, when as men shall know God fully, so far forth as a creature can know the creator. Secondly, the light of perfect glory, for by fellowship with Christ we shall be made to shine as the stars, as Daniel 
(c) Dan. 1●. 3.  speaketh: yea, we shall become 
(d) Col. 1.12.  Saints in light▪ ●s the Apostle saith.  
Whereas Christ compares himself to the morning star: First, 
The Use.  we see the gross error of many among us, who live in blindness of mind and ignorance, walking in their wicked lusts and pleasures, without care of keeping faith or good conscience, and yet persuade themselves that they have part in Christ, and shall be partakers of his light and glory. But they are deceived: for all such as live in blind ignorance, and in sin, are mere darkness, and so can have no fellowship with Christ, who is that bright morning star: for what fellowship can be between light and darkness? This bright morning star serveth only for them that receive the light thereof, and walk by it: but those that walk in the darkness of their sins have no benefit by it.  
Secondly, seeing Christ is this morning star, we must have care to learn Peter's instructions namely, Labour that this bright star may rise and shine in our hearts. This we shall feel, when we use those means whereby the beams of this star may shine upon us, not only for the enlightening of our minds, but also for the heating and reviving of our frozen and dead hearts. For as the Sun in the Spring time quickeneth by it warm beams some things that lie dead all Winter: so Christ jesus this morning star by the beams of his grace, doth enlighten our minds, and revive our dead and frozen hearts. And till such time as we feel these things wrought in us, we cannot say, that this morning star is risen unto us, or hath shone into our hearts.  
Thirdly, whereas Christ appeareth in the morning, when darkness is past, we are hereby taught to lead our lives in godliness, righteousness, sobriety, and in all manner of upright and godly conversation, For the night is past, and the day is come, wherein we may see to walk uprightly▪ And therefore we must cast off the unprofitable works of darkness, as the Apostle exhorteth us, Rom. 13.12. And know this, That those who in this light do not walk accordingly, but delight in sins the works of darkness, shall one day have their fill: He that loveth the dark, 
Mat. 25. 2●.30  for the hiding of his talon, must be cast for his reward into utter darkness.  
Let him that hath an ear to hear, 
Verse 29.  hear what the spirit saith unto the Churches. Here is Christ's commandment, the second part of this conclusion: But hereof we have spoken before.  
Motives to proceed.  Prou. 15.32. He that refuseth instruction, despiseth his own soul. Luk. 9.62. No man that putteth his hand to the plough and looketh back, is apt to the kingdom of God. Gal. 6.9. Let us not be weary of well doing: for in due time we shall reap, if we faint not. 1. Cor. 12.31. Desire you the best gifts, and I will show you a more excellent way.  

THE THIRD CHAPTER.  Verse. 1. And write unto the Angel of the Church that is at Sardis, These things saith he that hath the seven Spirits of God, and the seven Stars, I know thy works, for thou hast a name that thou livest, but thou art dead. 
THese words contain the fifth particular Commandment of our Saviour Christ unto john, wherein he is enjoined to write & send a special Epistle to the Church of God in Sardis: of this commandment we have spoken before. The Epistle itself, is contained in the six first Verses, & it hath three parts. A Preface, the matter of the Epistle, & the Conclusion. The Preface in these words, These things saith he which hath the seven Spirits of God, and the seven Stars. In this Preface, first is set down in whose name this Epistle is written, to procure authority unto it: it is in Christ's name, whose sovereignty is described by two royalties: that is, by two prerogatives or privileges belonging to him, as he is a sovereign king of his Church: the first is, The having of the seven spirits of God. The second, his having of the seven Stars. For the first royalty▪ In the first Chap. vers. 4. I showed that by seven spirits, were meant the holy Ghost; from whom proceed all the gifts and graces that any men enjoy: and therefore whereas Christ is said to have the seven spirits of God: the meaning is, that he hath the holy ghost. And this is a royalty of Christ, as he is the King and head of his Church. If it be said, that other servants of God, as David, Peter, and Paul, had the holy Ghost  
Answ. It is true: but not in the same manner with Christ, for he hath the holy Ghost two ways: in regard of his divine nature, & of his manhood: as Christ is God, he is the beginning of the holy Ghost: for the holy Ghost is a person in the Trinity, proceeding from the son as well as from the Father; in regard of which proceeding, Christ is said to send the holy Ghost, and to do whatsoever he doth by the holy Ghost: as to overcome death by the eternal spirit, and to rise from death to life.  
Secondly, as Christ is man he hath the holy Ghost: because, the holy Ghost powered into him the perfection of all graces and gifts whatsoever. And for this cause, he is said to be 
(a) Psal. 45.7.  anointed with the oil of gladness above his fellows, and to be enriched with the perfection of all graces, and that two ways: both for number and degrees. For number: with men, some have some graces, and some men others; but Christ he hath the graces of all men, and all Angels: nay more graces in number then all men and all Angels have. And as they are in number perfect, so they are perfect in degree: for in measure they exceed the graces of all creatures, men or Angels: and therefore the Father is said, to have given the spirit unto his son, 
(b) john. 3.14.  without measure: & thus much is meant by this first royalty of Christ. Now the end why Christ is said to have the holy Ghost is, to show that he is a most lively head of his Church, who is filled with plenty of all store of graces, whereby he is able to enrich his Church, and to revive the members thereof who are dead in their sins; and such indeed was the special state of this Church.  
First hence we learn, 
The use.  no man can have true fellowship with the holy Ghost but by Christ: it is manifest, that none can have fellowship with the Father but by Christ. And here the same is verified touching fellowship with the holy ghost, especially for the obtaining of those graces that concern eternal life. This serveth for our special instruction, for among the Papists there are many, that have worthy and excellent gifts of God, as knowledge, memory, etc. And yet in them be wanting the special gifts of the spirit, as faith which justifieth, & regeneration: for touching assurance of these in themselves, they profess themselves to be ignorant. And whence cometh this, but only from their want of Christ: for the Christ of the Papists, as they teach him, is an idol Christ and therefore we are not to marvel though we see the most learned among them to scoff and mock at our doctrine of assurance of Faith & certainty of election. Secondly, we have many among us that will say, they look to be saved by Christ, & to have their sins pardoned by him, and yet you shall perceive in them no grace of knowledge or conscience of true obedience. But these things cannot stand together, to wit, looseness of life, and forgiveness of sins: & therefore these men deceive themselves, for if they had Christ, they should have his spirit, and the graces thereof purging their hearts, for Christ and his spirit are never severed: he that hath the spirit of Christ working in him faith & good conscience, hath an infallible token that jesus Christ is his. This must admonish us to labour for 〈◊〉 union with Christ jesus our head, to become flesh of his flesh, & bone of his bone: that in him we may have fellowship with the father and with the holy Ghost, for till we be united unto Christ we shall never have the graces of salvation wrought effectually in our hearts.  
The second royalty of Christ is, that he hath the seven stars: that is, the seven Pastors of the seven Churches of Asia, they are called stars, because in their ministery they enlighten men in the way that leadeth unto life. And Christ is said to have them, because he is a sovereign Lord over them, & they be his servants. For he appoints that person that shall be his minister among men, he giveth him gifts meet for his calling, he prescribeth also unto him his office and duties. But the Pastors of Churches (will some say) are made by the Church? Answ. The right of ordaining Pastors belongs to Christ, as his royalty: the office of the Church is to testify, ratify, & according to the word of God to approve of them whom Christ maketh and endueth with gifts: and for that cause is the Church said to call and ordain Ministers.  
The end why Christ is said to have sovereignty over the Ministers, is to strike the heart of the minister of this Church of Sardis with conscience of his former negligence, & to stir him up to diligence and carefulness in his place. And indeed, the consideration of Christ's sovereignty over them, is an excellent motive to stir up all Ministers to be diligent in their place, and so likewise all Christians. For considering that they are Christ's, and the gifts they have come from him, this must move them to make conscience of all good duties, for being Christ's they must give themselves wholly to do the will of Christ, whose they are. If he would have us live, we must be thankful because he is Lord of life: if our death will glorify him, we must be content, because we are his. Thus much of the Preface.  
The matter of this Epistle, containeth two parts. A reproof of a vice, with the remedy thereof. Vers. 1.2.3. And a praise or commendation: vers. 4. The reproof in these words, I know thy works, that is, I know all thy works: they are all manifest unto me, and I mislike of them. So must these words be understood in this place, as may appear by the reason of this reproof in the words following, Thou hast a name that thou livest, but thou art dead. Wherein is set down the fault of this Church, namely, Hypocrisy: for that they pretended christian religion in outward profession, but yet wanted the life of christianity, & the power of godliness: for the meaning of the reason is this: Thou hast a name that thou livest: that is, Churches round about thee judge and speak of thee, as of a church that is borne anew in Christ, and is guided by his spirit (for by life we must understand spiritual life not corporal) but yet for all this thou art dead: that is, thou wantest true spiritual life by regeneration, and art indeed dead in thy sins: this is a great and a sharp reproof.  
That which is here said of this Church of Sardis, may be truly verified of divers churches in this age. As first, of the great church of Rome, who are guided by the Pope as by their head. That church hath a name to be alive, & in their own pretence it is the only true church of God in the world, but in truth and before God it is dead. Some say, it is as a body full of diseases, and whose throat is cut: but yet the heart panteth, & life remaineth therein. But we may say, it hath no manner of spiritual life, but lieth stark dead as a carcase in the grave. The reasons that some allege for it, are of small moment: first, they say it hath the Sacrament of baptism, which is a note of a true Church: and therefore it hath some life? Ans. First, Baptism is not always a note of a true church: for circumcision, in whose stead cometh baptism, was a sacrament used of the Samaritans when they were 
(a) ●●se. 1.9.  no people of God, and so no church of God. Again, Baptism without the true preaching of the Gospel, is no infallible sign of a church: it is but a seal pulled from the writing, or set to a bare paper to no use: and further outward Baptism without inward Baptism, is no note of a church: but such is baptism in the church of Rome; it hath not inward baptism joined unto it, neither the true preaching of the word; for the doctrine which they teach, is a quite overturning of Christ and his Gospel: and therefore outward baptism may be where there is no church. Secondly, I answer, that baptism in the church of Rome, is a Sacrament not to their synagogue, but to the hidden church of God among them. For God had his Church among them, even in the midst of Popery. There were always some among them that renounced their religion, whom God called home unto himself by the means which were among them; as the use of this Sacrament▪ the Apostles Creed, and of other books of holy Scripture. For as God said to Elias in ahab's time, 
(b) ●. Kin. 19.18.  I have reserved seven thousand that never bowed the knee to Baal: So may it be said of many among the Papists; God hath there his secret Church, who never yielded to the Pope's government, and doctrine.  
Second reason, Antichrist (say they) sitteth in the 
(c) 2. Thess. 2.4.  Temple of God. Now the Temple of God, is God's Church; & therefore the church of Rome is God's church? Answ. He sitteth there, not as a member thereof, but as an usurper and deceiver. For in the Church of Popery is the hidden church of God: they are therein mingled as a little wheat with much chaff, and as little gold with much dross. So that though the church of God be where Antichrist sitteth, yet the Church whereof he is head, is no church of God: for whether we regard their doctrine, or worship of God, there is no means to beget or preserve spiritual life in their Church. Further, this which Christ saith of Sardis, may be said not only of the Papists, but of the churches of the Protestants, as of this our Church of ENGLAND, & of the most congregations in the great towns thereof, though not for doctrine, yet in regard of men's conuersations● for the body of our people seem to be alive by their outward profession, but indeed they are dead in respect of the power of godliness; for by occasion of outward peace these sins abound, fullness of bread, pride both inward in heart, & outward in attire: also cruelty, covetousness, & carnal security; like as it was in Noah's time▪ Now where these sins reign, there the power of godliness is wanting: men content themselves with an outward profession, but the spiritual life of grace is not to be seen. And yet this doth not prejudice the state of our church, to nullify it from being the church of God: for God hath his chosen among us in all places, who live indeed a spiritual life: though the body of our people be dead in 〈◊〉 & so will continue while peace abideth; the threatenings of the ministers▪ will not awake men out of the sleep of sin; it must be the rod of correction that must put into them the power of religion. Men are like to little children, who besides admonition, must feel the smart of the rod to bring them to their duty.  
Further, in this Church of Sardis, whom Christ calleth dead, though they had a name to live. Note the state of the Church of GOD, for this was a true Church of God, who among the rest was washed in the blood of Christ. Chap. 1. vers. 5. And yet Christ saith, it is dead in sin: that is, in part, not wholly. And therefore a Church that is in a very corrupt state, both in regard of outward conversation, and of sundry erroneous opinions, may yet remain the true Church of Christ, if so be they err not in the foundation. Which serveth for answer to them, that think our Church to be no Church, because it maintaineth not that outward order which they think should be in it. And therefore though we must prefer Church before Church: yet we must not condemn a Church to be no Church▪ for some corruptions that be therein. A true body may have some blemish, and a true Church some wants.  
Again, the Churches of God say, this is a Church▪ yet Christ saith, they are dead. How can these two stand? Answ. The Churches about Sardis judged this to be alive, according to the rule of charity, because of their outward profession of true Religion: for as Infants are not indeed all holy, as experience showeth, yet till we see the same made manifest, we are in charity to judge them to be holy that are borne of faithful parents: even so ought the Minister and every one in GOD'S Church, to think the best of every one in God's Church, till God make manifest what he is. Paul following this rule, calleth whole Churches elect.  
But thou art dead. Here are two judgements, one of neighbour Churches, the other of Christ, and Christ's judgement is preferred. We must therefore regard specially the judgement of Christ, and labour to approve ourselves & our conversations unto Christ, rather than to men: for let men say what they will of us, it is Christ that must save and condemn▪ this made 
(d) 1. Cor. 4.3.4.  Paul to say, I pass little to be judged of you, or of man's judgement: why so? for he that judgeth me, is the Lord.  
And indeed, without Christ's commendation, the judgement of men is nothing: for Christ may condemn us, when men think well and speak well of us: and therefore he saith, Woe be unto you when all men speak well of you. Luke 6.26.  Verse 2. Be watchful, and strengthen the things that remain, that are ready to die: for I have not found thy works perfect before God. 
There be two degrees of hypocrisy: first, when men profess that which is not in their heart at all. The second, when men make profession of more than is in their heart. This second kind of hypocrisy oft befalleth the children of God; and it is that which Christ reproveth in this Church of Sardis, in the former vers. After which reproof, here he propoundeth a remedy to their vice, and a reason to move them to use the same. The remedy is in the beginning of the verse, where are two duties prescribed: To be watchful, and to strengthen or confirm the decayed graces of God in them. For the first, Be watchful: to be watchful here, is a most worthy and excellent duty, it is not bodily, but spiritual: and it is practised when any man hath a circumspect care and diligent heed in respect of the salvation of his soul. This duty of watchfulness concerneth two things; sin, and death▪ Watchfulness against sin stands in two duties; First, a man must daily and continually bethink himself before hand of all sins and vices into which he may happily fall & for the doing of this, he must consider in himself two ●hings; his Nature and his Calling▪ Touching his Nature, he must consider, that in him remains the seed and root of all sin, and therefore that he may fall into any sin whatsoever. Again, a man considering his nature, shall find himself more inclined to some sins then to others: and those he must especially mark and observe. Secondly, for his Calling: a man must mark the sins thereof: for since the fall of man, every calling hath his especial sins, whereto men that walk therein are more incident. The Magistrate hath his sins, the Minister his: the Lawyer his, the Physician his, and the Tradesman his. And touching these, a man must consider unto what vices and abuses men are most subject, that walk in that calling wherein he liveth, and so shall he have a foresight of the sins that he may fall into. Secondly, after this foresight of sin: he must watch his heart with all diligence, that though it be tempted and assaulted, yet it be not tainted with any one sin; as the wise man counseleth, 
(e) Pro. 4.21.  Keep thy heart with all diligence, that so the fountain of all thy actions may be kept holy and pure. The second part of this, watchfulness respecteth death, or the second coming of Christ. In this, two things must be practised: first, a man must every day bethink himself of his end, and of the coming of Christ, either in general to all the world, or particularly unto him by death: and in this consideration he must esteem and judge of every day, as of the day of his death, or the day of judgement. Secondly, he must prepare himself against death, & against the day of judgement, every day, even this present day, as though he should now die, or meet Christ in judgement; and the next day do the like, and so go on continually to the day of his death. And for our furtherance in this Christian watch, we must be mindful of temperance and sobriety, that we keep mediocrity in the use of the creatures of God, and of the things of this life. For when men plunge themselves, either in the cares of this world, or in earthly delights, they quite forget both sin and death, and the day of judgement; and thus we see what Christ meaneth by watchfulness.  
As Christ prescribeth this duty unto this Church: 
The use.  so are we in the name of Christ to be enjoined the same Christian watchfulness, both against sin and death, and the day of judgement. And to move us hereto, consider these reasons. First we are watchful for the preservation of the things of this life: as if a town be in danger of sacking or burning; there is watch and ward kept continually: and if a man's house be in danger of robbing, he will sit up night and day to save his goods: yea every man is very painful and watchful to heap up to himself, the things of this world: Now, what a shame is it, that men should be watchful for temporal things, and yet have no care of their soul that must live for ever? Again, want of watchfulness is the forerunner of death, and eternal destruction. I. Thess. 5. vers. 3. When men say peace and safety, then shall come upon them sudden destruction. When the rich man had enlarged his barns upon the increase of his substance, he promised to himself case and security: saying, 
a ●uk. 12. 1●.20.  Soul, soul, take thy rest, etc. but it was said unto him, Oh fool, this night shall thy soul be taken from thee. And the 
(b) Mat. 24.39.  old world knew nothing, till the flood came and destroyed them all. Now, if the want of watchfulness be the forerunner of destruction, how great a cause have we to watch?  
The second duty enjoined, is to confirm the graces of God decayed in them. Strengthen the things which remain, that are ready to die: as if he should say, sundry be the graces which I have bestowed on you: but many are lost and gone: and those which remain, are about to perish, unless you confirm them; therefore see now that you strengthen and repair the same.  
In this duty, Christ teacheth this church and us an excellent lesson, that whosoever hath received any gift of God, must have care to preserve it, and to make the same gift strong in him by continual increase. If a man have received knowledge, faith, and repentance, or any other gift of grace, he must not suffer the same to lie dead in him, but stir up, increase, and confirm it daily, that he may be a perfect man in Christ. For the gifts which men have are not their own, but Gods also, who looketh to receive his own with advantage. And therefore men like good Stewards must so use the gifts received, that they may return them to God with increase. Thus Paul persuadeth Timothy, 
c) 2 Tim. 1.6.  stir up the gift of God that is in thee: for else the receiver is an unfaithful servant, and so shall be rewarded. And for the better performance of this duty: we must often read the word of God, and meditate therein: we must hear it often preached; and with due reverence and preparation receive the sacrament. And pray continually: striving earnestly against the corruptions that be in us; and daily stirring up our heart to all good duties: Thus did David check the corruption and deadness of his heart: 
(d) Ps. 42. ●1.  Why art thou so cast down oh my soul? and also stir up the same unto all good duties, saying, I have applied my heart to fulfil thy statutes alway, even to the end. Ps. 119.112.  
Hereby are reproved, the common sort of professors & hearers of the word: 
The use.  who stand at a stay, and go not forward in grace. This is a great fault, for as we have received grace, so we ought to stir up the same, that we may confirm, and increase it daily.  
Further Christ addeth, Which are about to die, where he answereth to a question, that is moved by sundry at this day, namely: whether graces that concern salvation, may be utterly lost or not? Christ answereth by a distinction, that some graces that pertain to salvation, may be lost quite: and others may be decayed, so as they are about to die. For the graces of God that pertain to salvation, be of two sorts: some be absolutely necessary, so as without them a man of years cannot be saved: and such are faith and regeneration. Others be less necessary, which sometime go with faith, but not always; such are, A plentiful feeling of the favour of God, joy in the holy Ghost, and boldness in prayer; these may be lost wholly for a time in the servants of God. Yea, faith and regeneration themselves, may decay grievously, and be ready to di●, as this text saith. Secondly, consider faith and regeneration in themselves, and they may be wholly lost, for nothing in itself is unchangeable, but God. The state of the elect Angels by nature is changeable, for they stand by the power of God. Thirdly, these graces may perish and decay finally, unless thy Bee confirmed. Question. Why then do not the elect finally fall away after their calling? Ans. Their standing cometh not from the constancy of grace or faith, but from the promise of God made unto them, & to their faith, so Christ saith to Peter, 
a ●at▪ 16. 1●  Thou art Peter, and upon this rock, that is, upon thy faith which thou hast professed, will I build my temple, and the gates of hell shall not prevail against it: that is, though they may assault it, and grievously weaken it, yet they shall never be able finally to overcome it.  

The use.  Seeing sundry graces of God may be lost, and the most necessary graces greatly decay, yea of themselves quite die: we that have received from God any grace, either of faith or repentance, are hereby taught not to be presumptuous, or over confident in our selves, but with fear and trembling work out our salvation. Phillip. 2.13.  
The reason to enforce the former remedy is this: For I have not found thy works perfect before God: and therefore watch, and confirm the decayed graces of God that be in thee. In this reason, Christ giveth them & us to understand, that he maketh a search in his church of all the works that men do in the same, that he may accordingly reward them; for not finding, doth presuppose a search. And so the scripture speaketh of God usually. Before the old world was destroyed, it is said; The 
b Gen. ●. ●.  Lord saw that the wickedness of man was great upon the earth, as if he had looked from heaven upon the earth, and beheld that it was corrupt, speaking after the manner of men, to signify that search which he maketh into men's actions. And so he is said to come down from heaven, at the building of Babel, Gen. 11. and before he destroyed Sodom and Gomorrha, 
c Gen. 18. 2●  He came down to see whether they had done according to that cry, which was come up to him: and so before the Lord punished the wickedness of the Israelits, 
d jerem. ●. 12  He made a search into their wai●●: and the second Commandment is this, God will visit the sins of the father upon the children: that is, he will make a search, whether the sins of the fathers be among the children, and if they be, he will punish them.  
Seing Christ makes this search into all men's actions, 
The use.  we are taught in all things to have care to conform our selves to the will of Christ: and to set ourselves to the doing of all good duties, according to his word: If we knew a Magistrate would come to make search in our house, we would be sure to set all things in order against he came: shall we be thus circumspect to prepare for the coming of an earthly man? & shall we not much more prepare ourselves against the search of our Saviour Christ the everliving God, from whom nothing can be hid?  
I have not found thy works perfect. Works are perfect two ways; by the law, or by the Gospel. By the law, when in our works we do all that the law requireth: and thus are no man's works perfect in this life. By the Gospel, our works are perfect when they proceed from a believing heart, that hath a care to please God in all things: & these works are perfect not in themselves, but in the acceptation of Christ. Here by perfect works Christ meaneth not the perfection of the law, but of the Gospel, as if he had said, I have searched into your ways; you do many works in show, but they proceed not from sincere faith, nor from a heart that hath care to please God in all his commandments, and a full purpose not to sin against him: you have a show of godliness, but you want the power thereof.  
Here observe that Christ condemneth this church, not because their works were not outwardly conformable to the will of God; but because they proceeded not from a believing heart, that had a full purpose to forsake all sin, and to please God in all things.  
We therefore must take heed of all hypocrisy by the Example of this Church: 
The use.  and labour to be of David's mind: and pray with him; 
e Psa. 1●9. ●0.  That our hearts may be upright in the Statutes of the Lord: that we may say with Hezekias; 
f Isay. 38.3.  Behold Lord how I have walked before thee with an upright mind: for this is a notable token of grace, and an infallible badge of him that is the child of God.  
Before God. Some may say, Christ here distinguisheth himself from God, and therefore he is not God. Answer. By (God) in this place we must understand not God simply, but God the father. For Christ here speaketh of himself, not as he is God, but as he is mediator God & man; in which respect, even as he is now glorified, he is inferior unto his Father.  
Where note that Christ being now glorified in heaven, carrieth himself as mediator, whence we gather that we may lawfully, and without presumption pray unto Christ, without the means or intercession of Saints or Angels. The church of Rome deny this; and say, because Christ is now in full glory in heaven, therefore we must use unto him the mediation of Saints: but Christ being now in heaven, marks our works in particular: and therefore we may without presumption come unto him by prayer.  Vers. 3. Remember therefore how thou hast received and heard, and hold fast, and repent: If therefore thou wilt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. 
When Christ hath reproved them for their sin of hypocrisy, and prescribed them a remedy with a reason thereof; he doth as a good Physician & pastor, show them the way how they may practise that remedy. For they might say; we are commanded to watch, and to renew our decayed graces, but how shall we do this? Christ answereth, by doing three things. I. by remembering that which thou hast received by hearing. II. by holding fast. III. by repenting of thy sins.  
For the first, Remember therefore, that is, call to mind the doctrine of salvation which thou hast been taught by mine Apostles. This remembrance is a most excellent means to move a man to subjection to Gods will, to repent, and to practise all good graces. When David saw the prosperity of the wicked, his feet had almos● steps, but his remedy against that temptation was his 
b Psa. 73.17.  going to God's sanctuary, and there calling to mind the end of those men. Again, 
c Psa. 119. ●●  I have remembered thy name, oh Lord in the night, and have kept thy law. Peter denied his Master, when he forgot his words: but when he was put in mind thereof by the look of Christ, and the crowing of a Cock, he then repent, and wept bitterly, Luk. 22.61.62. Sins committed by men of ignorance, are many and grievous: and therefore all sins are called ignorances: Heb. 9 7. but if men would by faith keep in mind the word of God, it would be a notable means to keep them from sinning.  
Here than we have a sovereign remedy against sin: namely, 
The use.  wheresoever we are, or whatsoever we do, we must call to mind the word of God, and the promises of God: and those will be a lantern unto our steps, and a light unto our paths. The Devil laboureth above all things, to bring us to forget the word, for than he knows he can easily draw us into any sin. Quest. How shall we keep in mind the word and promises of God? Answ. That is a grace of God, and for the attaining unto it, we must first labour to have our hearts affected with the love of God's word and promises: for a man can never keep in mind that, whereof he hath no liking. Secondly, we must labour to believe the word of God: For faith gives it rooting in our hearts, Colos. 2.7. The cause why there is so little remembering of that which is taught is, for that it is not mixed with faith in those that hear it.  
Again, the thing to be remembered is, How thou hast received and heard: that is, look what Doctrine thou hast received by hearing, and that remember. Where we see Christ joineth receiving and hearing together. Whence we may gather, that ●●aching and receiving of the word of God by hearing, is the prescribed general means, whereby God revealeth his will, counsel, and purpose touching the salvation of mankind: neither is there any other means appointed hereunto in the word of God.  
This showeth, that their opinion is false, who teach that God calleth all ●he world effectually unto salvation, 
The use.  for how can th●y be called, that never heard of the 〈◊〉 of God? but all in all ages never 〈◊〉 of the word of God; Albeit 〈◊〉 the coming of Christ, their sound hath gone forth into all nations. Secondly, this showeth the fondness of their opinion, who defend the Doctrine of universal grace: that God should give grace pertaining to salvation, unto every man in the world, so as he may be saved if he will: for the means to receive grace, is the hearing of the word, which all men in all ages never had vouchsafed unto them.  
The second duty, prescribed, is the holding fast of this doctrine. To hold fast here, signifieth two things; first, to maintain the doctrine of the Gospel received and taught by the Apostles. Secondly, to put the same in practice in a godly life: of these we have spoken before. cap. 2.25.  
The third duty is to repent: where by repentance is not meant the beginning of repentance: but the renewing and restoring of the same, for their hardness and deadness of heart, whereby they did slackly and coldly practise the good duties which they did profess.  

The use.  Hereby we are taught not to content ourselves with the beginning of repentance, but we must renew the same continually, & that not for gross sins only, but even for the wants that be in us, as for our dullness and deadness of heart, and for our hypocrisy, and decay in God's graces.  
And because this Church was very dead and dull of heart; therefore Christ addeth a reason to move them to the practice of this duty: which is, a most terrible threatening, in these words: If thou wilt not watch, I will come on thee 〈◊〉 a thief, and thou shalt not know what hour I will come upon thee.  
Here mark Christ's order and dealing: having prescribed a remedy for their fault, he giveth them a direction to practise the same; and after addeth a most terrible threatening to drive them thereunto; as if he should say, if thou wilt not watch against sin, and against death, and for that end remember my word, hold fast the same, and repent; then look as a thief comes upon a man on a sudden, and spoils his goods and cuts the throat of his children; so will I come on thee on a sudden, and power upon thee my wrath, whereby I will 〈◊〉 cut the throat of thy soul, and thou shalt have no means to escape my punishment.  
Here Christ threateneth sudden and speedy destruction, but yet with condition and limitation of repentance. Now, because we be like this Church (as hath been showed) by reason of the long peace which we enjoy: we may also use the same reason and threatening at this day to stir up our dead hearts. We must watch against all sin, and against death: and for this end must have in memory the word of God, and hold fast the faith unto the end, and repent continually of all wants: but if we do not this, then are the vengeances and eternal punishments of God to be powered upon us without measure, and that suddenly, when we cannot prevent them. If a man have but a spark of grace, the consideration hereof will move him to repentance, and to watchfulness; but if this will not awake a man out of his sins, than nothing remaineth but a fearful expectation of the wrath of God, which shall be unavoidable, and endure for ever. Indeed if a man had some thousand years allotted for the punishment of his sins, there were some cause why he might continue in them: but seeing this punishment is eternal, and when many thousand years are expired, they are as far from the end of their woe as ever they were; therefore it must stir up all dead and drowsy hearts unto repentance, and cause them to shake off security, ignorance, and coldness in Religion, and to break off the course of every sin.  Vers. 4. Notwithstanding thou hast a few names yet in Sardie, which have not defiled their garments, and th●y shall walk with me in white; for they are worthy. 
here beginneth the second part of the matter of this Epistle, namely the praise and commendation of some part of this Church. The words do thus depend upon those which went before; whereas Christ had said, that this Church was dead in sin, and had only a name to live; some man might a●ke, how it could be a true Church. To this Christ answereth in the beginning of this verse, that though the greatest part in this Church were dead in their sins, yet some few there were among them that were alive in Christ, and did testify the the same by true and sincere obedience.  
In this coherence we may observe two instructions. I. that a particular congregation on earth is made a Church of God, and so called in regard of Gods elect therein, who do truly believe. For the privileges of a Church belong unto particular congregations, only by reason of the faith of the elect among them. The Catholic church is the whole Company of the elect truly believing in Christ, & particular congregations are members of it so far forth as they do truly believe; the rest that do not truly believe are not members of the Church before God, but 〈◊〉 in the judgement of men: like unto superfluous humours which are in the body, but no parts thereof. This confuteth the Doctrine of the Church of Rome, who teach that wicked men that are rejected in God's decree, may yet be true members of the Church of God.  
Secondly, in this coherence Christ intimateth unto us a distinction between man and man in this Church, for all that were in this Church were men called, professing Christ and his Gospel: and yet of them, some were dead in their sins, and others were alive in Christ. Touching this distinction of men, we must search the cause thereof. It must not be ascribed to any power or will in man but to the good pleasure of God, as the scripture teacheth; for when the body of the Israelites had given themselves to Idolatry, there were yet 
a Rom. 11.4.  seven thousand that never bowed the knee to Baal: what was the cause why they did not live like to the other Israelites? Surely nothing in the will of man, (though the Idolatry of the other, was to be ascribed to themselves) but the text is clear, it was the good pleasure of God, who had preserved and kept them.  
By this we see, how erroneous and false the Divinity of some Protestants is, 
The use.  which ascribe the cause of this distinction between man and man, to the liberty of man's will being renewed by grace: saying, That GOD gives to every man saving grace, by virtue whereof, he may repent and believe if he will: but yet because the will of man doth still remain sinful, hence it cometh, that he hath liberty, to obey, or not to obey. And therefore the cause why some men lie dead in sin is, because they set their will to refuse the grace of GOD; and the cause why some men live in Christ is, because they incline their will to embrace the grace of God. But this Doctrine doth greatly diminish the grace of GOD, in that it maketh the acceptance thereof to lie and depend on the pleasure and will of man: when as the power of almighty GOD joined with his will, is the true cause thereof, leaving some to themselves who do fall, and enabling others to stand by his grace.  
Now follow the words of this commendation. Notwithstanding thou hast a few names yet in Sardie; that is, There be yet in this Church a few persons known to me by their names (for by Names, we must understand persons named) which have not defiled their garments. here (to omit many expositions) is an allusion to the Ceremonial law, wherein GOD set down a distinction between things clean and unclean, not in themselves, but by his appointment: and among the jews, if any man had but touched an unclean thing with his hand, or with his garment, thereby he was defiled, and his garment defiled legally; and so he or his garment were reputed unclean: whereupon they had a special care not to touch the things that were defiled, no not with their garments. Now this signified another thing unto them namely, That they ought to abstain, not only from the outward sins of the moral Law, but even from all occasions, intentions, shows, and appearances of evil. And in this place, this is meant hereby: that some in this Church of Sardie, had so far made conscience of sin, that they would not meddle with the very occasions and appearances of evil.  
Hereby we see▪ that the servants of GOD are but few in number: for the body of this people were de●d in sin, and a few only in this great place lived in Christ; so Christ saith to his Disciples, The flock to whom the father 
b Luk. 12. 3●  will give the Kingdom of Heaven, is but a little flock. The Prophet Isay is sent, 
a Isay. 6.9.  To harden the hearts of the body of the people for th●ir iniquities: and 
b Vers. 13.  the tenth part only must be saved: and in the Gospel it is said, The way to hell is broad, 
c Mat ●. 13.1●.  and many there be that walk therein: but the way to heaven is strait, and few there be that enter into it.  

The use.  Hereby than we are taught not to follow the example of the multitude, but of the fewer and better sort. It is a foul sin that keeps many from religion, and brings them to destruction, when they will live after the manner of the world, and as their Forefathers have done. This is a false rule, and a dangerous course.  
Thou hast a few names, That is, persons whose names I know & have recorded. They are called names, because Christ observes and knows them by their names. Where note, that those that are the true servants of God, are particularly known unto Christ 
f ●uk. 12.7.  The hairs of your head are numbered (saith Christ to his Disciples) much more were their names known. Again, he biddeth them rejoice that their names 
g Luk. 10.2.  were written in heaven. And Christ the good Shepherd knows his sheep, and calls them by their names. joh. 10.3.  
This is a matter of endless comfort unto the people of GOD: for what can cause a man more to rejoice, than to know that his name particularly is known to the King of Kings, and that accordingly he hath special regard unto him? when the Lord would comfort Moses, and put courage into him in doing the duties of his calling; he telleth him, That he was known unto him by 
h exod. 33.12, 13, 14, ad 1●.  name. Yea, this is the foundation of man's salvation: 
i 2. Tim. 2.19  The Lord knoweth who are his.  
Which have not defiled their garments: here they are commended for uprightness and sincerity of life and conversation, in that they kept themselves from the very shows and appearance of evil; when as th● rest of this Church was dead in sin.  
In their example Christ prescribeth unto us a pattern of true piety, how we ought to carry ourselves in the Church of GOD on earth: we must not content ourselves with a bare profession of Religion, and keep ourselves from gross sins only, but abstain from the very shows of evil. Yea more particularly, here are three things taught us touching sin. First, that we ought to make conscience of every sin in our own person. Secondly, that we ought to keep ourselves from the contagion of sin in others, either by giving consent unto them, or furthering & allowing them any way therein. Thirdly, that we ought to abstain from the very occasions, and shows, and appearances of sins, so Paul teacheth us 
k 1. Thess. 5.22.  to abstain from all appearance of evil. Ephes. 5.3, He will not have sundry sins, as fornication, uncleanness, etc. so much as once named, thereby to give the least approbation unto them. We must therefore look on this example, lay it to our hearts, and conform our lives unto it: so shall we be good servants of GOD, and have the same commendation with these few: for true Religion stands not in knowledge, but in obedience, and this is true obedience to make conscience of every sin in our own persons; to take heed of the infection of sin in others: and to abstain from the appearance of evil. A happy Church should we have, if these things were practised: but this is the shame and reproach of our profession, that we have no care of true obedience in ourselves and others, whereby we should glorify God, and grace our holy Religion.  
The church of Rome hence gather, that a man after baptism, may live without mortal sin. For these few persons in this Church in their baptism, put on Christ, and after kept themselves from all occasions of sins, so as they had not committed any mortal sin. But their collection is unsound: for first, though they had to this time abstained from all mortal sin, yet how can they prove that they sinned not afterward? Secondly, they are said not to have defiled their garments, not for that they had not committed any sin, but because they endeavoured to keep themselves from the appearance of all sin: and so must the obedience which is ascribed to God's children in scripture be understood: namely, of their sincere purpose and endeavour to obey, & so among us, those that have a settled purpose & resolution to make conscience of every sin, and in all things to do the will of God, they are reputed for keepers of the law. For GOD in his children accepts the will for the deed. And they shall walk with me in white. After the commendation of these few Christ addeth a promise, of living with him in glory. For so white garments have always been used to signify joy, happiness, life and glory. Ecclesiast. 9.8. At all times let thy garments be white, that is, take the delight and pleasure in using the creatures of God; So that here these few have a promise to be freed from all want, and to live with Christ in all glory, joy, and pleasure.  
This benefit, hath been in effect further urged in the former Chapter: here only I will note one Doctrine; namely, That they which live in the world among the wicked, and do not communicate with their sins, shall not partake with them in their punishments; for the body of this Church must have Christ to come amongst them as a Thief, but the godly must walk with Christ in white, in glory. 
a Gen. 19  Lot was freed from the destruction of the Sodomites, because he partaked not with them in their sins: and among the Israelites, 
b Ezek. 9.6.  Those that mourned for the sins of the people, are marked in the forehead, that when judgements came upon the wicked, they might be spared. This point must be remembered, for by reason of long peace and prosperity among us many sins abound, as Ignorance, Atheism, contempt of Religion, and profaning of the lords Sabbath, with innumerable sins of the second table. All which call for judgements from heaven, and no doubt they will be punished, partly in this life, and partly in the life to come, unless our people do repent. Those therefore that would not partake of the common judgements that are to come, must now beware that they communicate not with the common sins that d●e abound, and see that they keep faith and good conscience, having their righteous and zealous hearts grieved, for the abominations among which they live.  
After the promise, is adjoined the reason thereof, For they are worthy. Hence the Church of Room doth conclude, That a man by his works may merit heaven, because they be worthy of reward. A most blasphemous conclusion, and a manifest abuse of the word of God. God's children indeed are worthy life everlasting; but not by the merit of their works: 
Two kinds of worthiness.  for than they should be done according to the rigour of the Law: but for the worthiness of their person, when as they stand righteous before GOD in Christ; for when GOD will save any man, he gives Christ unto that man truly and really; so as he may say, Christ is mine. And with Christ GOD gives his spirit which worketh in his heart true saving faith, whereby he doth receive Christ: and so Christ and his righteousness belongs unto that man really, and by virtue thereof he is worthy life everlasting; and this is the worthiness which Christ meaneth in this place, and not any worthiness of their works: so that this doth help them nothing at all, and yet it is the most probable place of Scripture, to prove and justify the Doctrine of man's merits.  
Vers. 5. He that overcometh shall be clothed in white array, and I will not put out his name out of the Book of life; but I will confess his name before my Father, and before his Angels.  
Vers. 6. Let him that hath an ear, hear what the spirit saith unto the Churches.  
here is the conclusion of this Epistle: and it containeth two parts: a promise, and a commandment. The promise in the fifth verse, and the commandment in the sixth. In the promise note two things: first, the parties to whom it is made, To him that overcometh, whereof we have spoken 
c Chap. 2.7.  before. Secondly, the things promised: to wit, glory and eternal happiness, which is expressed three ways. First thus: he shall be clothed in white array: that is, he shall have everlasting life and happiness, so much is signified by white ●ayment as we have already showed.  
Hence the Church of Rome conclude, that a man may do good works respecting a reward. 
The use.  Answer. In some sort it is true; for so it is recorded of Moses, Hebr. 11.26. He had respect to the recompense of reward. But yet the recompense of reward, must not be the principal end of our good works: for chiefly we must thereby intend to testify our faith, and our obedience unto God, and with that we may have respect to everlasting life.  
The second thing promised; And I will not put out his name out of the book of life. For the understanding of this, two questions must be scanned: First what this book of life is; Secondly, whether a man may be blotted out of this Book. For the first: this book of life is nothing else, but God's predestination or eternal decree of Election, whereby he hath chosen some men unto salvation upon his good pleasure. And this is called a Book, because it is like unto a Book. For as the General in a Camp, hath the names of all his soldiers that fight under him, in a Book; and as the Magistrate of a Town hath the name of every free man and Denison in●owled: so GOD in the book of his Election, hath the names of all that shallbe saved.  
For the second Question. A man may be written in the Book of life two ways: either truly before God, or in the judgement of men only. Those whose names are truly before GOD written in this book, cannot be blotted out; For God's counsel touching the eternal state of every man, is unchangeable. This the golden Chain of God's decree, doth plainly show: For whom he hath predestinate, 
a Rome 8.30.  them he hath called; and whom he called, them also he justified; and whom he justified, them he also glorified. Others there be that have their names written in this Book, only in the judgement of men: and thus are all men written in the Book of life, that profess the Gospel of Christ in his Church: for so charity binds us to judge of them: And these may have their names blotted out. In this sense doth the Scripture often speak: as when the Prophet wisheth, 
b Psa. 69.28.  That God would blot his enemies out of the Book of life (meaning judas principally) his meaning is, that it might be made manifest, his name was never written therein. This then is the meaning of this promise: that they who do avoid the occasions of sin, and have care to keep faith and good conscience unto the end, have their names written in the book of life, and they shall never be blotted out.  
Hence I gather two things. First, that the number of the elect, in respect of God is certain: for the names of those which are to be saved, be as it were written in a book, and being once written in, they remain there for ever. Some do teach, that all may be saved, if they will: but this is a mere fancy of man: for what should th●●e need any book of life, if that were so? Secondly, hence I gather, that this number can neither increase, nor be diminished, let men do wha● they can: If they had been of us they would have continued with us. 1. joh. 2.19. All that thou hast given me have I kept, and none of them is lost. joh. 17.12.  
Whereas a man may be written in the book of life, to wit, 
The use.  in the judgement of men, and yet be blotted out: hereby we are to be admonished, to look unto ourselves, and to make conscience of every sin, and to avoid and shun the very occasions thereof. For so long as we profess the Gospel, and obey the same, our names be in the book of life: but when we commit any sin, we do as much as in us lieth make a pen, and reach it up to heaven to blot our names out of that book: and they that keep a course in sinning, do plainly show that they were never truly written therein.  
Secondly, considering that the number of the elect is certain, it must be a motive to cause us to labour for some a●●●rance of election, that we may truly say, we have our names written in God's book. But here some bad person will say, seeing the number of the Elect is unchangeable, I will live as I list; for if my name be in the book of GOD, it shall never be blotted out; and if it be not in, it can never be added. Ans. These men deceive their own souls: for they that have their names written in the book of life, shall live as these few did in this Church of Sardis, in true faith and holy obedience. For he that is ordained to glorification, is ordained to justification and sanctification: and it is impossible for him that shall be saved, to live alway in sin, and therefore these men must rather labour to repent and believe, and to get some signs of their Election, that they may know that their names are written in the book of life.  
The third benefit is this: I will confess his name before my Father, and before his Angels. That is, in the day of judgement I will acknowledge and profess him to be mine: one of mine Elect, that keepeth faith and good conscience unto the end. I will take him from the company of the wicked world, and set him on my right hand, and advance him to glory, pronouncing upon him the blessed voice of absolution. Come, Thou blessed of my father. Mat. 25.34. The end why this benefit is thus propounded, is to draw this church to profess the name of Christ in this world: for if they would profess Christ before men, he will acknowledge them for his own at the last day.  

The use.  This same reason here propounded, must induce us to make a true confession of Christ against the world, & all Christ's enemies: which to do is a very hard matter, and man of himself cannot stand out; but yet the consideration of this, that Christ will confess him at the last day, will be a notable motive and means to enable him thereto. If an earthly Prince should come to a man among a great company and call him by his name, speaking kindly unto him, he would esteem it a great honour unto him; and for that he would not stick to die in the Prince's cause. Oh then, what honour is this, that Christ jesus will in the last day vouchsafe to all those that in this life do sincerely confess him, and overcome! he will confess them to be his, and receive them to his own glory. But on the contrary, those that will not confess him here, but disgrace him; either by false doctrine or profaneness of life, will Christ at the day of judgement utterly disgrace, by denying them to be his, and there pronounce upon them the fearful sentence of condemnation, Go ye cursed, etc. Which if we would then escape, and also procure unto us the joyful voice of absolution: we must here labour to hold the truth of Christ's doctrine, & also keep a good conscience unto the end. But if we only profess him in judgement, and not in the practice of a holy life, surely Christ will profess that he knows us not, and then give us our portion with the devil and his angels.  
The commandment followeth: vers. 6. Let him, etc.: of which we have spoken.  Verse 7. And unto the Angel of the Church which is of Philadelphia, write: These things saith he, which is holy and true; which h●th the key of David, which openeth and no man shutteth, and shutteth and no man openeth. 
Here beginneth the sixth particular Epistle of our Saviour Christ, from this verse, to the 14. And before it (as to the rest) is prefixed a special Commandment unto john, whereby he is enjoined to write this Epistle unto the Church of Philadelphia; the end of which commandment, is to warrant the calling of john to write this Epistle: but of this we have spoken before.  
The Epistle itself containeth three parts: a Preface; the matter of the Epistle; and the Conclusion. The Preface, in this verse: These things saith he etc. wherein is set down, in whose name this Epistle is sent; namely, in Christ's: where (as in the former Epistles) he is excellently described, for the winning of more credit unto this Epistle. And that, first, by his properties: Holiness and truth. Secondly, by his kingly office, in the words following.  
For his properties. First, Christ is said, to be holy. Quest. How can Christ be said to be holy as he is man, considering he descended from Adam, who c●●ueyed his sin and the guilt thereof, to all his posterity? The common answer is this; That indeed, Christ descended from Adam, as he is man: but his substance was sanctified by the holy Ghost in the womb of the Virgin, and thereby he was freed from Adam's sin. This answer is true, but not sufficient: for men besides the corruption original, take from Adam the guiltiness of that sin which Adam committed. Now sanctification taketh away the corruption of sin, but not the guilt thereof, therefore a more full answer is this: That all which come of Adam by natural generation, do receive by that order which God set in nature at the creation, saying, increase & multiply, both the nature of Adam and the sin & guilt thereof. But God for the preventing of this in the Incarnation of Christ, ordained that Christ should not come of Adam by natural generation, but by a miraculous Conception of the holy Ghost: whereby he took the nature of man with the infirmities thereof, without the sin of man's nature, or the the guiltiness thereof. And thus is Christ free from sin as he is man.  
Further, Christ is holy two ways. In himself; and in regard of his Church. In himself, he is holy sundry ways: first, in regard of his Godhead, for his divine nature is holiness itself. Secondly, as he is man; for his manhood was not only freed from all manner of sin, by reason of his miraculous conception, but it was also enriched and filled with holiness, and that in greater measure than all men and Angels, for he received the gifts of the holy Ghost without measure. And again, as he is man; Christ is holy in regard of his obedience and actions, for living on earth he did actually as our surety fulfil the Law for us. Secondly, Christ is holy in regard of his Church. First, because he is the author of that holiness, which is in every member of his Church. Yea, he is holy in regard of men in a further respect; namely, as the root of all man's holiness, as he is Mediator. For look as from Adam is actually conveyed original sin to every one of his posterity that cometh by natural generation: so from Christ is righteousness and holiness conveyed to all that believe in him: and for this cause he is called 
a 1. Co●. 1. 3●  our righteousness and sanctification: and in this sense especially is Christ said to be holy in this place.  

The use.  Whereas Christ is said to be holy not only in himself but for us: here we must mark what is the principal thing in Christian Religion; namely, to have care to be engraffed into Christ, that from him we may receive grace to become new creatures: and feel in us his power to kill our corruptions, and daily to renew his own Image in us, in righteousness and true holiness; and that as truly, as we feel in us Adam's corruption. It is not sufficient for us to plead, that Christ will be our Saviour, and will free us from all sins: but we must labour to have Christ convey holiness into us, and that as sensibly as we see the root convey sap into the branches: and this holiness we must make to appear in our lives, as the branches by their fruit, and leaves do show they receive sap from the root.  
Secondly, here note, Christ propounds himself unto us and to all Churches, as a notable pattern to be followed; giving us to understand, that all that believe in him and look to be saved by him, must be holy as he is holy: making conscience of every evil way, for Christ is holy to make us holy. Let us therefore behold Christ, and see wherein he expresseth himself to be holy; and therein let us follow him. So john saith: He that hath this hope, purifieth himself as he is holy: that is, useth all good means to conform himself to Christ's holiness.  
Thirdly, hereby we learn, that the common title given to the Pope, whereby he is called (Holiness) is a blasphemous title: for to be holy, is here made a property of Christ. And yet more is given to the Pope, than to Christ in this place, for he is called Holiness, which is a title of God alone.  
The second property, whereby Christ is described, is Truth: Christ is said to be true, in three regards: First, because he is without all error or ignorance, knowing every thing as it is. Truth is in Christ properly, and in the creatures only by means of him. Secondly, because whatsoever he willeth and decreeth, he doth it seriously, without fraud, deceit, change or contradiction, as the whole tenure of Scriptures do show, wherein every part is suitable and agreeable to another; because he maketh good every promise made in his word, for in him all the promises of God are yea, and Amen. 2. Cor. 1.20.  

The 〈◊〉▪  Whereas Christ is said to be true, yea, Truth itself: First, We learn a full difference between him, and all false wicked spirits, for they are spirits of error and falsehood, for the devil is the father of lies, and the author thereof.  
Again, whereas Christ is true in all his ways, we ought without all doubting to believe his word, and all the promises made therein, that concern our salvation. If Christ could err or lie, and men be deceived by him, than they might justly doubt of the truth of his word: but seeing he is true in all his promises, we must believe in him: and in all our distresses either of body or mind, depend upon him: for he hath made a promise to help, and he will never fail them that rest on him.  
Thirdly, in this Property, he propounds himself an example, to be followed of his Church and of us, that as Christ is serious in his decrees, and constant in his promises; so must we purpose every good thing seriously, and also make good whatsoever good thing we promise. For, Liars must be destroyed. Psalm. 5. Vers. 6. They that love, or make Lies, must never come into Heaven but ●e shut out thence, and cast into the burning Lake of fire and brimstone. Revel. 22.15. But it is a note of a man, that is a good member of God's Church in this world, and that shall be inheritor of Christ's Kingdom in Heaven, to speak the truth from his heart. Psal. 15. Verse 22. And Lying is a note of the child of the devil. joh. 8.44.  
Secondly, Christ is described, by his kingly office; Which hath the key of David, which openeth and no man shutteth, and shutteth and no man openeth. Where first, let us see the meaning of the words: For which purpose we must have recourse to Esay. 22. vers. 22: whence these words are borrowed, being there said of Eliachim. The circumstances of that Text, will easily show the meaning of the words in this place: Shebna, who had been an ancient Steward to many of the Kings of Israel, was Treasurer also unto King Hezekias: And because he was an hinderer of Reformation intended by Hezekias, the Lord threatened to cast him out of his office: and further, the Lord signifieth that Eliachim shall come in his room, and have the same office; now to express this thing, the Lord saith: The Key of the house of David shall be laid upon his shoulders: That is, Eliachim shall be made a Steward of the house of David even of the Kingdom of David, whereof Hezekias was Governor: (for so the House of juda, and the House of Israel, are often put for the whole Kingdom of juda and Israel.) And the giving of a Key was an ancient token of placing and investing men in chief rule and authority; so that the meaning of this place, is this: that God hath given unto Christ sovereign power, and authority of governing his Church. Quest. But why is Christ said to have the Key of David, for David's kingdom was a temporal kingdom, but Christ's Kingdom is not of this world, john. 18.36. And yet it is said, The Lord God shall give unto him the Throne of his father David: and he shall reign over the house of jacob. Luk. 1.32.33. Answ. Christ may be said to have the Keys of David, two ways. First, Properly; for when he was borne of the blessed Virgin Marie, he was borne King of the jews, by right descent from his father David, as his Genealogy plainly showeth, Luk. 3. And also the question of the wise men at jerusalem, saying: Where is the king of the jews that is borne? Mat. 2.2. And therefore when the Publicans asked tribute of him, he pleaded the privilege of a King's son: albeit, to avoid offence, he was content to yield of his right, & to pay tribute; Thereby showing▪ that he had right to the Kingdom of Israel, though he would not take it upon him & therefore came in such a time when the Kingdom was taken of the Roman Emperor. Secondly, he may be said to have the key of David's kingdom, Tipically; for David's kingdom, was a figure of Christ's kingdom; and David himself a type of Christ: as it is most excellently dysciphered in the Prophets? jer. 23.5.6. & Hosea. 3.5. where Christ is plainly called David, by the name of him that was his type, sign, & figure. Quest. Why were not as well the Kingdoms of Nabuchadnezzar and Pharaoh, types of Christ's kingdom, as David's? Answ. Because David's kingdom, was a kingdom of light and piety; but theirs were kingdoms of sin and iniquity. And he is said, to have the key of David's kingdom, because his kingdom and the righteousness thereof, was figured by the piety in David's kingdom. And this kind of speaking is justifiable by God's word. So Mat. 2.23. Christ is called a Nazarite: which place hath relation to that which is said properly of Samson 
c judg. 13.  who was a most excellent figure of Christ, and did most notably represent him in his death, wherein he killed more than in his life. Now Christ is called an Nazarite, not because he observed their rites, and orders, for that he did not: he drank wine, so did not the Nazarites: but because he was the truth, and substance of that order: for in him was fully accomplished that holiness, which was figured by that order; for he was perfectly severed from all sin and pollution. And so here, he is said to have the key of David, because he had the sovereignty which was figured by David's Kingdom.  
Which shutteth and no man openeth, and openeth and no man shutteth. Here Christ's kingdom is compared to a house, which can be opened and shut, by none but Christ; whereby is signified, that none hath power above Christ in his Kingdom, and that his power therein, is sovereign and absolute. So that hereby is meant, that Christ jesus sitting in heaven, hath sovereign power and authority over the whole Church of God, to govern the same. That we may the better understand this sovereign power of Christ, we must know, it hath three parts. I. To prescribe. II. To judge. III. To save; or destroy. In Prescribing, Christ hath absolute power, and that in sundry things: as first, in prescribing doctrines of Faith, and Religion unto his Church, to be believed and obeyed, and that on pain of damnation. This power he puts in execution, when in the books of the old and new Testament, he prescribeth the doctrine of the Law & the Gospel, to be obeyed and believed. And none but he can make an Article of Faith, or a law to bind the conscience: and therefore Paul saith, Whosoever shall teach any other Doctrine, then that which ye have received of us, let him be accursed. Gal. 1.8. Secondly, for regiment; he hath absolute power to prescribe how he will have his Church governed, and by whom: and therefore Moses, when he was to make the Tabernacle, 
d Exod. 32.42.43. Heb. 8.5.  did all things according to the pattern that the Lord gave unto him. So David gave to Solomon patterns of all things that were in him, by the spirit touching the building of the house of God, 1. Chron. 28.12. Thirdly, he hath absolute power to appoint the time of keeping his Sabbath: for as the ordaining of a Sabbath belongs to Christ, so doth the changing thereof: he that prescribeth worship must prescribe the ordinary set time thereunto, which is to continue to the end. And therefore it is but an opinion of men, to hold that the church may make two▪ or more Sabbath days in a week, if they wil Fourthly, In prescribing the Sacraments; and therefore 
e 1. Cor. 1●. 23.  Paul saith, What I have received of the Lord, that deliver I unto you: speaking of the Lords Supper. For he that gives grace, must also appoint the signs and seals of grace.  
The second part of Christ's sovereign power, is power of judgement: which is a sovereign power to determine on his own will, without the consent of others, or submission to men or Angels. And in determining, Christ hath two privileges. First, to expound scripture; the absolute power of expounding the Law, belongeth to the Lawgiver; and his exposition is Authentical. Secondly, to determine of all Questions, and Controversies in Scripture. And therefore it is a wicked opinion of the church of Rome which hold, that the principal judge of interpreting Scripture, and deciding controversies, is the Church.  
The third part of Christ's sovereign power, is to save, and destroy. This is expressed in these words: He openeth and no man shutteth, and shutteth and no man openeth: and for this cause he is said 
f Revel. 1.18  to have the keys of hell and of death. Whereby is signified; first, that he hath power to forgive sins: for that he procureth at his Father's hands. Secondly, that he hath power to condemn: for when men believe not his word, he hath power to hold them in their sins, for which he can cast them into hell. The ground of this threefold power of Christ i● this, because he is sovereign Lord, over his Church, and the members thereof.  
The Church of Rome saith, that this key of David, hath more in it then sovereignty over his church: to wit, a power to make and depose Kings that be in his Church. This they teach, that they might prove the Pope to have title in ordaining and deposing of kings, by virtue of the keys. But they err grossly; for though Christ as he is Mediator, be above all kings, yet in that regard he neither maketh nor deposeth any kings: and therefore he saith plainly, 
g joh. 18. 3●.  My kingdom is not of this world. This caused him to refuse to take upon him the office of an earthly judge or prince, to 
h Luk. 1●. 14.  divide an inheritance between two brethren. Hence it was; that he 
i joh. 8.11.  refused to give sentence of the adulterous woman. And yet as Christ is God, he maketh or, deposeth earthly kings: so the wise mail speaketh of him in the person of wisdom: 
k Pro. 8.15.  by me kings reign.  
For the further cleared of this, we must handle another point, which is derived hence; 
The power of the keye●  concerning the power of the keys: which is a power whereby the power of the keys of David is put in execution. This power of the Keys is mentioned, Mat. 16.19, when Christ saith unto Peter; I will give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt bind upon earth▪ shall be bound in heaven; and whatsoever thou shalt lose on earth, shall be loosed in heaven. This power of the keys, is a ministry granted to God's church, to open and shut the kingdom of heaven. First, I call it a ministery: that is, a service; because whatsoever the church doth in Christ's name, is nothing but the duty of servants unto their Lord: from whence it is, that the most worthy members and officers that ever were in the Church, as the Prophets and Apostles, were but the Ministers of Christ. That this is a service, I show more plainly thus; When Adam fell; in his sin all mankind fell with him, and thereby were all barred from the kingdom of heaven. Now since that fall, Christ became man, and in his manhood satisfied the justice of God for man's sins. And this satisfaction of Christ, is properly that key whereby heaven is opened, being opposite to man's sin whereby it was shut. And God's Church and Ministers cannot properly open Heaven by any power they have, but only reveal unto men what Christ hath done for them; and withal apply unto them, the doctrine of Christ's satisfaction which is revealed. And in this regard they are said, to open and shut the kingdom of heaven; not as Lords, but as ministers & servants.  
Next I add, that this power is given to the Church: that is, to the company of of true Believers called to salvation by Christ, and to none other: and therefore it is said of them; 
l Mat. 18. 1●.  Whatsoever you bind on earth shall be bound in heaven, etc.  
Thirdly, I add the end of this power of the keys: To open and to shut heaven. How the Church doth this, Christ that gave this power knoweth best, and he hath set it down, john. 20.23. whosoever's sins ye remit, they are remitted: and whosoever's sins ye retain, they are retained. The Church therefore opens heaven, when it pardons men's sins: and it shuts the same, when it lawfully retains their sins, and holdeth them unpardoned: besides this, there is no opening and shutting of heaven committed to the Church. Quest. Can the Church pardon sin, or retain the same? Answ. Yes, for these are the words of Christ: but let us see how. It is one thing to give sentence of the pardon of sin, and another to pronounce the same sentence given. To give the sentence of the pardon of sin, is only proper to Christ, the head of the Church; no Saint, nor Angel hath that privilege: but yet the Church pronounceth the sentence of pardon given by Christ. If we should say, the the Church should pardon sin; we should rob Christ of his honour, for that is a privilege of his Godhead. Thus we se● what the power of the keys is.  
The right use of this power, is when the Church doth use the same for the opening and shutting of heaven: First, in the name of Christ alone, as a servant; Secondly, according to the rule of God's word, not after men's affections or inventions; Thirdly for this end, to bring sinners to repentance, & to continue them therein that they may be saved: and to the Church thus using this power, Christ hath promised: that whatsoever they bind in earth, shall be bound in heaven; and whatsoever they lose in earth, shall be loosed in heaven. Mat. 18.18.  
Further, this power of the keys, hath two parts: the ministery of the word; and spiritual jurisdiction. The key of the ministery of the word, is set down & established by Christ Mat. 16.19, I will give unto thee the keys of the kingdom of heaven etc. This ministry of the word is a key, because it opens & shuts heaven; this it doth two ways. First, by teaching and explaining the substance of religion, the doctrine of salvation, whereby men must come to heaven; & in that regard, is called the key of knowledge; Lu. 11.52. Secondly: by applying the promises of the Gospel, and the threatening of the Law: For when in the ministery of the word, the promises of remission of sins & life everlasting, are applied to believers that repent, than the kingdom of heaven is opened; & when as in the same ministery of the word, the curses of the law are denounced against impenitent sinners, then is the kingdom of heaven shut. Yet touching the ministery of the word, this distinction must be remembered; that otherwhiles the church is certain of the faith & repentance of some men, or some congregation; and then they may pronounce remission of sins absolutely. But otherwhiles they are uncertain of their faith and repentance, or of their impenitency; & then they must accordingly remit or retain men's sins, that is, conditionally; pronouncing the remission of sins to all that repent: & denouncing damnation to all that repent not. And thus is the word to be publicly handled in God's church at this day, because our congregations are mixed companies, consisting of some that repent & believe, and of others that do not truly repent nor believe.  
The second part of this power of the keys, is spiritual jurisdiction: I call it spiritual, to distinguish it from that outward jurisdiction whereby the commonwealth is governed. That this spiritual jurisdiction is a key, may appear, Mat. 18.16.17.18, If thy brother offend thee (saith Christ) admonish him privately: if he hear thee not, yet take with thee two or three: if he hear not them, tell it to the Church; & if he refuse to hear the Church, let him be unto thee as an heathen man, and as a publican. Then followeth the promise; Verily, I say unto you, whatsoever ye bind on earth shallbe bound in heaven; and what soever ye lose, shall be loosed in haaven.  
This spiritual jurisdiction, is a power whereby the Church pronounceth sentence upon obstinate offenders in the Church, and puts the same in execution. And it hath two parts: Excommunication; and absolution. Excommunication is an action of the Church in Christ's name, excluding an obstinate offender that is a professor of the Gospel, from all the privildedges of the Church, and from the kingdom of heaven. So Paul 
a 1. Cor. 5.5.  commandeth the incestuous man to be committed to Satan: that is, not only put out of the kingdom of Christ, but also after a sort made subject unto Satan, to be outwardly afflicted by him. And therefore Christ saith: If 
b Mat. 18.18.  he hear not the Church, let him be unto thee as an heathen man: that is, as one that hath no title to the kingdom of heaven. here may some say; Can the Church thrust any man out of the kingdom of heaven? Answ. It is Christ only that receiveth men in thither, and it is he alone that must thrust them out: the Church doth not properly either receive men in, or put them out; but only pronounce and declare what Christ doth in this behalf. As if a man that lives in the church be a common drunkard; the Church finding in God's word, that 
c 1. Co. 6.10  no drunkard can inherit the kingdom of heaven, which is the sentence of Christ, may pronounce the same against him, and so exclude him from the kingdom of heaven. Object. The true child of God may be excommunicated, but he can never be excluded from the kingdom of heaven. Ans. The true child of God may for a time, and in part be excluded the kingdom of heaven. In part; as a man that hath freedom in an incorporation, may lie in prison for some trespasses, and so want the use of his freedom, though he be a freeman: so the child of God, for committing sin, may want the use of his liberty and freedom which he hath in God's kingdom; and for a time, while he liveth in sin without repentance, yet wholly and for ever he cannot: but so soon as he reputes, he shall be received certainly again: for no man is to be barred either from heaven or the Church, any longer than he remaineth impenitent.  

The use.  Whereas this censure is such, as doth exclude a man both from the kingdom of heaven and the liberties of the Church till he repent; we may here see, that this censure ought to be used with great reverence, fear and consideration: even such or greater, as we would use in the cutting of a member from the body. The abusing therefore of this sentence in small matters, cannot but be a grievous sin, and a breach of the third Commandment, wherein one of Gods most weighty ordinances is taken in vain.  
Further, one special degree of Excommunication is Anathema: which is, when one is pronounced to be condemned, whereof Paul speaketh, 1. Cor. 16.22. But this is not pronounced upon any, but on those that sin against the holy Ghost, and therefore it is seldom used because that sin is hardly discerned: consisting not so much in the speech, as in the malice of the heart against Christ.  
The second part of this spiritual jurisdiction is absolution: which is, when a malefactor upon his sufficient repentance, is approved to be a member of the Church; and is admitted to the kingdom of heaven. And yet here the Church receives him not into the kingdom of Christ, but only declareth upon his repentance what Christ doth: and thus we see wherein Ecclesiastical jurisdiction consisteth: & what be the parts of the power of the keys.  
For the better discerning of this power of the keys, we must remember four special abuses hereof that have taken place in God's Church for many hundred years. The first is this: that in former Ages the church hath given this power of the keys to Peter alone, debarring the same from all other, even from the rest of the Apostles: as though they had only the use, not the right of this power. But the ease is plain, this power belongs to every true minister of the Gospel, though they be not Apostles, as well as it did to Peter; for in the promulgation of this power, Mat. 16.19, though Christ direct his speech to Peter, yet he speaketh unto all, as the circumstances of the place do plainly show; for Christ's question (Whom say ye that I am) was made to all; now because it would have been great disorder in that holy company, for all of them to have spoken; therefore Peter being both ancient and bold of speech speaketh for all, and the rest answered in his person: and so accordingly Christ speaking to Peter, doth make a grant of this power unto all his disciples in his person And therefore joh. 20.23: He gives this power to all; saying plainly: whosoever's sins ye retain, they are retained, etc. So that the word of God is plain in this point, to satisfy the conscience of any that is not wilfully addicted to the Popish religion. Quest. Whence have the Ministers of the Gospel this power? Answ. By succession from the Apostles; for Christ saith, Mat. 28.19.20, Go and preach, I will be with you to the end of the world. Where he cannot mean the Apostles only; but with them all Ministers that did preach and baptize after them, making this promise to the Apostles; not as they were Apostles, but as they were Ministers and preachers of his Gospel.  
The second abuse is, that the Church of Rome, hath turned the power of the keys into a supremacy over the church: making it to be a sovereign authority; whereby Peter, and his successors the Popes, have liberty to make Laws, Canons, & constitutions which bind the conscience; as also to make kings and to depose the same. A most notorious abuse of this power, which is no superiority but a ministery: the chief power whereof, consisteth in the dispensation of the word, & will of Christ. For Christ said not to Peter, I will give thee the keys of the kingdoms of men, but of the kingdom of heaven. The third abuse hereof is, that the church of Rome, hath thereby for a 1000 years almost, barred Kings, Queens, and Emperors from being Governors over the Churches of God: an error flat against Scripture; for when as good King josias intended the reformation of religion, and the abandoning of Idolatry, he made a covenant with the Lord for the accomplishment of the same: & is said 
a 2. Chro. 34.32.  to have caused all that were found in jerusalem, and Benjamin to stand to the covenant which he made. Now shall we say josias did evil in causing them so to do? God forbid: It is recorded of him by the holy Ghost for his commendation. Object. But God's pastors & teachers have the power of the keys, and princes have not? Ans. True; but yet they have a civil power whereby they rule over God's Church: for there is a civil power, & a spiritual power. Princes rule not by any spiritual power, but civilly: & thereby they have power to compel all their subjects to the outward means of God's worship, & to forsake Idolatry, and may also punish those that obey them not. Object. By this power of the keys, Kings and Queens are brought under Pastors? Answ. In Pastors and Ministers we must consider their persons and goods, & their office and word which they bring: Princes are over their persons and goods, and yet may be under their word & ministery: because therein they stand in Christ's stead. Yet all this showeth nothing why Princes in God's Church should be so robbed of their right, as the Church of Rome doth.  
The fourth abuse is, that the Church of Rome for some 800. years, hath turned the power of the Keys unto the Priest, in their Sacrament of Penance: for whereas by God's word the Minister's power is only to pronounce the absolution of Christ, with them every Priest sits as a judge, and all the people come unto him as to a judge, making known unto him all their thoughts, words, and deeds, (as near as they can) wherein they have broken any Commandment: which done, the Priest enjoins him to bewail his sins, and after contrition, doth properly give sentence of pardon, even as Christ himself doth: and then after appoints him works of satisfaction, to be done for the temporal punishment of his sins: which done, his sins are pardoned in heaven. Where behold a most devilish practice, as may appear by the manifold errors contained therein. As first, the confession of all a man's sins; which hath no warrant in God's word.  
Secondly, that the Priest should give sentence of pardon, is a most notorious practice, whereby Christ is robbed of his honour: for the pharisees could say, None can forgive sins but God: that is properly, Mark. 2.7; Which Christ approveth, and it is must true; for he that can forgive sins properly, must make satisfaction for sins. Thirdly, they absolve from the fault, but they will not forgive the punishment; and thereby they rob others to enrich themselves. Fourthly, they enjoin satisfaction to God by men for their sins: whereby they do nothing else but overturn the all-sufficient satisfaction of Christ, and enjoin that to man which is impossible. All these are most horrible abuses of this power, which ought to be known and considered, being a sufficient warrant unto us, that the Church of Rome is no true church of God: for though the Pope carry in his arms the keys, yet they are not the keys of heaven, but of hell. For he hath made more places of rest and woe, than ever God did: as Limbus potgun, and Purgatory, & therefore must needs make more doors thither, and so more locks & keys.  
By this doctrine, 
The use.  touching the keys of David given to Christ, and the power of the keys in the church derived thence, we may learn sundry things. First, that Christ, who hath the keys of David to open and shut, doth not open to all, but to some only. The reason hereof is this: Adam being created in integrity, was in the favour of God: but by his sin he lost the favour of God, & so barred himself both out of the earthly and heavenly paradise: and all his posterity by the same sin, and by their own actual sins are likewise debarred: for 
b Isa▪ 59.2.  sin is a partition wall between us and God: and a 
c Lam. 3.44.  cloud between our prayers and God himself; as jeremy speaketh: so that sin is the cause of this exclusion: and so many sins as a man committeth, so many bolts and bars he maketh to exclude himself from the kingdom of heaven. The consideration whereof, should move every one to take a narrow view of his miserable state in himself, through Adam: for by original sin wherein we were born and by our actual transgressions wherein, we live, we bar ourself from the kingdom of heaven. It is lamentable to see how the whole world lieth in sin, and how the devil bewitcheth men to conceal or diminish their sins; making great sins small, and little sins none at all: when as the least sin which they commit, (without repentance) is sufficient to bar them for ever out of the kingdom of Heaven. Again, seeing every sin doth bar us out of Heaven, this must be a motive, to induce every one of us, to repent of all our sins, to bewail the same, & to pray earnestly for the pardon of them in the death of Christ: and continually to labour to turn unto God from all sin, because if we live but in one sin, it will be a mighty bar●e sufficient to exclude us the Kingdom of heaven eternally. Thirdly, seeing Christ keeps the keys of heaven; hereby we are taught to come unto Christ, & to seek by him to enter into the kingdom of heaven. For Christ by his death hath opened heaven: as he said unto Nathaniel and Philip, 
a joh. 1.51.  Verily, verily; I say unto you, hereafter shall ye see heaven open: meaning by the ministry of the Gospel: and seeing it is open, we must strive to enter into it, as the men in john Baptists time did, Mat. 11.12. This we do by endeavouring to become good members of God's church on earth: for that is the door and suburbs of the Kingdom of heaven, which every one must enter into, that would come to heaven itself; even as a man that would go into a house, must needs come to the door. Now in the Church there is the true door which is Christ himself: and the key thereof which is his word, and the ministery of the word, which doth lock and unlock the same. Quest. What shall we do to become true members of the Church? Ans. We must do two things: First, humble ourselves for all our sins, praying unto GOD for the pardon of them, and believing the same through Christ. Secondly, endeavour and purpose by God's grace every day to leave the same sins. This doing, we are at the door of heaven, and if we would have our souls enter into heaven when we die, this we must do while we live. But if we enter not into the door of grace, by the key of knowledge in the ministery of the word while we live, we shall never come to the gate of glory after death.  Vers. 8. I know thy works: behold, I have set before thee an open door, and no man can shut it, for thou hast a little strength, and hast kept my word, and hast not denied my name. 
In this verse, and so forward to the twelft, is contained the matter of this Epistle, which may be reduced to three ●eads: a Praise; a Promise; and a Commandment. The Praise in this eight verse. The Promise in the 9 and 10. The Commandment in the 11. For the first, the Praise of this Church is first summarily propounded: I know thy works: which hath been expounded, and the end thereof, with the uses in the former Epistles. Then he addeth the reason of his commendation, wherein are two things to be observed. I the sign of Christ's approbation, in these words: I have set before thee an open door. II. their conversation, or the works which Christ approved: In the words following, Thou hast a little strength, and hast kept my word, & hast not denied my name. Both these may be undetstood, either of the Angel and Minister of this Church: or of the whole Church also. I take it to be meant of both. Being spoken of the Minister of this Church, the words bear this sense: Behold I have set before thee an open door, etc. That is, behold and consider, I have vouchsafed unto thee opportunity and liberty to preach the Gospel, and thereby to convert men unto me. So much S. Paul meaneth by the door of utterance, 1. Cor. 16.9. For thou hast a little strength, and hast kept my word, and hast not denied my name, That is, though thou be endued but with a small measure of gifts pertaining to thy calling, yet thou hast maintained my Gospel, and hast not denied my name.  
These words being thus expounded, do afford us these instructions. First, from the sign of his approbation we learn: that it is a great privilege for any Minister to have liberty to preach the Gospel, and thereby to convert men unto Christ: so much the word of attention behold importeth, which may also further appear by this, that the most famous and worthy Prophets of God, were not always vouchsafed this favour, as Isay and Ezekiell: who were sent sometime to harden 
b Isay. 6.9.  thy people. And Christ himself complaineth of the want of this privilege, saying, 
c Isay. 49.4.  I have spent my strength in vain: and in regard of this privilege, the Ministers of the Gospel are called 
d Obad. 2●. 1. Tim. 4. 1●.  saviours. And by reason of this liberty, they have title to the promise of shining as stars in glory, Dan, 12.3. This therefore is an unspeakable mercy, and so ought to be esteemed: and all Ministers that have the same vouchsafed unto them ought highly to magnify the name of God for it, and to value it more worth, than all earthly blessings whatsoever.  
Secondly, from the works which Christ approved in the Angel of this Church, we may observe, that Ministers endued with small measure of gifts, may be able to do great service unto God in his Church. This thing is plain in the Minister of this Church: and might also be showed by manifold examples of such men in all ages: but to come to our times. In the days of Queen Marie, when Religion was in banishing, this our famous School of the Prophets, 
Cambridge.  had many learned men in it: yet not one of them stood out for the defence of the Gospel: when as a poor secular Priest not three miles off, who was far behind them in gifts of learning and knowledge, yet having the truth revealed unto him, did stand out for the maintenance of the same, even to the sealing of it with his blood. And at this day many men of smaller gifts in the ministry, do more further the Gospel, by the increase of the knowledge of Christ crucified and true obedience, than those that are enriched with far greater gifts of knowledge both in tongues and arts: so as though they be many hundred degrees short in regard of school-learning, yet they go as far before them in benefiting God's Church.  
If this be so (will some say) than it is needless for men to be brought up so much in the schools of learning? Ans. Not so, for as much as may be, God's Ministers ought to have knowledge of School-learning, both in Arts and tongues. And yet for all this, it oft cometh to pass by God's providence, that the greatest Clerks for learning, are less profitable to the church, than men of smaller gifts. This God doth to humble the learned, that they be not proud in themselves: And to magnify the work of his spirit in the weaker instruments.  
Further, these words must also be understood of the whole Church. And then they bear this sense. I have set before thee an open door: That is, I have vouchsafed unto thee a special privilege, even liberty to enter into the kingdom of heaven. From whence we observe: That liberty to life everlasting, is a special priu●ledge belonging not to all men, but only to the Church of God, and the true members of Christ.  
This point hath sundry uses. I. to confute this erroneous opinion: That Christ did effectually redeem all and every man. Which is ●●at against God's word, and this text: for those that are effectually redeemed, have liberty to enter into the kingdom of heaven: but all men have not that liberty; for than it were no privilege of God's Church alone, to have heaven opened unto them.  
II. Seeing this is a privilege which God vouchsafeth unto his church, to have heaven gate opened unto them. Hereby we are taught to take the benefit of this liberty while the door is open: and in time to strive to enter therein. For as Christ telleth Nathaniel, the church of the new Testament, shall by faith see heaven open. 
a joh. 1. 5●.  We must not therefore neglect this opportunity. But it is our common shame, that we be slack in seeking the kingdom of God, and the righteousness thereof, suffering ourselves so to be clogged with heaps of sins, and worldly lusts, that we can neither walk in that strait way, nor enter into that door that leadeth unto life; for sin is ●n heavy burden, like a great pack that will not suffer a man to enter into so straight a door. We must therefore cast off all sin, that he may so enter in, and walk in the way of life.  
And no man can shut it. Here is the continuance of the former benefit, against all adversary power whatsoever. And this again confuteth another opinion of the same kind with the former: to wit, That Christ died for every man, but yet some are not saved, because they will not: they shut heaven door against themselves. But this opinion cannot stand: for none can shut heaven door against them, to whom Christ hath set it open effectually: neither sin, Satan, nor the world, no not man himself, nor all their power together. For herein is the will of man ruled by the will of God: and look whom God will have to enter into heaven, them doth he incline to will their own salvation; and also make unwilling ever to shut this door against themselves. For thou hast a little strength, and hast kept my word, etc. That is, Thou art endued with some measure of grace, as of faith, hope, and righteousness: and according to that measure thou hast maintained my word, and not denied my name.  
Hence we learn, that a man endued with a small measure of God's grace, may do works pleasing unto God, & by the same grace come to life ●uerlasting. Christ saith to his Disciples; 
a Mat. 17.20  If your faith were as much as a grain of mustard seed, by it should you be able to remove mountains. Now that which is here said of the faith of miracles, may in like sort be said of all faith, and so of justifying faith; if a man have never so small a measure thereof, yet thereby he shall do works acceptable to God: for as Paul teacheth, God's children receive, not the tenths, but 
b Rom. ●. 23.  the first fruits of the spirit; that is, a small measure of grace in this life, which is, only a pledge of that which they shall fully receive in the world to come; for this cause is Rahab commended for her faith, 
c Heb. 1●. 31  although it was but small and weak, as we shall see if we read the whole History, Iosh●. 2: For God accepteth of man, according to that he hath received. It is not so much the measure of grace that saveth a man, as the truth of grace before God.  
This serveth notably for the comfort of those that have care to keep faith and good conscience. 
The use.  Such are most dismayed by reason of their wants & corruptions: but they must know that God approveth of their grace, though it be but small, if so be they have care to increase in grace, and do strive to please God in all things, according to the measure of grace received. II. Hereby every one must be encouraged to embrace and obey true Religion. Many be dismayed herein, by reason of the great measure of obedience, which they think God requireth; and therefore they leave of all obedience. But this ought not to be so▪ for God approveth of a man in Christ, according to that grace which he hath, be it more or less; and not according to that which by the law he ought to have. And yet none of all this must make us slack and negligent in using those means which God hath vouchsafed unto us for the increase of grace, that so we may also increase in true obedience.  
And hast kept my word, and hast not denied my name. Here he setteth down two works, for the which he commendeth this church. First, their faithful keeping of the word of Christ. Secondly, the profession of his name in the time of persecution. This behaviour of this church, must be a pattern and a looking glass for us to square our conversation by. For these works; Thou hast kept my word, and hast not denied my name, though the words be few, yet they continue much in them: signifying, that this Church had special care of keeping God's word in every Commandment, both legal, and evangelical. Happy were our Church if the same might truly be said of us, that we had care of obedience unto God, and of the true profession of his name. But generally we fail in practice, though in outward profession we make some show thereof, Thus much of the praise of this Church.  Vers. 9 Behold, I will make them of the synagogue of Satan, which call themselves jews, and are not, but do lie; behold, I will make them, that they shall come and worship before thy feet, and shall know that I have loved thee. 
here follows the second part of this Epistle; namely, the Promises of Christ, which are two. First, concerning the conversion of certain jews, vers. 9 Secondly, concerning the deliverance of these Philadelphians in the time of temptation. vers. 10. For the first of these promises: In all likelihood, there was in this City of Philadelphia, a synagogue of the jews which bore an outward show, that they were the true worshippers of God; albeit they denied the name of Christ, and persecuted his Church. Yet Christ here promiseth, that he will convert them, and make them members of his Church, and cause them to worship him in the congregation before this Church of Philadelphia.  
In this promise, note three points touching the conversion of these jews. The Author thereof: The parties converted: and the fruit of their conversion. For the first; I (saith Christ) behold, I will make them. The words are very significant, being doubled: and they make Christ the whole and sole author of their conversion.  
Hence we learn, that in the conversision of a sinner, God hath the whole and sole work: true it is, that a man willeth his conversion in the act thereof, but yet it is God that worketh that will in him, it is not of himself. This confuteth the erroneous Doctrine of free-will in the Church of Rome, whereby they teach, that a man can dispose himself to work out his salvation, being only helped by God's grace. Like unto a sick man, who though he be weak, yet being holden up by another, can go of himself. Ans. But Saint Paul teacheth us, That a man by nature is not sick, or weak with sin, but stark 
a Ephes. 2.1.  dead in sin: and can no more move himself in the work of his conversion, than a dead man in the grave, in the work of his resurrection. But they say, by this we make a man like unto a block. Answ. Not so, for though he cannot turn himself unto God, yet he hath his will and understanding free to use in civil and outward actions: and besides the●e is a possibility in his nature to be converted by grace, which is not in a block.  
Again, whereas Christ saith, I will make them come, and they shall come. here is plainly confuted the Doctrine and opinion of some, which hold, That a man being effectually called, may come unto Christ, or not come at his pleasure; when God hath given grace, man may receive it, or refuse it, if he will. This is flat against this text, for God will make them come, and man's will must be pliable to Gods will in this matter.  
But they allege, Mat. 23.37. Oh jerusalem, jerusalem, how oft would I have gathered thee, as a hen, etc. but thou wouldest not. Answ. Christ there speaketh not of the will of his good pleasure, for that cannot be resisted; But of his signified will in the ministery of his Prophets, and by himself as he was a Prophet, and the Minister of circumcision unto the jews: for so he might will their conversion, and yet they will it not. Object. 2. Act. 7.51. Ye stiffnecked jews, ye have always resisted the holy Ghost. Answ. That must be understood of the ministery of the Prophets and Apostles, who spoke by the spirit of God: and not of the spirit himself.  
II. point. The parties converted, namely, Them of the synagogue of Satan; Such as called themselves the only true worshippers of God, and yet indeed and in truth, were no better than the slaves of Satan.  
This is to be observed: for hereby we may see, that not only sinners which commit small sins, are converted unto God; but even grievous and ancient sinners: such as have long conc●●ued the slaves of Satan. Christ died not for painted sinners, but for grievous sinners: and therefore Paul chargeth Timothy and the Ministers with him, 
b 2. Tim. 2.26.  To wait for the conversion, and repentance of them that were taken in the snare of the Devil, and that according to the devils own will. Rom. 1.28, Paul speaketh of some Gentiles that were given up to a reprobate sense: which was a fearful case, and yet no doubt, many of them were after turned to believe the Gospel; for such are they, that are taken in the snare of the Devil, and yet there is repentance to be waited for of them.  
This Doctrine must not be abused to liberty in sinning; 
The use.  for that is the right way to cast our souls into the pit of destruction. But yet seeing Christ will bring home into his kingdom most grievous sinners, we must hereby take occasion not to be discouraged, either by the greatness or multitude of our sins from coming unto Christ. For mark, Christ only raised three that were dead to life: jairus daughter that was new dead: the widows Son that lay on the herste and Lazarus that lay stinking in the grave. This is a notable figure of the conversion of sinners: he will not only call to repentance small and young sinners, but even great and old sinners that lie rotting and stinking in the grave of sin, as Lazarus did in the grave of death. He came to call sinners to repentance, and to save the lost sheep, which are ready to be devoured by Wolves and wild beasts. We must all bless the name of Christ for this his large mercy, and in time lay hold upon it, and repent.  
III. point. The fruit of their conversion, in these words: They shall come and worship before thy foot, and shall know that I have loved thee. These words may be fitly expounded by another place of scripture, 1. Corinth. 14.24.25. If all prophesy, and there come in one that believeth not, or one unlearned, he is rebuked of all men, and judged of all, so as the secrets of his heart are disclosed, and he will fall down on his face, and worship God, and say plainly God is in you indeed: so that the meaning of these words is this. I will cause them to come to the congregation of God's people, & at their feet to fall down and worship the true God.  
here are set down two notable fruits of the conversion of a sinner. First, concerning God: The second, concerning the Church. The fruit of conversion that respecteth God is, The true worship of God: noted in these words, I will make them come and worship; that is, In spirit and truth with body and soul, to adore the true God. This fruit no man can bring forth till he be converted: For 
a Psa. 14.4.  the wicked and natural man calls not upon God; True it is, they will acknowledge there is a God, and that the same God is to be worshipped, and therefore they will come outwardly, and hear the word, and receive the elements of the sacraments; but the true worship of God, is in spirit and truth from the heart, which a natural man cannot perform unto God. This is the fruit of true conversion, which when a man receiveth, he doth hear the word of God with reverence, tremble at God's judgements, and mingle the Doctrine of the Gospel with faith in his heart; and in calling upon God he feels his sins, and therefore by prayer doth earnestly desire the supply of grace, and the remission of his sins, having his heart also believing that he shall receive mercy: And in thanksgiving his heart is filled with joy, and the grace of thankfulness, so as being converted, all his worship unto God is in spirit and truth.  
In the worship of these jews, are noted three properties required in God● service. First, it must be willing and cheerful: so did these jews worship GOD; For they are said, not only to worship GOD, but to come and worship GOD: and thus do all God's children worship him. Isay. 56.7, Those whom God bringeth to his mountain, he maketh joyful in his house of prayer. Psal. 110.3, They shall come willingly in the day of assemblies. By this property, we may see a great number at this day every where come far short in the true worship of GOD: for most men never regard the preaching of the word, but content themselves with morning and evening prayer: which they frequent to avoid the penalty of the laws of the Magistrate, and the shame of the world. But these are miserable worshippers of God, his worship ought to be free and willing.  
The second property: The worship of God, must be expressed with seemly, meet, and convenient gesture. The word translated Worship, signifieth doing of reverence with bowing of the body and knee: and therefore it is not an indifferent thing, but necessary, to use convenient gesture in God's worship, that thereby the grace and humility of the heart may be expressed. The 
b Isay. 6. ●.  Angels that stand before the throne of God, have two wings to cover their feet, and two to cover their faces: thereby testifying their reverence to God's Majesty; In this point also many come short: for as the common complaint is, the manner of many is to lie snorting and sleeping under men's elbows at sermons, and in the time of prayer to sit unreverently with their heads covered. These things ought not to be: for God is Lord of body and soul, and aught to be worshipped with both.  
The third property. All that will truly worship GOD, must first be humbled for their sins, and have the pride of their hearts brought down, and be strooken with a fear of GOD'S glorious Majesty. So these jews did prostrate their bodies at the feet of the congregation, when they came to worship God. The 
b Act. 16. ●●.  jailor that imprisoned Paul and Silas overnight, and put their feet in the stocks, would then have very little regarded Paul's Doctrine, being so cruel and rigorous to their persons: Yet when he was about to have killed himself with his sword, (supposing the prisoners had been gone, because he saw the doors open) he was glad and joyful to hear the voice of Paul, who called unto him, that he should do himself no harm, for they were all there: then being humbled by that strange and wonderful work of GOD, he comes in unto them, humbles himself, and falls down before them, craving them to tell him what he must do to be saved. In like manner, so long as men have not their proud hearts beaten down, they will never worship God in spirit and truth. Would we therefore know why the most part worship God formally? Surely it is because they have not been humbled with a fear of God's majesty, and a terror of hell: Neither can it be hoped, that we shall ever worship God sincerely, till our hearts be thus broken within us, and we touched with the fear of God's judgements. The want hereof is the cause, why men and women content themselves with a bare mumbling over of the words of the Lords prayer, the Creed, and ten Commandments, never seeking in the sincerity of their heart, cheerfully, and willingly, both with soul and body, to do worship unto God.  
The second fruit of true conversion concerneth man, and that is, A reverence of the true worshippers of God, noted in these words, Before thy feet. These jews when they were converted, did not think themselves worthy to be members of this congregation, but submitted themselves to be footstools unto them. This reverence shows itself in this one thing which is the ground thereof; namely, a base opinion which every true converted person hath of himself, by reason of his own unworthiness. This was in Paul, causing him to call himself the 
a 1. Tim. 1.15.  chief of all sinners. And the same aught to be in every one of us; for this is true grace, and a note of true repentance, when a man or woman can truly abase themselves beneath all God's people; so as if the question were, who is the vilest person in the Church? the conscience of every man should answer: I myself. The proud and Pharisaical heart, is far from true conversion; but the humble heart is pleasing to God.  
And shall know that I have loved thee: These words contain a reason of the former submiss behaviour of these jews; for it might be asked, why shall these jews come to join themselves with God's people, and be content to make themselves footstools unto them? The answer is, because Christ will make them know, that he hath loved his Church.  
Here mark and see the ground of all true reverence, God's love and favour. Sundry person's, both in Church and Common wealth, have reverence due unto them, as Masters from their servants; parents from their Children; and all superiors from their inferiors. Now, if these men would attain to true reverence indeed, first they must seek to be in the love and favour of God, and of his children; and so shall they procure unto themselves true reverence: for when men set their hearts to fear God, then will God turn the hearts of men to reverence them. This aught to be thought upon of those that be great in birth and wealth; They must not stand on these things, but look to the foundation of true reverence; namely, the favour of God, which they must seek for, and getting that, God will get them reverence, even of wicked men. The cause why many in high place, as Magistrate, Masters, etc. want due reverence is, for that they care not for the favour of God, the ground thereof.  Vers. 10. Because thou hast kept the word of my patience, therefore will I deliver thee from the hour of temptation, which will come upon all the world, to try them that dwell upon the earth. 
These words contain the second promise of Christ unto this Church, concerning their preservation in time of most bloody persecution, for this Epistle unto this Church, as also this Book was written by john, after the Ascension of Christ in the days of Domitian the Emperor of Rome, after whom succeeded Tra●anus, who when he was seated in his Empire, raised up grievous persecution against GOD'S Church in all places of his Dominion, wherein he put to death innumerable thousands of Christians for the space of fourteen years. Of this persecution our Saviour Christ foretells this Church, calling it; The hour of temptation, and withal he promiseth to preserve this Church in the time of this bloody persecution: adding a reason thereof, Because they had constantly and sincerely professed his Gospel.  
In this promise of preservation, note sundry points; I. the occasion thereof, The keeping of the word of his patience. II. The thing promised, deliverance under Traianus. III. A prediction of this persecution, That it shall come upon the world, for this end, to try them.  
I. point, The word of Christ's patience some expound to be, Christ's commandment of patience: but that exposition is too straight; here it signifieth the whole Doctrine of salvation by Christ; which is called the word of patience: first, because it teacheth patience: Secondly, because it is the instrument of patience; for when a man knows salvation by Christ, and also believes the same to belong to him, that will make him patient in all the miseries of this life. Thirdly, because it cannot be professed and holden unto death without patience, but as it is said of the good ground, It bringeth forth fruit with patience: so must every one do that professeth this Gospel.  
In this occasion of Gods promise observe; that God's grace well used, is rewarded with increase. Those which have received but small measure of grace at the first, by becoming faithful therein, have received increase, which serves to move us to be faithful in the use of those talents, which we have received. For hereby we shall receive increase, when as those which having received good gifts from God, as knowledge, and such like, because they have not been faithful in the use thereof, have been deprived of the same. Wherefore whosoever hath begun to know the will of God, to believe, and to repent; let the same parties proceed to use those gifts still to God's glory, and the good of his Church and people, among, whom they live; and they shall see the Lord will double and treble, and greatly increase the same unto them.  
Again, note the doctrine of the Gospel is a Doctrine of patience. This showeth how good and meet it is for every one to learn the Gospel in the days of peace: for every one in times of trial, would wish for strength and patience▪ and we know not how long these days of peace will last. Again, each man in his calling, is subject to many crosses and miseries: for in the sweat of our face must we eat our bread. And who is free from pains and diseases, yea who can scape death itself? Now in all these, and in all other troubles, we have need of patience. And therefore in the time of health and ease, let us hide in our hearts the seeds of this grace, to wit, the Doctrine of the Gospel: and then in due time, we shall reap the fruit of patience, which will make us contented in all distresses both of life and death. And if we would know why most men are so impatient in afflictions; it is because they have so little knowledge and faith in the Gospel of his grace.  
Secondly, seeing the Gospel is the word of patience; hereby all persons that look to be saved by the Gospel, must learn to put on patience, keeping a moderation in all their thoughts, wills, and affections; for when we be impatien● any way, we are not suitable to the Doctrine of our salvation.  
Thirdly, this word of patience is called Christ's (The word of my patience,) because Christ is the author of it. This is added to beat down the pride of this Church; for when God doth praise them for their obedience, their hearts might have been puffed up with pride. But to prevent this evil in this Church, whom he now praised, he calleth it his patience, that they might not think this good thing was of themselves. And the same consideration must check the proud thoughts that rise in our hearts; namely, to remember that no good thing we have is our own, but Christ's. What hast thou which thou hast not received? Why then shouldest thou boast? 1. Corinth. 4.7.  
II. point. The thing promised, is preservation and deliverance in the bloody persecution under Traianu●▪ in which for the space of fourteen years innumerable Christians were put to death. I will deliver thee from the hour of temptation.  
Here first observe▪ that God hath appointed certain set hours and times for the trial of his Church▪ as well for the gifts of his grace; as of their wickedness and hypocrisy. Thus he led the Israelites 
b Deut. 1.2.  forty years, in the wilderness to see whether they would obey him, and he sent 
a Deut. 13.3.  false Prophets among them, to try whether they would turn from the true God or no. And as God thus dealeth with his Church; so he bathe appointed particular times and hours, wherein he will try particular persons 
b Gen. 2●. 2.  God bid Abraham kill his Son, and that was his trial. And 
c 2. Chro. 32.31.  Hezekias was left unto himself: That the Lord might see all that was in his heart. And so for every Christian, God hath a set time of trial, wherein he will either make manifest his grace: or disclose their hypocrisy.  
This point ought to be well weighed: for herein the Lord dealeth like the worthy founders of great Schools: 
The use.  who have appointed certain set times of posing, for the trial of their Scholars, to see what every ones proceeding is, that they may be accordingly rewarded. And as it is a shame for one to have been long in a good School, and to have made no proceedings in learning: so it is for any one, that hath lived long in the School of Christ, and hath not profited in grace. This therefore must teach us these duties: First, to try our selves, and that staightly concerning our progress in knowledge, faith, repentance, and obedience; for God himself will try us whose eyes we can never blind, though we may deceive men: He will lay open our hearts, and make known what is in us, whether it be true grace, or false hypocrisy. Let us not cover ourselves with fig leaves, for God will strip us naked; but rather let us search our selves, touching our sins and Gods graces: and never rest contented, till we have found in our souls the good gifts of grace, which will abide his trial.  
Secondly, hereby we are admonished, as near as we can to conform our hearts and lives, unto the word and will of God; for he will try us: wonderful it is to see how common the reproach of presizenesse is, and if it were not well known that the world is full of Atheists, that might discourage many a Christian. But the remembrance of this trial, wherein hypocrisy will vanish as the stubble before the fire, must move us to labour for sincerity. When we have done our best, we shall be far short of that we ought to be. And therefore through the reproach of the world, let us hold on our good endeavour, and labour to have the main graces of true faith, and a good conscience, with a resolute purpose not to sin: that so we may stand in the day of trial. But if we want these, and live loosely, we shall be found like the foolish Virgins, that have only the blazing lamps of an outward Profession, and want the saving oil of grace, which may make us acceptable unto God at his appearing. We have been trained up in the School of Christ; what a shame will it be, if when Christ comes to prove us, we be then found barren and void of sound grace? David bethinking himself of this trial of the Lord, doth conform himself unto the will of God: and therefore offereth himself unto his trial, saying, 
d Psa. 26. 2●  Lord prove me: meaning in regard of the truth and sincerity of a good conscience, not of the perfectness of his own ways. And hereunto must we endeavour, not suffering any sin to reign in us.  
Qu. But how was this promise verified touching their deliverance from persecution, seeing no Church was free from it? For even the Churches of Asia, whereof this in Philadelphia was a principal one, were persecuted by Traianus. Answ. This and such like promises of deliverance to God's children from trials and afflictions, must be understood not simply; but with condition: to wit, so far forth as they may be hurtful unto them, and in the least measure hinder their salvation; and indeed they are promises of deliverance from the evil of temptation and persecution; not from persecution and temptation itself. Psal. 91.10, The Lord promiseth to him that trusteth in God, The plague shall not come near his dwelling: and yet by experience we know that God's children in general plagues, are taken away as well as others; and therefore that promise must be understood of deliverance, not from the plague itself, but from the hurt thereof; so as it shall not hinder the good or salvation of any in the godly man's house. We pray Led us not into temptation; which we must not understand of freedom from all temptation; for it is the will of God we should be tried: but therein we are taught to pray, that God would not forsake us in our temptations, or give us up wholly to the power of the devil; but that it may tend to our profit, and not to our hurt, as well in respect of grace, as of salvation. And so far forth was this promise accomplished to this Church.  

The use.  The due consideration whereof, is most comfortable to God's church and people; teaching them not to fear the cross in any temptation. God will have his church tried, but the faithful therein need not to be dismayed: for God by his promise hath taken away the evil and poison of all trials and temptations, to them that have care to keep faith and a good conscience, though they suffer a thousand crosses in this world never so long; yea, though they die under the cross: which may put comfort into the heart of any distressed soul whatsoever, & revive those that are oppressed with temptations.  
Again, in that this promise is not made simply and absolutely, but with restraint; hereby we are taught, that the petitions of those persons which pray simply and absolutely to be freed from all temptations and adversities, are not according to Gods will and word: For every petition must depend upon some promise of God; but we have no absolute promise of freedom from all trials and temptations; but only so far forth as they be evil. And therefore in praying against temptations, we must qualify our petitions for temporal deliverance, according to the tenor of the promises of Christ: that is, so far forth as may most advance God's glory, and best further our salvation.  
Quest. How can this great persecution be called but an hour of temptation, seeing it lasted 14. years? Answ. In divers respects it may be so called: First, in regard of God 
g 2. Pet. 3.3.  with whom a thousand years are but as one day: and therefore 14. years with God are but as one hour. Secondly, in regard of that punishment which every man by his sins deserveth in hell eternally. Thirdly, in the affection of God's people which were tried: When jacob served Laban seven years for Rahell, his affection made him think 
h Gen. ●9. 20  it was but a short time: So when God's children suffer for the name and Gospel of Christ, the consideration thereof will make them think long afflictions to be but short. This affection caused Paul to wish to himself eternal perdition for the glory of God, in the salvation of the jews. Rom. 9.3.  
The end of this phrase touching the shortness of time, was to comfort this and all other Churches in the time of this grievous persecution: for the consideration of the shortness of the time, is a means to ease any affliction; and to arm an impatient man with some measure of contentation.  
III. point. The prophecy, or prediction of this affliction; is in these words: Which will come on all the world, to try them that dwell upon the earth. here Christ foretelleth a thing which was to come, simply by himself, and from himself; not by the help of any cause, or any man or angel. And hereby he proves himself to be true God; for it is a property and privilege of the true God, of himself and by himself, to foretell a thing to come, before it can be seen either in itself, or in the causes thereof: no man, nor angel can so absolutely foretell that which is to come; but in their predictions they first see the things present in their causes, unless they be revealed unto them from God. But some may here demand, whether Christ's foreknowledge and prediction, were the cause of this grievous persecution. Answ. Not so, for things come not to pass because of God's foreknowledge thereof; but because they would come to pass, therefore God foreseeth, & foretelleth them: there is a higher cause of all things, than prescience and prediction; to wit, the good will and pleasure, and decree of God. So Christ is said 
i Act. 2.23.  to be delivered to be crucified, by the determinate will and counsel of God: and from the same eternal counsel did this persecution under trajan originally proceed: for the first cause of the event of every thing is God's decree, either ordaying, or disposing the same. It will be said, if this be so, then is God the author of sin. Answ. God forbid: For the manner of Gods will and decree is divers; some things he decreeth to cause and effect of himself, and by himself, as all good things: some other things God decreeth to be effected by others, as sin. And so evil things though they be not according to his revealed will, yet they come in some sort from his will & decree: for if he simply nilled them, they could never be. Beside, in God's decree are set down, not only the things to be done, but also the means and circumstances thereof; as we may see in this persecution, the place and end are plainly noted. This we must remember, & on the contrary take heed of the opinion of some Protestants, which hold and teach that sundry things come to pass, God only foreseeing them, and no way decreeing or willing them: as namely sin. But to give unto God a bare foreknowledge without a decree, is to put upon him an idle providence, which the nature of God will not admit.  
The end why Christ allegeth this Prophecy, is to expound his former saying: For it might be asked, why doth Christ call this persecution, the hour of temptation? Christ answereth, because it will certainly come, to try them that dwell on earth. Where we may note, what is the property of afflictions and persecutions be they public or private; Namely, they serve to discover the state of men's hearts; either by making manifest their faith, repentance, and fear of God: or by detecting their impatience & hypocrisy.  Verse. 11. Behold, I come shortly: hold that which thou hast, that no man take thy crown. 
Here is Christ's commandment to this Church; wherein consider first what he enjoineth them: then the reason thereof. The thing he enjoineth is this; Hold fast that which thou hast; that is, hold as it were with both hands, that little meaof faith and grace which thou hast received from me, and in no wise part with the same. This Commandment hath been before expounded, Chap. 2. vers. 25.  
The reasons to enforce this Commandment are two. One going before it, in these words; I come shortly: That is, either in the general judgement, or by death unto thee particularly. Before this reason is put a note of attention, Behold; to give us to understand, that the speedy coming of Christ unto us, either by death in particular, or in judgement general, is a matter of great moment never to be forgotten, but ●aid up & treasured even in the bottom of our hearts. Herein we must not flatter ourselves, and say with the bad servant; Mat. 24.48, My master doth foreslow his coming: for that is the cause of so much wickedness and impenitency as is in the world. But rather with an ancient 
a Jerome.  Father, think we ever hear the sound of his trumpet.  
This daily persuasion of the speedy coming of Christ, is of notable use. For first, it will daunt the most desperate wretch that is, and make him to tremble in himself, and restrain him from many sins. And if a man belong to God, and be yet a loose liver, this persuasion will rouse him out of his sins, and make him turn unto God, by using the means of repentance: for who would not seek to save his soul, if he were persuaded that Christ were now coming to give him his final reward? Secondly if a man have grace and have repent, and do believe; this persuasion is a notable means to make him constant in every good duty, both of piety to God, and of charity towards his brethren. Thirdly, this serveth to comfort any person that is in affliction: for when he shall believe this which Christ hath said, I come shortly: he cannot but think but his deliverance is at hand; for at his coming, he bringeth perfect redemption to all his Elect.  
The second reason is set after the commandment; that no man take thy crown: that is, the crown of thy glory, even everlasting life. This must not be restrained to the minister of this Church, taking it only for the crown of his ministry, though it be also understood of him; but the same must be referred to the whole Church: as if our Saviour Christ should say; If thou hold not fast thy faith and other graces, thou wilt lose the crown of glory that is ordained for thee.  
Hence some gather, that a man ordained to life may finally perish, because another may have that crown which was ordained for him. But this is a flat abuse of this, and such like Texts of scripture: for the words are not absolute, that a man may lose his crown; but conditional: Hold fast, or else thou shalt perish, and lose eternal life▪ though it be ordained for thee. Now the use of such speeches, is not to signify falling from grace, but to show unto us our own weakness in ourselves; that we might acknowledge, that if we were left of God wholly to ourselves, we could not but perish. Therefore they serve to stir up the child of God to humble himself in the acknowledgement of his own weakness, unto a careful using of the means to come to salvation. Like as a father that takes his child and sets him on a horse, guiding the horse with one hand, and holding him with the other; and then saith unto the child, take heed lest thou fall: Not meaning thereby that the child shall fall, but intending to make him sit faster; & to let him know that if he should leave him, he would fall.  
Secondly, Christ useth such speeches, that thereby he may make his Church persever in grace unto the end: for all exhortations and threatenings in God's word, are instruments of perseverance in grace unto God's children: because as God hath appointed who shall be saved certainly, so he hath ordained certain means to bring the same to pass: part whereof are exhortations & threatenings, which do not import any final relapse, but serve as means & causes of perseverance: and for this end, doth Christ here bid this Church, hold fast, lest another take her crown.  
In this threatening we may note, that when God withdraws his grace from one man, or his blessings from any one people for the abuse thereof, he hath others ready to bestow the same upon, who will use the same well: when judas was cut off from the Apostleship, Mathias was chosen in his room: and when the jews by infidelity fell away from God, he had the Gentiles in store to engraff in their stead; for the the arm of God is not shortened. When any one people shall abuse his Gospel, he can give it to another that will bring forth the fruit thereof, Mat. 21.43.  
This must be thought upon, for by God's mercy we are now God's people, 
The use.  and do enjoy his Gospel; but we must not flatter ourselves herewith, for if we abuse the same, we must know that he hath another Nation in store, whom we now contemn, whither he can send his Gospel, and cause them to bring forth the plentiful fruits thereof. We therefore must embrace and hold fast this blessing of God which now we enjoy, and show forth the power of obedience, or else God will take it from us. And we know not how near this judgement is, seeing other particular judgements have not brought us to repent. And what else mean the rumours of wars? are they not Gods warnings, bidding us hold fast his Gospel, or else it will be taken from us? Although therefore we lose all other things; as honour, riches, lands, or life itself; yet let us hold fast our crown: When the Ark of God is gone, no glory is left, 1. Sam. 4.21.  
Vers. 12. Him that overcometh, will I make a pillar in the Temple of my God; & he shall go no more out: and I will write upon him the Name of my God, and the Name of the City of my God, which is the new jerusalem, which cometh down out of heaven from my God, and I will write upon him my new Name.  
Vers. 13. Let him that hath an ear, hear what the Spirit saith unto the Churches.  
These words are the conclusion of this Epistle, which containeth two parts. First, a promise, in the twelfth verse. Secondly, a commandment in the 13. for the promise: In it we are to observe two points; The party to whom it is made; and the thing promised. The party is, he that overcometh, of whom we have spoken before: for this promise hath been propounded six times, for substance the same, though in other terms. Yet here the very word Overcometh doth give us to understand, that he that would have his service pleasing to God, must dispose himself to a battle or combat, (for overcoming presupposeth a fight.) The enemies which he is to fight against are spiritual: to wit, his own corrupt nature, the wicked world, and the devil: and in this spiritual combat a man must be a good soldier, before he can be a good Christian: for all these enemies will seek to draw him back and hinder him, so soon as he shall any way endeavour to please God. Indeed, God could have freed his servants from all temptations, but he will not; it is God's pleasure by temptations to have his servants tried. Whereby it is manifest that they are deceived, that imagine the state of a Christian to be a freedom from all miseries and temptations, or a state of ease wherein is no strife or trouble to disquiet the mind; nay, it is a soldiers condition in which he that would overcome, must wage aperpetuall battle against all his enemies; both within him and without him, and that unto death.  
The thing promised: will I make a pillar in the house of my God, and he shall go no more out. here Christ doth most notably express the state and condition of eternal life; In the description whereof he doth allude to the custom & practice of men, who minding to preserve the memory of their names after their death, used to erect durable Pillars of wood or stone, in some town, valley, or mountain; with their name engraven or written thereon. This practice is common in human histories: and 
a ●. Sam. 1●. 18.  Absalon wanting issue, set up a Pillar with his own name upon it, in the King's dale, thereby to continue his remembrance with posterity. The meaning than is: as if Christ had said. Others for the continuing of their memory after their death, do in some special place erect some durable pillar of wood or stone, with their own names written or engraven thereon; But to him that overcometh, I will not set up such a pillar, but even make him a pillar durable and everlasting, whose memory shall always continue.  
He addeth further, he shall be a pillar in the Temple of my God: as if he should say; others set up their pillars in valleys and mountains, or such places where some notable exploit hath been wrought; but the place which I will choose (saith Christ) is the temple of my God: that is, the Church triumphant: which was figured by the Temple in jerusalem, and by the Tabernacle; as we may see, Heb. 9.9, and Revel. 21.3, for those were two places where God's people worshipped him: & where God testified his presence in a special manner unto his people. And so in the true Temple, the kingdom of heaven, God's saints and angels do worship him immediately; where God is present with them in most glorious & comfortable manner. This then is Christ's meaning: he shall not only be a part of that Temple, but an excellent part, even a pillar in the triumphant Church in heaven. And to show what is meant by this temple, Christ calleth it the temple of his God; thereby noting the highest heaven. Where observe, that God is called Christ's God; which argueth inferiority; and therefore it must be understood of Christ, as he is man, and as he is mediator: in which respect he receiveth from his Father all his offices, and power to execute the same. But as Christ is God, he is equal with his Father, and receiveth nothing from him.  
And to instruct is yet further herein, (Christ saith) He shall go no more out. When men erected pillars for their memorial, in process of time they would wear away; and therefore they caused them to be renewed, or else their remembrance thereby would not continue: but he that is once made a member of the triumphant Church, shall there remain for ever and ever: and no time shall ever come, wherein he shall cease to be a pillar in the same.  
Further, in the pillars erected by men, their names were written or engraven: And to this practice Christ alludeth, saying; that he that is made a pillar in the triumphant Church, shall have names written on him; these names are three. I. The Name of my God: that is, I will make it manifest, that this man is indeed the son of God, and that God is all in all unto him. The second Name is; The Name of the City of my God: By City, he meaneth not the triumphant Church, but the place where the triumphant Church shall be; to wit, the highest heaven▪ as it is taken, Revel. 21.10. So that hereby Christ would teach us thus much; that he which overcometh, shall be known to be a Citizen of heaven, and that the privileges of that kingdom belong unto him  
And lest any should doubt, what is meant by the City of God, Christ here described it: first, by the resemblance thereof, calling it jerusalem: because that City, in regard of the Temple especially, was a figure of the kingdom of heaven. Secondly, he calleth it, the new jerusalem: that is, the place of the triumphant Church, even the highest heaven: Which is not called new in respect of being, for it was from the beginning; but in respect of the manner of revealing and manifesting it. for in the old Testament, the New jerusalem was revealed to the jews only, and that obscurely: but under the kingdom of Christ, it is more fully revealed not only to the jews, but to all the world. Thirdly, he addeth that it doth now descend out of heaven from his God. Therein answering to an objection; for it might be said, this temple of God in heaven is so far off, that we cannot ascend or attain unto it, how then shall we come thither? Christ answereth, that this new jerusalem cometh down from God out of heaven. Quest. How (will some say) can heaven come out of heaven? Answ. As Paul saith of Christ, that he was crucified among the Galatians before their eyes, because his crucifying was so lively represented unto them in the ministery of the Gospel. So here, heaven may be said to come down from God out of heaven, in regard of the preaching of the Gospel, which doth most visibly represent and set open heaven unto us, that God's people may enter therein: by the faithful embracing whereof, we become citizens with the Saints, and of the household of God, Ephe. 2.19.  
The third name which shall be written on him, is Christ's new name: whereby is not meant any title of Christ, as jesus, Mediator, etc.; but the dignity, power, and glory of Christ. Quest. How can that be called new, seeing he had power and glory from all Eternity? Answ. It is called new, because it is received of Christ, as he is Mediator▪ God incarnate; being that which was given to him after his death and passion: standing in his rising again; in his ascension and sitting at the right hand of his Father. Hereof Paul saith, Phil. 2.9. God gave him a Name above every name; that is dignity, power, and glory: as it is expounded, Heb. 2.7. And this glory, power and dignity, will Christ give to them that overcome. And thus we have eternal life set out unto us by the author of life himself. The sum whereof is this; That he which overcometh shall be made a true member of the triumphant Church, and there continue for ever: and shall have three Names written on him: The Name of God, having this made evident, that he is the child of God: The Name of God's City: being made partaker of the privileges of God's kingdom of heaven. The new Name of Christ, communicating with Christ in his glory and majesty.  
And Christ doth thus describe life eternal unto us for special causes; which may be these. I. To comfort them which have care to keep faith and a good conscience; and to encourage them against all hindrances and miseries of this life; for what can more hearten a man in good duties, than to set before him his recompense and reward? Whereby we learn that in all miseries and troubles that may befall us for the maintenance of true religion and good conscience; we must comfort ourselves and not faint. And to encourage us herein, we are carefully to propound and set before us, the due consideration of life eternal; for this it was that caused 
a Heb. 11.24.25.26.  Moses to despise worldly honour, and to choose affliction with the people of God. We must also look unto Christ, 
b Heb. 12.2.  who for the joy that was set before him, endured the cross, and despised shame. Soldiers that are uncertain of any reward, are yet content under their General to adventure their lives at his command: how much more than aught Christian soldiers to fight manfully, and stand fast in all troubles for Christ's sake, who hath set before them such a great reward?  
Secondly, it is thus described, to bring God's people to a view and taste of life eternal, that thereby they may the more affect it. Many cast off all care of Religion and good conscience, for the present delights of earthly things: they can see no goodness nor pleasure in spiritual things: The sweetness of earthly pleasures puts men's mouths out of taste, in regard of any relish of life eternal: but this must not be so with us; we must be of Moses mind, who desired to see the Land of Canaan when he was not permitted to enter into it; and thereupon God took him up into Mount Nebo, and showed it unto him: So, considering Christ hath thus largely described this kingdom unto us, we must labour to comprehend in our understandings, and in our hearts to possess by faith, something of life eternal, though we cannot as yet fully inherit the joys and pleasures thereof.  
Thirdly, it is thus described, to teach us to practise Paul's rule. 1. Tim. 6.12. Namely, to pass through all the miseries and troubles of this world, and to take hold of eternal life. This is a most necessary duty, but yet little practised: men with both hands lay hold upon the things of this world, upon riches and pleasures; but who considere●h what is prepared by Christ in heaven for them that overcome? and who laboureth to lay hold thereof, and to keep that sure, though he lose all things else?  
Lastly, this description of eternal life, here serveth to make the people of God to fear no death, though it were most cruel and terrible; for death is but a strait door, whereby the child of God must pass to all glory and happiness, when he shall be made a pillar in God's temple. Thus much generally of the thing promised: Now follow in particular the parts thereof.  
First, whereas Christ promiseth to make them that overcome, pillars and chief members in the Church triumphant; Hereby we are taught to labour to become true members of God's Church in this life. For life eternal must begin here, and they that would be pillars in his Church triumphant, must now become members of his Church militant: for not only Ministers & teachers are pillars in God's Church, though they be chief pillars therein; but every one young and old, man and woman that is a true believer. And thus shalt thou become a pillar in God's Church on earth, by maintaining & upholding the Gospel of Christ; which thou must do, partly by teaching it to those, whom thou art bound to teach within the compass of they calling: and partly by good example of life and conversation; and chiefly by a true and bold profession thereof, not only in time of peace, but even in the greatest trials and afflictions.  
Secondly he addeth; He will make him a pillar in the Temple of God; that is, in the church triumphant; for in the new Testament we have no other Temples, but God's Church triumphant and militant. Hereby than we must learn to renounce that ignorant opinion of the world, who judge every material church to be the temple of God, and as holy as the Church in jerusalem was. But the distinction of place and place in regard of holiness which was under the Law, is taken away by Christ. The house is now as holy as the Church; Churches indeed must be regarded and maintained, not for holiness, but for order sake: now men may every where offer the calves of their lips, and lift up pure hands from a pure heart unto God.  
Thirdly, I will writ upon him the name of my God: that is, whereas God the Father is my God first, I will also communicate unto him the same name of God; and he shall have God even my God, to be his God also. By this it is plain, that no man can have fellowship with God but by Christ: we must not look to have immediate fellowship with God of ourselves, or by any other, but by Christ: God hears not, God helps not, God saves not, but by Christ; nay, God is no God unto us, out of Christ. For first, he is a God unto Christ, and then in him and by him unto us. Therefore if we would call upon God, we must call on him through Christ; if we would give him thanks, it must be in and by Christ; for in him only are we heard. If we would know God, it must be by Christ, for he is the very engraven Image of his Father, in whom is manifested the wisdom, justice, and mercy of God, in him dwelleth the fullness of the Godhead: and to conceive of God out of Christ, is to make God an idol in the brain. Lastly, if we would receive any temporal blessing from God, it must be in and by Christ; as meat, drink and clothing. For if we receive them from God out of Christ, we are but usurpers of them, and the use thereof shall turn to our further condemnation.  
Fourthly, he saith: I will write on him the name of the city of my God: that is, he shall have the privileges of the kingdom of heaven. We do all desire, and look for the inheritance of God's kingdom after this life: therefore here we must live as citizens of God's kingdom; conforming ourselves to God's commandments, abandoning all sin, and so living in faith and a good conscience unto the end, that after this life we may assuredly persuade ourselves, we shall be made partakers of the privileges of this kingdom.  
Fiftly it is said: this City of God, is the new jerusalem, which cometh down out of heaven from God; that is, by the preaching of the Gospel. Hereby we are taught more carefully to seek to attain to the kingdom of God, for behold Gods endless mercy herein: our sins shut heaven gates against us, but by the blood of Christ he hath opened them; and by the Ministry of the Gospel, he makes heaven come down unto men: God therefore would not see us damned; he hath made open away, even a new and living way whereby we may come to heaven and escape hell. God hath brought down heaven among men, we must therefore with the people in john Baptists time, violently enter into this kingdom, and strive to take it by force. Matt. 11.12,  
Lastly he saith; I will write my new name on him: that is, I will make him partaker of that glory and digni●ie wherewith I myself am glorified since my death and resurrection. Mark this: all that after this life must have Christ's new name, must in this life become new creatures; So Paul saith; 
d 2. Cor. 5.17  If any man be in Christ, he is a new creature. And again, 
e Gal. 6.15.  Neither circumcision nor uncircumcision availeth any thing, but a new creation. Would we then partake with Christ in his glory? we must here be partaker of his grace: herein standeth true Religion to become new creatures; and not in bare knowledge and profession. We must therefore put of 
f Ephe. 4.23.24.  the old man which is corrupt with sin, and be renewed in the spirit of our m●●ds, putting on the new man, which after God is created in righteousness and true holiness. But if we content ourselves with the Image of the old man wherein we were borne, we shall never partake of Christ's glory; for this new name must be given to the new creature, the old man and it cannot agree together.  Vers. 13. Let him that hath an ear hear what the spirit saith unto the Churches. 
This conclusion hath been handled in in the former Epistles.  Vers. 14. And unto the Angel of the Church of the Laodiceans write: These things saith Amen, that faithful and true witness, that beginning of the creatures of God. 
here followeth the seventh and last Epistle, to the Church of the Laodiceans: whereto is prefixed a commandment unto john, whereby he is authorized to pen the same, in these words: And unto the Angel of the Church of the Laodiceans write, which hath been handled before.  
The Epistle itself hath three parts, A Preface: the substance or matter of the Epistle, and the conclusion. The Preface is this 14. verse, wherein is set down, in whose name this Epistle is written; to wit, Christ's: who is here described by two arguments: I. he is called Amen, which is that faithful and true witness. II. He is the beginning of the creatures of God.  
For the first (Amen,) is an Hebrew adverb of asseveration, signifying as much as verily, truly, or certainly. This title is given to Christ, & the reason thereof is expressed in the words following, which are a full exposition of the same. Amen, is that faithful and true witness: So that Christ is called Amen, to testify that he is a witness, a faithful witness, and a true witness; which title was given to Christ in the 5. verse of the first Chapter: where it was expounded, and reasons rendered why he is so called. Unto which title is here added, that he is a true witness; because he speaks the truth, according as every thing is in itself, without error, deceit, or falsehood, for that which he receiveth from his Father, is the will of his Father, which is the Rule of all truth.  
That we may come to the right use of this Argument; we must first search out the ends, for which Christ is here called Amen, that a faithful and true witness, which by the contents of the Epistle, we may easily guess to be these. First, to set forth himself unto the Angel of this Church, an example, and pattern of fidelity in his Ministry: in the duties whereof, he had been slack and negligent: Christ therefore by his own example, would teach him without respect of persons, to instruct the Church of God truly, and faithfully. How this duty is to be performed, hath been showed before, Chap. 1.5, And not only to the Angel of this Church of Laodicea, but also to all the Church, and to all them that profess themselves to be his members, doth Christ propound himself an example of two most worthy virtues: Faith and Truth. For the first: Faith is a virtue, whereby a man makes good all his lawful words, promises, oaths, leagues, compacts, and bargains whatsoever, so as his word is as sure as an obligation, as we use to speak. Truth is another virtue, whereby a man without fraud, lie, or deceit, speaketh the truth from his heart, that is necessary to be known for his own good, the glory of God, and the good of others.  
We therefore must set before our eyes this precedent of our Saviour Christ: As he is a witness, yea a faithful and true witness, without any faming or falsehood, so let us labour to show ourselves faithful in all lawful promises: and true in all our speeches, that so by these virtues, we may be known to be like unto Christ, through our whole lives and conversations. Secondly, Christ is here called Amen, to induce this Church of Laodicia, to apply effectually unto herself the word of God, whether threatenings or promises; This Church had been negligent in the duties of Religion, which came for want of applying God's word unto the selves. The right manner of applying God's word is this: In God's word we are to consider the law, and the Gospel. In the law, there are Commandments and threatenings: now a man must apply to his own person and life God's Commandments particularly; that thereby he may come to know his particular sins: then he must also apply the threatenings of God unto himself, that thereby he may be humbled through the sight of his misery, and so made fit & capable of God's grace. Thus the prodigal son applied the law unto himself, when he said, 
a Luk. 15.21.  I have sinned against heaven and against thee, and am no more worthy to be called thy Son. So did 
b Dan. 9  Daniel, and 
●zra. 9  Ezrah, by applying the law unto themselves, humble themselves, and their people: for this is the way to humble any man, & to make him fit to receive grace: for the law is our schoolmaster to bring us to Christ. Gal, 3.24, and the want of this special application of the law, was a cause of the dullness of the Laodicians, and is also of our slackness in Religion at this day.  
Secondly, the Gospel also must be applied: not only by beleeing it to be true, as the Papists teach: but also by applying unto ourselves particularly the promises of righteousness and life everlasting by Christ. According as Paul saith, 
d Philip. 3.8.9 10.  I desire to win Christ, & to be found in him, not having mine own righteousness which is of the law, but that which is through the faith of Christ. Vers. 15, Let us (saith he) as many as be perfect be thus minded, teaching every one this special duty of particular application. For as saint john saith, he that by faith doth not apply the promises of the Gospel particularly to himself 
e 1. joh. 5.10  makes God a liar. And the want of this application is the cause of negligence in Religion, and of so many lukewarm Gospelers as be at this day. For it is not sufficient to know the Gospel to be true, or to be able to teach it unto others, unless we can thus apply it to ourselves. This then serves to prove that justifying faith must not only be a bare assent to the truth of the Gospel, but a special faith which doth apply particularly unto a man, those promises which are propounded concerning righteousness, and life everlasting by Christ.  
The second argument and title whereby Christ is described is this; that he is the beginning of the creatures of God. The meaning whereof is, that Christ is he that is the Creator of all God's creatures that were created: so it is said 
f Col. 1.16.  By him all things were created in heaven and in earth: and though this be true, yet I doubt not but that Christ is here called the beginning of the creatures of God, for a further respect; namely, because he is the beginning of the new creature in regeneration: so it is said, 
g Ephe. 2.10  We are the workema●ship of God, created in Christ unto good works. So that every regenerate person is a new creature; to which purpose it is said of Christ: 
h Esai. 53.10.  When he shall give his soul an offering for sin, he shall see his seed, etc. Because Christ is the root and seed of all that are borne again. How is Christ (will some say) the beginning of a new creature? Answ. Two ways: I. As he is the author of regeneration; for he is the cause whereby a man is regenerate, in which respect he is called the father of eternity. Esay, 9.6. And again he saith: Behold, 
i Esai. 8.18.  I and the children whom thou hest given me. Secondly, because he is the matter and root, out of which a new creature doth spring: and so the Church is called 
k Ephe. 5.30  bone of his bone, and flesh of his flesh: alluding unto Adam and Eve, who were a type of Christ & his church. For as Eve was taken out of Adam's side, so the Church and every member thereof, sprang of the blood that issued out of Christ's side, which was of infinite merit, being the blood of him that was God.  
The end why Christ in this Epistle is called the beginning of God's creatures (as we see by the contents thereof) is to meet with this common vice of this church; that they had more care to seem to be religious, then to be religious indeed: now Ch●ist would by this his title give them to understand, that their chiefest ca●e must be, to become new creatures indeed. And no doubt this is the fault of our days; our care is less for the power of godliness, then for the name thereof; we more respect show than substance, and shadow than truth itself. Which ought not to be, for if we would be in Christ, we must become new creatures: to exercise ourselves in the word and Sacraments, and Prayers are good in their kind; but without this new creation, they are not sufficient to salvation.  
Secondly, hereby he would meet with this special pride of theirs, whereby they did boast themselves, to be rich and to want nothing. But Christ tells them, that there was no dignity in any thing out of this, whereby in Christ they are made new creatures. We therefore must learn by them, not to be puffed up with outward privileges of nobility, wealth, strength, or such like, as many do: but he that would rejoice must rejoice in this, that he is a new creature in Christ jesus.  
Further, by calling himself, the beginning of the creatures of GOD, Christ would teach them and us, that he doth love his Church, and preserve the same. Eve was created by the hand of God, not a part from Adam, but of his rib; for this end, that he might love and protect her, & that she might reverence and serve him: Even so every new creature springeth out of Christ's heart blood, which God hath so wrought, that we might know how Christ hath loved us, and that we ought to magnify and honour him: Adam was not the author, but the matter only, whereof Eve was made: but Christ is both the author, and the matter of our regeneration: wherein appeareth his exceeding love unto us. And look as the root spends itself for the preservation of the branches: so did Ghrist spend his own blood for the salvation of his Church.  
Fourthly, whereas he is called, The beginning of his Regeneration; hence we may gather, that the Doctrine of the Church of Rome is erroneous, which teach, that a man in his first conversion, hat● use of his natural free-will, and can dispose himself in the act of his Regeneration. But the creature of God cannot dispose himself in his creation; now every man that is regenerate, is the new creature of God; and therefore hath no power to dispose himself in his new creation.  
Vers. 15. I know thy works: thou art neither cold nor hot: I would thou werest cold or hot.  
Vers. 16. Therefore because thou art lukewarm, and neither cold nor hot: it will come to pass, that I shall spew thee out of my mouth.  
In these words, and so forward to the 21. vers. is contained the substance, or matter of this Epistle: and it hath two parts: A dispraise, vers. 15.16 17. And Counsel. vers. 18.19.20. They are dispraised for two vices: first, lukewarmness, vers. 15.16. Secondly, for their pride. vers. 17.  
I know thy works. This is a general reproof, signifying thus much: All thy works are known unto me, and I utterly dislike them. Then followeth the reason of this dislike, Thou art neither cold nor hot: which is a comparison borrowed from waters, whereof there be three sorts: hot, cold, and lukewarm. Now hot and cold waters do not so much annoy the stomach, as lukewarm water doth: they are sometimes comfortable to the stomach, but lukewarm water doth disquiet it, till it be cast up, and to these three kinds of waters, he compareth three sorts of men. By cold water, he understanding such as are enemies to Reliligion: as at this day are the jews and Turks, and other barbarous people. By hot water, he understandeth men that are earnest and zealous of the truth. So that when he saith of this Church, Thou art neither cold nor hot, his meaning is; thou art neither an open enemy, nor truly zealous of my Gospel.  
I would thou werest cold or hot: Christ wisheth not simply, that they were enemies unto him; but only in respect of that estate of lukewarmness, in which they were; as if he should say: I had le●er thou werest either cold or hot, than thus lukewarm as thou art. For if we should understand it simply, we should make Christ to desire that men should be his enemies. By lukewarm men, he understandeth a people, who are in show God's Church, but in truth want the power of godliness, and the zeal of the spirit. Because thou art such (saith Christ to this Church) therefore I will spew thee out of my mouth: that is, look as he that hath drunk lukewarm water, cannot abide it on his stomach, but must needs spew it up again; so am I weary of this thy security, I cannot abide it, and therefore will I cast thee off from all fellowship with me, and make of thee which art a Church in show, to be no Church.  
Thus we see their fault, namely, lukewarmness; the greatness whereof, he aggravates; first by comparing it with the extremes, cold and hot, both which he preferreth before it, as may appear by his wish and desire: And secondly, by the punishment thereof; namely utter rejection.  
Hereby we must examine ourselves, whither this fault may not justly be charged upon us: 
The use.  after due trial, it will appear, that we are guilty of this sin. The which that it may the better appear, I will note the several kinds of lukewarm Christians.  
The first lukewarm Professor, is the Papist; as the tenor of his Religion, and the manner of his worship of God, doth plainly show, for he doth part stakes with Christ in the matter of salvation, affirming that he receiveth from Christ to work out his own salvation, and so assumeth part of Christ's glory to himself.  
Secondly, all time-servers are lukewarm Gospelers: that is, all such as alter their Religion with time and state. and of this sort are the body of our people, who profess themselves to be of the same Religion the Prince is of: which showeth evidently, what they will do in time to come, namely, turn with the time, as their Forefathers have done:  
The Third sort, are the followers of Nicodemus, who came to Christ by night only: that is, such as say and think that they may go to mass with their bodies, if they keep their hearts unto God, these halt between two opinions, and neither serve God nor Ba●ll.  
Fourthly, all Mediators: such as will make pacification between the Religion of the Protestant and the Papists; so holding our Religion, as not caring ●o embrace theirs also, because they think they differ not in substance, but in circumstances only. Let these pretend what they will, they are in heart Laoditians.  
Fiftly, all Worldlings: which as Christ saith, Luk. 16.13. Serve God and Mammon, God and the world by setting their heart upon riches. These men abound every where, for though they hear God in the ministry of his word, and as it were touch him in the Sacrament, yet their hearts are far from him, running after their covetousness, Ezech. 33.31, and who are such, their consciences will witness: yea their behaviour proclaims it to the world; for though they will hear the word, yet their wit and strength is spent upon the world, and the things thereof.  
Sixtly, those that profess Christ's Reliligion in outward actions of his worship, but yet in their lives, give themselves to the common sins of the time, some to drunkenness, to fornication, to covetousness or cruelty: some to this sin, and some to that. To this sort, we must refer those, that in word approve Religion, and yet their heart's delight is, in garnishing themselves with the monstrous, brutish, and irreligious forms of strange and foreign attire; These spend their time and wit in the decking of their bodies, and so suffer their souls to go to wrack; when as apparel should be an occasion to put us in mind of a shame through sin: and by modest attire, we should express the virtues of the heart, but these hereby profess the vanity of their mind.  
Now, though we be not entangled with these gross sins, yet we cannot excuse ourselves from this sin of lukewarmness. For the want of zeal of God's glory, of love to his truth, of care to obey his commandments, and to keep good conscience, the want of hatred of sin, what argue all these but lukewarmness? Herein we must lay our hand upon our mouth with job; for we cannot plead with God, no not for this common sin. But that we may be out of all doubt that this sin of lukewarmness, hath infected our congregations, as it did this Church of Laodicea: I will make it plain by the signs thereof, which are common among us, that so we may the better know our fearful estate.  
The first sign is, Negligence in the duties of that true Religion which we profess: this appeareth sundry ways; for first, howsoever we come to the assemblies where the word is preached, yet few do profit there, by increase in the knowledge of that Religion which is taught, and in the amendment of life. This may any man see to be true, that hath half an eye to look into the state of our assemblies, and men's own consciences will herein witness against them. Again, where God's word is ordinarily heard, there are very few that spend any time in searching out, and trying whether the things be so or not which are taught them. Nay, men will not be at cost to buy a Bible: and if they have one, yet they will not take pains to read the same, at least in such a constant course as they ought to do. Thirdly the Lord's Sabbath is broken, for though most men at set times will come into the congregation; yet there is not that private sanctifying of the Sabbath after the congregations are dissolved, which Gods word requireth; but men betake themselves to their own affairs, and to outward delights; to omit those that have no care at all of sanctifying the Sabbath in any sort. Now these persons must needs want both knowledge, obedience, and all sound grace that will not set apart some time, wherein they should employ themselves in God's word: and by these signs it is evident, that there is a grievous disease of negligence in the duties of Religion, that infects our congregations. Now where this negligence is, though coldness be not, there cannot be zeal, and so lukewarmness must needs abound.  
II. Sign of lukewarmness: The Religion of most men is this; In the general calling of a Christian they show Religion, but in the affairs of their particular callings, where is religion? In the Church they are good Christians, but in practice of the duties of their particular callings, who showeth his religion? for when as men should practise their callings, according to God's word and true godliness, they follow the desires of their own hearts. Little conscience is made of lying and oppression; that love and plain dealing, which ought to be between man and man is wanting; which proveth them plainly to be lukewarm Gospelers.  
III. Sign. There be many that profess themselves to be lukewarm, neither hot nor cold. For though all generally come to the hearing of the word, and the receiving of the sacraments, yet many when they see some make conscience to become answerable in some measure to the word which they hear, and the Sacraments which they receive, do take up in their mouths this slander of precizenesse against them: mocking them for doing that which in the word & sacraments themselves profess should be done. These men will not be enemies to the Religion of Christ; and they profess themselves not to be zealous, by reproaching zeal in others: Therefore they do more than these Laodiceans did, even profess themselves to be lukewarm. For he that reproacheth another for zeal in Religion, brandeth himself with this sin of lukewarmness. And who knows not how many of this ●ort are every where? I dare with good conscience say, our congregations generally consist of such. Now mark what followeth hereupon.  
First, that our common professors of religion are in worse case than heathen men, jews, and Turks that know not Christ. This Christ teacheth in preferring cold persons before the lukewarm; as if he should say; I had rather thou werest a Pagan, than a Professor without zeal. And 
k 2. Pet. 2.21  Saint Peter to this purpose speaking of such saith; It had been better they had never known the way of truth, than after they have known it, not to obey the commandments of God. So that unless there be further matter in us than knowledge and bare profession, our case is worse than the case of jews and Turks. Religion known, will not make thee better than them, but it is zeal and obedience that must prefer thee before them.  
Secondly, from the consideration of our estate, I gather that we are in danger to be spewed out of the mouth of Christ, as lukewarm water out of the stomach. This is the punishment here threatened, which was written for our instruction, that we might know where lukewarmness takes place, there this punishment will follow. We may flatter ourselves as the men in the old world did, & think all is well, never regarding till the judgement come: but the truth is, that in regard of this sin, we are in danger to be cut off from the Church, and from true society with Christ; God can do this sundry ways, either by bereaving us of his Gospel, and making us as the heathen; or by sending the enemy among us, to destroy and root us out of this land; and even in our neighbor-countreys', and towns, he sets spectacles before us, that by them we may see how he can spew us ou●, & cut us off from being a people. And thus much of the first fault, namely, lukewarmness.  Vers. 17. For thou sayst, I am rich, and made rich, and have need of nothing, and knowest not how thou art wretched and miserable, and poor, & blind, and naked. 
Here is the second sin of this Church, namely, spiritual pride. The words depend upon the former, as a reason thereof; before he charged them with deadness in religion, and here he painteth out the cause thereof; namely, spiritual pride of heart. As if he should say: thou thinkest thus within thyself, I am rich, for it is the manner of the scripture to express the thoughts of men by their speeches; because the thoughts of men, are as evident to Christ, as any man's speeches can be to another. 
The use.   
In that Christ doth express men's secret thoughts and propound the same in this Book; we may hence gather, that it is a part of Canonical scripture, for it is a privilege of the scriptures to set down the thoughts of countries, of Churches, & of particular men, even as they conceive them. This can no man do in any book of his own devising. And hence we may gather an argument against Atheists; That scriptures are the word of God, because they reveal men's secret thoughts.  
Now followeth the thought itself of the Angel and people of this Church, I am rich, that is, I have many excellent gifts and graces of God's spirit: by this effect he expresseth their spiritual pride; in overweening their estate before God. This is a common sin in the world, and ever hath been. Christ said, 
a Luk. 5.32.  He came not to call the righteous, but sinners to repentance; by righteous, meaning such as think themselves righteous. And the 
b Luk. 18.9, 10.  proud Pharisie▪ in his prayer, which he conceived in his heart, thought himself far better, than the poor Publican, or other men. And Paul 
c 1. Cor. 4. ●.  bringeth in the Corinthians, thinking proudly of themselves, saying; We are full and made rich, etc. This sin takes place in the Papists at this day; who persuade themselves, that they can satisfy God's justice by temporal works, and fulfil the law of God, and merit for themselves, and for others.  
To come to ourselves, this same proud thought hath place among us. First, we think we are rich, in regard of knowledge: both young and old scorn to be catechised, because they would not seem to be ignorant; some stick not to profess this pride by bragging thus, that they know as much for substance, as any man can teach them: when as indeed they know nothing but that which nature will teach a man. Secondly, men plead that they have a most firm saith, so as they never doubted of God's mercy: which is nothing but the presumption of a proud heart, for true faith is troubled with doubting. Thirdly, men will profess, that they are rich in love, both towards God, and their neighbours, when as they love the world, and the pleasures thereof, more than Christ; and so have no true love of God in their hearts. Fourthly, (to make more plain, that this spiritual pride reigns in men's hearts) mark this: let any bodily calamity be made known to a man that is newly befallen him, oh how is he presently perplexed! but let Gods Minister out of his word, make known unto him his inward fearful estate: that by reason of sin, he is in danger of God's judgements, and a firebrand of Hell, he is not afraid: Worldly news doth affright men much, when as the threatenings of the word move them nothing. What argueth this, but that their hearts are forestalled with this false conceit, I am rich? The drunkard in his drunkenness, the filthy person in his uncleanness, and every man in his sin sootheth himself with this, God is merciful, I am rich, and in his favour, he will not condemn me. Well, it being thus manifest that spiritual pride is our common sin; We must labour to see it in ourselves, and use all good means that it may be removed. The means follow afterwards.  
And increased with goods: or, am made rich: so the words are: these words are added only for amplification to show, that this church had not any small portion, but an exceeding measure of spiritual pride; The doubling of the words, showeth the strength of this conceit. What's the cause that this Church was grown to such an height of pride? Answ. It may be it was knowledge, wherewith no doubt the Angel of this Church, and many therein did abound: now the holy Ghost saith, 
a 1. Cor. ●. 1.  That knowledge puffeth up. This is true in all places: great knowledge, (without special grace) great pride. This is the sin of the Schools of learning; Where knowledge abounds, there pride of heart abounds, and men are puffed up according to the measure of their gifts, unless by his grace and the sight of their sins, God do humble them.  
And have need of nothing: This is a further sign of their great pride, that they thought they needed not the help of any thing, or any person beside themselves: And all such as think they have no need of the blood of Christ for the washing away of their sins, do surfeit and abound with this spiritual pride of heart. This serves further to convince our congregations of this damnable spiritual pride. If any one be sick in body, he straight sendeth to the Physician: but not one of a thousand seeketh to the Minister till the pang of death draw near. The soul's disease by sin is not felt; there is no complaint for want of the blood of Christ. But if we would be emptied of this pride, we must labour to see that we stand in need of Christ, and every drop of his blood; till such time as we feel that in us, there is no goodness in our hearts; We are but the proud Laodiceans, and our case is wretched and damnable.  
And knowest not how thou art wretched, and miserable, and poor, and blind, and naked. Christ intending to strike this sin of pride to the very heart, doth here set down the true cause thereof; to wit, Ignorance, as if he should say, Thou knowest not thine own natural estate, as thou art borne of Adam out of Christ, and therefore thou art proud, and thy pride maketh thee lukewarm. Then he showeth whereof they were ignorant, namely of their natural estate.  
For the first; Christ making Ignorance the cause of their Pride, teacheth us that Pride is not the first sin, that ever was in the world, as many both Papists and others have thought. True it is, Pride is a great and mother sin, and the cause of many fowl iniquities: but yet Ignorance is a mother sin, whereof Pride springeth. The cause why any person swells with pride in himself, is Ignorance of his own natural estate. By this than we are taught to learn to know our own estate, what we are by nature in ourselves without Christ, for that is the way to pull down our hearts. For this cause the Prophets of God, used to call men, To a searching of themselves, Zeph. 2.1, when they would bring the people to humility and grace, that men seeing their estate, by reason of their sins to be damnable, might be humbled and caused to forsake themselves, and come unto Christ. And surely till such time as men be humbled for their sins, they will never get sound grace, but be as the proud Pharisie, hypocrites and dissemblers though they have much knowledge. But when a man hath searched his natural estate, then besides knowledge of himself come other most excellent graces, as humility, the fear of God, and true obedience with good conscience. And therefore first of all, let us labour to be acquainted with our own estate in ourselves & with our personal sins, & with God's judgements due unto us for them. For this is the ground of true grace. The spots and blemishes of our bodies, we can soon espy, and wipe away: and why should we be less careful of our souls, which be far better?  
That Christ might fully make known unto them their ignorance of themselves, it pleaseth him to desrcibe to them their natural estate, & so proportionally the natural condition of all Churches, & of all people: which is the state of man's misery. This he propoundeth two ways: first generally in these words, and knowest not how thou art wretched and miserable: then by the parts thereof, which be three, Poverty, Blindness, and Nakedness.  
For the first. The word translated Wretched, signifieth one subject to calamities, griefs, and in a word, to all miseries. And that we may know who is thus wretched, I will enter into a description of man's misery; whereof that we may conceive aright, two things are to be considered: First the root and fountain thereof; for therein we shall best see what misery meaneth. This root is original sin, and it hath two branches: First, that particular transgression whereby Adam sinned, which was not only the sin of his person, but also of the whole nature of man, spreading itself to all his posterity, Christ excepted. Secondly, the defacing of God's Image, and the corrupting of man's heart, which by reason of the fall of our first parents hath in it a proneness unto all sin both in will, affection, and in all the faculties of the soul. In these two stands original sin, and in them, and with them must we conceive of man's misery, as in the root thereof. Secondly, we must conceive of man's misery under the form of punishment, having relation to the first sin of Adam, & to the corruption of each man's nature thereby received. The punishment of sin, must be considered sundry ways, according to the divers kind of man's being: either in this world, or after. For it is either in this life; or at the end of this life; or after this life. And so accordingly is misery to be considered.  
Now of the punishments in this life, some concern the whole man, some the parts of man; some his estate. Punishments concerning the whole man, be of two sorts: The first is subjection to the wrath of GOD, whereby a man since Adam's fall is made the child of wrath: a misery of all miseries: & yet the more grievous because without some grace, a man cannot discern & see the same. The second, is a Bondage under the Devil; whereby a man in his mind, will, & affections, is subject every way to the will of the Devil▪ which though we cannot describe, yet we may thus conceive of it. The regenerate man 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 delight; and this was the state of this Church.  
Punishments concerning the parts of man, be either miseries of his soul, or of his body: the miseries of his soul be these. First, in the understanding, Ignorance of Gods will. And in sundry, madness, and foolishness; and in all men pain and difficulty, both to learn & remember whatsoever is good, which was not in man by creation. In the conscience also, be accusations, secret fears, and terrors. In the will is, rebellion to Gods will: In all affections, perverseness. All which are miseries of the soul.  
The body also hath these miseries. First, it is subject to all infirmities, sicknesses, diseases, and aches: which are so many, as all the books of Physicians neither do nor can record the same. Secondly, man's body is mortal, & subject to temporal death; which no man can possibly avoid or prevent by all the art and skill in the world.  
Punishments of man's estate, concern either his goods, or calling. In goods there be these miseries; want of things necessary; for by reason of sin it is a punishment, & in it own nature a curse: and all the hurts that come by the creatures: for their enmity towards man, & towards one another; as also their subjection to vanity; all these be miseries, and the punishments of man's sin. In man's calling there is misery: for therein man is subject to trouble, to losses, and sorrow; which come as a punishment of man's first sin. And all these be the miseries of man in this life.  
At the end of this life, comes bodily death, the separation of soul and body asunder; which in itself is a most fearful curse, for so, it is the very gate of Hell.  
But after this life, is the accomplishment of all miseries, & that is eternal destruction and condemnation in hell fire, which to be the end of all misery, appears by this; because it is a separation of man's person from the society & presence of God: and an enduring of God's wrath in the whole person▪ even in the place of the Devil and damned souls, & that not for a time, but for ever and ever eternally. And thus we see what punishment is, and answerably what misery is, whereby we may see what it is to be wretched: namely in a word to be subject to all miseries; whether we consider them in the r●ot thereof, original sin; or under the form of punishment; in this life, in the whole person, and in soul & body severally: in goods and calling: at the end of this life, and in the world to come.  
The proper end that moves Christ to say to this Church, She knew not that she was wretched, is this: to teach this Church and in them us, and all Churches, to learn to know their own miseries, to feel the same, and to be touched in conscience for them. We therefore must learn not to ●●atter our selves with hope of our good state: but labour to see our misery both in sin, & the punishment thereof. And seeing it, strive to be touched with it, that we may cry with the jews. 
a Act. 2.37.  What shall we do to be saved? for till such time as this in some measure be wrought in us, we shall be but lukewarm professors, having a show of godliness, but wanting the power thereof: The true sight of our misery is the gift and grace of God, but yet we must use all good means, that we may come to see the same, & to be touched with it, that so we may have hearts hereby fit to receive the Gospel, which contains the remedy of this our misery.  
And miserable, that is, worthy to be pitied: this is added, not to set down another thing; but to express the greatness of their misery; as if he should say. Thy misery is not small▪ but so great and so grievous, as indeed thou art in that regard to be pitied of all men.  
Hence we learn, that we must not despise parties miserable by reason of their sins, 
The use.  or scorn and contemn them. But chose lament & pity them. When David saw men sin, and so pull heaps of miseries upon them, 
b Psa. 119. 13●.  he shed rivers of tears. The Lord makes it a good man's property 
c Ezek. 9.4.  to mourn for the abominations of the people. jeremy 
d jer. 9.1.  for the sins of the people wished his head were full of water. And just Lot 
e 2. Pe. 2.7.8  grieved his righteous heart for the abominations of Sodom. It was the fault of the Corinthians which Paul reproveth, that when the incestuous man had sinned that grievous sin, 
f 1. Cor. 5.  They were not humbled, but puffed with contempt against the party. And it is a fault in sundry men at this day, that they are not humbled in themselves when they see other men sin. We must not do so, but show the grace we have above others, in being grieved for the miseries, which men without grace by their sins pull daily upon them. Thus much of their misery in general.  
The parts of their misery are three, which Christ noteth particularly, that if it were possible, he might cause this church to lay aside this damnable pride; for these in all men are main miseries. The First is poverty. And poor: that is properly one that hath not a rag to his back, nor bread to his mouth, unless he beg the same of others. But here it is taken for one that is spiritually poor: which poverty we shall better conceive, if we do understand what be true spiritual riches. True riches be God's grace and savour in Christ; as the pardon of sin, and life everlasting. The poor man therefore is he, that wanteth God's favour for the remission of his sins, and the gift of eternal life: & hath in him no good thing that is acceptable to God; but in regard of his soul, is as silly and poor, as any beggar in regard of his body.  
The end why Christ calleth this church poor, is to beat down the proud conceit of her own good estate, and to cause her to feel her spiritual poverty, and so become poor in spirit. And we in them are likewise taught to labour to feel our own poverty, how by nature there is no goodness in us; but we are utterly destitute of the grace and favour of God, that so we may go out of ourselves, and in regard of ourselves even despair of our salvation: for till this poverty of spirit be wrought in us, we may make a show in profession, hear the word and receive the Sacraments, but we shall never ha●e sound grace. And blessed were our estate, if we could lay aside that devilish pride, which puffeth up our hearts, and become poor in spirit; then were we in the right way to receive the Gospel, and the graces thereof: but till we be beggars in ourselves, we never begin to be rich in Christ.  
How can Christ truly charge this Church with poverty; for the Laodiceans were a rich people, and had great store of wealth? Answ. True it is, they were rich in wealth as histories show, and yet poor to God. For all honour and wealth in the world, is nothing without the grace and favour of God in Christ. Paul saith, 
a Col. 2.10.  We are complete in Christ: forth of him therefore we have nothing. To the Corinthians he saith, 
b 1. Co●. ●. 22.23.  All things are yours, and you Christ's, and Christ is Gods. But nothing is ours till we have Christ, and Christ us.  

The use.  As it was with this Church, so it is with all other. Every person and all people are but poor, and beggarly, if they want Christ: and therefore if God have given any man riches and wealth, he must lay this good foundation; use them as helps to further his salvation: For by them he may attain to the means of salvation, and also show forth the fruits of faith. But they that have wealth and use it otherwise shall find it turn to their deeper condemnation.  
The second part of their misery is blindness. Quest. How can they be said to be blind; for they had a learned teacher no doubt, that both was able, and did teach the will of God; and the people likewise knew the points of Religion, and believed the Gospel? Answ. They had knowledge indeed, but yet they were blind: first, because they knew not their own estate. If a man had all skill in all Arts and sciences, & great knowledge in the word: yet if he know not himself in some measure, he is but a blind man. Secondly, because they did not know God in Christ: They knew no doubt, that there was a God, and that Christ was a Saviour, but they could not apply it to themselves, to be able to say, God is my God, Christ my Redeemer, and the holy Ghost my Sanctifier. Thirdly, because they could not discern of things that did differ; as between good and evil, between evil and evil, and between temporal things, and eternal blessings: This spiritual discerning, is a gift of God's grace.  

The use.  In that Christ saith, They were blind, though they had knowledge; we may learn, that all knowledge is but mere ignorance before God, to those persons that know not themselves, and God to be their God in Christ For want hereof Christ calleth the angel of this church blind▪ though otherwise he were a very learned man. Which must teach us, not to rest content with any human learning, no not with the literal knowledge of the Gospel, but we must labour further to know ourselves, and to know God in Christ, & Christ our redeemer: and be able in some good sort to discern between things that differ. David a most worthy Prophet entituleth the 32. Psalm, his Learning. What learning showeth he there? Answ. Surely nothing but the knowledge of the pardon of his sins. And indeed that is it, which seasoneth all our learning: and therefore above all things we must labour for it.  
The third part of their misery, is Nakedness. Nakedness is twofold; To the eye of man, & to God. Nakedness to the eye of man is bodily, & that is also twofold: either that which was before the fall in the bodies of our first parents, whereby their bodies being uncovered, appeared very glorious without shame: or that which is after the fall; whereby the body being naked & bare appears full of shame, which is so excessive, by reason of man's sin, that if necessity would permit, the whole body both face & hands should all be covered. Nakedness before God, is when any man lies before God, a deformed sinner. In this case Moses saw the Israelites 
a Exod. 32.25.  when they had made a golden Calf▪ For thereby they deprived themselves of God's Image, and were guilty of that most grievous sin of Idolatry. This is a misery of all miseries; & the greatest nakedness that can be: And this is the nakedness of this Church in this place. Qu. Why doth Christ call them naked? Ans. To move them, and in their persons all professors to have care not to fly from God, 
b Io●. 31.33.  and to hide their sins with Adam, but to bring themselves into his presence, and there lay open their sins, that they may obtain a covering for them by Christ. It is the practice of the world, to hide their sins from men, but never to care how bare & naked they be in the sight of God, who yet seeth them all as plainly as we see the sores of any poor lazar that shows the same to move our pity towards him: which if we could see, we should be ashamed not to seek to cover our sins before God. We must therefore labour in our own consciences to see the nakedness of our souls before God; and seek to be touched and humbled for the same, that so we may earnestly entreat for the righteousness of Christ, to be a covering to clothe our souls. This was David's practice, for when he saith: Blessed are they whose sins are covered, Psal. 32.1; he would give us to understand, that he used to uncover his sins, and lay them open before God; that at his hands in Christ, he might get a cover for them.  
These are the particular parts of a man's misery, which every man must labour to feel in himself, if he would be partaker of the righteousness of Christ: for thus hath Christ both in general and in particular, set down the misery of this Church; that he might prepare them to receive the blessed comfort which followeth in the next Verse.  Vers. 18. I counsel thee to buy of me gold tried by the fire, that thou mayest be made rich: and white raiment that thou mayst be clothed, and that thy filthy nakedness do not appear: and anoint thy eye with eyesalve that thou mayest see. 
here beginneth the counsel of Christ unto this Church. Wherein, first he propoundeth a notable remedy for her misery before noted. In this remedy, we are to consider three things: the manner of prescribing it; the remedy itself; and the means whereby it is obtained.  
For the first, this remedy is propounded; not in any sharp commandment, but by a mild and gentle advise, I counsel thee. And herein Christ doth take to himself the office of the Counsellor of his Church. For as God hath his Church and people, so he hath his counsellors, by whom in mercy he hath revealed his counsel unto his Church. The principal counsellor is Christ; so he saith in the person of Wisdom, Pro. 8.14, Counsel is mine. 
Esay 9.6.  And Isay saith; To us a Child is borne, and he shall call his name, wonderful, COUNSELLOR, the mighty God, the everlasting Father, the Prince of peace: yea, he is both King & Counsellor to his Church. This office Christ challengeth to himself, for these causes: first, because he adviseth his Church, touching the way whereby they must escape everlasting death, and come to eternal life. Secondly, because he teacheth them how they may practise every business, so as it may please God. Thirdly, because he teacheth them, how they may in grievous dangers and distresses, find a good issue, or else be able with patience to bear them. These things he worketh daily in his Church, not by extraordinary means, but ordinarily by his word and spirit; and therefore may justly challenge this honour to be called the Counsellor of his Church.  
From this office of Christ, 
The use.  we learn two things. First, to do all the honour and reverence we can unto his Majesty; for he is our professed Counsellor, who employs himself for the good of his Church. Counsellors of the State and of the Law, are highly honoured and respected of all sorts, even for their counsel in worldly matters, though often it fail: how much more ought we to honour Christ our heavenly Counsellor, whose counsel leadeth unto glory, and is stable and sure for ever? Look how much his counsel excelleth theirs, so much ought he to be honoured above them all. Secondly, in all distresses and grievous temptations, and dangers either of soul or body, we must take counsel and advise from Christ jesus: for to this end doth he reveal himself to be a counsellor, that men in distress coming to him, by his advise might be comforted and eased. When Moab, Ammon, and Mount Seir banded themselves against juda, the people were in great distress and danger; but mark what good king jehosophat did, he betook himself to the Lord his counsellor; saying, Lord we know not what to do, but our eyes are towards thee, 2. Chron. 20.12; that is, direct thou us in this danger, for of ourselves we know not how to escape. This pratise ought to be followed of all men, especially in time of any danger; such as these days are by reason of sin. The counsel of Wizards, Sorcerers, and Astrologians, ought not to be sought after; but by prayer we ought to humble ourselves, and call only and continually on this our only true counsellor.  
II. Point. The remedy itself: which hath relation to the former Verse, for there he set down the Misery of this Church, in three parts: which were all great Miseries. And here he so propoundeth his remedy, that it is answerable to their Misery in the several parts thereof. For first, here is gold to make them rich, answerable to their poverty; Secondly, raiment to hide their nakedness; Thirdly, ointment to take away their blindness.  
For the first; by gold, according to the Analogy of the Scripture, we are to understand the graces of God's spirit: as true faith, repentance, the fear of God, love of God, and the true love of man: 1. Pet. 1.7, Faith is compared to gold in the trial thereof: and so may all other gifts of the spirit be hereby understood. Secondly, by gold, we are to understand Christ's merits; yea, Christ himself, as the fountain of all grace.  
This gold is further said, to be tried by the fire: that is, most pure and precious gold purged from all dross, as fine as can be made by the art of man. This is added to express the property of God's graces and gifts; namely, that they are more precious unto God then gold; Yea, than gold tried by the fire: as Peter saith.  

The use.  By this every person is taught, how to beautify themselves both in soul & body: It is the common blind opinion of the world, that foreign attire and rich jewels do adorn the body; and indeed in some cases the body may be adorned with pearls and jewels: but the right way to adorn any person indeed is, to furnish the soul with these graces of the spirit, which unto God be more precious than fine gold. Our bodies and souls ought to be the dwelling places of the Holy Ghost; & therefore we must adorn them, and make them fit for so worthy a Guest: which must be done, by the good graces of the spirit, and not by strange and foreign attire, which no good man could ever abide.  
Secondly, these graces have a further effect than to beautify; and that is, to make rich. here then see the common folly, yea the spiritual madness of men in the world; who spend all their time, wit and strength, to furnish their houses with treasure, & to enrich their bodies; and in the mean time leave their souls ungarnished. What a madness is this, that men should neglect the true riches, and follow after that which is nothing else, but counterfeit copper? Seeing therefore God's graces be the true treasure which fadeth not, let us seek after them, as Wisdom counseleth: Pro. 8.10, 11, receive mine instruction, and not silver: and knowledge rather than fine gold: For wisdom is better than precious stones. The second part of this remedy is, a white garment: that is, Christ himself, and his righteousness imputed. So Paul saith, 
a Gal. 3.27.  All that are baptised into Christ have put on Christ; There Christ is made a garment, whom every one that believeth in him doth put on. Again, the fruits of the spirit are a garment; & therefore we are commanded to 
b Colloss. 3.12.  put on tender mercy, kindness, humbleness of mind, meekness, and long suffering. Further, Christ showeth the end of this garment; namely, to cover the nakedness of our souls: lest the filthiness thereof, which we by our sins have brought upon us, do appear. The third part of this remedy, is anointing with eyesalve; where, by eyesalve, we must understand the spirit of Illumination and knowledge wrought in the mind by the Holy Ghost, whereby men know themselves and their estate: for as eyesalve sharpens the eyes and clears the sight, where it was by some occasion dimned: so doth Christ by the illumination of the spirit, make a man know God in Christ, and to discern between good and evil, and between things temporal, and blessings eternal.  
Thus we have the meaning of the words: whereby we may see, that by all these three, we can understand nothing else but Christ himself, and his merits. Now one and the same thing in Christ, is signified by divers terms: to show that there is in Christ the fullness of all grace, and plentiful redemption; yea, store of supplies for all our wants. The Laodiceans were poor, but Christ was their riches; they were naked, Christ was their garment; and lastly, they were blind, but Christ was their eyesalve. So that what wants soever be in us, there is store of supply thereof in Christ. This must the more diligently be marked, because the Papists make Christ but half a Saviour, in putting our merits unto his: and so disgrace him in his glorious work, wherein he is a most absolute Saviour, and Redeemer.  
III. point. The means whereby these worthy gifts of God may be gotten, is by buying and bargaining: so Christ saith: I counsel thee to buy of me. Where he alludeth to the outward state of this City; for it was rich, and also given to much traffic as Histories record: and therefore he speaks to them in their own kind; as if he should say, you are a people exercised in much traffic, and delighted with nothing more than buying and selling: well, I have wares that will serve your turn; as gold, garments, and oil, therefore come and buy of me. These words must not be understood properly, for so we can buy nothing of Christ; because there is nothing that is good in any, but it proceedeth from the free gift of God in Christ. This is only spoken by way of resemblance to buying and selling; which stands in these points, which are the principal things in bargaining. First, a man sees his want, and desires to have it supplied; and therefore goes to the place where such things are to be sold. Secondly, he seeth the thing and he liketh it. Thirdly, he prizeth and valueth it. Fourthly, he maketh exchange for it, by money or money worth. Fiftly, if it be a great sum, he giveth earnest. So in the getting of Christ, there is a kind of resemblance to all these. First, a man must feel himself, to stand in need of Christ and his merits; because men see want of bread, meat and drink in their houses, therefore do they go to buy the same. Now look how fencibly any man feels these worldly wants; so evidently should we feel our want of Christ, and his merits. For this is the first beginning that causeth us to seek to receive Christ jesus. Secondly feeling our wants, we should hunger & long after Christ, that we might be made partakers of him & the virtue of his merits: as a man that is to buy a thing doth take a liking thereof, which doth stir up a desire in him to buy; so must we labour to have liking of Christ, which will move us to seek unto him. Isay. 55.1. Ho, all they that thirst, come and buy: so that none make this bargain, but he that thirsteth. Thirdly we must prise and value Christ above all things in this world, even at so high a rate that we account all things in regard of him to be but lost; yea, even dross & dung: 
c P●ul. 3.8.  as Paul did, Fourthly we must make exchange, How? we can give Christ nothing but his own? Answ. Properly there is no exchange, and therefore he saith: Isay. 55.1. Ho, come and buy without money, for nothing. Simon Magu●, is heavily checked and accursed, for offering to buy the gifts of the holy ghost, Acts 8.20. And yet there is an exchange to be made, We must give him our sins, and receive his righteousness; & therefore he is said, 2. Cor 5.21. To be made sin for us, that we should be made the righteousness of God in him. See a most blessed exchange; for our sin and shame, we receive his blessed grace and righteousness. Quest. How is this exchange made? Answ. In the practice of faith and repentance; for when we humble ourselves and confess our sins, praying earnestly for remission, and believe our reconciliation by Christ, then is he our righteousness. Lastly, though we can give nothing unto Christ, yet he giveth unto us an earnest in this bargain: to wit, some portion of God's 
a Ephe. 1.13. 2. Cor. 1.21.  spirit, and some small measure of his graces; as grace to bewail our sins, to humble ourselves, and to pray for the pardon of them, with purpose not to sin again, these be the earnests of this bargain: And thus is heaven bought and sold between Christ and us; the receiving of his true saving graces be they never so small: even as a penny is a sufficient earnest for a bargain of a hundred pound.  
Here we see we are commanded to buy Christ, and to make a bargain with him, 
The use.  whereby we may have right to him and his merits. But how goes the case with the world? surely many come where this bargain is offered, but few there be that buy. We are like to Passengers on the sea, who see many goodly buildings, sumptuous Cities, & fruitful islands, but they make no purchase of them; they only praise them, as they behold them, and so pass by: so we come and hear the doctrine of Christ and his merits, and approve of the same: but where is the party that maketh this bargain? Come to particular points, and it will appear that few bargain for Christ. For who feels his own misery as he ought? Who perceives himself to stand in such need of Christ as he doth? worldly wants we feel and are affected with them, but in regard of spiritual wants, we are senseless; and yet till we truly feel our misery, we never come to make this bargain with Christ. Again, come to our desire & hungering after Christ; In bodily thirst and hunger, we can say; I hunger, or I thirst: but who can say, I hunger & thirst after Christ and his righteousness? Alas, our hearts are full, we feel no want: nay they are dead, we fear none evil; and as for our valuing and esteeming of Christ, we are plain Gaderens and Esawes, we prefer the world and the basest things therein before Christ. And for the exchange; we are loath to part with our sins, & to put on Christ's righteousness. Which plainly shows we make no exchange, and though we be willing to lay heaps of sins on Christ, yet who takes Christ's righteousness and declares the same by the fruits thereof. And lastly, for the earnest of the spirit, though some there be that have received it, yet the body of our people as their consciences can tell them, have not received it: for they want knowledge, faith, and other graces.  
By all these, it is more than manifest, that this bargain is not made: And yet true it is, that for worldly & base barganes he must rise early that will go beyond them. But what a shame is this, that we should be so expert in vile earthly things, and have no regard of this excellent and heavenvly bargain? Wherefore seeing Christ calleth us hereunto, let us make this one bargain with him, and that presently; which we shall testify by doing the five former duties; let us never be at rest, till we may say each one for himself, I have bargained with Christ, and received his earnest. Yea, our care should be that this bargain be made not with us alone, but with our children. Many are forward to bring up their children in good trades, wherein they may buy and sell for their living, wherein they do well; but withal, they ought to be as careful to teach them to make this bargain with Christ, and then they do far better. For this is the cheapest and the chiefest merchandise that ever was set to sale, which we may buy without money; and yet it will make us rich for ever. Many labour in tafficke and take great pains, and yet often lose thereby: but make this bargain once, and then thou shalt never lose it, nor any thing thereby; but continue for ever rich in God.  Verse. 19 As many as I love, I rebuke and chasten: be zealous therefore, and amend. 
Because our Saviour Christ had so sharply rebuked this Church, they might thereby take occasion to distrust, and despair of his favour and mercy: here therefore it pleaseth him, to take away all occasion of doubting, after this sort. If I use to rebuke & chasten all those whom I love, than you are not to despair of my mercy, by reason of my sharp reproof, whereby I have threatened to spew you out of my mouth, for your sin of lukewarmness. But thus I use to deal, with all those whom I love; and therefore in this regard you need not to doubt of my love and favour.  
The meaning. As many as I love, Christ loves the creatures two ways: as he is Creator, and as he is Redeemer. As he is the Creator, he loveth all his creatures, with a common & general love, whether they be living or dead; reasonable or unreasonable. As he is Redeemer, he loves his creatures with a special and a peculiar love; which is not common to all, but proper to that part of mankind, which is chosen to salvation before the world was. And of this peculiar love he speaketh here. I rebuke, The word in the original which is translated, Rebuke, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is more significant than can fitly be expressed in any one English word; thus much is meant thereby, as if Christ had said; First, I will convince them of their sins, and after reprove, admonish, and check them for the same. And chasten: This must be understood of a kind of correction, which a father useth on his child, called nurturing: which is correction to break the child of his fault and bad manners, and to teach him his duty. This then is the meaning: All those whom I bear special favour unto, do I convince of their particular faults, and then check and reprove them and nurture them, as a father doth his Child: to make them leave their particular vices, and to walk in obedience. And to assure us that this is the true meaning, read Pro. 3.12, whence the words are taken; & Heb. 12.5, where they are more fully explained.  
here then Christ sets down his ordinary dealing with them, whom he taketh and chooseth to be his disciples and members; namely, he convinceth them of their faults: he reproveth and chasteneth them for this very end, to break them of their sins, and to bring them to reformation. And this dealing of Christ, belongeth to every servant and member of Christ without exception: yea, Christ layeth rebukes and chastisements on all his children & that in divers measure, according to the nature of their sins, and the disposition of the parties. Such as are hardly broken of their sins, he layeth on them more heavy judgements and chastisements that they may be brought 〈…〉 humiliation, and so 〈◊〉 true 〈◊〉. And therefore every one that would be a Disciple and member of Christ, must look to go under his correction and his sharp and severe, rebuke; according as they are in heart disposed unto sins either more or less; He must pass under the rod, that would come into the bond of the Covenant. Ezech. 20.37.  
The use of this doctrine is twofold, set down Prov. 3.12. The first thus, My 〈◊〉 despise no● the correction of the Lord, for the Lord correcteth whom he loveth; his chastycements are tokens of his love. That is, whensoever the Lord either in the ministery of his word reproveth thy sins, or by any affliction chasteneth thee, despise it not, neither set light by it; but make good use thereof unto thine own soul. The second use is; Faint not when thou art corrected: that is, let not the greatness of it daunt thee, but arm thyself with patience, because he useth to correct all those whom he loveth, making his chastisements tokens of his love.  
Secondly; Christ here setteth before all governors, an example to follow, especially to fathers and masters▪ his example is this; On every child that he loveth, he layeth corrections, for this ●nd to break them of their sins: 〈◊〉 answerably, Governors must show tokens of love towards those that are under them, by due reproof and correction; that ●o they may be broken of their misdemeanour, and brought unto obedience to God. It were to be wished, that both Parents and Masters would follow Christ in this example, and so seek the reformation of those that are under them; but more lamentable is the 〈◊〉 Parents and Masters do think it sufficient for them, if they provide for their children and servants food, and raiment, and necessaries for the body; and so altogether neglect the good of their souls, which is the cause of many sins, and so of many judgements; both which ought to move them to put in practise this duty.  
Thirdly, the very order of Christ's word, doth minister unto us a necessary instruction; ●●●ching his manner of correcting his servants. For first, he propounds a direct end of all his corrections upon them; to wit, their nurturing and reformation; then, that he may attain thereto▪ he proceedeth thus: First, he doth convince their conscience of their sins▪ then by reproofs he rebukes and checks them, and lastly correcteth them, by laying chastisements on them. A most excellent and blessed order, in using correction for the good of the party chastised, which ought to be followed of all Governors, parents and masters especially. First they must propound a good end of their correction, even the amendment and salvation of the party: and that they may then proceed 〈◊〉, they must first convince their conscience of the 〈◊〉▪ then reprove, check, and admonish them: and if that take not place, they must proceed unto meet and convenient bodily correction all which must be done not for revenge; but to bring them to amendment, and to make them obedient to the will of God. Whereby we see how far many Parents and Governors over shoot themselves; when as they make their corrections matters of revenge and choler; wherein they seldom intent the reformation of the offender▪ which is a fault flat against the word of God; and therefore to be considered of every good christian.  
Be zealous therefore and repent. In the former Verse he propounded a remedy against their▪ Spiritual pride▪ In 〈◊〉 words he doth directly propound a remedy against their lukewarmness. But first observe the coherence of these words with the former. Christ hath said; Whom I love I rebuke and correct, according as their fault is: therefore saith he to this Church; because I have rebuked and corrected thee by severe threatenings, for thy lukewarmness, therefore now become zealous and amend.  
Here see the proper ●nd of all reproofs and corrections: namely, the reformation and amendment of men's faults & misdemeanours whatsoever, that so they may be more careful of their ways▪ and more zealous in good duties then ever they were. Whensoever therefore we are reproved by the word of God; or when the Lord shall visit us in body, mind, or goods by any kind of cross, we must remember to take occasion thereby to repent and amend, knowing that by all these as by so many Sermons, the Lord calls us to amendment.  
Now come to the remedy of their lukewarmness; Be zealous. That we may understand this Commandment, we are to handle some points touching Zeal. First, what is zeal? Zeal is a burning affection in regard of Christian Religion, and the true worship of God. This Zeal is compounded of two affections; of love, and anger or indignation; so that in this Commandment are two duties enjoined unto this Church. First, that they should love Christ, and his Religion above all things. Secondly, that they should be grieved especially for this, that Christ was dishonoured, his worship profaned, and his doctrine not embraced; but instead thereof false worship, and false doctrine entertained; when both these concur, than zeal is in the heart. A most notable Example hereof we have in Christ: Psalm. 69.9, where the Prophet David in his person saith, The zeal of God's house had eaten him up. Whereby thus much is signified; that the heat of his love for the maintaining of his Father's glory, had even consumed him; and that his indignation was so great, because his Father's Name was dishonoured, and his worship profaned; that it did even care him up. This we shall see to be true in Christ, if we read the History of his life, john 2.17. Yea he professeth of himself, that it was meat and drink unto him to do his Father's will, joh. 4.34. That thing he preferred before his own life or safety: nay, for the accomplishment thereof, he was content to suffer the pangs of hell. The like zeal was in Elias, when all Israel was fallen to Idolatry; his heart was zealous for the Lord of Hosts. 1. King. 19.14.  
II. point; The kinds of zeal. Zeal. is either good or bad: In good zeal are these things required. I. True faith, as the root thereof; 1. Tim. 1. vers. 5. The end of the commandment is love 〈◊〉 of a pure heart, and of a good conscience, and of faith unfeigned; Now, one apart of zeal is love; and therefore 〈…〉 proceed● from true faith, so must true zeal 〈◊〉 and that which is not grounded on faith▪ is rather rashness and fierceness of nature, than true zeal. II. Repentance; 2. Cor. 7.11, There are seven 〈◊〉 of repentance recited, whereof zeal is one, that is good zeal: Even a burning love of true Religion, and a godly indignation when false religion is embraced. There may be zeal in a man that hath no repentance; as was in jehu, 2. King. 10.16. Come with me, (saith he) and see the zeal that I have for the Lord. Yet he wanted repentance, for Vers. 29.31, It is said, jehu regarded not to walk in the Law of the Lord God of Israel with all his heart: for he departed not from the sins of jeroboam, which made Israel to sin: and therefore he had not in him the true zeal that is here commanded. III. Zeal must come from knowledge: for without knowledge it is but rashness and bold-hardinesse, such as the jews had, Rom. 10.2. whose Zeal was without knowledge. And such as Paul had before his conversion, Phil. 3. vers. 6. In Zeal he persecuted God's Church: Knowledge therefore in God's word, must be the guide and conductor of our zeal.  
III. point; The fruits of zeal must be considered for the better discerning of true zeal. First, true zeal constraineth a man in every thing to seek to please God: 
2. Cor. 5.13.14.  Whether we be out of 〈◊〉 wits, we are it unto God: or whether we be in our right mind, we are it unto you. For the love of Christ constraineth us. So wheresoever this true zeal is in any measure, it offereth violence to the heart; so as a man cannot but endeavour to do his duty, for the love he beareth unto Christ. Elihu said; The grace of God was in his heart as new wine in a vessel, which must needs vent out, job. 32.18.19. Secondly, true zeal makes a man endeavour to serve and please God with all his heart, power, and strength. So good king josiah, hearing the words of the Law read, he turned not slackly or negligently, but 
2. kings. 23.25.  with all his heart, and all his soul, and with all his might, according to all the Law of Moses: so as like him was no King before, neither after him arose there any like him. Psal. 51, David humbling himself for his sins, prays for the pardon of them with such marvelous zeal, as no tongue can utter: desiring God to remember him according to the multitude of his mercies: often repeating the same thing in divers terms, that in some sort he might express the earnest desire of his heart: And in giving God thanks for his benefits, he putteth all the strength of his heart thereto, crying out; My soul praise thou the Lord, and all that is within me. Psa. 103.1. And thus we see what a thing it is to be zealous; whence true zeal ariseth, and what it worketh in man's heart.  

The use.  Seeing we (as hath been showed) are tainted with this sin of lukewarmness, and coldness in religion; let us here learn how to redress this vice. We must become zealous, having in our heart a fervent love of true religion, and a vehement indignation when the same is disgraced, and false worship takes place. Let Religion therefore take place in our hearts; and let us be fervent and show that same in our lives by zealous obedience. Away with all slackness and lukewarmness; it were better to be Iewes and Turks, and to hold no Religion, then to be lukewarm in the true profession. And thus much for zeal.  
The second part of this remedy is; to Repent, or amend. This they are also enjoined, because zeal without repentance, is nothing but rashness. Jehu's zeal was no true zeal, because he wanted repentance, even then when he was zealous. But wherefore was this Church enjoined to repent? Namely, for Lukewarmness; not for that she had committed any horrible sin, but because she was slack in good duties.  
Here than we have a good Lesson for the ignorant sort, that challenge God's mercy unto themselves, because they are no notorious malefactors; as murderers, & adulterers, they hate no man, but do good unto all: but here they are taught to reform this their blindness and ignorance; For repentance must be for want of good duties, yea for slackness therein: therefore let no man soothe himself in his ignorance, with a false persuasion that all is well if he live not in gross sins. This is the enchantment of the devil, whereby he rocks many asleep in their sins, till he carry their souls to hell: A good meaning will not serve the turn; God requires true zeal in well-doing.  Vers. 20. Behold, I stand at the door and knock. If any man hear my voice, and open the door, I will come in unto him, and will sup with him, and he with me. 
here Christ, to keep his Church from despair, ministers unto them the signs and tokens of his love and favour: and before the same sets down this note of attention, Behold, hereby intending to make them more attentively to mark the tokens of his love, that plainly seeing the same, they might not doubt thereof.  
Hereby in general we are taught; that if we would arm ourselves against desperation and distrust in any distress, we must both often and seriously consider and mark the tokens of God's love unto us, and that will fortify our faith: Read Psal. 23, In every Verse save the last, he sets down tokens of God's love and favour towards him; and then in the last concludeth thus; Without doubt, kindesse & mercy shall follow me all the days of my life, and I shall remain a long season in the house of the Lord. Our hearts are naturally filled with doubting, which will bewray itself in any distress. But to prevent and cut off all hurt that may come thereby, let us mark the good dealing of our God towards us; and observe the tokens of his love and mercy in his ordinary providence: and these will notably strengthen us against distrust. And surely no person is so full of despair, but if he could look back into the mercies of God, from the beginning of his days, and lay them to his heart, they would minister comfort unto him in regard of his love and favour at that instant.  
More particularly, Christ ministering comfort unto this Church, doth express his meaning by a borrowed speech, comparing every man unto an house; his heart unto a door, whereby entrance is made, and himself unto a guest or stranger desiring to come and enter in, not so much to find courtesy, as to show favour and kindness.  
In the words of this verse, there be two signs of his love set down. First, a hearty desire of their conversion, which he earnestly seeketh: Secondly, a promise of mutual fellowship after their conversion. The first, in these words; Behold, I stand at the door and knock: In this desire, Christ expresseth two things; First, that this Church (if we regard the greatest part thereof) had no true fellowship with Christ, nor Christ with them; for he stands at the door of their hearts, which were closed up against him. This may seem strange, but the case is evident: for though they had in them many good things; as knowledge of God's will, and did profess the Gospel, and were partakers of the signs and seals of the Covenant of grace; yet they were tainted with this notorious sin of lukewarmness, which closed up the door of their heart against Christ and barred him out.  
Here than we are carefully to observe, that a man may have in him many good things; and yet by living in one sin, we be quite cut off from all true fellowship with Christ. judas had many excellent gifts: he forsook all and followed Christ, he preached the Gospel, and administered the Sacraments; and yet by covetousness the door of his heart was quite barred against Christ. So Herode reverenced john, and heard him gladly, and did many things at his instruction; Mark. 6.20. yet by the sin of Incest, his heart was so closed, that he had no fellowship with Christ. And so it is with us; It is good that we know the will of God and approve the same, and profess the Gospel, and also receive the Seals of the Covenant: But yet for all these, our case may be such, as we shall have no true fellowship with Christ. For if we nourish, though but one sin, and live therein; that will make a separation between Christ and us, be the sin what it will; as covetousness, adultery, profaneness, or such like. Hereby then, all that desire to have true fellowship with Christ, are to be warned to purge their lives from all sin, so as their hearts be not tainted with nourishing any one sin: for even one sin w●●●●soeuer it be, is a strong bar 〈◊〉 will keep Christ from coming into us.  
Secondly, whereas he saith: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I have stood at the door: (for so the words are) here he speaketh to this Church, as he used to speak by his old Prophets. As by jeremy, 
a jer. 7.25. & 13.  I have sent unto you all my Prophets, rising early every day and sending them. And by Esay; 
Isay. 65.2.  I have spread out my hands all the day unto a rebellious people, which walked in a way that was not good; even, after their own imaginations. So here, I have stood at the door; That is, long, even till night; as the word supping importeth.  
Hereby Christ would signify his great patience, in waiting for the conversion of this people of Loadicea. In justice he might long agone have cast them to the pit of destruction for their sins, and yet in mercy he waiteth for their conversion; and complains that he hath waited long. Here than we have just occasion to take a view of God's patience in waiting for the conversion of a sinner. And that which he saith to this Church; he may as justly say unto us, for he hath stood very long at our doors, even 36. years and upward, and yet still continueth knocking, so as he may justly complain of his long waiting. Let us then here learn to know the day of our visitation, which is then to any people when Christ stands at their doors and knocks; and unto us this day is present: We have the ministery of the Gospel; and therefore we must be persuaded, that this is the time of our visitation, and hereupon learn the duty which Christ teacheth the jews: namely, Acknowledge the day of our visitation; which if we do not, we must look for like vengeance which fell upon the jews, because they regarded not when God sent his own Son from his bosom to knock at the door of their hearts.  
And knock. here is a further signification of his desire of their conversion. Wherein we may behold his great & unspeakable mercy towards this Church, and in them towards all other his Children. This Church had bard out Christ by their sins: and yet he pursues them, he knocks; he useth means to enter for 〈◊〉 good; and vouchsafes them mercy, 〈◊〉 then when they refuse it. Thus when Adam had sinned and fled, and hid himself, did the Lord seek him in the garden, & make with him the covenant of grace. And therefore it is truly said in 
a Isay. 65.1.  Isay, The Lord is found of them that never sought him. Luk. 15.4.5, Christ fetcheth the lost sheep that was gone astray. All which show and set out unto us the unspeakable greatness of God's mercy in Christ unto miserable man, who then shows mercy unto him when he never seeketh it. This his mercy is verified in all Churches, and unto us; Which must be an occasion to enlarge and stir up our hearts to bless the name of Christ for this unspeakable mercy, in vouchsafing us favour, when we never sought it, but refused it.  
Quest. How doth Christ knock?  
Answ. The words going before, whereto these have reference, give light unto this Question. Before Christ had threatened this Church, even to spew her out of his mouth for her lukewarmness; and after he counsels her to buy of him gold, and other remedies. Now, upon this grievous threatenings, the Church might despair of his mercy: But Christ to comfort her, tells her here, that these reproofs and rebukes, were but knockings at the doors of their hearts to make them open: For then Christ knocketh at the hearts of any people, when he vouchsafed them means to see their sins, and threatens them for the same; and withal gives them coun- whereby they may escape the fearful punishments thereby deserved.  
Here then note the state of any people that have the ministry of the Gospel vouchsafed unto them; they have Christ among them, standing at the door of their hearts, and knocking to come in, by exhortations, admonitions, threatenings, and by promises, which is a great and endless mercy.  
First, seeing we have Christ knocking at our doors, 
The use.  there ought not to be in us such dullness and deadness of heart in hearing him knock. If a man of any account come and knock at the door of our house; oh what a stir will we make to let him in quickly! What a shame than is it, that we should be dead-harted, when Christ jesus the King of Heaven knocks at the door of our hearts? Secondly, this must admonish us with all speed to turn unto God by true repentance, for we know not how long he will continue knocking; and if we do not hear and turn before he withdraw himself from us, we perish eternally; For if we refuse when he knocketh at the door of our hearts, he will refuse when we knock at the door of his mercy. Prou. 1. 25.26. Mat. 25.11.12.  
Note further; this knocking is not ordinary, but it is joined with crying, For he saith, If he hear my voice; so that he both knocks & cries. It is then the knocking of one that would enter; we therefore ought answerably, with serious regard to receive the threatenings of the law and the promises of grace, and so be as earnest in receiving and embracing him, as he is in knocking to come into us.  
The second token of Christ's love, is a gracious promise of fellowship with them; in these words: If any man hear my voice, and open the door, I will come in unto him, and will sup with him, and he with me. These words have been much abused: and therefore I will stand to set down the true use and meaning of the same. Mark, the form of speech is such, as gives unto a man's will & soul an action in his conversion, whereby he comes to Christ and receives Christ.  
This may seem strange, but it is for just cause used by the holy Ghost; for in the conversion of a sinner, there be three workers; the holy Ghost; the word, and man's will. The holy Ghost is the principal Agent enlightening the mind with true knowledge, softening the heart, and changing the will from evil to good. The word is the instrument of the holy Ghost; for now he worketh not by revelation or special instinct; but ordinarily in and by the word, when a man is reading, hearing or meditating, either publicly or privately: for the word preached is the power of God to man's salvation from faith to faith. Thirdly, man's will, though by nature it be evil and dead unto grace, yet being renewed by the holy Ghost, in the first act of conversion moveth and striveth to be turned; It is not like a piece of wax only passive, which without any action receiveth impression: But as fire, so soon as it fire doth borne; and so soon as it burneth it is fire: so the will though by nature it move not yet being renewed by grace it moveth, and so some as it moveth, it is renewed. And hereupon it is, that the holy Ghost ascribeth action unto a sinner that is to be converted: which argueth not, that by themselves men can have a will to be converted, but that being renewed, they may will their conversion. And for this cause is the Gospel preached in these terms, Repent and believe: not to show that man by nature can repent or believe; but that God in man's conversion, doth give him grace to will and desire the same.  
Hence than it follows, that this text hath been divers ways abused: First, by the Papists, who hence would gather Free will of conversion in a sinner by nature. True it is, a man hath free will in his conversion; yet not by nature, but by grace; neither can any more be gathered hence, for here it is only said, If any man hear and open when I knock. Nay, hence we may rather gather, that a man by nature cannot hear, nor open, because the counsel is given to such as are poor, and blind, and naked by nature.  
Secondly▪ they also abuse this text, that hereby would prove a flexible free will by grace to be in man: which is this. Sundry men think, that after the fall of Adam, all being wrapped up in sin, God gave a general grace, whereby any man might will, and receive that which is good: and this grace, though it dispose the will in some part to that which is good, yet it takes not the corruption away, but that remains still; whereupon if he will, he may receive Christ by that general grace, or if he will not, he may refuse Christ by his natural corruption which yet remaineth in him. It is said, this may be gathered from this text: But the truth is, here is no foundation for flexible free-will: all that can here be gathered is, that man hath free-will in his conversion, yet not by a general, but by God's special grace. Nay, Christ's ministry serue● for this end, that those which before could not turn of themselves, might by grace be converted. This flexible grace is against God's word: Christ saith; 
a joh. 6.45.  Every one that hath heard, and hath learned of the Father cometh unto me; He saith not, may come if he will, but peremptorily cometh: For man's will cannot dispose and over- 〈◊〉 the work of God; but the work 〈◊〉 God overrules the will of man: though man be unwilling, yet when God calleth effectually he cannot but come; For the creature cannot reject or resist the will and calling of his creator.  
If any man open unto me, I will come, etc. The proper intent of Christ in this conditional promise, is to provoke them that be dull and heavy, to listen diligently to Christ words, and to receive the doctrine of salvation from him gladly.  
In the example of this Church we are taught our duty. Seeing Christ in the ministry of his word knocks, both by threatenings, by promises, and good counsel: therefore we must all of us listen unto the words of Christ, & open the doors of our hearts and receive him into the same. But alas the practice of the world is far otherwise: men are churlish Nabals unto Christ, who though he come friendly, yet they repel him; making no account of such against. Nay, we are Bethlemites, which have no room for Christ in the Inns of our hearts, if Christ will needs lodge with us, he must lie among the beasts in the filthy stable; Nay, many send him out of their gates with the jews, and crucify him with their sins. But let us abandon this grievous sin, for it is the right way to plunge our souls into the pit of destruction.  
Quest. How must a man open his heart to receive Christ? Answ. By doing two things. First, he must labour to see his own vileness; that he is unworthy to receive so blessed a Guest, than he must humble himself, and acknowledge this his unworthiness. Even as the ruler did when he said unto Christ; Lord, I am not worthy that thou shouldest come under my roof, Mat. 8.8. This humiliation is the beginning of grace. This done, he must by true faith lay hold on Christ; that is, believe that Christ's death and passion is for the pardon of his sins, and for the salvation of his soul: For as Christ dwells in men's hearts by faith, so by faith he must be received into their hearts. Here some will say, if this be to receive Christ, than all is well. But take heed thou deceive not thyself with a vain imagination of thine own brain in stead of faith. Look therefore that thy faith be true & sound: If it be true faith, it will work by love, even a true love of Christ and his members, which will appear by keeping his Commandments. joh. 14.23.  
I will come in unto him, and sup with him, and he with me. Here is the thing promised; to wit, mutual communion and fellowship with Christ. This is the principal token of Christ's love, being indeed the very ground of all true happiness, joy, and comfort: and therefore it is added to move them to open unto Christ. This society, is here propounded in two parts. First, the sinner being converted, makes a feast unto Christ; I will come in unto him, and sup with him. Secondly Christ makes a feast unto him; And he shall sup with me. And in these two consists the sum of Salomon's song of songs; where Christ entertaineth the Church, and the Church again feasts Christ.  
For the first; some may ask, how can a poor sinner make a feast for Christ? Answ. Cantic. 4.16. The Church or every Christians soul, calleth Christ unto a feast in his Garden to eat his pleasant things. This Feast consisteth of these things. First, of the fruits of true repentance. Psal. 51, 17, A broken and contrite heart, is a dainty di●●▪ acceptable unto God. Secondly, of an heart believing the word and promises to God; for without faith it is impossible to please God, Heb. 11.6. Thirdly, the penitent sinner must 
a Rom. ●●. 1.  give up himself in soul and body, a holy and acceptable sacrifice unto God, by serving God faithfully, not only in the duties of piety, but also in the faithful performance of the duties of his particular calling: these be the delightful dishes wherewith Christ is fed.  
The second feast is made by Christ, and he shall sup with me. Christ comes not to be entertained only, but to entertain; And the feast which he makes is his own body and blood: 
b joh. 6.55.  For his flesh is meat indeed, and his blood is drink indeed. The vessels whereon these meats are carried, are the Word and Sacraments. And all that be his welcome guests, are true penitent sinners, which have hungering and thirsting hearts after his body and blood. Luk. 1.58. And from this feast arise these blessings: 
c Rom. 14.17  Righteousness, peace of conscience, and joy in the holy Ghost.  
Seeing this fellowship with Christ is here promised to those that open & receive him into their hearts: First, 
The Use.  hereby we are taught to renounce all earthly and carnal pleasures; and not to addict ourselves to drinking and quaffing or sumptuous fare; for here is a better feast set before us, whereupon we must set our hearts, turning our eyes from all worldly pleasures. We know by experience how friends entertain each other; but we must labour to know how to entertain Christ, and to feast him with his own graces, that he may sup with us, and we with him; and so have true fellowship with him.  
Again, by this we may see a notable abuse of many that come to the lords table: for here we see is required an interchange of feasting, between Christ and a Christian: but many there be that will come to the Lords table, and feast with Christ, that will never feast Christ again: And yet we ought to be as careful to feast him, as to feast with him. It is a shame to sup often with Christ, and yet like ungrateful Nabals, never to have one good dish of grace, and holy obedience to set before him, wherewith indeed we should feast him daily. Others will seem to give him good entertainment, for that day whereon they feast with Christ; but soon after they give him gall to eat, and vinegar to drink, by their daily sins.  
Vers. 21. To him that overcometh will I make to sit with me in my throne, even as I overcame, and sit with my father in his throne.  
Vers. 22. Let him that hath an ear, hear what the spirit saith unto the Churches.  
Here is the conclusion of this Epistle, and it hath two parts. A Promise, vers. 21, and a Commandment. vers. 22. In the Promise, note two things. First, to whom it is made, To him that overcometh. Hereof we have spoken. Secondly the thing promised; that is, fellowship with Christ in glory: I will make to sit etc. whereby is not meant equality of glory and honour; for that is not possible for any creature to receive. But a participation only of some part of his glory: so much as shall suffice for his perfect happiness. And because it might be thought no great matter; therefore it is illustrated by a comparison, as I overcame, and sit with my father in his throne. As if he should say; I will advance them, that overcome their spiritual enemies, into the participation of my glory, even as my Father (when I had overcome) advanced me into the fellowship of his glory. Now Christ as he is Mediator, is inferior to his father, and in that regard is not advanced to equal glory with his Father, though he sit with him: So the members of Christ, being inferior unto him, may sit with him in his throne, though their glory be unequal. These things for substance have been handled. Chap. 2. vers. 26.28.  
The second part of this conclusion, Let him that hath an ear, hear etc. hath also been handled before.  
The fruit of the righteous, is as a tree of life:  
And he that winneth souls, is wise.  Prou. 11.30. 
FINIS.   

The Errata.  
GOod Reader, if thy Book be faulty in these places, correct them after this direction; where the first number notes the page. The second, the Column. The third, the Line. Pag. 1. col. 1. lin. 7. Read, this time. p. 6. c. 2. l. 16. fifth argument. Ibid. l. 47. no doubt. pa. 17. c. 2. l. 51, no natural man. p. 19 c. 1. l. 12. Heb. 3.5.6. pag. 30. c. 2. l 49. The bread to be really Christ's body. p. 45. c. 1. l. 24. they misspend. p. 46. c. 1. l. 22. read, this verse, the eleventh, and p. 49. c. 2. l. 15. read, of the word. p. 52. c. 1. l. 1, set in the margin, vers. 13. Ibid. c. 2. marg. Mat. 3. Dan. 7.9. p. 54. c. 1. l. 49. read, Dan. 7. p. 61. c. 1. l. 29, read, world is full. p. 62. c. 1. l. 34. read, of death. p. 65. c. 1. l. 31, created life is. p. 71. c. 2. l. 21, The Epistle. p. 72. c. 1. l. 13. repetition. c. 2. l. 16. approbation. p. 75. c. 2. l. 53. 2. joh. 10. p. 84. c. 2. l. 8.13.28. saving faith. p. 113. c. 1. l. 2, blot out with wicked and ungodly men. p. 114. c. 1. l. 24, their constancy. p. 118. c. 2. marg. Mark. 13.32. p. 119. c. 1. l. 27. read, out of darkness can bring light. p. 122. c. 2. l. 1. Thirdly, their. p. 176. c. 2. l. 6. feel in us, and l. 15. and that as. l. 21. propounds. p. 199. c. 2. l. 21. our regeneration. p. 215. c. 1. l. 56. counsel.   

A Table of the places of Scripture here cited. The First number notes the Chapter. The Second, the Verse. The Third, the Page. The letter C. the Column.  
Chap. Vers. Page. Genesis. 3 8 62. Column 2.  15 41. c. 1. & 46. c. 1. 4 14 74. c. 2. 5 22 52. c 1. 6 3 124. c. 2.  5 168. c. 1. 11 5 168. c. 1. 15 ●2 41. c. 2.  ●6 125. c. 1. 17 1 36. c. 1. 18 17, 19 4. c. 2.  21 168. c. 1.  27 62. c. 2. 19 8 121. c. 1.  24 17. c. 2. 20 11 111. c. 1. 22 2 190. c. 1. 24 33 19 c. 1. 29 20 191. c. 1. 30 8 98, c. 1. 31 41 107, c. 1. 40 23 54, c. 1. Exodus. 3 12 64. c. 1. & 2.  14, 15 15, c. 1. & 17▪ c. 2. 4 22 71. c· 1. 16 31 128. c. 2. 18 7 13. c. 2.  19 ●8. c. 2. 19 10, 11 10. c. ●.  ●0 46. c. 1. 20 5 168, c. 2.  7 56, c. 2.  1● 127, c. 2. 32 12, 13, 14 28, c. 2.  25 206. c. 2.  32 83. c. 2.  42, 43 178. c. 2. 33 12, 14, 17 172. c. 1. Leviticus. 10 1 58. c. 2. 19 19 9 c. 2.  23 54. c. 2. Numbers. ● 23 13, c. 1. & ●9. c. 1. 1● 6, 8 2. c. 1. 14 46 107, c. 1. 15 22 107, c. 1.  9 145, c. 2. 24 17 155. c. 1. ●5 10 117. c. 2. deuteronomy. ● 2 189, c. 2.  3 128. c. 2. 10 9 29. c. 1. 13 1▪ 2 2. c. 2. & 8. c. 1.2.  3 190. c 1.  7, 8 74, c. 2. 34 0 195. c. 2. josua. 2 0 185, c. 1. 7 4, 5 57, c. 1. & 147. c. 1 judges. 4 4 138·S c. 2. 13 4.5 178, c. 1.  22 62. c. 2. 1. Samuel. 3 4, 6.8, 10 46. c. 1.  13 58. c. 2. 4 21 193, c. 2. 12 18 57, c. 1. 2. Samuel. 13 5 145. c. 1. 18 18 194. c. 1. 24 15 57 c. 1. 1. Kings. 19 14 212. c. 2.  18 165, c. 1. 20 31 133. c. 2. 21 4 63. c. 1.  10 101, c. 2.  23.24 145. c. 1. 2. Kings. 2 12 28. c. 2 & 106. c. 1 5 18 120, c. 2. 6 16 105, c. 1. 9 22 139, c. 2. 10 16.29, 31 212, c. 2.  25, 31 93, c. 2. 22 4 138, c. 2.  19 144. c. 2. 23 25 153, c. 1. & 213, c. 1. 1. Chron. 25 1 138. c. 2. 28 12 178, c· 2▪ 2. Chron. 20 12 207. c. 2. 30 18 28, c. 2. 32 31 190. c. 1. 33 12 88, c. 2. 34 21 138. c. 2.  ●7 95, c. 2.  32 181. c. 2. Ezra. 7 10 10 c. 2. 9 00 198, c· 1.  17 44. c 2. job. 1 5 120, c. 1. ● 14 207, c. 2.  20 75, c. 2. 19 25, 26 67, c. 2. 21 7, 14 14, c. 2. 31 33 206, c. ● 32 18, 19 213, c. 1. Psalm. 2 10, 11, 12 22, c. 2. & 55. c. 2 4 4 61, c. 2.  6 14, c. 1. 5 6 177, c. 1. 8 9 153, c. 2. 10 3 102, c. 1. 14 4 187, c. 1. 15 2 177, c 1. 16 8 100, c, 1. 18 97 31, c. 1.  30 56, c. 2. 19 12 148, c. 2● 23 ●0 213, c. 2.  4 64, c. 2. 25 9 10, c. ●.  14 4, c. 2. & 151. c. 1. 26 2 190 c. 2. 27 8, 9 11, c. 1. & 95, c. 2. 32 00 206. c. 2.  1 207, c. 1. 34 7 105, c. 1. 40 6 11. c. 1. & 95. c. 1 42 11 167, c. ●▪ 45 7 26. c. 1. & 163. c. ●  9 51, c. 2. 50 22 115, c. 2. 51 00 213, c 1.  2 23, c 2.  14 146, c. 2.  17 217, c. 1. 52 5 51, c. 1. 69 9 212. c. 1. 72 11 ●2, c. 1. 73 37 14, c▪ 2.  17 169. c. 1. 77 24, 25 128. c. 2. 89 37 18, c. 2. 91 10 190, c. 2.  11, 13 13, c. 2. 92 13, 14 55, c. 1. 94 7 72, c. 2. 96 7, 8 29, c. 2. 97 00 31. c. 1.  5, 6, 7, 8 31, c. 1. 99 5 63, c. 2. 103. ●● 29▪ c. 2. & 213, ●. 1 105 15 26. c. 1. & 28, c. ●. 110 2 ●1. c. 2. & 22. c. 1.  3 22, c. 1. & 187, c. 1 111 7 56, c. 2. 113 6, 7 100 c, 1▪ 119 6 153, c. 1.  11 9 c. 2.  24 22, c. 1.  55 169, c. 2.  57 29, c. 1.  59 87, c. 2.  80 168, c. 2.  112 167, c. 2.  136 205. c. 1. 139 2, 3 99, c. 2.  21 94, c. 1. 147 19, 20 5, c. 1. Prou. 1 25, 26 215, c. 2. 2 4 9, c. 1▪ 3 12 211. c. 1, & 210, ● 4 ●▪ 28, c. 2.  24 166, c. 2. ● 10, 11 208, c. 2●  15 179. c. 1.  18 101. c. 1. 16 31 54, c. 2. 19 17 135. c. 2. 22 23 145. c. 1. 28 9 127. c. 2. 3● 0 139. c. 1.  1.2.3.4 28. c. 2. Eccles. 9 8 173. c. 1. 12 5 54. c. 2. Canti●. 4 16 217. c. 1. 5 2 11. c. 2. 8 6 51. c. 2. Isay. 1 10 143 c. 1. 4 22 42. c. 2. 5 13 128, c. 1. 6 2 187 c. 2.  8 62, c. 2.  9 53, c. 1. & 89. c. 1. & 95, c. 2. & 172, c. 1. & 183, c. 2. 7 7.11 64. c. 1. 8 16 9, c. 2.  18 198, c. 2.  20 77, c. 2. 9 6 198, c. 2. & 207. c. 1. 11 2 ●3, c. 1.  4 21, c. 2. & 58, c. 2.  6 13, c. 2. 22 22 177. c. 1. 27 1 58, c. 2. 28 15 148, c. 2. 29 13 153, c. 1. 30 27 123, c. 2. 38 3 168, c. 2. & 145, c. ●. 44 7 105, c. 2. 48 22 14, c. 2. 49 4 183, c. 2. 50 5 95, c. 1. 53 10 198, c. 2. 55 1 209, c. 1, 2.  2 214. c. 2. & 215, c. 1.  4 17, c. 1. 56 7 187, c. 1. 5● 11 145, c. 1.  15 10, c. 2. & 61, c 1. & 77, c. 1. 58 18 135▪ c. 2. 59 2 182, c. 2. 61 1 16, c. 2. 64 6 72, c. 2. 66 2 21, c. 2.  5 37, c. 1. & 105, c. 1  10 105, c. 1.  22 43, c. 2. jeremy. 7 13, ●5 214▪ c. 2. 8 6 87, c. 1. & 115. c. 2  12 1●8, c. 2. 9 1 205, c. 1. 15 19 74, c. 2. & 126, c. 1 17 9, 10 14●, c. 1. 18 7, 8 92, c. 1. & 146, c. 1 19 15 91, c. 2. 20 14, 15 73, c. 2. 23 5, 6 177, c. 2. 59 15 102, c. 1. Lament. 3 44 182, c. 2. Ezekiel. 9 4 113, c. 1. & 205. c. 1.  6 173, c 1. 18 24 84, c. 1. 20 37 211, c. 1. 33 31 200, c. 2 Daniel. 3 27 5, c. 2. 5 6 59, c. 1. 6 10 39, c. 1. 7 9 52, c. 2. & 54. c. 1. 8 19 7, c. 1. 9 10, 11 198, c. 1.  20, 21, 22 35, c. 1.  21 7, c. 1. 10 14 7. c. 1. 12 3 51, c. 1. & 57 c. 2. & 183, c. 2. & 155, c, 2.  4 11, c▪ 1. Hosea. 1 2 121, c. 1.  9 165, c. 1. 2 18 13 c. 2. 3 5 177. c. 2. 4 1 104, c, 2.  6 128, c. 1. 7 2 115, c. 2. 9 7 91, c. 2. joel. 1 13, 15 104, c. 2. Amos. 3 7 4, c. 2. 4 12 90, c. 2. 5 11 116. c▪ 2. 8 7 135, c. 1. Obad.  21 183, c. 2. Micha. 3 2, 3 134, c, 2.  6 116, c. 2. 6 6, 7, 8. 8▪ c. 1. Zephani●. 2 1 87, c. 1. & 203, c▪ 2 Haggie. 1 7 87, c. 2. Zakeri●. 2 8 5●, c. 2. Mala●. 1 5 104, c. 1. 2 7 28, c. 2. & 79, c. 1 3 1 2. c. 1. 4 2 61. c. 1. Matthew. 1 16 17, c. 1. 2 2 177. c. 2  ●3 178. c. 1. 3 7 30, c. 1. & 77. c. ●.  16 52, c 2. 4 10 60, c 1. 5 6 129, c. 2.  21. ad 46 79. c. 2. 6 13 29, c. 2 & 141. c. 2  33 14. c. 2. 7 13, 14 172. c. 1.  16 77. c. 2. 8 8 216. c 2. 9 38 58, c. 1. 10 ●0 68, c. 2. 11 10 70, c. 1.  12 183 c. 1. & 197▪ c. 1.  25 130, c. 1. 12 31 144 c. 1.  50 7, c. 1. 13 8 38, c. 1.  9, 11 95. c. 1.  30 75. c. 1.  44 113, c. 2.  52 79 c. 1. 16 16 168, c. 1.  18 82. c. 2. & 141. c. 2  19 179, c. 1. & 180. c. 1. & 181. c. 1. & 127. c. 1.  23 117 c. 1. 17 20 185, c. 1. 18 7 6. c. 1. & 119. c. 2  8 119, c. 2.  18 179, c 2. & 180. c. 1. & 2. & 147. c. 2. 21 43 193. c. 1. 23 3, 4 79. c. 2.  8 2. c. 1.  15 80, c. 1.  37 186, c. 1. ●4 12 81, c. 1. & 134, c. 2. & 21●, c. 2.  15, 25 11. c. 1.  24 82. c. 2.  38, 39 87, c. 1. & 115, c. 2  39 10. c. 2.  48, 49 11, c. 2. & 192 c. 2 25 5 11. c. 2.  10, 11 3●, c. 1.  25, 30 156, c. 2.  34 175, c. 1. & 135, c▪ 2. 28 18 154, c. 1. & 3. c▪ 1▪ & 21. c. 1.  19, 20 181, c. 2. Mark. 1 15 ●8. c. 1. 2 7 182, c. 1. 4 25 42. c. 2. 6 ● 153, c 2.  20 214. c. 1. 13 32 118. c. 2. Luke. ● 32.33 177. c. 2.  53 129. c. 2. & 117. c. 1. 2 19.51 9 c. ●. 5 8 62. c. 2. & 127. c. 2  32 202. c. 2. 6 26 40. c. 2. & 101. c. 2 & 166. c. 1. 8 15 10 c. 2. & 136. c. 2  16 73. c. 2.  18 137. c. 2. 10 2 172. c▪ 1.  26 128. c. 1.  39.42 80, c. 1. 11 13 77. c. 1.  27 9, c. 2.  28 7, c. 1.  52 180, c. 1. 12 7 172. c. 1.  19.20 167, c. 1.  21 101, c. 1.  24 179, c. 1.  31 25, c. 1.  32 71, c. 2.  35.36 53, c 2 & 54, c. 1. 13 1ST 32 77, c. 2. 15 1. ●4. 5 215, c. 1.  21 88, c. 1. & 198, c 1 16 13 20. c. ●.  15 148, c. 2.  24 145. c. 1. 18 9 202, c. 2. 19 27 55, c. 2. & 133, c. 2  41 105, c. 1. 20 ●. 3.4.5 8, c. 1. 22 26 135, c. 1.  61.62 169, c 2. 23 34 132, c. 1.  40.41 140, c 2.  43 98, c. 1. john. 1 1 2, c. 1. & 34, c. 2. & 54, c. 1.  15 8, c 1.  18 17, c. 1.  52 183, c. 1. & 184. c. 2. 2 17 212, c. 2 3 34 163, c. 2.  36 83, c. 1. 4 10 65, c. 2.  34 19, c. 1, & 112. c. 1 5 10 19, c. 2.  28.29 57, c. 1.  35 49, c. 2.  39 9, c. 1. & 77. c. 2. 6 50 98, c. 1.  51 128, c. 2, & 216. c. 2.  54.55 66, c. 2 & 217. c. 1 7 17 4, c. 2.  38 80, c. 2. 8 11 179, c. 1.  14 19, c. 1.  26, 28 18, c. 2.  44 177, c. 1. 10 3 172, c. 1.  18 5, c. 2.  27, 28 82. c. 2. & 127. c. 1  29 3. c. 1. 11 43, 44 77. c. 1. 13 17 128. c. 1.  35 135. c. 1. 14 19 65. c. 2.  23 23. c 2. & 216. c. 2  26 68 c. 2. 15 2 60. c. 1.  15 125. c. 2. 16 13 17. c 2. & 68 c. 2. 17 4 18. c. 2.  12 174 c. 2. 18 36 177. c. 2. & 179▪ c. 1. 19 8 133. c. 1. 20 17 52. c. 2.  19, 26 43. c. 2.  23 179. c. 2. & 181. c. 1.  31 9 c. 1. 21 16 154. c. 2. Acts. 2 23 191. c. 2.  33, 36 3. c. 1.  37 144. c. 2. & 205. c. 1.  39 102. c. 2. 3 17 102. c. 2.  19 30. c. 1. 4 32 13 c. 2. 5 41 105. c. 1. 7 ● 44. c. 1.  38 7. c. 1.  51 186. c. 1.  55.56 52. c. 2. 8 20 209 c. 2. 9 7 52. c. 2.  15 113. c. 2. 10 2.3 45. c. 2.  11 41 c. 2.  19 47. c. 2. 13 46, 51 102 c. 2.  48 141. c. 2. 14 12 38. c. 1.  22 5. c. 1. & 73. c. 2 15 28 69. c. 1.  29 121. ●. 2. 16 2, 3 147▪ c. 2.  14 47. c. 1. & 95. c. 1.  29 187. c. 2. 17 18 65. c. 1.  30, 31 30. c. 1. 20 7, 11 43. c. ●.  26. ●7 19 c. 1. & 79. c. 1.  28 24. c. 1. & 51. c. 2. & 71. c. 1.  29, 30 77. c. 2. 24 16 15. c. 2. & 73. c. 2  25 59 c. 1. 26 18 112. c. 1.  20 87. c. 2. Rom. 1 28 186. c. 2. 2 5 144. c. 1.  6 148. c. 2.  28 10. c. 2. 3 8 121. c. 1. 4 25 44. c. 2. 5 1 13. c. 2.  4 78. c. 2. & 136 c. 2  5 23. c. 2. & ●3. c. 1. 8 15.16 18. c. 2.  23 185. c. 1.  30 83 c. 1. & 174. c. 1  37 28. c. 1.  38 83. c. 1. 9 0 102. c. 2.  3 84. c. 1. & 19●. c. 2.  11.20 57 c. 1.  13 23. c. 1. 10 2 212, c. 2. 11 4 171, ●. 1.  20 103. c. 1. & 104. c. 1.  29 83▪ c. 1. & 102. c. 2▪ 12 1 217, c. 1.  10 37, c▪ 1.  14 29. c. 1.  18 75, c. 1.  21 24. c. 2. 13 12 156, c. 2. 14 ●7 25. c. 2. & 136. c. 2 & 217. c. 1. 15 4 38, c. 1. & 136. c. 2  16 60. c. 1. 16 16 147. c. 2.  20 28▪ c. ●. 1. Corinth. 1 20 177▪ c. 1.  24 2. c. 1.  30 176. c. 1. 2 25 76, c. 1. 3 6 59 c. 1.  21, 22 25, c. 1.  22, 23 106. c. 1. 4 3.4. 166, c▪ 1.  7 189. c. 2.  8 202. c. 2.  12, 13 101. c. 2. 5 ● 205, c. 2.  4.5 74, c. 2▪ & 180. c. 2  10, ●● 75. c. ●. & 180. c. 2 6 2, 3 27, c. 1. & 154. c. 1.  9 183. c. 2.  18 145. c. 2.  19 122. c. 1. 7 2 113. c. 1.  19 7. c. 2. 8 1 203. c. 1.  4 15, c. 1▪ & 120. c. 2. 9 1, 2 12▪ c▪ 1. & 52. c. 2. 10 0 17. c. 2.  2 129. c. 2.  3 128. c. 2.  8 145. c. 2.  25, 29 220. c. 2. 11 3 139 c. 1.  5 138. ●▪ 2.  6 3. c. 2.  19 5. c▪ 1 & 78. c. ●▪  23 17●. c. 2.  29 76. c. ●.  30. 145. c. 2. 13. 3. 137. c. 1.  5. 134. c. 2 & 135 c. 1 14.  138. c. 2.  24.25. 59 c. 1. 79. c. 2. & 186. c. 2.  34.35. 138. c. 2. & 139. c. 1. 15. 9 12. c. 1.  10. 73. c. 1.  20. 20. c. 2.  24. 3. c. 2.  54. 154 c. 2. 16. 1. 43. c. 1.  19 80, c. 1. & 147. c. 2  22. 181. c. 1. 2. Corinth. 1. 22. 209. c. 2. 4. 6. 209▪ c. 2.  17. 38. c. 1. & 107 c. 2 5. 13.14. 21●. c. 2.  15. 52. c, 2  16.17. 7. c. 2. & 131. c. 1. & 197. c. 1.  18. 127. c. 1.  19 12●. c. 1.  20. 89.2. & 123. c. 1.  21. 209 c 2. 6. 16. 123. c. 1. 7. 11. 87. c. 2▪ & 212. c. 2 8. 9 101. c. 1.  12. 73. c. 1. 11. 5. 12. c. 1. 12. 24. 98▪ c. 1.  9.10. 105. c. 1. 13. 5. 76. c. 1. Galath. 1 8 178. c. 2. & 151. c. 2. 2 21 65. c. 2. 3 1 77. c. 2▪ & 195. c▪ 1  19 7. c. 1.  24 198. c. 1.  27 208. c. 2. 5 6 136. c. 2.  13 135. c. 1.  14 105. c. 1.  22 134. c. 1. 6 15 197. c. 1. Ephes. 1 13 209. c. 2. 2 1 186. c. 1.  6 154. c. 1.  10 198▪ c. 1.  17.18 23▪ c. 2.  19 195. c. 1. 4 5 84. c. 2.  11.12 58. c. 1. & 152. c▪ 1  21.22 95. c. ●.  23, 24 197. c. 1. 1 3 172. c. 2.  8 50. c. 1.  30 199 c. 1. 6 17 60. c. 1.  18 28. c. 2. Philip. 1 4.9.10 79. c. 2.  6 85. c. 1. 2 9, 10 3. c. 1. & 21. c. 1. & 195. c. 1.  12 98. c. 1. & 104. c. 1.  13 168. c. 1.  15.16 49. c. 2. & 50. c. 1. & 80. c. 1. 3 1 109. c. 1.  6 212. c. 2.  8 209▪ c. 2. & 198. c. 2.  9 84. c. 1. & 198. c. 2.  10.15 198. c. 2.  13.14 81. c 2. 4 5 11. c. 2.  7 13. c. 2. Coloss. 1 9.10.11 97. c. 2.  12 155. c. 2.  13 112. c. 1.  16 34. c. 2. & 35. c. 1. & 198. c. 2.  18 20. c 2. 2 3 53. c. 1.  7 169. c. 2.  10 206. c. 1. 3 12 208, c. 2.  16 28, c. 2.  24 137. c. 1. 1. Thessaly. 2 13 126. c. 2▪  18 7●. c. 1. 4 9.10 81, c. 2. 5 3 167. c. 1.  22 172, c. 2. 2. Thessaly. 2 3 71. c. 1.  4 165. c. 1.  7 117. c 2.  8 58. c. 2.  9 8 c. 2.  10.11 78 c. 2. & 92. c. 1. & 152. c. 2. 3 3 85, c. 1. 1. Tim. 1 15 12. c. 1. & 106. c. 1. & 188. c. 1.  17 29. c. 2.  19 84, c. 2.  20 116. c. 1. 2 1 28, c. 2.  8 39 c▪ 1. 3 9 114. c. 1.  12 138 c. 2.  15 12. c. 2, & 152. c 1. 4 8 100 c. 2.  16 183, c. 2. 5 12 135, c. 2.  17 73, c. 1. 6 3.4.5 116, c. 1, & 117, c. 2.  12 196, c. 1.  16 101. c 1.  17.18 101. c. 1.  2● 100L. c. 1. 2. Tim. 1 5 139. c. 1.  6 86. c. 1. & 167▪ c 2.  13 152. c. 1. 2 9 172. c. 1.  19 102. c. 2.  26 186. c. 2. 3 2 81. c. 1. & 134. c. 2.  7 137. c. 2.  1● 5. c. 1. & 73. c 2.  14 152. c. 1. 4 8 33. c. 2. Titus. 1 1 117. c. 2.  9 79. c▪ 2. 3 2.3.4 75. c. 2. Hebr. 2 7 195. c. 1.  10 27. c 2. 3 5.6 19 c. 1.  12.13 92. c. 1. 4 2 10. c. ●.  12 58. c. 2, & 110. c. 2. 5 11.12 10 c. 1, & 137. c. 2.  14 76. c. 2. 6 10 135. c. 1. 8 5 178, c. 2. 9 7 169, c. 2.  9 194, c. 2. 10 36 136, c. 2.  37 6, c. 2. 11 3 57 c 1.  22 145, c. 2.  24, 25, 26 195, c. ●. & 174, c. 1.  31 185, c. 1. 12 2 195, c. 2.  8 38, c 1.  17 114. c. c. 1. james. 1 2 38. c. 1. & 107, c. 1.  5 77. c. 1.  21 10. c. 1.  27 135. c. 2. 2 23 125 c. 1. 4 6 10. c. 2.  8 45 c. 2. 5 7 38. c. 1. 1. Peter. 1 7 208. c. 1. 3 1 113. c. 1.  15 80. c. 1.  19.20 90, c. 2. & 125. c. 1.  21 108, c. 1. 4 23 27. c. 2. & 140. c. 2. 2. Peter. 1 12 109. c. 1.  19 155. c. 2.  20 143. c. 1. 2 3 6. c. 1.  7 75. c. 2.  8 205. c. 2.  18 151. c. 1.  21 202. c 1. 3 8 6. c. 1. & 191. c. 1. 1. joh. 1 3 9 c. 1.  6 62. c. 2.  10 83. c. 1. 2 13 54. c. 2.  19 174. c. 2.  27 26. c. 1. 3 1 23. c. 1. & 131. c. 1.  2 232. c. 1.  3 176. c. 2.  9 83 c. 1.  14 135. c. 1.  16 134. c. 1 4 1 76. c. 1. & 77. c. 1.  6 127. c. 1.  21 134. c. 1. 5 4 97 c. 1.  10 198. c. 2.  11 66. c. 2.  18 27. c. 1. 2. joh. 0 10 75 c. 2. & 116. c. 1. jude.  3 78. c. 1.  16 151. c. ●.  20.22. 80. c. 1. Revelation. 3 7 21. c. 2. 4 5 16. c. 2. 6 10 34. c. 1▪ 7 9 118. c. 2. ●0 9.19. 79, c. 1. 19 9 129. c. 2. 20 12 148. c. 2. 21 3 194. c. 2.  6 129. c. 2.  8 20. c. 1. & 105. c. 1. 109. c. 2.  10 194. c. 2. 22 15 177. c. 1.  16 155. c. 1.  20 34. c. 1   

❧ A Table of the special points to be observed in this Exposition: The first number notes the Page: The second the Column: B● Notes the beginning of the Column; M: the middle: and E▪ the end.  

A  
ABsolution belonging to the Church. 181.1 m.  
Adam and Christ opposed. 97.2. m.  
Adultery spiritual and bodily, 〈◊〉 punishments each of other 94.1, m. and 120.1, c.  
Affections of the soul, work strongly upon the body: 63, ● c.  
We ought to be like affected to Christ. 94.2 b.  
Afflictions: the ordinary state of believers. 38.1. b they are profitable: 203 ●. c. they discover 〈◊〉 state of men's hearts: 192.1. m Christ tempers them according to the disposition of offenders▪ 211.1.  
How grievous afflictions seem short. ●●●●. 1. c.  
Grounds of true comfort in affect 〈◊〉 48.2. m. 99.1. 〈…〉. m. ●07. 2. m. 11●. 〈…〉. 15●. 2. c. 1●5. ●. m.  
Aged men honoured: 54.2. b. There duty thereupon, ibid.  
Amen: a title given to Christ. 197. ●▪ m  
Angels: the good angels are 〈◊〉 for God's Church. ●. 1. b.  
Application of the word needful 96. ●. c. The right manner of it 〈…〉. The true ●round thereof. ibid. ●.  
Approve▪ We must seek to approve ourselves to God's Church. 147. ●. m. but chiefly to Christ. 166.1. b.  
Ass●●erations when to be used. 33.2. b.  
Assurance of salvation by faith. ●8. 2. b  
Attyre● A rule for it. 53.2 b.   

B  
How to beaut●fie soul & body 208. ●. m  
Believers be 〈…〉 25.21 b. when ibid. 2. 〈◊〉. Their duty in regard 〈…〉. and 27. ● Consolations thence. ●8. 1. m.  
Blessing 〈◊〉, how to be sought▪ 14.1 c.  
Blind spiritually, who▪ 206.1 m.  
Book of life: 17.4.1. m. How a man may be bl●●ed out of it. ibid. c.  
Buy: To buy of Christ: how, & what, 209.1. m. Few bargains with him. ●10. 1. b.   

C  
Callings: A man should have a good calling for every action. 6. ●. m.  
In our particular Callings we should 〈…〉 Christ. 7.2. m.  
Best 〈…〉 have their 〈◊〉. ●4. 1. b.  
〈◊〉 Law of 〈…〉 unclean. 171.2. m.  
Childre●● how punished 〈…〉 father's offences. 〈…〉 m.  
Christ is 〈◊〉 Godpunc; 〈…〉 1. m. God of himself. 〈…〉: 34.2. m. All seeing. 99 〈…〉. ●33. ●. m. 〈…〉. with the Father: 35. ●. 〈…〉 35.2. m. His power for his Church: ●6. 1. b. and 133.2. b. and 153. ●. c. Over his church threefold. 178. ●. c.  
Christ true man. 99 ●. m. Go●●e a●an. 99 ●. ●. 14●. ●. m.  
Christ● offices 〈…〉 office 2.2. m. & 21.1. m. His kingdom: ●●. 1. c. and 2.6.  
Christ's prophetical office, in two duties. 17.1. m. and ●. ●. 1. ●.  
Christ● priesthood, and the action● thereof. 20.1. 〈…〉 our highpriest 5●. 1. m.  
He hath 〈◊〉 holy Ghost. 1●3. ● c.  
His 〈◊〉 of his church: 2. ●. c. & 64. ●. b.  
Christ the Son of the ●ather, ●nd how? 132.2. m.  
〈…〉 of his Father. 3. ●. m.  
His holiness as man. 175. 〈◊〉. 176.1.  
His 〈◊〉 presence not ●o be regarded. 52.2. m.  
He is spiritual food. 128.2. ●. Hidden food. 130.1. b.  
〈◊〉 Catholic, only one. 12.1. ●.  
Church Triumphant. 19●. 2. m.  
Church 〈…〉 the cross. 37.1. c  
Church hath power to appoint 〈…〉. 13● 1. m.  
Several congregation● be particular Churche●. 〈…〉 b. A 1. ●. b.  
They be Candlesticks. 49.2. Of gold. ●1. 1. m.  
The 〈…〉 truth. ●. ●. b. 1●. 2. m.  
It hath the spirit of discerning 76.2. c.  
It should be purged of evil men. 74.2. b  
It should be severe against them. 138.1. c. and 139.1. c.  
When a Church becomes no church: 102.2. c. Whence Gods Church is gathered: 112.1. c.: where our church was before Luther: 113.2. b. Material Churches no more holy than other houses. 39.1. c. 196.1. c.  
Commandments: their use in the church 89.1. Comedies unlawful: ●50. 2. c.  
Communion of Saints: 38.2. m. Communicants ungrateful: 217.2. c.  
Confession of Christ 175.1 c.  
Conscience evil: 33.1. m. Good conscience a sure treasury: 114.1. b.  
Consideration of a man's sins: 115.2.  
Constancy for the truth: 113.2. c.  
Signs of it 114.1. m.  
Controversies in Religion: how to know truth therein. 18.1. c.  
Conversing with evil men: 75.1. c. & 2.  
Converting of souls a great privilege: 183.2. c. Of the conversion of a sinner. 186.1. b. 215.2. c. Fruits of true conversion. 187.1.188.1.  
Corrections should be for reformation: 211.1. and 212.  
Corruption of nature: helps against it: 60.1. b. Corruptions in a Church, do not presently make it no church: 165.2. c.  
Chief Counsellor, Christ. 207.1. c.   

D  
Damnation: how escaped: 110.1. b.  
David's fall. 85.1. b.  
Dead: Christ's privileges among the dead: 20.2. b. and 21.1. b. Death twofold: 109.2. b. Spiritual death hath 3. degrees. 58.2. c. Comforts against death: 20.2. c. & 56.1. c.  
Decay in love and grace: 86.1.89.2. c. 90.2. c. 92.1. m.  
Degrees in glory. 149.1. c.  
Despair: helps against it. 213.2. c.  
Diligence in a Minister. 73.1. m.  
Disgracing of others. 93.2. m.  
Distrust in God's providence: 104.1. c.  
Doctor of the Church is Christ. 125.2 b. 149.2. m. How to judge of Doctrine: 117.2. m. The doctrine of Christ must only be received: 60.2. c   

E  
Election twofold: 102.2. b. How a man may fall from Election. ibid. The number of the Elect certain: 174.2. m. Election known by sanctification: 175.1. b.  
England a true Church: 103.1. b.  
Enemies of the Church: God restrains their rage, & turns it good. 39.2. m.  
Estate: each one should consider & know his own estate: 87.1. m. 96.1. c. 206.1. c  
Examination of false teachers 77.1. & 2.  
They that ●●●ell in temporal gifts, should be answerable in spiritual: 7●. 2. b.  
Excommunication: 75.1. b. and 180.2. b.  
To expound scripture: Christ's royalty. 4.1. b. A duty of the Church from Christ● 69.2 m.   

F  
Fall away: whether a true believer may quite fall away? 82.83.84.85.92.2. b 141.2. m. 186.1. m. 192.2. c. & 168.1. b.  
Faith put for the doctri●e of the Gospel. 114.1. c. For fidelity: 198.1. b. Faith distinguished: 84.2. b. Faithful to God: 107.2. c. & 108.  
Families irreligious; Satan's thrones: 111.2. m. and holds: 115.1. b.  
Favour of God, the ground of all blessings. 14.1. b.  
Fear threefold. 104.1. b. Grounds of God's fear: 21.2. m. 68.1. m. 11.1 1. b. Signs of it. 21.2. c. Remedy against fear. 64.2. m.  
Fellowship with Christ: 166.2.217.1. m  
Fidelity to God: 135.2. c. Rare: 136.1. b  
Fight against sin: 109.2. c. 193.2. c.  
Flight in presecution: 115.1. m.  
To foretell: a property of God alone: 105.2. b. 191.2. m.  
Forgive sins: 67.2. c.  
Fornication: 121, 122, 145.2. c.  
Free-will by nature, conf●ted: 143.2. m. 144.1. c. 186, 1. b. 199.2. b. Free will by grace. 216.1. c. Of flexible free-will. 216.1. c.   

G  
God▪ put for excellency, or greatness: 98.1. c. God's nature described: 15.1. m. When God imports the first person: 3.1. b.  
Godly dwell with the wicked: 113.1.  
Gospel preached hath divine power: 112.2. c. It is most hated▪ 41.1 b. The sum of the Gospel: 41.1. b. Removed for decay in grace●●1. 2. c  
Grace distinguishe●● 82.2. m. 13.1. c. Difference between the grace of Adam, and of believers: 84.2. e Grace well used doth increase▪ 189.1 m. Grace like purified Gold: 208.1. b. By a small measure of grace, a man may please God. 185.1. b.  
Great towns, most assaulted by Satan: 112.1. b.   

H  
Hatred: How to temperate: 94.1. b.  
Head covered, noted subjection: 70.1. b.  
Hearing Gods word. 169, 2. c. 127, 1. m.  
The art of hearing: 10.1. & 2. Christ's hearing: 95, 2. c. Preparation to hearing: 46.2. b Attention: 46.2. c. Reverence, 133.1. b. ●26. 2. m. Hearers distinguished. 95.1. b.  
Hell place, and torments: 67.2. ●.  
Heretics, pretend the spirit: 140.1. c. They may be in the best churches▪ 78.1 c. how they must be withstood: 78.2. m. 79.1. m.  
Holy Ghost is God: 16.1. ●. Person subsisting. 16.1. b. Called seven spirits: 15.2. c. speaks in scripture. 96.2. m.  
Holiness grounded on Christ: 176.2. b.  
Hold fast pure doctrine: 151.2. m.  
Means to humble a man● 62.2. m.  
Hunger after Christ: 129.1. m.  
Hyphocrisie in religion avoided: 148.1. c. two degrees of it. 166.1. c.   

I  
Idolatry of Papists: 122.1. b. Idolothits 122.2. m. Hate honour given to Idols. 121. ●. c.  
jesabels' properties: 139.2. m.  
Ignorance the ground of pride: 203.2. b  
The fearful state of the ignorant. 59.2 b. 155.2. b. Their duty: 50.2. c.  
Images of Christ & of the trinity: 35.1. b  
Impenitency, 144.1. the danger thereof: ibid. 125, 1. c. 170.1. c. 58.2. c. 59.2. m.  
Imprecations. 94.1. b.  
Increase in godliness: 137.1. c. 167.1. c.  
joy chiefly in Christ. 67.2. m.  
judgement day certain: 30.2. b. 33.2. m The ●anner of it. 31.1.32. ●. The uses of it: 30.1. b 31.1. c. 192.2. b: 33.2. c. judgements particular to the impenitent. 124.1. b.  
judging ●ashly of othe●s. 131.2. c.   

K  
Key of David. 177.1. c. Of hell & death: 67.2. Giving of a key notes in●●sting into an office: 177.2. b. Power of the keys handled. 179. ●. m. 180. 1. Abuses of that power 181.1. c.  
King's sovereign governors next Christ: 22.2. b. Their duty for Religion. 22.1. m. etc. Christ's kingdom spiritual. 126.2. c.  
Knocke. How Christ▪ knocks at our hearts. 215.1. c.  
Knowledge without grace puffs up: 203.1. m. knowledge, for approbation 99.2. c. Knowledge of a man's own salvation: 130.2. b.   

L  
Law must be preached: yet with the Gospel. 86.2. b. Whether any man fulfil the Law. 103.2. m.  
Laye-people ought not to be debarred from the Scripture: 4.2 b. & 9.1. m.  
Lights. Each Christian a light: 49.2. m. reasons thereof. 50.1.2.  
Logic Art lawful: 69.1. m.  
Loose Livers admonished. 133.2. m.  
They want remission of sins. 164.1. b.  
Love: Christ's love, with the degre●● thereof: 22.2. c. & 199.1. c & 210. 2. m. Gods special love, the ground of man's redemption. 23.1. m. First love lost among us: 81.1. m. Signs thereof & danger. ib. 2. We must labour to increase in ●oue. 81.1. c. me●nes. 86.1. c. Love to men handled. 134.1. b. What it is: the property and practice of it. ib. 2.  
Lukewarm persons: who? 200.1. m. 〈◊〉 kinds of Lukewarm Christians. ibid. c. & 2. Signs of lukewarmness, three: 201.1. m. 〈◊〉 of Lukewarm Christians: ibid. 2. ●.  
Life. kinds thereof: 65.1. m. How Christ liveth 65.1. m. c. & 66.1. m. and why? 66.2. b. Life eternal here 〈◊〉: 67.2. m. 196.1. m. Wherein 〈…〉 98.1. b. See it largely described, and the reasons thereof: 195. 1. c. Liberty hereto the privilege of God● Church. 184.1. c. lifetime on earth a space of repentance. 142.1. m. why God gives it. 143.2. c.   

M  
Madness of me● showed: 110.1. m. & 129.2. m.  
Magistrates may give out severe speeches against offenders. 77.2. m.  
Mannah. what it is, and what it did represent. 128.2. m.  
Martyrs. Whether they can merit? 108.2. b.  
Means needful to perseverance. 85.2. m  
Mediation: Christ a Mediator, ever ready. 53.2. m. 169.1. b.  
Members of Christ distinguished. 85.1. c.  
Ministry, a painful work. 73.1. c.  
The end thereof to the wicked. 125.2 c  
Ministry of the Church, wholly governed by Christ. 57.2. c. the uses thereof. 58.1. It brings heaven among ●en. 197.1. b.  
Ministers belong to Chr●st: 164.1. m.  
Ministers should be faithful witness. 19.1. m. and show it four wa●es. 19.1. & 2 5●. 1. c. Ministers should forecast for troubles. 4.2. c. How to oppose themselves against Heretics. 79.1. m. & 2 Ministers called Stars, and why? 57.2. m. Angels or messengers. 70.1. b m. Christ's mouth to his people. 126.2. b. Ministers bring much good, or much hurt to the people. 71.1. c. Ministers lose their gifts through decay in love. 91.2. b They ought to have good warrant for every doctrine they teach▪ 98.2. c & 126.2. b. Wherein their wisdom and fidelity consists. 125.2. b. Ministers of mean gifts do often much profit the Church. 18●. 1. b.  
Misery of man described. 204. by the fountain of it, original sin. 20●. 1. m. and under the form of punishment. ib. c.  
Munkish life disallowed. 4.1. m   

N  
Na●mans fact. 121.1. b.  
N●bals to Christ many. ●16. 2. c.  
The name of one person collectively betokens a multitude. 71.1. m.  
Natural men, are enemies to the word. 40.2. b.  
Nakedness twofold. 206.2. m.  
Names of God's children known to Christ. m.  
Christs new Name. 195.1. m. who have it. 197.1. m.  
Naza●it: Why i● Christ so called. 178.1. m.  
Necessity two fold: absolute, and in in part. 5.2. m.  
The new name given by Christ. 131.1. b.  
Ni●holai●anes: their sect. 93.2. b. & 120 2. b. and opinions: ibid.  
Number of God's true servants small. 171.2. c.   

O  
Obedience to Christ, absolute: 21.2 c. and 22.1.  
Renewed obedience needful: 90.1. c.  
True obedience, described in four things. 152.1. c. & 153.1.  
Offence. what it is: the kinds of it: etc. 117.1. m.  
To cast offences before men, a property of false teachers. 117 2. m.  
To beware of giving offences▪ 119.1. c and of taking them being given. ibid. 2. m.  
Old sinners duty. 86.2. c.  
How to open the door of our hearts to Christ. 216.2. c. & 217.1.  
Opinions: diversity of opinions i● Religion▪ aught not to make men negligent: 48.1. b.  
Overcome spiritual enemies: how? 97.1. m. each one should endeavour thereto. ibid. ●. b.  
Many excellent Motives: 194.1. b.   

P  
Paradise of God described: 98.1. m. our duty in respect of it: 98: 2. b.  
Patience, the Christian man's a 〈◊〉 our: 40.1. b. & 78.2. c. Needful to Ministers 73.2. m. c. To each Christian: 73.1. m.  
Grounds of Patience: God's speedy deliverance; 6.2. b.  
God's decree for the end of them. 107.2. b  
Patience needful in every good work: 136.1. c.  
God's patience towards grievous sinners: 124.2. c. & 143.1. b.  
In waiting for their conversion. 214.2. c  
Peoples duty against Heretics: 79 2. c  
Peace: Christian peace in 6. branches. 13.2. b.  
Persecutors of God's Church inspired, & guided by Satan: 105.2. c. 114.2. c.  
Perseverance in grace, excellent. 30.2. m.  
Pilgrimage vain. 39.1. m.  
Pillars. The use of erecting pillars, and Christ● allusion thereto. 194.1.2.  
To pity the afflicted. 37. ●. c.  
Place: no difference thereof in the new Testament in respect of holiness. 39. ● b  
Poor men should seek for spiritual riches: 101.1. m. who are poor spiritually? 205.2. m. & 206.1. b.  
poverty may accompany true piety. 100.2. b.  
Popish writers too much affected. 4●. 2. b. they be jezabels. 141.1. b.  
Pope● Supremacy in the Church confuted. 5281. b. & 155.1. b. Title of Holiness blasphemous. 176.2. c.  
Popish Church no Church. 102.2. c. and 103.1. m. popish schools satins thrones: 111.2. m  
Popery overthrows Christ's kingdom, and laws. 117.2. c. & 118.  
Preparation of ourselves for the Lord needful. 54.1. b  
Prayer to Angels unlawful. 7.1. m.  
Power from Christ given them that overcome. 154.1. m.  
Priests: Believers be Priests: and how? 25.2. b. 26.1. b.  
Their duty in respect thereof: 18.2. b.  
Christ's presence should be engraven in our hearts: 72.1. b. use of. ibid. m. & 105.1. & 111.1. b.  
God's prescience is not the cause of things. 191.2. m.  
P●●ate persons, how they must convey their knowledge to others. 80 1. m.  
Promises of deliverance, are rather from the hurt of affliction, than from affliction itself. 190, 2. c.  
Prophet. Mark of a true Prophet .8.1 c. and of a fa●se. 140.1. m.  
Pro●e●ion in common judgements, to them that maintain purity in life, and doctrine 151.1. c.  
Pride was not the first sin 203.2. m.  
Pride spiritual common. 202.2. m.  
Providence. God's providence the first cause of all. 106.1. c. The power thereof, seen in the instruments which he ●seth. ibid. 2.  
Punishments proportionable unto sin, even in the things men abuse. 145 1. m. and for measure: 148.2 m.  
Punishments of sin set out. ●04. 1. c & 2.  
Purity of religion ought constantly to be maintained. 152.2. c.   

R  
Raging persons against the word, are to be pitied: 59.1. c.  
Reading the word, God's ordinance. 481 2. m.  
It's enjoined both publicly & privately  
Direction in reading the word for application. 140.1. m.  
Regeneration, and remission of sins, go together: 131.1. c.  
Regeneration founded on Christ. 198.2. c  
Religion: of the three great religions, jews, Turks a●d Papists. 152.1. b.  
How to know the true religion. 18.1 m.  
Only in true religion may a man be saved. 112.2 m. Not to forsake it for contentions. 78.2. b. & 94.1. c.  
Defence of our religion. 118: 2. c & 119 1  
Remedy in Relapse. 86.2. c.  
Remembrance of God's word, an excellent thing. 169.1 c.  
How to remember God's word, read, or heard: 10.1. b 169.2. m.  
Repetition of the same doctrine, lawful. 109.1. b.  
Repentance handled in 5. things. 87.2 m. 88.89.  
Repentance described. 122.2. m.  
Why so often urged? ibid. c.  
It must be renewed daily. 122.1. b. 170 1. m. The practice of it. 143.1. c. & 146.1. c▪  
It must not be deferred: 141.2 b.  
It prevents temporal punishments: 1●6. 1. c.  
It must be for want of good duties: 213.2. b.  
Reproaches follow piety. 101.2. m.  
From whom they come: ibid. c.  
Not to be marveled at. 132.1 m.  
The spirit of God is reproached. 140.2. b  
Resurrection: grounded on Christ. 67.1. m.  
Revelation described: 2.1. b.  
How many ways showed from God: ibid. in. How divine, and diabolical Revelations differ. ib. 2. b. & 36.2. b.  
Reverence: all true reverence proceeds from God's favour. 188.2. b.  
reverent behaviour in holy assemblies: 63.2. m.  
Rewards of God: 108.2. b.  
Riches spiritual, stand in tw● things: 101.1. b 205.2. m. how to become rich in God. 208.1. c.  
Righteousness distinguished. 84.1. m.  
Rome, not the mothe● Church. 12.2. ●. It is dead. 164.2. c.   

S  
Saboth day, the Lords day, 42.2. c. and 43.1. why so called? ib. & whether it may be changed. 44.1. m.  
Sabboth-breakers reproved. 14.2. m. and 45.1.  
Men debarred from public assemblies, should keep the Sabbath. 45.2. m  
Sacraments: not to be administered to all. 74.2. c.  
Saints may be honoured: how? 114.2. m.  
Saint's i● hea●en: No patrons over kingdoms. 155.1. m. Nor to be ●●aved unto. ibid.  
Sanctification in part in this life. 63.2. c  
Satan's policy for his kingdom in reviving ancient vices and Heresies. 139.2. c.  
Scripture: Christ's royalty. 3.2. m.  
Excellency of scripture. 4.1 m. & 8.2. m  
End of all Scripture. 8.2. c.  
How to know the Scriptures to be the word of God. 17.2. c. God certifies it. 47.2. c.  
Search by Christ in the church. 168.1. c  
Security twofold. 85.2. c  
Security carnal abounds 57.1. c.  
Separation from the Church unlawful: 75.2. b.  
Servants of Christ honoured highly: 4.2. m. & 7.2. b. & 154.2. b.  
How men become his servants. 141.1. c  
We must do service each to other, and how? 135.1. m. Motives to it. ibid.  
Sickness comes from God's hand. 145.2. b.  
sins: are filthy spots. 23.2. m they make us fly God's presence. 62.2. b  
Our behaviour in respect of them. 17●. 1. c  
Remedies and helps against sin. 62.1. b & 72.2. m. & 1●3. 1. c. & 169.2. m.  
Motives to avoid sin. 154.2. m. and 182.2. c. & 214.1. c. 55.2. b.  
Grievous sinners not debarred from heaven, if they repent. 122.1. c. 143. 1. b. 106.2. b.  
Slumber spiritual common. 104.2. m.  
Sound grace should each one labour for. 106.2. c.  
How to speak in our own behalf: 12.1. m.  
Spirit promised to the Apostles peculiarly. 69.1 b  
Star. Christ is the bright morning star. 155.1. c. Why so called? ib. 2.  
State of men at the day of judgement, in respect of bodily defects. 31.2. c.  
Suspicion of ourselves for unknown sins needful. 149.2. b.  
Christ is the Sun to his Church. 60.2. c. & 61.   

T  
Temple: None but Church triumph, and militant. 196.1. c.  
Temptations on the right hand most dangerous. 120.1 b.  
Ten d●yes. 107.1. m.  
Thankfulness to God, Motives thereto: 29.1. c. Form thereof. 29.2. b.  
threatenings are conditional. 91.2. c. & 146.1. b.  
They ought seriously to be considered. 144.2. c.  
Throne: Satan's throne, what it is 111.1. c. his policy in seating it. ibid.  
In how many places it is ibid.  
Thrones of justice needful every where. 121.2. c.  
Transubstantiation confuted. 30.2. c.  
That defence needless. 52.2. c.  
Travels: A Caveat to such as travel voluntary into popish countries. 122.1. m  
Trance described. 41.2. m.  
The end of Traunter. 42.1. b.  
Trial. Christ appoints s●t times of trial for his Church .189.2 c. the uses thereof. ibid.  
Tribulation & grace, accompany each other. 100.1. m.  
Tree of life: 97.2. c. a figure of Christ. ibid. What it is to ●a●e of that tree. 98.1. b.  
What truth is. 198.1.  
Christ is truth 3. ways: 176.2. c.   

V  
visibility, no true note of the Church. 132.1. m.  
Unbelief, a most horrible sin. 19 ●. c. that makes a people no Church. 103.1. m.  
Unfaithful to God: 3. sorres 108.1. c.  
Universal grace confuted. 5.1. b & 95. m 97.1 c. 88.2. m.  
Voice of Christ most powerful. 57.1. m.   

W  
Walk with God: how? 52.1. m.  
Washing from sin be Christ's blood, what▪ and how? 24.1. &. 2.  
Watchfulness of a Christian. 166.1. c.  
Motives thereto: 167.1. m.  
White stone given: notes absolution. 130.2. b.  
White raiment, what it signifies. 173.1. b. & 2. c.  
Weapons of Christians afflicted. 106.1. m.  
Wicked men, the holde● of Satan: 115.1. b.  
Their properties. 102.1. b. & 150.1. c.  
Will, Gods will distinguished. 93.1. b.  
Wizard's seats satins thrones 111.2. m.  
Women, then civil regiment approved. 139.1. b.  
For them to preach is unlawful. 138.2. b. or to administer the Sacraments. ibid. c.  
They may instruct privately. 139.1. b.  
Word of God, the excellency thereof. 9.2. b.  
The operation of it in the wicked .58.2 m. in the Elect. 59 2. c. 110.2. m.  
Works: all Gods works perfect. 56.2  
They ought to be reverenced. 57.1. b.  
Works cannot justify: 63.1. b. 148.2. c. nor merit: 173.2. b.  
Four things needful in every good work. 136.2. c.  
Works perfect two ways. 168.2. m.  
How we may do good works respecting reward. 174.1. b.  
How they are necessary to salvation: 149.1. m.  
Good works and poverty▪ may stand together. 100.2. c.  
How God approves imperfect works. 72.2. c.  
Good works reach to the duties of a man's particular calling: 137.1. c.  
Three properties required in God's worship. 187.1. c.  
Worship of God in an unknown tongue not warrantable. 34.2. b.  
No commandment of man must be received in the matter of God's worship. 99.1. b.  
True worship of God, proves sound conversion: 187.1. b.  
Worthiness, twofold. 173.2. b.  
Wretched. 205.1. b.   

Z  
Zeal described. 212.1. m.  
Kinds thereof. ibid. 2. m.  
Fruits of zeal. ibid. ●.  
Zeal for the truth● 116.1. m.  
Which wanting among us. 116.1. ●.   
FINIS.