William Perkins on Revelation 1

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

REVEL. 1.1. The Reuelation of Iesus Christ, which God gaue vnto [illegible: 1 span] his seruants things which must shortly be done: which he sent, and showed by his Angell vnto his seruant Iohn.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In this which hath been said, we may obserue, that this booke of the Reuelation is Christ his right, and belongeth vnto him as his owne royaltie and priviledge. For as the lawes in any kingdome belong to the prince thereof, and are called his lawes alone, and no mans els: So this booke, being a part of that law whereby Christ gouerneth his Church, is his royaltie alone, for God gaue it him, and he hath by his Angell sent it to his Church. And that which is here said of this booke, must be vnderstood proportionally of all other books of holy scripture, Christ is made Lord of all, and they are all of them his royalties and possessions. And from hence will follow necessarily; First, That no man in the world hath authoritie aboue this booke, or any other part of Canonicall Scripture: indeed Monarchs and princes haue great authoritie and preheminence in their dominions ouer all persons, and ouer all causes of men: but in the Church they with all others owe homage vnto Christ: there hee hath the Canonicall Scriptures to be his laws, whereto euery one must subiect himselfe The dispensation of the word, and the adminis[illegible: 1 letter]ration of the Sacraments, bee his royall ordinances, ouer which none may dare to claime rule or authoritie; for so should the Scriptures haue beene giuen vnto them for their prerogatiues, as they were to Christ; but God gaue them to him alone, and hee disposeth thereof, as pleaseth him. And therefore the Pope in taking vpon him to dispence with the word, and to mangle the Sacraments, doth herein steppe into the roome of Christ, and so declare himselfe to be that man of sinne, by seeking to rob him of that princely royaltie which belongs to him alone.

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

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

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

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

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

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

Thirdly, in this Argument are those confuted, which hold, that God would haue all to bee saued, and cals all men without exception. For if hee called all effectually, then hee would offer the meanes to all: to wit, his holy word, that so they might bee called to the state of g[illegible: 1 letter]ace. This he doth not: for as wee see, this booke is giuen not to all, but to his seruants: and that which is said of this booke, is true of the whole Scripture. The Lord shewed his word (sayth Dauid) not to all the world, but to Iacob, that is, his people with whome hee made a couenant, Psal. 147.19, 20.

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

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

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

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

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

This circumstance of time is set down for two causes. First, to terrifie all carnal and carelesse men: for this booke foretelleth iudgements, plagues, and destructions for the enimies of Gods church, which m[illegible: 1 letter]st shortly come vppon them: which is a thing worthy our carefull consideration in this secure age of the world, wherein men blesse themselues in their sinnes, without fear of Gods iudgements, and say they shall haue peace, though they walke after the stubbornenesse of their owne hearts, putting farre from them the euill day; saying, spare thy selfe, this shall not come vnto thee. But shall the lyon rore, and the beasts not tremble? Yet the Lord threateneth his iudgements, but men will not repent. Well, let vs consider this, whether we be young or old, high or low, that Gods iudgements are shortly to come: and let this bee a motiue to raise vs out of the sleepe of sinne, and of securitie. That which Peter said of false teachers, is also true of all impenitent sinners, vnlesse they preuent the same by speedie and unfained repentance, Their iudgement long agoe is not farre off, and their damnation sleepeth not. 2. Pet. 2.3.

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

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

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

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

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

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

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

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

Vers. 2. Which bare record of the word of God, and of the testimonie of Iesus Christ, and of the th[illegible: 1 letter]ngs that he saw.

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

In this testimonie we may obserue, that the doctrine of Gods word is an infallible marke whereby to know the true Prophet of God, and also to distinguish h[illegible: 1 letter]m from all false prophets. God foretold his people, that false Prophets should come among them for their triall, Deut. 13. But how shall they discerne them? surely by their doctrine: for though they shew wonders, yet if their doctrine tend to draw men f[illegible: 1 letter]om the true God to idolatrie, they are false prophets and should die. When our Sauior Christ was asked, By what authoritie hee did those things. Luk. 20.2, 3. He approoued his authoritie by the testimonie of Iohn, (who bare witnesse of him, Iohn. 1.15.) and confirmed the calling of Iohn by the truth of his doctrine, which (themselues being witnesses) was from heauen, Luke 20. ver. 4, 5.

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

The sixt argument by which this Reuelation is described, is the order and man[illegible: 1 letter]r of propounding it to the Church, and it stands in foure degrees. First, God the father giueth it to Christ the mediator, and head of the Church. Secondly, Christ giueth it to an Angell. Thirdly▪ the Angell conueyes it to Iohn the Apostle. Fourthly, Iohn di[illegible: 1 letter]ected and assisted by the holy Ghost, deliuereth it to the Churches.

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

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

Thirdly, that the Church of Rome blasphemeth in calling the written word of God, a dead letter, and dumbe Iudge; matching generall councels with it for authoritie, and teaching, that the vniuersall consent of the Church is about Scripture, f[illegible: 1 letter]r [illegible: 2 letters]terpretation, and giues life and sence thereto: which otherwise of it selfe were but an inckie letter, and dumbe word.

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

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

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

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

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

But some will say, I cannot reade, I was neuer brought vp in learning, and therefore I cannot search. S. Iohn cuts off his excuse in the next wordes, saying, Blessed he is also which beares the wordes of this prophecie. As if he should say: though hee cannot reade, yet if hee heare and keepe it he is blessed. Here then i[illegible: 1 letter] the dutie of those which cannot read the Scriptures, they must procu[illegible: 1 letter]e others to reade vnto them, and by hearing and keeping they shall be blessed.

Thirdly, by this scope and end of Scriptures, wee must learne to carrie in mind this plaine difference between the bookes of God, and writings of men: Gods word bringeth a man which keep[illegible: 1 letter] it, to happinesse; but mans writings of, themselues cannot doe so, vnlesse they haue light from the word of God. If this distinction were imprinted in our harts, we should not bee so delighted as many are, to heare or speak the words of God mixed with the wordes of sinfull men, specially in the publicke ministerie. In former times the Lord forbad his owne people to sowe their field with mingled seede, [illegible: 1 word] to make them garments of diuerse things, as of linnen and woollen, Leuit. 19.19. And no doubt the same God doth mislike, that the pure seed of his word should be mingled with the sayings of erroneous and sinfull men, when the same is sown vpon the furrowes of mens hea[illegible: 1 letter]ts.

Secondly, in this seuenth Argument wee may obserue the right manner and way of hearing and reading the Scriptures: a point worthie all serious consideration. I[illegible: 1 letter] stands in two things: First, we must set downe with ourselues a certaine end, why we reade, and heare the Scriptures, which is, that we may attaine to true happinesse, standing in fellowship with God, and life euerlasting. This end must bee the motiue to induce vs to heare, and reade the word of God, and when this ta[illegible: 1 letter]es place in our hearts, it wil be of force to make vs reade, and heare with care and conscience which beseemeth Gods word. Secondly, wee must keepe in mind the things wee reade or heare; so fayth the text: And keepeth the things which are written: which word imports, that by diligent obseruation, wee should lay them vp in our hearts. This is a weightie dutie, and seriously commended vnto vs of God. Bind vp the testimonie, seale vp the law among my disciples, Isay. 8.16. And Marie is therefore commended, because she kept in her heart the words of Iesus, Luke 2.19.[illegible: 1 letter]1. It was Dauids practise: I haue [illegible: 1 letter]id thy saying in my heart. Psal. 119.[illegible: 2 letters]. And hereto [illegible: 1 letter]endeth Christs encouragement, pronouncing them rather blessed, which heare the word and keepe it, than those which bare Christ, and gaue him sucke. Luk. 1[illegible: 1 letter]. 27.28. And Iames calleth it the ingraffed word, Iames 1.21. because it should abide in our hearts like a syence in a stock, and neuer be remooued, but there grow, and fructifie vnto life eternall.

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

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

Secondly, wee must not rush vpon Gods holy ordinance, but before we either come to heare, or reade, with reuerence prepare our selues thereto. Most men at this day vse to prepare thēselues before they come to the Lords table; and so they ought to doe before they come to heare the word: for God ordained both for this end, to bee meanes to bring men to true happinesse: they differ onely in this, that the Sacraments are the visible, and the Scriptures the audible word of God. At the giuing of the law, The people that must [illegible: 1 letter]eare it, were sanctified three dayes before. Exod. 19. And when they did offer sacrifice, or eat the Passeouer, both priests and people must bee sanctified: and the same thing for substance must we perform before we come to heare the word of God. This preparation stands in two thing[illegible: 1 letter]: First, wee must put out of our hearts al by thoghts, all delights, and cares of wordly affairs, and set our hearts (as Ezra did) to seeke the law of the Lord, Ezra 7.10. Secondly, we must make our earnest prayers to God, that he would open our eyes, that wee may see his will; soften our hearts, and make our eares attentiue, as L[illegible: 1 letter]diaes were; and also giue vs grace to embrace his word, and keepe it: for Christ is the onely doctor of the heart by his spirit, without whose inward teaching wee can neuer learne vnto saluation.

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

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

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

III. It must bee a beleeuing heart. The old Iewes heard the word, but it profited them not, because they mingled it not with faith [illegible: 1 word] their hearts. Hebrew▪ 4.2. where he compares the heart to a vessell, in which there must bee both the word, and faith: these two must be mingled together, and then it will be a word of power, of life, and saluation. Therefore when we heare the threatenings of the law, or the promises of the Gospell, we must labour to resolue our hearts of the truth thereof. But incredulitie wherby men except against the word, as not pertaining vnto them, is the mother of forge[illegible: 1 letter]fulnesse. The old world knew nothing of the flood, because they did not beleeue, Matth. 24.39.

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

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

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

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

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

Now in these words (The time is at hand) Christ would teach vs to obserue, That whatsoeuer thing may befall the members of Christ in this life, whether afflictions, temptations, death, or the last iudgement it selfe, all will come shortly. This consideration ought to take place in our hearts, being of great vse in our liues: as to stay vs from many sinnes, so to mooue vs to doe all things with good conscience. And the want hereof is the cause of much euill: The bad seruant beates his fellowes, because hee thinkes his maister doth deferre his comming. Matth. 24.48.49. The old world went on in sinne, neuer regarding Noahs prophecie, and so knew nothing till the flood came and swept them all away, Matth. 24.39. We should lay these to our harts, and alwayes thinke with Paule Phil 4.5. the Lord is at [illegible: 1 letter]and. The rather, because wee haue had the Gospell, and peace with all temporall blessings these eight and thirtie yeares: now the state of the church is interchangeable, one while peace, and then trouble: so as it is like, this peaceable state will not long continue, but we must bee tried. And the time of ou[illegible: 1 letter] triall is at hand, for whatsoeuer must befall the Church, will come shortly. We must therefore prepare for trouble, and so wee shall finde it the lesse greeuous.

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

Here beginneth the second part of the Preface, to wit, the inscription of this vision, and it hath two branches: First, a dedication, in these words: Iohn to the seuē Churches which are in Asia. Secondly, a salutation, in the next words: Grace be with you and peace, &c. to the ninth verse. In the dedication obserue first the penman, that dedicates this booke: secondly, the parties to whom it is sent. For the first, the penman is Iohn, who here againe repeats his name, to shew and certifie euery reader of this booke, that he was without al doubt the true penman of the holy ghost, in writing this Reuelation. But though he repeat his name, yet he doth not adde any titles of honour, or commendation, as hee did in the first verse. Wherein he giues vs a true patterne of modestie and humilitie, which is neuer to speake in our owne cause to our owne praise, but onely in cases of necessitie, when Gods glory may bee aduaunced, and the credit of our particular callings maintained. This Paule practised, who often humbles himselfe, and cals himself the 1. Cor. 15. least of all the Apostles; yea the 1. Tim. [illegible: 1 letter].15 chiefe of all sinners: yet when the credit of his Apostleship came into question, then he sets out himselfe, shewing he was a true Apostle, one of the chiefe, and aboue those which did falsely call themselues so, as wee may find in both of his 1. Cor. 9.1, 2. 2. Cor. 11.5. Epistles to the Corinthians.

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

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

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

Lastly, we may here obserue, That S. Iohn knew no prerogatiue of the church of Rome aboue other churches: for if it were the mother church, whereon al[illegible: 1 letter] other churches should depend, as the Papists would haue it▪ I would know of them why Iohn passed by it in the dedication of this booke, which containeth matter needfull for al churches to know.

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

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

Now marke, S. Iohn in thi[illegible: 1 letter] salutation begins with grace, because it is the foundation of all happinesse, and of all Gods blessings: whatsoeuer wee are, and all that wee haue, is of grace; our election, redemption, vocation, iustification, and sanctification: our faith and repentance, & our perseuerance in thē both proceed from this fountain of Gods free grace. It is the beginning, and the end of all; yea it is all in all in the matter of our saluation: first we must haue this, and then we may looke for all other blessings.

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

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

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

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

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

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

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

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

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

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

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

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

Fourthly note, he sayth not from him which shall bee, but from him which is to come, that is, to iudgement: to giue vs to vnderstand, That this eternall God is also a iudge of all his creatures, especially men and Angels. A point of speciall vse, to moue vs to well before God with all good conscience. If any shall flatter himselfe, thinking hee shall bee dead before that day come▪ I answere, i[illegible: 1 letter] may be so. What then thinkest th[illegible: 1 letter]u thereby to escape his iudgement? No verily: for this God commeth to iudge thee particularly by death, and thereby to reserue thee to the iudgement of the great day. O[illegible: 1 letter], that wee could seriously thinke on this; it would be a meanes to mooue vs to repentance, by breaking of the course of sinne, and endeuouring [illegible: 1 letter]o keepe a good conscience in all things, Acts 24.16. And so shall we be readie to meete him at his comming, whether by death or iudgement.

And from the seuen spirits which [illegible: 1 word] before his throne. These words commonly are expounded of seuen Angels of God▪ which stand before the thron[illegible: 1 letter], and minister vnto him. But it cannot be meant of them, for two cause a first because [illegible: 1 word] and Peace is here said to proceed from these seuen spirits; but it cannot come from the holy Angels, which attend to minister before the Lord. Secondly, in this verse, which is a benediction or a salutation of [illegible: 1 word] to the Church, the seuen spirits, are set before Iesus Christ, the second person of the Trinitie▪ but there is no reason nor respect, for which the Angels should bee placed before Christ. The words are rather thus to be expoū ded. And from the seuen spirits, &c. that is, from the holy ghost. This exposition is most agreeable to all the circumstances of the text; and the holy ghost may be called by the name of the seuen spirits for two causes: First, because though he be onely one in substance, yet he is seuen, that is, manifold in regard of gifts and operations which proceed from him. Secondly, saint Iohn here speaketh of the Father, Sonne, and Holy ghost, as hee saw them in vision: (for here he setteth downe one vision which he saw) now he beheld the holy ghost in forme of seuen lights in a vision, Reuel. 4.5.

Which are before his throne. This he speaks by comparison takē from earthly kings: which sitting in their thrones, doe there shew their glorie and maiestie. So S. Iohn saw in vision God the father sitting in his throne, and Christ at his right hand; and before the throne the holy ghost. Which manner of appearance proueth not, that the holy ghost is inferiour to the father and to the sonne: but hereby is expressed the office of the holy ghost: which i[illegible: 1 letter], to be sent from the father, and from the sonne to the church, to enlighten the members thereof.

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

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

Secondly, wee learne, that wee may and ought to direct our prayers to the holy ghost: for by whome grace and peace is giuen, to him we may direct our prayers: but grace and peace are giuen by the holy ghost; therefore wee may pray to him for them. This is the rather to be obserued, because there bee some which doubt, whether wee may pray to the holy ghost: b[illegible: 1 letter]t they may as well doubt whether he be God. They say, we haue no example hereof in scripture. Ans. It is not true: for in this benediction Iohn prayeth to the holy ghost, saying, Grace be wi[illegible: 1 letter]h you, and Peace from God the father, &c. For in substance it is as much [illegible: 1 letter]s if he had said thus: Thy grace and peace, O father; and thy grace and peace, O holy ghost; and thine O sonne, be with thy Church.

Thirdly, in this description of the holy ghost, by standing before the throne of the father, we may obserue, That the holy ghost is a person subsisting, and not a qualitie. Some hereticks that acknowledged the godhead of the father, denied the godhead of the sonne and of the holy ghost: and concerning the holy ghost, haue held, That he is nothing, but the vertue and qualitie of the father. But this is most false: for a[illegible: 1 letter] the father is a substance fitting vpon the throne: so here we see the holy ghost is a substance standing before the throne.

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

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

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

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

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

Touching his offices. In his Propheticall office wee may note three things: First, he is a witnesse. Secondly, A faithfull witnesse. Thirdly, that faithfull witnesse. First he is a witnesse, Isay. 55.4. I gaue him to be a witnesse to the nations. By his witnesse [illegible: 1 letter]earing is signified two duties of his Propheticall office: First, to reueale the will of his father to his Church: secondly, to certifie the Church of the certaintie of the same: & in these two stand his whole office propheticall.

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

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

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

But some will say, if Christs testimonie of scripture bee set downe in the scriptures, why doe not al[illegible: 1 letter] men know this testimonie, and receiue it? I answere, The shining of the sunne before a mans face, is not sufficient to cause him to see, vnlesse he haue in his eyes the gift and sence of seeing: Euen so, it is not ynough for a man to haue in Gods word, the testimonie of Christ, that scripture is scripture; but withall, hee must haue in himselfe the light of the spirit, reuealing that testimonie to his conscience: and then in reading or hearing the scripture, in marking the manner, and style, the maiestie, and power thereof, he shall bee able to see in euery sentence the testimonie of Christ, assuring his conscience, that the same is vndoubtedly the word of God.

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

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

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

Hence we learne, that the doctrine of the Church of Rome, The Vse. and of all others which hold, That men cannot bee assured of their saluation by faith, is wicked and damnable: for hereby they cut off a part of Christs propheticall office, wherein the dignitie thereof doth consist, that is, to assure a man particularly of the truth of Gods promises vnto himselfe. And in this he differs from all other Prophets and Apostles, which bee witnesses: for they can witnesse onely outwardly to the eare; but he can speake and testifie to the conscience: Neither can any of them certifie any man particularly, though their ministerie tend to that end.

Secondly obserue, Christ is not only a witnesse, but a faithfull witnesse; and so he is for these causes: First, because hee testifies not his owne will, but his which sent him; namely, his fathers, Iohn 8.26. Secondly, he testifies all his fathers wil, neither adding thereto, nor detracting from it, Iohn 17.4. Thirdly, because he teacheth his fathers will sincerely, in the same maner which hee receiued it, not altering, changing, or deprauing any part therof: As my father taught me, so I speake these things, Iohn 8.28.

Thirdly, Christ is called that faithfull witnesse, to distinguish him from all other witnesses. The Lord hath sundry faithfull witnesses; as the Prophets, Apostles, the Church, nay the Sun and Moone, Psalm. 89.37. but Christ alone is that faithfull witnesse; First, because his witnesse is [illegible: 1 word]. 8.14. authenticall, sufficient of it selfe, and needs no other confirmation. The testimonie of the Apostles and Prophets is not of it selfe authenticall and certaine, but as it consents with Christs witnesse, and proceedeth from his spirit. Secondly, hee is that witnesse, because hee is the Lord of that house, whereto he giues witnesse, namely, the Church; but the Apostles and Prophets are but seruants there, Hebr. 5.5, 6. Thirdly, Christ his witnesse is inward: it speakes directly to the conscience, and there giues vndoubted assurance: but the witnesse of men, as of the Prophets and Apostles, is outward only; it comes to the ears, it neuer binds and assures the conscience of it selfe. And thus wee see why he is called here that faithfull witnesse.

The Vse. First, whereas Christ the Doctor and Prophet of the church is called that faithfull witnesse, we learne, That all ministers of the Gospell ought to be faithfull witnesses: for euery minister of the Gospell, when he preacheth Gods word is in the roome of Christ, and speaketh that vnto the church which Christ wold speake. That they may be faithfull witnesses, sundry things are required at their hands. First, they must deliuer the testimonie of Christ aboue all other things, and before all testimonies of man in the office of their ministerie, This was meat and drinke to Christ, to Ioh. 4.34. teach his fathers will. Eleazar, Abrahams eldest seruant, shewed his fidelitie, in that he would not eate or drinke till hee had done his masters message. Gen. 24.33. Much more ought the ministers of Christ haue speciall care of that weightie message committed vnto them. Secondly, they must testifie all the will of God concerning matters of salvation, as faith, obedience, and a godly life: among men, wee count him a faithfull witnesse, which testifies all the truth, and no more but the truth: so shold it be with all ministers, that be Gods witnesses to his church. Herein Paule cleared himselfe,Acts. 20.26, 27. That he was free from al mens bloud, seeing he deliuered the whole will of God in matters necessarie for saluation, and kept nothing backe. Thirdly, he must neither add vnto, or take away, much lesse in any case depraue the word of God. And this is the true marke of a faithfull witnesse: For false prophets teach some truth, but withall they adde something of their owne, or detract from Gods truth something that they ought not. In the church of Rome a man may hear things concerning morall vertues handled soundly: but come to Iustification, and thereto they adde the merit of mens works, & so they deale with Faith, and Repentance, matters of saluation: they take away one part, and adde another to the scriptures: they hold the Creed in word, yet in deed they denie the same, as by their doctrine may appeare, & so shew themselues false witnesses. Fourthly, a faithfull witnesse must deliuer the testimonie of Christ in that spirituall manner which best beseemeth the maiestie of God, and which he best approoueth, that is, in a plaine, easie, and familiar kind of speech, that the conscience of the sinner may be touched, & the vnderstanding of the simple may be edified. When the word is otherwise deliuered, as in the entising words of mans wisdom, or for ostētation of wit, or much reading, though nothing be said but the truth, yet he that so dispenseth it, is an vnfaithfull witnesse, because he corrupteth the word by his vaine deliuerie. And this is the sinne of this age in many ministers, who teach the truth indeed, but yet in such sort, as it may appeare, they seeke thēselues, and not Gods glory, respecting little the edification of the simple, so themselues may bee famous for wit, eloquence, and learning. But these men make marchandise of the word, like to huxters, that by starching, blowing and spicing, set a glosse vpon their ware, to make it seeme that which it is not: which is a greeuous sinne, and such as will banish the Gospell out of our land, vnlesse it be reformed.

Secondly, this title of Christ, That faithfull witnesse, doth discouer vnto vs the damnable practise of men in the sinne of vnbeleefe: for Christ this faithfull witnesse hath giuen testimonie to his word which is preached, that the same is true. And therefore Ioh 5.10. they that beleeue it not, doe make Christ a false witnesse, and a lyar, than which, what can be more horrible? & yet this is the common sinne of this age. For when the law is applied, who is afraid? and when the gospell is preached, yet who beleeueth our report? Gods ministers may say with the little children, Wee haue piped vnto you, but you haue not daunced, we haue mourned vnto you, but you haue not wept. This deadnesse of heart, whereby men are not mooued with the word preached vnto them, is an euident argument of this fearfull vnbeleefe, whereby they make Christ a false witnesse. This therefore should moue vs to consider in our selues, the heinousnesse of this sinne, that so we may striue against it, and labour to giue free passage to the word into our hearts, trembling at the law, and reioycing in the Gospell, that so each part thereof may haue his perfect worke in vs: for which end also wee may consider, That amongst those which shall haue their portion in the burning lake, vnbeleeuers are set in the first ranke, Reuel. 21. vers. 8.

Thirdly, seeing Christ Iesus is that faithfull witnesse, which giueth testimonie to mens consciences in particular of their saluation; we learne, That euery one which professeth himselfe to repent, is bound in conscience to beleeue that the promises of the Gospell, and the benefits thereof, as Election, Redemption, Iustification, Sanctification, and Saluation, belong to him particularly. And though this be against all humane sence and reason, yet seeing we haue a faithfull witnesse, auouching the same, wee must submit our selues vnto his testimonie: for by vnbeleefe we greatly dishonour our witnesse bearer, by denying truth vnto his record. Here then wee see, it it no presumption (as the Papists say) to beleeue our election and saluation in particular: nay, it is an horrible sinne in euery one that repenteth, not to beleeue it; seeing Christ, a most faithfull witnesse, testifies the same to our consciences by his holy spirit. Hereto also serue the sacraments instituted by God, to seale vp vnto euery worthy receiuer, Christ and all his benefits. The ministers giuing of the bread and wine to them that truly repent, is as much as if Christ should say, Beleeue thou, and life eternall belongs to thee.

And the first begotten of the dead. In these words is contained the second office of Christ; namely, his Priesthood: the principall actions whereof stand in dying, in rising againe from the dead, and making intercession for vs. And here S. Iohn alludeth to the estate of the families amōg the Iewes, comparing Christ to the first borne: for as among them, hee which was first borne, and eldest of the familie, had many priuiledges and preheminences aboue his brethren; as Lordship, right of the Priesthood, and double portion, &c. so Christ he hath his priuiledges, yea euen Christ crucified, hee hath his prerogatiues among the dead, aboue all that are dead. So Paule expounding this title, calleth him, The first borne, and beginning of the dead, that hee might in all things haue the preheminence. Coloss. 1. vers. 18.

The priuiledges of Christ dead, and buried among all the dead, are two: first, That he was the first that euer rose from death to life, and so to glorie. Some indeed haue risen before Christ from naturall death to naturall life, as Lazarus, but it was to die againe. And Moyses and Elias assumed their bodies in the Mount with Christ in his transfiguration: but yet they laid them downe againe to the former miserie of corruption, for a time. But Christ Iesus ros[illegible: 1 letter] from death, to life eternall, neuer to die againe: And his resurrection was the first steppe into his glorie. Secondly, that by his owne power he raised vp himselfe, and by the vertue of his godhead quickened his manhood. The most godly man that is, or euer was, cannot doe so: but all the saints of God are raised from death by vertue of Christs resurrection, through that mysticall vnion which is between Christ the head, and all his members; by meane whereof, the power of Christ his godhead, which raised vp his manhood, is conueyed to all his members in their resurrection frō death to life. And therefore is Christ called 1. Cor. 15. The first fruits of them that sleepe, because as the first fruits of corne which was offered vnto God, did sanctifie the whole crop: so Christ his resurrection, did make acceptable vnto God the resurrection of all his members.

In this title is comprised a notable comfort for all Gods children, against the immoderate feare of death. If Iohn had said, Christ is the first borne among the liuing, it had beene a great comfort: for then had he shewed, that the liuing saint[illegible: 1 letter] on earth were children in Gods familie, hauing Christ for their eldest brother: but calling him the first begotten of the dead, here is a further comfort: the Lord sheweth hereby, what speciall regard he hath to the faithfull that be dead: for euen then, when they be dead, they continue members of his familie, and haue Christ Iesus 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 hee hath, to commaund his members to rise againe, and to enter into glorie after him. The right of a priest, whereby hee offered vp himselfe in death, a sacrifice acceptable to God for the sanctifying of the death of all his members: for by his death he tooke away the sting of death, and hath made it vnto them a sweet sleep in the graue, as in a bed of downe, out of which they shall one day rise to eternall life and glorie.

And Prince of the kings of the earth. Here is the third title, giuen 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 sonne of God, equall with the father, and so is king, together with the father and the holy ghost, gouerning all things with them by the same diuine power, in heauen, in earth, and in hell. Secondly, as hee is Mediatour and Redeemer, God and Man, in two natures. In this respect hee sayth of himselfe; All power is giuen to me in heauen, and in earth, Matth. 28.18. And Paule sayth, God gaue him a Philip. 2.9, 10. name aboue euery name, at which euery knee should bow, euen as he is Mediatour. 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 needes haue a kingdome, which is not of this world, standing in the might and policie of man, as earthly kingdomes doe; but it is spirituall, directly concerning the hearts and consciences of men, where he ruleth by his lawes. And this is his priuiledge, which cannot be giuen to any creature, man, or Angell, to rule and raigne spiritually in the heart and conscience. This spirituall kingdome of Christ is exercised not by dint of sword, or force of armes, but by his holy word, through the worke of the spirit: for hee is as a king, which carrieth his scepter in his mouth, euen his word, Isay. 11.4. That is the r[illegible: 1 letter]d of his power, by which hee rules the heart, and conscience, euen in the middest of his enemies, Psal. 110. vers. 2.

Now Christ is here entituled, Prince of the kings of the earth in two respects: First, because he (and he alone) as Mediator, can giue lawes to bind the consciences of men; yea of the greatest Monarch in the world. Secondly, because he hath soueraigne power ouer all kings and potentates, as well as ouer others, to saue, and to destroy: for not onely hath hee power to make a law to bind their consciences; but also if they keepe it, to saue them: if they breake his law, hee hath power to destroy them, bee they what they may bee. Hee hath the keyes of heauen, and of hell, to open, and to shut at his pleasure. Reuel. 3.7. He can, if he will, lead them to life, and saue them; or els leaue them to their owne mind, and so destroy them. Hence arise sundry instructions.

First, seeing our Sauiour Christ is a prince of the greatest Monarchs of the world, and is farre aboue them: we must then with all feare and trembling reuerence his high maiestie. Great is that reuerence which men yeeld to earthly princes: Oh then what reuerence should we performe to him which is prince and Lord of all the kings of the earth? We cannot conceiue, what honour wee owe vnto him, which is aduaunced in the throne of all maiestie. And this our reuerence wee must shew, by hearing his word, with trembling and beleeuing hearts, as Isay sayth, cap. 66.2. We must not dare to thinke, or speake of Christ, without great reuerence: At his name euery knee must bow; that is, at the consideration of the great maiestie whereto hee is now exalted, euery heart, euen of the greatest Monarchs, should be touched with submission, awe, and reuerence. If this tooke place in mens hearts, the name of Christ would not bee so prophaned and blasphemed as it is; in [illegible: 1 letter]easting sports, in cursing, and swearing, whereby men tosse it like a ball, without all reuerence to so great a prince as is the king of kings.

Secondly, seeing he is king of kings, wee must giue him absolute obedience. Princes on earth must be obeyed, so far as they commaund in Christ, but he must be obeyed without exception, not onely absolutly, and perpetually in all his commaundements, 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 beleeue in Christ, as he is their Sauior, but that is not ynough, they must obey him also, as he is the king of princes. Many persuade themselues, they haue a good faith in Christ their sauiour, which little regard obedience to him, as their King and Lord. But they deceiue themselues: for none can haue Christ for their Sauiour, which haue him not for their Lord & master: neither doth that man beleeue in Christ, which will not striue to doe his will. And this our obedience must bee shewed in performing those duties which we heare, and learne out of his holy word.

Thirdly, seeing Christ is king of kings, all princes must doe him seruice: for they be all inferiour and subiect to him, Psal. 72.11. This is the counsell of the holy ghost: Psal. 2▪10, 11, 12. Be wise now, O yee kings, be learned, yee Iudges of the earth: kisse the Sonne, &c. that is, inwardly reuerence, and outwardly obey him. This their homage must bee shewed, in all the affaires of their kingdomes; They must frame their lawes after the lawes of Christ Iesus; they must shew mercie, exercise iudgement, keepe courts, assises, begin, end, and continue warre according to his commaundements. And so in euery thing, the direction of Christ should be their guide, as it was to Dauid, Thy lawes, O Lord, haue beene my counsellours, Psal. 119.24.

Fourthly, if Christ bee soueraigne king, then all earthly princes are bound to plant, and establish in their kingdomes the religion of Christ, else how can they shew themselues his loyall subiects? Many imagine, That earthly princes may admit vnto their subiects any religion for the peace of the ciuile state: but this is against the equitie of Gods word in this place, for wherein can earthly princes doe homage vnto Christ, if they maintaine not his religion? And their dutie in this behalfe is signified plainely in the parable of the mariage. For when they that were bidden, did not come, the king sent forth his Luk 14.2[illegible: 1 letter] ▪ seruants (which may be vnderstood of Christian magistrats) to compell men to come to the mariage: for that is the magistrates dutie, in respect of the outward profession of true religion.

Fiftly, seeing Christ alone is prince of the kings of the earth: hence we learne, that kings on earth in their dominions are soueraigne gouernours ouer all persons, and in all causes next vnder Christ, he is king of kings absolutely, and they are vnder him alone, and haue no other head but him. Whereby wee see the presumption and arrogancie of the Pope, and Sea of Rome, in claiming supremacie aboue all kings and princes in the whole church vpō earth. This is a deuice of the diuell, and high treason against Christ: for hereby hee is robbed of this royall prerogatiue, 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 vs, yet wee haue a king aboue them al, for whom we suffer: he is their king, hee can stay, and bridle them, and if hee please, confound and bruise them in peeces. They cannot do any thing, but that which he permits; for hee rules in the middest of all his enemies, Psal. 110.2. he can breake them in pieces like a potters vessell. Thus much of the offices of Christ.

The second part of Christs description is by the execution of his offices, which consists in foure works. The first contained in these words, Vnto him which loued vs: the second, in these, Which washed vs in his bloud: the other two, in the two verses which follow, viz. 6 and 7. For the first, which loued vs, that is, Iohn and the churches of Asia, & by proportion, all other churches, being parts of the true church. The loue of Christ hath three degrees: the first is a generall loue, wherby he loues all his creatures, approuing the same to be good as they be his by creation. The second, is the loue of mankind, in that he was content to become a redeemer for mankind, after their fall, and not [illegible: 1 letter]or any other creature; no not for the Angels, which fell as well as man: who therefore remaine without all hope of saluation. The third and principall, is that wherby he loues his elect and chosen children; which is that speciall sauour, whereby he accepts of them to life euerlasting. This third degree hath two parts: First, it is taken for his purpose to loue: as when he saith, I haue loued Iacob and hated Esau, Rom. 9.13. Secondly, for the act of louing; which is the declaration of his purpose by spirituall benefits, 1. Iohn 3.1. Behold, what singular loue God hath shewed vnto vs, that wee should be called the sonnes of God: noting the declaration of his loue in the gift of adoption. So in this verse, by the loue of Christ vnto his church, is meant the actuall declaration of his speciall fauour, in accepting them for his children, and bestowing many singular blessings vpon them.

Whereas S. Iohn placeth this in the first place of all the benefites of Christ, That he loued vs; hee would teach vs▪ That this speciall loue is the very ground of mans redemption; which excludeth all foreseene faith and workes from being motiues of mans election in Gods eternall councell, and so proportionally, all foreseene sinnes from being motiues in God of mans reprobation.

It may be obiected, The loue of God as also of man, respects a thing as it is good: First, the thing must be good, and then it is loued: and so in mans redemption God first foresees their goodnesse, and therefore chuseth them. Ans. There is great difference betweene the loue of the creature, and of the creator. The loue of the creature followes the goodnesse of a thing; because he seeth it is good, therefore he loues it. But God the creator first loues the creature before it bee good, and hence it comes, that it is good, because he loues it.

Secondly, whereas Saint Iohn and all the churches of Asia, as other true churches do beleeue, and are assured that Christ loues them (for that Saint Iohn taketh for granted) this should moue all men to haue this care, to labour aboue all things to be rooted and grounded in the loue of God, seeing hee placeth that in the first place. This is the principall thing, wherein the Apostle would haue the Ephesians rooted and grounded: and therefore prayeth, That with all Saints they may be able to comprehend, what is the breadth and length, deapth, and height th[illegible: 2 letters]of. Ephes. 2. vers. 17, 18, 19. This we doe when we are assured in heart and conscience, by the working of Gods spirit, that he loues vs in Christ. So that he which denies vnto vs the assurance of Gods loue in Christ, takes away the very ground of our saluation.

Now that we may haue this assurance of Gods loue; wee must in all good duties to God and man draw neere to God with our hearts, keeping a good conscience in all things, and then will God draw neere to vs. If any man loue me (saith Christ) he will keepe my word, and then my father will loue him, and we will come in vnto him, and dwell with him. Iohn 14.23. meaning by the holy ghost; which shall shed this loue into our hearts, Rom. 5. vers. 5. causing vs to increase in the feeling thereof, as wee grow in faith and obedience towards him.

And hath washed vs from our sinnes in his bloud. Here is the second benefit and action of Christ to his church. Where first of all the very phrase, hath washed vs, doth import, that the sinnes of men are as filthie spots in their soules: and that himselfe and this church of God were touched with a serious consideration of their vilenesse, by reason of their sinnes: for washing presupposeth former filthinesse and pollution. Thus did Dauid most sensibly feele his owne filthinesse, and see his miserable estate, when he desired the Lord to Psal. 51 [illegible: 1 letter]. wash him throughly: confessing thereby, that his soule and body were so foulely stained, and polluted with sinne, that once washing was not ynough: but sayth hee, Wash mee againe and againe, rince, bathe, and swill me in the bloud of Christ, till I be purged and cleansed from all my sinnes. And this same affection should be in euery one of vs: wee should labour, that our hearts may bee touched with a liuely sence of our vile estate, by reason of our sinnes, which make both bodie and soule most vgly and filthie in Gods sight▪ and that the staine hereof is so deepely set in our soules, that we can neuer be cleansed, but by the washing of Christ his own hand, and that in his owne hearts bloud: yea, that one washing will not serue, but wee must be rinced and bathed therein. For till such time as this consideration doe in some measure take place in our hearts, it is not possible that we should loath sinne as we ought: or come to this comfortable assurance of Gods loue, that he hath washed away our sinnes in his bloud: for this humilitie in our soules by reason of our sins, is the beginning of all true grace and comfort. Now this worke of Christ in washing vs from our sinnes, doth comprehend a double benefit.

First, the remission of our sinnes, whereby the guilt and punishment due to them is taken away. Secondly, the mortification of sinne, whereby the corruption of sinne is remooued and abolished. And we must obserue, that S. Iohn propounds this benefit generally without limitation, saying, Which washed vs from our sinnes. That is, from all our sinnes: to giue vs to vnderstand, that if any beleeue truly in Christ, hee hath pardon of all his sinnes without any restraint or limitation, either of number, or qualitie, bee they neuer so many, or neuer so great.

By his bloud. How can bloud wash away filthinesse? nay, it rather defiles a man. Answ. This washing stands not in the substance of Christs bloud, but in the merit thereof: for that substance of bloud which was shed is lost, and wee know not what is become of it, whatsoeuer the Papists say: but the merit therof remaineth still. And Christs bloud deserues to purge away sinne, rather than any other mans bloud, as of Peter, Iohn, &c. because his bloud was the bloud of God (not of the godhead) but of him who was both God and man. For the manhood of Christ was receiued into the vnion of the second person. And so it may be called the bloud of God, as Paule sayth, Act. 20.28 God redeemed his Church by his bloud, that is Christ, God incarnate. And so it being the bloud of him, that is God, is more meritorious than the bloud of any creature whatsoeuer. Besides Christ was appointed by God to be a publicke person in the worke of redemption, and in his death and passion he stood in the roome and stead of all his elect, so as when his bloud was shed, their bloud was sh[illegible: 2 letters], because it was shed for them. But the bloud of other priuate men cannot answer for any besides themselues, because it is shed onely for themselues. Then dam[illegible: 2 letters]ble is the doctrine of the Papists, who hold the bloud of Martyrs, can merit for others, being applied vnto them: for seeing they be but priuate men, and suffered in their owne persons onely, they cannot profit any other thereby.

By bloud we must vnderstand the passion of Christ, a part for the whole, and with all his fulfilling of the law vpon the crosse; for in his suffering hee fulfilled the law, and in fulfilling the law he suffered. These two cannot be seuered, saue onely in thought. And so this word containes the whole obedience of Christ, whereby he procured the remission and mortification of our sinnes. Here then wee see two notable benefites of Christ vnto his church; his loue, & the washing away of sinnes: which S. Iohn sets downe to moue the churches with reuerence & diligence to reade, and delight in this booke. All of vs will say, wee are sure God loues vs, and hath pardoned our sinnes in Christ: why then doe wee not shew our loue againe to him by hearing and reading his word, set downe in this, or any other booke of Scripture, and by yeelding answerable obedience thereto▪ Why then do we not offer vp ourselues, soules and bodies, to serue him, as the Apostle requires, Rom. 1[illegible: 1 letter].1. by way of recompence for his mercies and loue shed out vnto vs? But alas, that is more common, which is most shamefull, to turne Gods grace into wantonnesse: for when men say God loues them, and hath washed away their sinnes, yet they rebell against him: when as these two benefites are here recorded to bee in[illegible: 1 letter]ucements of continuall loue, and obedience to his holy word.

Verse 6. And made vs kings and [illegible: 1 word] to God, euen his father, to him be glory and dominion for [illegible: 1 word], Amen.

In these words is set downe the third worke, and benefit of Christ, bestowed on his church, and on euery true member thereof. For the better vnderstanding whereof we must consider in them foure points▪ First, the dignitie and excellencie of all true beleeuers and member[illegible: 1 letter] 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[illegible: 2 letters]. Wherein [illegible: 1 word] speaketh of the church on earth, and vseth a word that signifieth the time past. Thirdly, the maner 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 euen the father.

For the first. The dignitie of all true beleeuers hath two heads; first, They bee kings, secondly, Priests. They are called kings, not in regard of an earthly kingdome, for vsually the condition of most beleeuers on earth is base and contemptible: but in regard of a spirituall kingdome, the kingdome of heauen, whereto the Lord giues them right, title, and interest, in, and by Iesus Christ. So our Sauiour Christ speaketh to his disciples: Luk. [illegible: 1 letter]2▪31 Feare not, little flocke, it is your fathers will to giue you the kingdome. And againe, Behold I giue vnto you a kingdome. Now the faithfull are kings in these respects; first, because by Christ they bee lords and conquerours of all these enemies, sinne, Sathan, the world, death, hell, and their owne flesh. Secondly, because in, and by Christ, they are partakers of the glorie of Christs kingdome and saluation: for they receiue of Christ grace for grace, and so answereably, glory for glory, and felicitie for felicitie. Thirdly, because they be made lords of all things in heauen and earth (except good Angels, and the church) All things are yours, whether it be Paule, or Apollos, or Cephas, or the world, or life, or death, whether things present, or to come, euen all are yours, 1 Cor. 3.21, 22. and yee Christs. Quest. But if Christ bee king, and all his members kings, how do they differ? Answ. In two points: First, Christ is the sonne of God by nature, and so a king by nature, hauing the right of the kingdome of heauen by inheritance: but the members of Christ are the sonnes of God by adoption in his sonne, so that our right to that kingdome is not by nature, but by grace. Secondly, Christ is an vniuersall king ouer the Angels in heauen, the church on earth, and all other creatures wheresoeuer; his regiment is absolute in the hearts and consciences of men, and hee can by his word bind all things: but true beleeuers bee not vniuersall kings, for they haue no superioritie aboue good Angels, and the church. Neither are they absolute kings as he is, nor of themselues; but by Christ Iesus, and as they participate with Christ in his kingdome.

The second part of the dignitie of true beleeuers stands in this, That they bee priests consecrate and set apart by Christ, to the worship & seruice of God here in this life in spirit and truth, and in the life to come, to serue and praise him eternally. Christ hee is a priest, so are all his members; but yet there is difference. First, Christ hee is an externall and reall priest of the new Testament, which offers vp a true, reall, and externall pr[illegible: 1 letter]pitiatorie sacrifice to God the father for the sinnes of mankind. As for beleeuers, they are not reall and externall priests, but spirituall, offering vp spirituall sacrifice vnto God. As when any member of Christ giues an almes, hee offers a sacrifice to God, not a corporall sacrifice, though the thing giuen be a bodily substance; but it is euery way spirituall: for to offer a reall outward sacrifice in the new Testament is proper to Christ. Againe, our Sauiour Christ he is a perfect priest, and offers vp a perfect sacrifice, but we being imperfect, doe offer vp imperfect sacrifices, tainted, and blemished with sinne; yet accepted as perfect, for the worthinesse of Christs sacrifice.

The second point to be considered, is the time whē beleeuers be made kings and priests; namely, in this life. For as in the entrance into an earthly kingdome there bee degrees: first, to haue good right and title to it: secondly, to get possession of it, which is more than title only; and yet if a mans title be good, thogh hee want possession, he may be called a king. So it is with Gods. children, they haue the right giuen them of the kingdome of heauen in this life, and in that respect are kings. Further, in the possessing of a kingdome there bee two degrees: first, the entrance vpon some part▪ secondly, the full and perfect enioying of all. Now euery true beleeuer begins to enter possession of the kingdom of heauen in this life: for it stands Rom. 14.17 [illegible: 1 word] rig[illegible: 2 letters]eousnesse, ioy, and peace: and they which [illegible: 1 word] these things in their harts, haue the kingdome of God begun in them in this life. But the full fruition and perfect posses[illegible: 2 letters] on of this kingdome is reserued to be giuen at the end of this life, and at the d[illegible: 1 letter]y of iudgement. And as true beleeuers be kings in this world: so likewise bee they priests, in offering spirituall sacrifice to God, and dedicating and consecrating themselues to his seruice all the dayes of their life.

The third point is, the manner how true beleeuers become kings and priests: they are not such by nature, neither doth this dignitie come by descent in bloud or birth-right, or by any other priuiledge they haue from man, but onely from Christ Iesus, who by diuine calling makes them spirituall kings and priests, like as vnder the law, by solemne election and ordination, some were made earthly kings and priests. Now in this calling of Christ, two things concurre: First, Christ giueth his members right to his owne kingdome and priesthood: yet not so, that they can execute the regiment sustained by Christ, or perform the office of his priesthood; but because they haue right in part to these offices, and the benefit of them both redoundeth to them wholly. And this right they haue, is brought to passe in the couenant of the Gospell: wherein they are bound to beleeue in God through Christ; and God is bound againe to giue vnto them Christ with all his benefites: among which, these two must be accounted: for indeed, euery thing which belongs to Christ, as he is mediatour, is conueyed in some sort to euery true beleeuer. Secondly, in this diuine calling, Christ endues all his members with gifts and graces, whereby they are enabled for the duties of spirituall kings and priests vnto God. For as Christ is annointed, so are all his members. So the Psalmist speaking of Christ sayth, He is annointed with the oyle of gladnesse aboue his fellowes, Psal. 45. vers. 7. Therefore his fellowes (that is beleeuers) are annointed with the same oile, though in lesse measure. And Saint Iohn sayth; Yee haue receiued the annointing, 1. Iohn 2.27. yea, God himselfe chargeth wicked men, not to touch his annointed, Psal. 105.15. meaning not onely Patriarkes, Kings, and Prophets, but all true beleeuers, who are then annointed when they are endued with the gifts of the same spirit, in some measure, wherewith Christ in his manhood was filled aboue measure.

The fourth point: To whom hath he made them kings and priests▪ Answ. To God, euen the father. This is added for speciall cause, to preuent that carnall libertie which mans nature might claime from this spirituall royaltie: for men might say, if all beleeuers be kings, then may they liue as they list: but these words (vnto God) do shew that the right of their kingdome, with the offices of their priesthood, must all bee referred to the honor and prayse of God, vnto whom they are made kings and priests.

Lastly, he addeth, Euen his father, by way of exposition, to shew 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 diuine nature, but with restraint to the first person, the father: vnto whom all true beleeuers are made kings and priests in the first place, and from the father to the sonne; and from them both, to the holy ghost. And the first person in Trinitie is here named aboue the rest, not as being aboue them in degree or honour, for so they bee equall: but because he is the first in order, and the fountaine of the Godhead, which is conueyed from him to the Sonne, and from them both to the Holy ghost.

Thus much for the meaning of the words: Now follow sundry vses, from the consideration of these two dignities of beleeuers. And first their kingly dignitie affoordeth matter both of instruction and consolation.

Instruct. I. Whereas all true beleeuers are made true kings in this life; hereby euery one that professeth Christian religion is taught, to carry himselfe as an enemie to all those that are of the kingdome of darkenesse: as namely to sinne, and Sathan, to the flesh, and the world, euen through the whole course of his life: for by calling, euery Christian hath title to the kingdome of heauen. What affinitie then can wee haue with those that bee both enemies of this kingdome, and of Christ himselfe, that made vs kings. Now, that wee may so carry our selues, as enemies, wee must do these three things: First, haue care to keepe, guard; and defend our selues, as kings against all our enemies, sin, Sathan, our own flesh, and the enticements of the world. As king[illegible: 1 letter] protect their kingdoms, so must we labour to keepe our souls and bodies, and euery facultie and part of them, our wils, affections, thoughts, and inclinations, from the power of sinne. Hee which is borne of God, keepeth himselfe (as with watch and ward) that the euill one, that i[illegible: 1 letter], Sathan, touch him not by the assaults of sinne. 1. Iohn. 5.18. Secondly, wee must make warre continually against Sathan, sinne, our owne flesh, against all our spirituall enemies, and all the enticements of the world: we must make no truce with thē, because they will neuer be reconciled to vs, so long as wee haue interest vnto the kingdome of heauen: and if we yeeld to them, wee loose our kingly dignitie, and become their vassales, and bondslaues. Thirdly, wee must labour to kill and destroy these our enemies as much as possibly we can, by that power we haue from Christ our head, and like valiant kings seek to haue the bloud of these enemies, and from day to day striue to vanquish Sathan, his power & might, to ouercome the world, and to weaken our owne corruption.

Instruct. II. If in this life we be kings, then must wee become lords ouer our selues, and keepe in subiection vnto God our wils and affections, and the secret thoughts and inclinations of our soules. We must not looke for rule ouer earthly kingdomes: but herein stands our kingdom in this world, That wee can subdue our corrupt affections, and keep our bodies and soules in obedience vnto God. If a man were prince ouer the whole earth, and yet could not rule himselfe, he were but a poore prince, nay he were no prince indeed. But though a man haue not so much as a foot of ground in this world, and yet can rule and master himselfe, his thoughts and affections, this man is a valiant prince, and one whom Christ hath consecrate to be king in heauen.

Instruct. III. Seeing we be kings, wee must doe the duty of Iudges: for to him that is a king belongeth soueraine iudgment. In the day of iudgement the 1. Cor. 6.2, 3. saints shall iudge the world, and Angels also: but wee must bee Iudges in this world. And yet here we can neither iudge men nor Angels, but wee must bee our owne Iudges. Wherefore as Iudges summon, arr[illegible: 1 letter]igne, condemne, &c. so must wee examine our selues, call our selues to account, and as guiltie persons accuse and condemne our selues for our sinnes; acknowledging we be worthy to be cast into eternall damnation with the diuel and his angels: And withall plead for pardon, and approch to the throne of grace, & forgiuenesse in Christ: and in this wee shew our selues vpright spirituall iudges, and by this meanes wee shall bee fr[illegible: 1 letter]e from the iudgement to come.

Instruct. IIII. If wee bee kings by Christ, we must carry our selues as kings couragiously, and constantly in the afflictions and miseries which we shall suffer for Christs sake. For herein among the rest stands the royaltie of a king, that he beares with valour and courage all the troubles which befall him. Hence it is, that Saint Paule exhorts vs to reioyce in afflictions, because wee are partakers of Christs sufferings, 1. Pet. 4.13. and so are made conformable vnto him that was consecrate the prince of our saluation through afflictions, Heb. 2.10.

Instruct. V. Seeing wee bee spirituall kings, wee must aboue all things labour and seeke to haue our part in the kingdome of Christ, and in his righteousnes. A Christian must not haue his heart glued and fast tied vnto the things of this world, it is against his calling: but hee must so vse this world, as though he vsed it not. If a king should lay downe his crowne, and go and become a shepheard or of some manuall trade, all men would maruell at it. So it fareth with them that professe themselues to be Christians, and yet bend their wits and endeuors wholly for these worldly things, they doe as it were cast aside their kingly crowne, and abase themselues to slauish bondage. But we must euer after haue our hearts fixed in heauen, striuing 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 al backward persons to loue and embrace true religion. In these carelesse dayes Religion is counted precisenesse, and the profession thereof made a matter of reproch. But this ought not to bee so, seeing that by it wee come to haue right and interest vnto the kingdome of heauen, and to bee lords of all creatures. And why should we not esteeme the gospell preached as a most precious iewell, seeing that wee which are vassales of Sathan, and firebrands of hell (as all men are by nature) become thereby the members of Christ, yea kings and princes to God? Yea verely, the consideration of this should make the ministers of the Gospell to ioy in their callings, and to take all paines to preach the word, [illegible: 1 letter] seeing by it men become of vassals of Sathan, the true members of Christ, and heires of the kingdome of heauen. In this world it is counted great honour to consecrate and establish one in an earthly kingdome: What a blessed and honourable thing then is this, to consecrate spirituall kings for the kingdome of heauen? And this is done, when by the word preached men are conuerted and brought to vnfained repentance for their sinnes, & to true faith in Christ Iesus.

Thus much for the duties. Now follow the consolations to euery true beleeuer onely. It is an heauie crosse, which breeds much anguish to the soule, to bee in pouertie and contempt among men; yet herein may the child of God stay his heart, and lessen his griefe, by considering that euen in this state of miserie, he is a king vnto God; though hee seeme base to the world, yet it appeareth not what he shall bee, for hee is heire to the kingdome of heauen. If a man bee in sicknesse, he must consider it is but Gods messenger, to call him out of this world to the full possession of the ioyes of his kingdome. If he be in trouble of mind, hauing his owne conscience tormented fearefully by Sathan with his sinnes; yet he must not despaire, the Lord will giue him an happie issue: he must remember he is a king, and therefore shall one day haue full conquest ouer sinne, Sathan, and his own corruption, yea, ouer all his enemies whatsoeuer.Rom. 16.[illegible: 1 letter]0. If he be in the heat of persecution turmoiled and tossed from post to pillar, which flesh and bloud cannot brooke: yet then hee must consider his holy calling to bee a spirituall king, whose propertie it is in the most violent afflictions, euen vnto death it selfe (as Paule sayth) to be more than conquerour, Roman. 8.37. Lastly, in the very pang of death, when nature must needs be dissolued, and soule 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 feare of death; for herein shall hee see, that by death, as through a straight passage, he shall enter into the full possession of his kingdome. And thus much in that wee are kings.

From the second dignitie of beleeuers, which is to be priests vnto God, we are likewise taught sundry duties.

First, to teach and instruct one another. It was the office of the priest vnder the law to teach the people the will of God. The priests lips should preserue knowledge, Malach. 2. vers. 7. And now vnder the Gospell not onely the minister, but euery true beleeuer is a spirituall priest, and therefore ought to teach, and admonish one another. Coloss. 3.16. When the Lord sayth, Touch no[illegible: 1 letter] mine annoynted, and doe my prophets no harme, Psa. 105.15. He calleth all his faithfull by the name of Prophets, because they ought to haue the knowledge of his wil, and bee able also in due time and vpon iust occasion to teach the same to others, that so the Gospell of Christ may flourish. And as this dutie belongs to all men; so especially to gouernours, as parents and masters, they must shew themselues priests to their charges. Abraham did it, Genes. 18. Dauid did it, Prou. 4. And Bathshebath did it, Prou. 31. And all must doe it, that desire an holy generation to succeed after them. We teach them other things, why not religion?

Secondly, seeing wee bee priests, wee must pray vnfainedly, not onely for our selues, But [illegible: 1 letter] ▪ Tim. [illegible: 1 letter] [illegible: 1 letter] for all men, especially the members of Christ. The priest in the old Testament must pray and make request, not onely for himselfe, but for the people also. And herein stands the praise of a Christian, to pray for his brethren. Hence it is that Paule sayth: Pray for all the Saints, and for me, Ephes. 6.18. Moyses is highly commended for this dutie, especially when he prayed for the Israelites, and stood before the Lord in the gap, to turne away his wrath, Exod. 32. Elias for his power in prayer and prophesie, is called the chariot and horsem[illegible: 1 letter]n of Israell. 2. King. [illegible: 1 letter].12. And this is recorded for the praise of Hezechi[illegible: 1 letter], That when the people were vnprepared at the eating of the Passeouer, He prayed to the Lord for mercy, and was h[illegible: 1 letter]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 hee prayed diligently for himselfe, as for the whole church of God.

Thirdly, being priests we must offer spirituall sacrifice vnto God, that is, dedicate our selues, our soules, and bodies, and all that is in vs, our wit, learning, knowledge, and euery gift of bodie or mind to Gods seruice. That we may doe all this to his glory, we must looke, that euery thing we take in hand haue his beginning from a pure heart▪ a good conscience and faith vnfained, and be directed to a good end, to Gods glory principally, and the good of others, whom it may concerne.

Fourthly, we must be full of blessings. The priests in the old Testament, Numbers 6[illegible: 1 letter] vsed to blesse the people: so must we, if we be Christians, because wee are spirituall priests. We must take heede of all cursed speaking, of slaundering and backbiting, of swearing and forswearing: and giue our selues to blessed and gratious speeches to all men, and of all men, friends, or foes, Rom. 12.14.

Fiftly, wee must seeke to haue God for our portion: The Leuits had no portion in the land of Canaan, but the tenth[illegible: 1 letter] onely, Deut. 10.9. Psal. 119.57 The Lord was their portion. So we being priests to God, must bee content with any estate in this world, for God is our portion. We must not seek too much after any inheri[illegible: 2 letters]nce on earth, for then we carry not our selues like priests vnto God. The fauour of God in Christ must be the thing we long for, and therin must we reioyce.

To him be glory and dominion, for euermore, Amen. These words are a thanks-giuing to God for the former benefits of Christ bestowed on his church: Which S. Iohn putteth in before hee haue ended his record of the gracious workes of Christ for his church, as it were interrupting himselfe, for the great desire hee had to the glory of God. Whereby wee are taught, that the consideration of Gods benefites towards vs, specially such as concerne the kingdom of heauen, should stirre vp our hearts to giue continuall prayse and glory to God. This was Dauids affection, when he felt in his soule the pardon of his sinnes, and therefore hee breakes out into this thanksgiuing▪ My soule prayse thou the Lord, and forget not all his benefits, Psalme 103.[illegible: 1 letter]. And so did Paule, after the blessed memory of Gods mercy in his vocation. 1. Tim. 1.17.

Secondly, in this example of Iohn wee may learne, what is the true forme of giuing thankes to God, namely, to ascribe vnto him all power, glory, and absolute dominion for euermore. 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 owne selues. It is a matter of grace to know what is due to God, and to ascribe the same vnto him, and therefore we are charged to giue vnto the Lord glory and power, which in the next words he cals the glory of his name, Psal. 96.7, 8. So Christ, he teacheth vs to ascribe all power, glory, might, and dominion to God, when wee say in the Lords prayer: For thine is the kingdome, the power and glory▪ that is, The kingdome of heauen is thine; all power in heauen and earth is thine, and therefore all glory is thine: and from our hearts wee doe ascribe the same vnto thee.

Lastly, S. Iohn addeth, Amen, that is, So be it. Let all glory and dominion bee giuen to Christ: which is the same he said before. Whereby he doth testifie his feruent affection, and strength of desire, after the glory of Christ, else he would not haue doubled his thanksgiuing. And so should it be with vs, we should not freese in our thankesgiuing for Gods benefits, but labour to haue our hearts & tongues to double the same, that thereby we may testifie our feruent and earnest desire after his praise and glory.

Verse 7. Behold, hee commeth with clouds, and euery eye shall see him: yea, euen they which pierced him through: and all kinreds of the earth shall wayle before him, Euen so, Amen.

These words are a declaration of the fourth action of our Sauiour Christ towards his church: and that is, his second comming to iudgement, to iudge both quicke and dead. Wherein wee are to consider sundry points: first, this note of attention, Behold: secondly, the action of Christs comming it selfe, Hee commeth: Thirdly, the manner how; with clouds, amplified by the manifestation therof, Euery eye shall see him, euen they that pierced him: fourthly, the effect of his comming: All tribes of the earth shall waile. Fiftly, the conclusion of this narration, with two notes of asseueration, Euen so, Amen, to confirme the second comming of Christ vnto all people.

I. point: Behold. First, Saint Iohn beginneth this narration with a note of attention. The spirit of God is accustomed, when any thing is of special weight and worth our carefull marking, to prefixe before it this note of attention: Behold, or such like. Hence then wee are taught this speciall dutie, namely, often and euery day earnestly and seriously to bethinke our selues of the second comming of Christ to iudgement. This consideration is a matter of great vse, for it is a notable meanes to begin and continue the conuersion of a sinner vnto God. When the Scribes and Pharises, obstinat enemies, came to the baptisme of S. Iohn, hee vsed this as a meanes to make them to turne, and beleeue in Christ, saying: Ob generation of vipers, who hath forewarned you, that you should flie from the vengeance to come? Matth. 3.7. So Peter vseth this same Argument, to bring the Iewes to repentance: exhorting them to turne, that their sinnes might be put away, when the day of refreshing (that is) the day of iudgement should come, Acts 3.19. Paule persuades the Athenians to repentance, Because there is a day appointed in which the Lord will iudge the world by Iesus Christ, Act. 17.30, 31.

Secondly, this note of attention serues to strike our hearts with a feare and reuerence of Christ Iesus: for it giues vs warning that hee shall come to bee our Iudge. We are touched with awe and reuerence toward earthly magistrats when we consider, that they haue authority to attach, apprehend, & to bring vs to their courts and assizes. How much more should this worke in vs a reuerend awe towards Christ, when wee consider, That one day wee must all bee brought before his Tribunall seat, and there bee iudged of him.

II. point: The comming of Christ himselfe, Hee comes▪ that is, Christ locally descendeth from the highest heauen, in his manhood, to that part of the world, where the clouds be, there to giue iudgement vpon all mankind quick and dead. Here marke in what manner Iohn propounds his comming: hee sayth nor, he shall come, but in the present time, hee commeth. Whereby hee would teach vs: First, that this second comming of Christ is as certaine, as if it were now present. Secondly, that it is not long to, or far off, but will be quickly. Thirdly, that our dutie is, to consider of the comming of Christ, as of a thing present. This Saint Iohn learned, and so should wee by his example, for it is a matter of great vse. For hence we[illegible: 1 letter] are taught, to desire and doe that euery day, which we would desire and doe in the day of iudgement, and blessed is hee that attaineth hereunto.

Now that we may come to the practise of this dutie, wee must dayly consider of the comming of Christ, not as a thing to be delayed or farre off, but as a thing present. Wee must euery day call our selues to a reckoning and account, and persuade our selues this may be the last day; and so shall we carry our selues euery day, as wee would in the last day. Now we would wish at the day of iudgment, that wee did repent and beleeue in Christ: and therefore euery day of our life, before the last iudgement come, we ought to repent and beleeue in Christ. If this dutie were practised, we should find lesse corruption, and more grace in our hearts, and lesse sinne, [illegible: 2 letters]d more obedience in our liues euery day than other: but grace is wanting, and sinne abounds, because this meditation takes no place in our hearts. Againe, in that hee sayth, Hee commeth, meaning in respect of his manhood; hence wee gather, hee is absent from vs, in regard of bodily presence; and the heauens must containe him vntill the day of iudgement: But if Christ were alwayes bodily present in the Sacrament, hee could not bee said to come, but onely to manifest himselfe, being before present. And therefore the opinion of those, which hold the body of Christ to be really the bread, to bee in or about the bread of the Sacrament, is most false and friuolous, flat against that article of our Faith, whereby wee hold, That he comes from heauen onely at the last day, in regard of his manhood.

III. point: The manner of Christs Christs comming, in two things▪ First, that he comes with clouds: Secondly, that his comming is open, and visible to euerie eye.

First, with clouds, here S. Iohn speaketh after the manner of the prophets, who to set out God in his maiestie and glory, say: he comes with clouds, Psa. 18. & 97. rides on the wings of the wind; as though he had sayd, he comes in exceeding maiestie and glorie. These words are added to make a distinction betweene the first and second comming of Christ. His first comming was in humilitie, borne of a poore virgin, entertained in a stable of an Inne: but his second comming is with glorie, maiestie, and dominion in the clouds. And the reason is because he came first to be a redeemer, and a sauiour by his suffering; and therefore came in the state of a seruant. But his second comming is to bee a Iudge of all men, yea of his enemies, and therfore he commeth with all might, maiestie and glory, to shew himselfe king and lord of all.

The vses of this his second comming are set downe in the 97 Psalme, to make the verie mountaines to tremble, to confound the wicked, and vngodly, and to comfort the godly in that day.

Secondly, for his open appearance; Euerie eye shall see him, he shall come in maiestie and glorie: not secretly, but in visible shew to all the world. All men shall see him with their owne eyes: All I say, which were since the world began to his comming.

In these words hee toucheth three points: First, he taketh it here for granted, that euerie man shall rise from death to life, though their death were neuer so strange, or neuer so long before. Secondly, that all men being raised againe, shall haue 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 tribunall seate of Christ, and there bee iudged of him in the clouds.

The consideration whereof is, First, an exceeding comfort to Gods children, in that they being dead, and rotten in their▪ graues, shall rise, and receiue their life, and motion, and see Christ their sauiour, and iudge of all men. If a man when hee layeth him downe to sleepe, should bee told that when hee rose hee should see his dead father and mother, or his dearest friends, whom he saw not of long before; this would bee a notable comfort to him, that now he should inioy them againe▪ [illegible: 1 word] how farre greater comfort shall this yeeld to all the godly, who haue beene dead and rotten in the graue, That they shall be raised vp, and not onely to meete with godly friends, but enioy Christ Iesus the sonne of God, which is the friend of friends; who shall giue them not onely life and motion, but eternall life with his owne maiestie. This was Iobs comfort, that though he died, yet he beleeued he should see his redeemer with his eyes. And this should be our comfort against the feare of death, and last iudgement.

Secondly, this is a terror to the wicked, and to all impenitent sinners, that they shall (will they, nill they) be brought to the barre of Christs iudgement seate, & there looke on him who is their iudge whom they have in their life contemned, and despised. And this consideration may serue to moue them to repentance which haue no[illegible: 1 letter] begunne to repent, and to labour to become the members of Christ; a[illegible: 1 letter] also to increase and further repentance in them, who haue by Gods grace begun the same. It may be some do thinke when they die▪ all is done, and there is no further account to follow: but though we lie rotten in our graues a thousand, or two thousand yeares; yet we shall rise and looke vpon our iudge with our owne eyes. And if we haue not in our life time repented, we shall heare him with our owne eares, giuing the dreadfull sentence against vs, Go ye cursed into euerlasting fire. And therefore it is best for vs in this day of grace to preuent this danger, and now repent, and beleeue in Christ: that then we may rise with ioy, and stand with hol[illegible: 1 letter]nesse before Christ Iesus. No doubt if we were persuaded that we should thus appeare, it would moue vs to repent.

Thirdly, Euerie eye shall see him▪ that is, all men with their owne eyes shall looke on him. Hence it may bee gathered, that those who wanted their fight in this life, shall haue it then restored. It is granted of all Diuines, that the elect shall haue all their senses, and other defects restored, wherein they were wanting in this life: And it may also bee added that the wicked shall then haue some of their senses restored▪ if they wanted the same in this life; as hearing, and seeing at the least: for the deafe shall heare, the blind shall see this Iudge. And this can be no glorie to them, seeing it is to increase their miserie: for the more senses they haue, the more punishment they shall feele, because by sense we apprehend miserie.

Euen th[illegible: 1 letter]se which peirced him. Here is added a further euidence of Christs manifestation of his comming, and that for three causes. First, to shewe that no power, or wisedome in the world, can free any one from his appearance. For if any could escape, in all likelihod it would be those Iewes and Gentiles who preuailed most against Christ, and put him to death. But none of those can escape his iudgement: for euen they which peirced him, they shall see this Iudge, and bee summoned before his maiestie: For though they had power to kill him, yet none of them shall haue power to absent themselues from before his bar of iudgement at the last day.

Secondly, to shew the case of all wicked men: namely, that such woe and miserie shall befall them as they neuer once thought of. The Iewes and Gentiles which crucified Christ, neuer dreamed of this; that he whom they then put to a temporall death, should one day be their Iudge, and condemne them to eternall death, vnlesse they had repented.

Thirdly, to shew the rufull and wofull estate of all impenitent sinners; they shall rise to iudgement, and haue the greatest enemie their Iudge, who will shew rigor vpon them, and iustice without all mercie: for this peircing of Christ is meant not onely of the Iew, which put him to death, but of all vngodly person[illegible: 1 letter]; because all such do by their sinnes, as with swords and speares wound him at the heart as the souldiers did. Impenitent sinners be as the Iewes which crucified Christ, as Iudas which betrayed him, and as the soldiers which goar[illegible: 2 letters] his side: and vnlesse they now repent, they shall one day be iudged as his enemies.

Euen they which peirced him. Out of these words some gather that the body of Christ hath still the wounds and scarres which were giuen him at his death, the print of the nailes in his hands and his feete, and that these shall be seene in him at the last day: adding withall, that it is no blemish to Christ to haue these, but rather an increase of his glorie. But this cannot be gathered hence, for though it be sayd, They shall see him whom they peirced; yet it followeth not, that they shall see him as he was peirced: what though they see the person whom they wounded, shal they therefore see his wounds? Manie shall see kings and queenes whom they crowned in this world, but it followeth not, that therefore they shall weare their crownes. So we shall see our fathers and mothers, but not as fathers and mothers.

IV. point. The fruite and effect of his comming, especially in the wicked in these words: And all tribes of the earth, shall waile before him. Where S. Iohn speakes of the whole world according to the condition of the land of Canaan: for only that part of the world was diuided into tribes. As in like case our Sauiour Christ setteth out the iudgement of the whole world, according to the state and manner of iudging the visible Church, Math. 25. So that his meaning is, that they which repented not, of what nation soeuer, of what state, or condition soeuer they haue bene, shall wayle, and mourne at that day. And hee addes a reason of this their mourning, in these words, [non-Latin text not transcribed]. for him, before him, or ouer him. That is, they shall wayle, and lament with exceeding lamentation, because they beleeued not his word, but contemned him, and his doctrine, and therefore now they want all help to free them from the punishmēt of their vnbeleefe▪ and contempt of the gospell: for this life is the only time of grace and mercie: afterward there is no worke, nor inuention that can alter mans estate.

Hence then we are admonished, first, that in this world we labour aboue all things to be reconciled to God in Christ, to get our sinnes pardoned, to beleeue and imbrace his holy word, and vnlesse we attaine hereunto in this life, we shall wayle eternallie; for when the last day is co[illegible: 1 letter]e, there is no hope of help, no way to escape, no time of grace to repe[illegible: 2 letters]. Remember the foolish virgins that sought for oyle, when it was too late, and knocked when the doores were shut, Math. 25. But if by Gods mercie we can in this life get his loue and fauour in Christ, then shall we enioy the same eternally: yea, at this dreadfull day to all the wicked, we shall lift vp our heads, and our harts, when wee shall see Christ comming to our full redemption, all teares shall bee wiped from our eyes, when the wicked shall crie and houle, woe and alas for euermore. The diuell knowing the worth of this admonition, will labour by all meanes to keepe it from our hearts. But this shall bee our wisedome, betime to sue for grace, and so shall wee defeat Sathan, and preuent eternall wailing.

Secondly, here see what an euill conscience is: It lieth asleep here while a man liues, and neuer troubleth him, and so it may do in death also: but in the last day when he shall see his Iudge with his eies, then it will stirre, it will torment him, it will attach, accuse, and condemne him, it will lay to his charge all his sinnes, his contempt of Christ and his word, his vnbeleefe in the time of grace; and then it will breake his heart, being as good as a thousand witnesses to condemne him.

This should cause all men to labour to get a good conscience, washed and purged in the bloud of Christ, which will not suffer vs to lie in any one sinne; and vpon our repentance will assure vs we be in the fauour of God: Which if it do in this life, then will it neuer make vs to waile at the last day, but it will excuse vs, and make vs looke vp to our redeemer, and to reioyce in him. But take heed when thy conscience lieth asleepe, and accuseth not for thy sinnes, no not at death; that is an euill conscience which will awake at the day of iudgement to torment and condemne thee.

V. point. The meanes whereby hee confirmeth the certaintie of the second comming of Christ; that is, by a double note of asseueration: Euen so, Amen. One of these is taken from the Greeks, Euen so, the second from the Hebrews, Amen: being both as much as Amen, Amen, or verily, verily. In which phrase Saint Iohn teacheth vs, how to confirme the things we auouch. There bee three wayes wherby a thing may be auouched: First, by a simple and bare affirmation, or negation: Secondly, by an earnest asseueration: Thirdly, by an oath. Now S. Iohn vseth these two notes of assuring in this weightie matter of Christs second comming, saying, He commeth, euen so, Amen; that is, certainly and without all doubt it is so. Hereby teaching vs, first, that an asseueration must not be vsed, but only when the matter in hand is of great weight and moment. Here then we see that wretched is their practise, who vse to bind euerie word with an oath; which is a degree aboue this asseueration. Yea, they also are here iustly reprooued, who in their ordinarie communication haue euer in their mouth some weightie asseueration. Our sauiour often vseth these words of asseueration, yet onely in matters of weight and moment, and when the hearers were to be moued to greater attention, and their hearts were to bee more fully setled in some truth of great importance.

Secondly, by these asseuerations Iohn would teach vs to hold against the practise of Atheists, that the comming of Christ is most certaine and vndoubted. Which thing we should more seriously obserue; because in our corrupt nature there is bred this false persuasion, That either wee shall not bee summoned to iudgement; or else, that Christs comming is farre off: like to the euill seruant, who saith, My maister deferres his comming: which euill seruant by nature is euerie one of vs.

Thirdly, hereby Iohn giues vs to vnderstand one speciall note and marke of the child of God: namely, to desire and long after vnfainedly the second comming of Christ to iudgement: for as these words be an asseueration, so withall they containe a most earnest desire: Euen so, Amen, as if he should say by way of answer to the proclaiming of his comming, Lord grant it be so, yea Lord, let it be so. Hence it is that Saint Paule describes all those, who must receiue the crowne of righteousnesse, by this propertie, that they loue his appearing, 2. Tim. 4.8. As for the vngodly it is not so with them, they (being not iustified nor sanctified, and so not reconciled to God in Christ) cannot loue this appearing. Nay they could wish with all their heart there were no hell, nor last iudgement. And by this one note we may well iudge of our estates; for if from our hearts we desire and long for this second comming to iudgement, and wish he would come Reuel 22.[illegible: 1 letter]0. quickly, then it is a certaine token and signe we bee reconciled to God in Christ, and shall receiue the crowne of righteousnesse. But if as yet wee feele not this longing and hungering desire in vs, then we must suspect our selues, and labour euery day to feele it: for it is the desire of the saints to say, Reue. 6.10▪ How long Lord. And with Iohn, Euen so, Amen.

Verse 8. I am Alpha and Omega, the beginning and the end (sayth the Lord) which i[illegible: 1 letter] which was, and which is to come, euen the Almightie.

After Saint Iohn had described Christ at large in the former verses: he bringeth him in speaking of himselfe by a figure, as may appeare by this clause (saith the Lord.)

The end and scope of these words in this verse is to confirme that which was before spoken of Christ, being a proofe and reason thereof, after this manner to be conceiued. He which is the beginning and the end of all, &c. 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 serue 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, &c.

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 Almightie. For the first: that Christ is the beginning, and the end, Saint Iohn expresseth by a comparison taken from the Greeke 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 lawfull to worshippe God in a strange language. And that the Scriptures are to be read and deliuered to the people in an vnknowne tongue. But their collection is friuolous: For though the vnlearned English man know not what Alpha and Omega is: yet the Churches to whome this booke was written, being Grecians knew generally what was meant hereby.

Againe, though the spirit of God vseth here and there a strange word or phrase; yet we may not follow that practise in the whole seruice and worship of God, whereby neither the word, nor prayer should be vnderstood of the people, as the Papists do.

I am the beginning, Christ is sayd to bee the beginning for two causes. First, because he was the verie first of all things: there was nothing before him; he had [illegible: 1 letter] being when all creatures were not; then was he the same that he is now: and for this saith Saint Iohn Chap. 1. vers. 1. In the beginning was the word, that is, the sonne of God, he had his beeing, and subsisting when all other creatures wanted it, and began to be.

This proueth the eternitie of Christ, because hee 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 giueth a beginning to al 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 learne, that when we go about any businesse in word or deed, we must begin it with inuocation on the name of Christ: for Christ he giues the beginning, and proceeding to all things. And without his helpe we cannot haue in any thing good successe.

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 themselues would come to nothing. And whereas some creatures be eternall, it is not of themselues, but by him, and from him which is the end. But though they all should come to nothing, yet Christ would remaine the same he was for euer, namely, the eternall sonne, and word of the father. This then should make vs with full purpose of heart to cleaue vnto Christ in all things, if wee would enioy eternall happinesse: for without him is nothing but changing; and vnlesse wee haue our stablenesse from him, wee cannot but come to an end.

Secondly, hee is the end; because all things in heauen and earth were made to serue him: For him were all things created, Coloss. 1.16. that is, to serue for his glory and prayse.

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 himselfe, and such a substance hee was in time past, from all eternitie: and such as shall continue in time to come for euermore.

Hence we learne three things. First, That the second person in the Trinitie is consubstantiall 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 it selfe, and from it selfe alone: neither can we conceiue how there should be two, or more, but onely one; as there cannot bee two eternals, or two infinits, two omnipotents and absolute lords, which haue nothing one of another. Now in the fourth verse it is said of the father, That he is a substance of himselfe, in himselfe, and from himselfe alone. And here the selfesame thing is said of the second person, the sonne. And, therefore hee is of the very same substance with the father: for though they bee distinct persons in the godhead, yet they haue but one and the same substance, one and the same diuine nature, and Godhead.

Secondly, hence we may gather. That Christ is God of himselfe ▪ because as the [illegible: 2 letters] ther is, [non-Latin text not transcribed]. was, and shall bee; so the sonne i[illegible: 1 letter], was, and shall be; and that in the same respects: So that as the father is God of himselfe, and from none other, so the son is God of himselfe, and from none other. Indeed as he is the sonne, the second person, so hee is of the father, and hath his being from him by eternall generation: but as hee is God, hee is consubstantiall with the father, and coequall with him, and hath his essence of, and in himselfe alone. And the same is to bee affirmed of the holy ghost; as he is the third person, he proceeds from the father and the son, but as hee is God, hee is of himselfe, and from none other.

Thirdly, hence we learn, That Christ is coeternall with the father, being euerlasting as the father is, and euery way coequall, hauing the same attributes of the godhead that the father hath.

The third point touching Christ is, That he is the Almightie. There is in God, and so in Christ, a double power: First, a Potentiall; secondly, an Actuall power. Potentiall is that, whereby hee can doe many things, moe than euer hee did, or will doe: as hee could raise children to Abraham of the stones, but he would not: hee could▪ haue deliuered Christ from death▪ but hee would not. Now Christs omnipotencie is not to be vnderstood of his potentiall power here principally, but rather of his actuall power, whereby he bringeth to passe without let and impediment whatsoeuer hee decreeth, willeth or promiseth.

From this omnipotencie of Christ ariseth a double comfort to his church: First, That whatsoeuer hee hath promised in his Gospell, is yea, and Amen: that is, shall bee brought to passe effectually without stop and let, as assuredly as hee promised it. Now Christ hath promised in the Gospell to all penitent sinners remission of sinnes, mortification, iustification, and life euerlasting; euery one whereof, shall in due time bee done to euery true beleeuer, which is a singular comfort to them; for all men and Angels cannot giue one of these to any one man: but Christ hee is omnipotent, and he both can and will effect them all to his elect.

The second comfort: that Christ both can and will giue his church sufficient securitie and protection through all the miseries of this life: hee can defend and guard her against all the furie and malice of Sathan, and all her enemies: hee is aboue them, and can bridle their might when and how he pleaseth.

Hence also, that Christ is Almightie, we are taught two duties. First, vnder the crosse, and in tribulation to humble our selues vnder his mightie hand▪ for it is he which correcteth vs, who is almighty, able to do what he list, and more than he will, resistance or repining will doe vs no good. Secondly, this should mooue vs to performe heartie obedience vnto Christ in all things, both in our generall and particular callings to walke vprightly before him: for he is Almightie, & seeth whether we walke sincerely before him, or not, if wee doe not, hee is able to punish vs. By this Argument God persuadeth Abraham to walke vprightly before him, because he is Almightie, able to correct and destroy those which refuse to obey him, Genes. 17.1.

Vers. 9. I Iohn, euen your brother, and compa[illegible: 2 letters]on in tribulation, and in the kingdome and patience of Iesus Christ, was in the [illegible: 1 letter]sle called [illegible: 1 word] for the word of God, and for the witnessing of Iesus Christ.

Hetherto wee haue entreated of the Preface of this booke, containing the title and inscription thereof. Now from this ninth verse, to the end of the third chapter, is contained one of those seuen visions which were shewed vnto Iohn, and are set downe in this booke. In this first vision two things are to bee 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 foure: first, the person to whom this vision was shewed, namely, Iohn: The second, the place where, at Pa[illegible: 1 letter]mos: The third, the manner how it is propounded, It was deliuered to him being [illegible: 1 span] the spirit: The fourth, the time when, on the Lords day.

For the first: Iohn is the person to whom this vision befell; who doth therfore name himselfe, to shew, that it was giuen him of the Lord: for as the Lord hath his visions and re[illegible: 1 letter]elations (as hath beene sayd) so the diuell hath his:Vers. 1. but they may bee distinguished by the persons to whom they be giuen. God giueth his visions not to all men, but vnto those which are most [illegible: 1 letter]it for them; such as bee most holy men for life, endued with exceeding gifts of God, a[illegible: 1 letter]knowledge, wisdome, constancie, zeale, pietie, and religion. So in the old testament hee deliuered not them to all, [illegible: 1 span] his seruants the Prophets, men of singular gifts and graces, and of exceeding holinesse & pietie. Indeed the Lord reuealed some particular things by wicked men, as by Balaam and Caypha[illegible: 1 letter], but they neuer knew what those things meant which were shewed vnto them. It is a propertie belonging to the seruants of God, to receiue a vision, and to know the same to their comfort. And for both these was Iohn throughly qualified, he was a man of exceeding holinesse of life (for Christ loued him) and of singular and rare gifts, full of zeale, loue, and pietie, and also had the knowledge of this vision made knowne vnto him. But the diuel maketh no such choise, his visions befall men which are Heretickes, wicked notorious sinners, who haue no such rare and speciall gifts as the other haue: so that wee must esteeme of this, as a singular gift of God to his owne Apostle S. Iohn.

Now Iohn hauing named himselfe to bee the receiuer of this vision: for the greater credit hereof, he describes himselfe by two modest tearmes: First, A brother: secondly, A companion: First, hee cals himselfe, their brother; that is, of them who by faith were all members of the mysticall bodie of Christ. For the Church of God is a familie, whereof God the father is head and house-holder, Iesus Christ is the [illegible: 1 letter]lder brother, and all beleeuers are fellow brethren in and by Christ, being by faith the adopted sonnes of God, members of that familie, and brethren [illegible: 1 word] to other.

By this title (your brother) first hee setteth out his humility, and great modesty. For hee was a man at that time aboue all men which liue[illegible: 1 letter], in reg[illegible: 1 letter]rd of his gifts and holinesse of life▪ hee was the last Apostle, and had Apostolicall authoritie, b[illegible: 1 letter]ing a most ze[illegible: 1 letter]lous and constant professour, yet hee calleth himselfe a brother to [illegible: 1 span] himselfe but equall with them, though they were farre inferior to him. And so should we esteeme better of our brethren than of our selues, and make our selues inferiour to them.

Secondly, by this title we see he had his heart full of brotherly loue to all the members of the church of Christ, he loued them as brethren. So we are bound to loue all men, euen our enemies, as they be of the same flesh with vs, but those that bee of the same faith and religion with vs, to these especially should wee shew our loue and affection. So Paule sayth to the christian Romans, He affectioned to loue one another with brotherly loue, Rom. 12.10. And great reason: for beleeuers are linked each to other with the neerest bond, they haue the same father, which is God, the same redeemer, the same faith, hope, baptisme, and the same benefit by Iesus Christ, his death and obedience.

But this dutie is not practised; there be that call themselues brethren, who (as Isay saith) hate them that tremble at the word; Isay 66.5. and mocke them euen for the profession of the same religion, whereby they thinke to be saued. If any seeme to make more conscience of their wayes than others, they are reuiled and hated for the name of Christ; which ought not to bee, for among all true Christians should bee brotherly loue.

The second title, Companion, or copartner in three things▪ in tribulations, in the kingdome, and in the patience of Christ. He cals himselfe Copartner with [illegible: 1 word] in tribulations for two causus. First, because at that time when hee wrote this vision▪ the whole church was in persecution and tribulation vnder that cruell tyrant Dom[illegible: 2 letters]ian, about fourescore or an hundred years after Christ[illegible: 1 letter] who banished him into [illegible: 1 word]: where he was not vnmindful of the afflictions of the church whereof he was a member: and therefore cals himselfe a partner with them in affliction.

By which he shews what is that state of Gods church in this world, namely, to be vnder the crosse: and the members thereof must not bee companions of peace and ease, but copartners in affliction and tribulation. And therefore Christ teacheth those which will bee his Disciples these lessons. First, to deny themselues, to take vp his crosse daily and to follow him. And because of this estate, the church in this world is called The Militant Church, being in continuall fight against the diuell and his instruments. The consideration whereof is of speciall vse: For we in this land haue had peace and quietnes for many yeares without persecution, which wee must acknowledge for a speciall blessing vouchsafed to vs for this end, that now in the time of peace wee might prepare our selues against the day of triall. For seeing the estate of the church is to bee vnder afflictions; wee are all in duty bound to waite continually when God will call vs out to suffer for his sake. No man can define the time, or the manner of our triall▪ but yet that it will come we must resolue; because of the vsuall estate of the church. God hath for a long time sent foorth labourers into his haruest, whereby no doubt many sheaues are gathered into the Lords barne. Now after this long gathering there will come a day of [illegible: 4 letters]ing▪ The Lord will take into his hand the [illegible: 1 word] of affliction, and put it into his corne, and thereby try the chaffe from the wheat. It stands vs therfore in hand to prepare our selues in this time of peac[illegible: 1 letter], that wee may bee found good corne in the Lords sieue, and not chaffe, which must be cast into vnquenchable fire.

Secondly, he cals himselfe their copartner in afflictions: because his pitifull heart was moued with the bowels of compassion, towards all his fellow members, when he remembred their persecution, and affliction vnder the cruell tyrant Domitian. And the same affection should be in euerie one of vs towards the poore afflicted seruants of Christ: seeing they bee our fellow members, wee should haue a fellow-feeling with them, weeping with them that weepe, and shew our compassion in pittying them. If the foote be pricked, the head stoopes, the eye beholds and lookes on it, the finger puls it out, the hand applies the plaister, the other foote is readie to runne for helpe, the tongue to aske for counsell, & all the members are readie to affoord their mutuall helpe in pi[illegible: 1 letter]tie and fellow-feeling: so when any members of the church suffer affliction, be pricked with persecution for Christs cause; then should we as members of the same body, be readie to do all the helpe wee can to them, especially in shewing our fellow-feeling with them.

The second thing wherein he is this copartner is, in the kingdome of Christ, that is, the kingdome of heauen. Where obserue that he placeth fellowship in affliction, before companion in the kingdome: to giue vs to vnderstand, that through afflictions & crosses for Christs sake, is the readie way to the kingdome. It is that way which is beaten and troden by the Prophets, Apostles, and the Saints of God: as the Apostle saith, Act. 14.12. th[illegible: 1 letter]ough manifold tribulations we must enter into heauen. And, this 2. Cor. 4.[illegible: 1 letter]7 momentarie affliction causeth to vs an inf[illegible: 2 letters]it weight of glorie; not by deseruing it, but by shewing the plain way thither. Wherby we are taught not to thinke it hard, when trials do befal vs, but rather to count it a good thing, yea exceeding great gladnesse, when any affliction doth befall vs for Christs sake: for herby we are brought like wandring sheep into that beatē path which leadeth to heauen.Iam. 1.2. Nay, we must rather maruell when we professe the Gospell, and haue no affliction; then we may Heb. 12.8. feare wee be out of the way, seeing the Lord afflicts euerie child which is his.

Thirdly, hee is Copartner in patience: which he addeth, because it is a most worthie vertue, whereby wee are made able to perseuer in affliction till we come to heauen. Afflictions are the beaten way, heauen is our ioyfull end, patience is the meanes to make vs go on till wee come thither. Whatsoeuer things are written, are written for our learning, that we through patience, & comfort in the Scriptures might haue hope, Rom. 15.4. Where true hope to come to heauen is obtained by patience, which maketh a beleeuer to go on in suffering till he come to life eternall. There is much fruit in the good ground,Math. 1[illegible: 1 letter]. but not broght forth without patiēce, & the true beleeuer is saued by hope in this world, yet cānot come to heauē without patiēce, Ia. 5. for therby he must possesse his s[illegible: 1 letter]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 ther desire, he addes, It is the patience of Christ: and it is so called, either because he commands it, or because it is his gift, and commeth from the spirit of Christ; or chiefly because hee himselfe suffereth in his members, and as their miserie and suffering is his, so is their patience. The consideration whereof is a singular motiue to enduce euery child of God to patience, in bearing the crosse for Christ his sake: for they haue Christ their fellow sufferer, he takes part with them, and puts vnder his shoulder: Who would not then be content to suffer with patience? And thus much of the branches of his fellowship seuerally.

Now consider them ioyntly, and they containe a notable description of the communion of saints, which is a speciall article of our faith, standing in three things: In tribulation, In the kingdome of heauen, And in patience. And marke well, that this communion begins in tribulation, therein we must be partners, and that with patience, before wee come to haue fellowship in the kingdome of heauen. That man therefore that hath afflictions layd on him, must beare them patiently; and when the members of Christ are vnder the crosse, hee must in tender compassion be touched with their miseries: and when he doth truly feele in his heart this Christian patience and compassion, then may he assure himselfe he is entred into this communion, and shall vndoubtedly with all saints be partaker of the ioyes of heauen. But if patience and compassion bee wanting, wee persuade our selues in vaine of this communion: and therefore let vs striue against impatience, and against the deadnesse and hardnesse of our hearts▪ that we may neither murmur against God in our owne afflictions, nor ye[illegible: 1 letter] 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 [illegible: 1 word] giuen to Iohn. This Patmos is one of those Islands, which the Geographer[illegible: 1 letter] call Sporades, lying in the West part of [illegible: 1 word] the lesse, neere to the churches to whom Iohn writ, and by the sea commonly called the Eg[illegible: 2 letters]n sea. This Island was a small, base, and poore Island, little or neuer a whit inhabited.

Saint Iohn had his vision not at Ierusalem, at Antioch, or Rome, but in Patmos, a base, poore, and little inhabited Island. By this we see, that in the new Testament there is no respect of one place aboue another, in regard of Gods presence, and our fellowship with him, hee doth as well manifest himselfe to Iohn by this vision in Patmos, as to other his Prophets and Apostles in Ierusalem the holy citie. In the old Testament there was difference of places, in regard of Gods solemne worship and presence; as the Lord shewed his presence, and tied his worship especially to his Tabernacle and Temple at Ierusalem. This Daniell sheweth by his gesture in prayer:Dan. 6. for being in captiuity, when he prayed in his chamber, He opened the window which was towards the Temple at Ierusalem, and turned his face thitherward. But now in the new Testament, that difference of place is abolished in respect of Gods worship. And therefore Paule willeth, That men pray euery where, 1. Tim. 2.8. lifting vp pure hands vnto God: and so for all the duties of religion wee must thinke the like.

I. Then away with Popish pilgrimage to churches and chappels of Saints, The Vse. or to their reliques. This is meere superstition: for God is present euery where, and a man that will worship God in spirit and truth, may haue fellowship with him in one place as well as another.

II. Also this may serue to correct a false conceit which many haue of our churches and chappels: for when they come to a dwelling house, they thinke it not their dutie, there to humble themselues, to kneele downe, and call vpon God: but if they come into a church or chappell neuer so often, vpon ordinarie affaires they fall downe to prayer. The reason is, because they thinke these places bee more holy, and God more present there, and they shall sooner be heard in them than in their common houses: which is vntrue: for in the new Testament all such diuersitie of place is abolished in regard of Gods seruice and presence: the dwelling house is as holy as the church. Indeed churches must bee maintained, because in them the people may more orderly and conueniently meet together to serue God publickly in the word and prayer: for which time all due reuerence must be obserued 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 meanes Saint Iohn came thither: Secondly, to what end, and for what cause. The meanes was banishment by the emperour Domitian: the cause was, for the word of God.

For the first, hee came and abode in Patmos, being banished thither for the Gospels sake. In this his banishment consider many excellent things: First, Saint Iohn was a most worthy Apostle, endued with rare gifts, a singular maintainer of the Gospell, and a famous founder of the church of God, and chiefe pillar thereof in those dayes when he wrot this booke: and for this cause most hated of the cruell persecutor Domitian, and of the Romanes. And yet obserue, That whereas many other true Christians were put to the sword, S. Iohn is not, but escapeth by banishment. The cause of this was Gods speciall prouidence, by which hee reserued him for the benefit of the church, that hee might receiue this Reuelation, and commit it to writing, for the perpetuall good of all his children. And so though Domitian was a cruell tyrant, and wanted no malice towards Iohn, yet hee could not kill him. God ouerruled him, that he did but banish him, and that into such an Island, wherein he might quietly receiue these visions, and pen the same for the good of the church. By this wee see the great care and prouidence of God ouer his church, that hee doth bridle and ouerrule the cruell minds and might of bloudie persecutors, that they cannot for their hearts do any thing, but that which serueth for Gods glory, and the good of his church, though they intend the contrary. For Domitian intended onely the hurt of Iohn, yet see, by his banishment into that Isle, he had fit place to receiue these visions for the good of the church. So in the death of Christ, the Iewes and Gentiles, and all the people banded themselues together, to put Christ to death, and the diuell he laboured to stirre them on to practise their intended malice. Yet the ouerruling power of God, who bringeth light out of darkenesse, directeth and ordereth this their malice and wicked practise to the most excellent worke that euer was, euen the redemption of mankind. So Iosephs brethren intended no such deliuerance as God wrought by him, in selling their brother. This consideration should comfort all Gods children in the time of any outward distresse, euen the remembrance of Gods ouerruling hand.

Secondly, in that Iohn went into banishment, when it was so appointed, wee learne, That when we are oppressed and persecuted by tyrants for Christs sake, we must not make resistance, or offer violence, but suffer all iniuries with patience: Pr[illegible: 1 letter]ce[illegible: 1 letter] & lachrima, [illegible: 1 word] Christianorum for as one sayth truly, The Christians weapons in persecution, are onely prayers and teares. And Saint Iohn often in this booke addeth this conclusion, after the foretelling of persecution, Here is the patience of Saints; shewing that patience must be the complete armour against all our bloodie enemies.

Thirdly, here also obserue, That Iohn came into this Island, not of his own accord, as chusing a solitarie life to bee the most happie state of perfection; but by violence and constraint. For if hee had come into it voluntarily, being little or not inhabited, hee could not haue done the duty of his Apostleship in preaching the Gospell, 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 slat impietie before God: for hereby they forsake their callings, and vtterly disable themselues to do those duties which God requireth of them in church, commonwealth, or familie.

Fourthly, whereas Iohn being banished, receiued his visions in a barren and base desolate place: we see, that those which honour God shall be honoured of God, euen then when men seeke most to disgrace them: for what greater disgrace could they haue put vpon Iohn, than to banish him into so base an Island? Yet because it was for Gods glory, euen there doth the Lord appeare vnto him, and honour him much in reuealing vnto him these visions. So when Ioseph was sold of his brethren, and most dishonoured of them; then did God exhalt him most of all. The same may bee sayd of Daniell in Babylon, whom God did most aduance, when his enemies sought his greatest ruine: and the same is true of all Gods children, Them which honour God will he honour.

II. point. The cause for which hee came into this Isle, is expresly set downe, for the word of God: that is, because he was a publisher and preacher of the word of God: for the performance of which dutie he was banished. By which wee may note, That all naturall men (as Domitian and his court, and all the Gentiles, without Gods speciall calling) doe beare a deadly hatred towards Gods word. For S. Iohn 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 owne cause, but for the word of God. This hatred hath appeared in the heathen emperours, by their bloudie 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 conuersion, and causeth them to loue it: so as successiuely it hath beene spread ouer all the world. Which shews against the Atheist, That the word taught by the Prophets and Apostles, is indeed the true word of God, not the inuention of man: for mans word being hated, cannot win vnto it him which hateth it: but the word of God preuaileth by grace in the hearts of those who hate it by nature, which it could not doe, vnlesse there were in it some diuine power.

Againe, seeing Iohn was banished for Gods word, all ministers are to cast their accounts, and make this reckoning, that they may and must suffer trouble & persecution, yea, sometime banishment it selfe, for the Gospels sake, if they will be faithfull. For that which befell the principall founders and chiefe builders of the church, cannot bee auoided of them which are ordinary ministers, if they will be faithfull. Christ acquainteth his disciples with this, telling them,Luke 6.26. That they are euen accursed, when all men speake well of them. Let none therefore thinke it strange at this day, if for well doing, they heare and receiue euill: nay, let them feare the curse, when all men prayse them.

And for the witnessing of Iesus Christ. Here Iohn doth note more specially the cause of his banishment, to wit, for testifying the hystorie and doctrine of the gospell, the summe whereof is this, That Iesus Christ, the sonne of Marie, is the sonne of God, and redeemer of all that beleeue in him to the iustification of life. This testimonie S. Iohn puts downe, to giue vs to vnderstand, what part of Gods word that is, which is most hated of the world: and for the preaching whereof Gods ministers are persecuted and banished, to wit, the gospell of Iesus Christ especially: for the law is in part naturall, but the gospell is supernaturall, and to mans reason absurd; for the preaching whereof, men in all ages haue been persecuted. The reason hereof is this, God in the beginning made a couenant with man, promising, That the seede of the woman should breake the serpents head. Gen. 3. Now the gospell is that glad tidings, wherein is declared, that this promised seede is come; who hath indeede bruised the head of the serpent. Hereupon the diuell maligneth the gospel aboue all parts of Gods word, and accordingly hath laboured by al meanes to suppresse the same; partly by persecution, as hee did in the first three hundred yeares after Christ; and partly by bringing into the church damnable heresies, which did destroy the gospell by deprauing the natures and offices of Christ, when by outward violence he could not preuaile.

Now seeing the diuell and his instruments doe thus hate the gospell, and labour to extinguish it: we on the contrarie must labour to know, and to beleeue to loue and embrace the gospell, that so we may vphold and maintaine the same.

Vers. 10. And I was rauished in the spirit on the Lords day, and heard behind mee a great voyce, as it had beene of a Trumpet.

In this tenth verse are set downe the third and fourth circumstances of this vision. The third is the manner of receiuing and giuing this reuelation to Iohn, namely, in a traunce. The fourth is the time when it was giuen, on the Lords day.

Touching the manner, it is noted in these words: I was in the spirit. That is, I was by the mightie and extraordinarie worke of the spirit of God cast into a traunce. That this [illegible: 1 word] bee so expounded, appeareth by comparing this phrase with the like in the whole prophesie of Ezechiell, who vseth to say, I was in the spirit, when hee expresseth and signifieth that hee was cast into a traunce, and therein receiued some vision by the spirit.

To vnderstand this the better, consider two things: first, what a traunce is: secondly, the end of it. First, a traunce is an extraordinarie worke or action of Gods spirit. Wee must not thinke, that traunces come from the vertue of the starres, nor from the constitution of mans bodie, or by the strength of imagination, as some haue fondly thought: but they are wrought by the holy ghost. Secondly, it is not euery worke of the holy ghost, but an extraordinarie worke, aboue the order of nature. It is also powerfull and mightie, wherein the whole man, both in bodie and mind is altered: which Saint Iohn here expresseth, saying, I was in the spirit. This extraordinarie worke of the spirit consisteth in two actions; one vpon the bodie, the other vpon the mind. First, in procuring a traunce, the spirit of God casteth the body of man into a dead sleepe; whereby all the sences, both inward and outward, are benummed: so Genes. 15.12. when God renewed his couenant with Abraham, hee casteth him into an heau[illegible: 1 letter]e sleepe: that is, into a traunce, wherein all his sences were benummed; onely 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 sences, to haue a neerer fellowship with God, that so the spirit of God may enlighten it with diuine light, that it may vnderstand the things which are reuealed to it: as wee may see in other extasies and traunces of the Prophets and Apostles. As in that of Act. 10 1[illegible: 1 letter] Pe[illegible: 1 letter]er, when he saw the vision of beasts cleane and vncleane. And thus wee see what a Traunce is, namely, What a trance [illegible: 1 word]. an extraordinarie powerfull work[illegible: 1 letter] of the spirit vpon the whole man, ca[illegible: 1 letter]ting the bodie into a dead sleepe, and making the mind fit to receiue the things which are reuealed vnto it of the Lord.

II. point. The end of traunces. God for two causes reuealeth his will in traunces vnto his seruants, as to Iohn in this place. First, that [illegible: 1 word] might know, that the things reuealed were not inuented of themselues, but giuen of God. Iohn herein had no vse of his bodily sences, hee neither heard, saw, nor felt, but they were asleepe. And therefore the vision must needs be from God, and the glory therof wholly his.

Secondly and chiefely, that the things reuealed might take the deeper impression in the vnderstanding: for the mind being freed from fellowship with the body, and not hindered by any phantasies of the sences (they being all asleepe, and quiet) doth then most liuely and sensibly apprehend and retaine the impression of things reuealed. Here then we see the great care of God, that his seruants might throughly vnderstand, certainely beleeue, and constantly keepe in memorie the things hee deliuered vnto them. The like care he shewed in reuealing his will to all his former Prophets, he would not haue their minds troubled with the fellowship of the body; nor hindered of the sences inward or outward, but wholly taken vp for the seruice 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 vnderstand, to beleeue & remember the same: is it not necessarie that they themselues should throughly vnderstand, soundly beleeue, and firmely keepe in memorie whatsoeuer God reuealeth?

This dealing of the Lord for this end with his holy Prophets, teacheth vs that the ordinarie ministers of the Gospell at this day ought to imploy themselues with all care and diligence, that they may throughly vnderstand the will of God in his word, and withall beleeue it soundly, and remember it carefully. We must not now looke for traunces and visions, as they had, but we must vse continuall study in the word, which is the ordinarie meanes to come vnto this knowledge. This dutie concerneth all students in diuinitie, and all others which desire a good vnderstanding in the word of God. And for their furtherance herein they must haue principall care to search into the text of Scripture throughly: thereby shall they best conceiue the proper meaning of the holy ghost, and with greater facilitie keepe the same in memorie. For one sayth truly, That euery good minister should bee a good text man. Whereby is descried a common fault of many students: who rather imploy themselues in the auncient writings of men, than in the word of God: nay, many spend their best time in the base writings of wicked & hereticall monks and friers. It cannot be denied, but many of the fathers were worthie members of Gods church: but if the fountaine be left, the ministerie will soone bee tainted with the filthie puddles of mens inuentions.

Againe, in this dealing of God with Iohn, we may obserue the truth of Christs saying, to him that hath, it shall be giuen. Mark. 4.[illegible: 1 letter]5▪ For though Iohn was endued with rare knowledge and singular gifts, yet the Lord addeth more knowledge to his former. The Lord found him faithfull in the duties of an Apostle; and therefore reuealeth the knowledge of many secrets vnto him in most full manner: euen so it is in Gods church at this day: all that haue care to know the will of God, and doe it, though their knowledge be small at the first, yet the Lord will helpe them, and adde dayly to their knowledge. And the cause why many heare the word of God and profit not; but wax worse, or stand at a stay, is, because they labour not to haue their knowledge encreased, by putting in practise that which they know: for if they did, then to him which hath, should more bee added, and hee should haue abundance. As on the contrarie, when we be negligent to heare or know and to obey the will of God: wee haue a spirit indeed sent vpon vs, yet not Gods spirit, but the spirit of slumber, of blindnesse & ignorance, so that we see, and see not; heare, and vnderstand not, Isay. 6.9.Isay. 6.9.

On the Lords day. In these words is the fourth circumstance, namely, the time when this vision was shewed to S. Iohn. This day which here is called the Lords day, among the Iewes was the first day of the weeke called by vs 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 euen of the Iewes Sabboath, which is our Friday; and hee rested in the graue their whole Saboath, which is our saturday, and rose the first day of the weeke early in the morning, which is our Sonday.

Secondly, this first day of the weeke (according to the Iewes account) came in stead of the Iewes Saboath, and was ordained a day of rest for the New testament; and sanctified for the solemne worship of the Lord. And for this cause especially it is called the Lords day, the manifestation whereof (as some thinke) Iohn chiefly intended in this title. And touching this time: for our better vnderstanding, let vs consider three points: First, who changed the Iewes Saboath: secondly, for what cause; thirdly, whether the Church hath now in the New testament power to change the Saboath day we now celebrate, to any other day of the weeke.

For the first: it is commonly thought that the Iewes Saboath was changed into this Lords day by christian emperours, long after the ascention of Christ. But it is more consonant to the tenour of the New testament to hold, that Christ himselfe was the author of this change. My reasons are these: First, that which the Apostles deliuered and enioyned the Church, that they receiued from Christ, either by voyce or instinct, for they deliuered nothing of their owne head. But the Apostles deliuered, and inioyned this Saboath to the Church, as to be kept a day of holy rest to the Lord as appeareth, 1. Cor. 16.1. Where Paule ordained in the churches of Galatia and Corinth, that the collection for the poore should be on the first day in the weeke: This hee left not to the choise of the church, but appointed it by authoritie Apostolicall from Christ.

Now the day of collecting for the poore (as appeareth in the histories of the church) was the Saboath day; when the people were assembled for Gods seruice. For this was the custome of the church for many yeares after Christ, First to haue the word preached, and the Sacraments administred, then to gather for the poore: and for this cause in the writings of the church, the Lords supper is called a sacrifice, an oblation, and the masse; not a reall sacrifice as the papists vse it; but spirituall, because therewith was ioined collection for the poore, which was a spirituall oblation, not to the Lord, but to the church for the releefe of the poore; and it was called the masse, because the collected releefe therat was sent to the poore saints abroad. A second reason is this: The Apostles thē selues kept this day for the Saboath of the New testament, Act. 20.7. And it cannot bee proued that they obserued any other day for an holy rest to the Lord after Christs assention, saue onely in one case, when they came into the assemblies of the Iewes, who would keepe none other but the old Saboath of the law. A third reason is Iohn 20.19.26. The same day where[illegible: 1 letter]n Christ rose from death being the first day of the weeke, [illegible: 1 letter]e appeared to his disciples, being gathered together, and taught them many things, which concerned the gouernement of his Church. And eight dayes after being the first day of the weeke, hee appeared vnto them for the same end. Now it is more than likely that Christ in his own person gaue them an example to celebrate and keepe that day wherein he rose againe for a Saboath of the New testamen[illegible: 1 letter].

II. point. The Saboath of the Iewes was changed for two causes. First, to maintaine the libertie of the church, of the New testament whereof this was a great part, tha[illegible: 1 letter] they were freed from the ceremonies of the Iewes: For when this day was changed, the church was no more tied to the Iewes Saboath, neither had any such regard of dayes and times.

Secondly, that there might be a more fit time for the memorie of the worke of mans redemption: For as God in the Old testament appointed the seuenth 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 worke of redemption, which is a wonderfull creation; wherein (as Isay saith) are made a new heauen, & a new earth, Chap. 66. And wherby men become new creatures, 2. Cor. 5.17. Nay this redemption is a more glorious worke than the creation; for in that creation Adam was the head, but in this redemption Christ Iesus is our head. By the first creation wee receiued a temporall life; but by redemption wee receiue life eternall. In the creation Adam was espoused to Eue, but in the worke of redemption euery christian is espoused to Christ Iesus. By creation Adam had an earthly Paradise: In this redemption we haue an heauenly kingdome. In the creation Gods power, and wisedom did principally appeare. In this redemption with power and wisedome he shewed mercie and iustice: Iustice in Christs passion, and mercie in our forgiuenesse. By creation he made man of nothing, but by redemption hee made him of worse then nothing, and better then he was. Therefore seeing this worke of our redemption is farre passing the creation: it was meete a day should be set a apart for the memorie thereof: Now no day could be more fit then the first day of the weeke, in which Christ rose againe; whereby he confirmed the worke of our redemption: for he died for o[illegible: 1 letter]r sinnes, and rose againe for our iustification, Rom. 4.25.

III. point. Whether may the church of the New testament chaunge this Saboath day to any other day of the week, as to tewsday, wednesday, &c. 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 owne hands, Act. 1.6. As if hee should say, The father hath kept times and seasons in hi[illegible: 1 letter] owne power; and therefore it is not for you to knowe them: Now if that were a good reason, as no doubt it was; then is this also sound and good. If God haue the disposing of times in his hands, then 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[illegible: 1 letter]e gathered thus; If that which is lesse 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 lesse 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 Saboath day. Obiect. In the Old testament the Iewes appointed festiuall dayes: as the feast of Dedication which Christ kept holy, Ioh. 10.22. instituted by the Machabees,1. Mach 4. in token of thankfulnesse for their deliuerance: and for restoring of religion and the temple which Antiochus had pulled downe. And also Mordichay instituted the feast Purim: Esth. 9 17. which was celebrated of the Iewes afterwards.

Now if they had power to make holidayes, then they might alter the Saboath day; and so may the church in the New testament. Ans. These feasts of the Iewes were no Saboaths set wholly apart for the solemne worship of God: but were onely daies of the solemnitie appointed by the church in token of ioy and thankfulnesse for the repairing of the temple, & deliuerance of Gods people: And were onely celebrated as they serued to put the people in mind of these outward benefits. So that whereas some hold that the church hath power to alter the Saboath day: or to make two more Saboath dayes in a weeke if it were conuenient; it hath no ground in Gods word▪ For that authoritie which doth alter this day must not bee lesse than Apostolicall. And thus wee see why this day was called the Lords day.

Now if the first day of the weeke bee the Lords day, The Vse. set apart for his honor in the memorie of so great redemption, then here are three sorts of men reprooued. First, those that make the Lords day a day of vaine pleasure and delight. This is the manner of all sorts of men, but especially of the yonger sort and seruants, who spend this day in carnall reioycing, in riot, gaming, and wantonnesse; neuer thinking of the worship of God, which is then to bee performed. But these sin greatly against the Lord: for hereby they peruert the end of the Lords day: It should be kept holy and glorious to the Lord, but they turne it to the worship and seruice of the diuell.

The second sort here reprooued are those which liue more ciuilltie than the former; but yet they thinke they may do what they will on the Lords day: as to take their iourneys thereon, and imploy themselues in their ordinarie affaires: perswading themselues they may serue God with as good an heart when they are alone about their busines, as they do who go to the church. But these men sinne grieuously against the fourth commandement: for hereby they make that their owne day which is the Lords.

A third sort here reprooued, though not so bad as the former, are those who thinke it needfull to serue God at those ordinarie times of the Saboath which the lawes of the land inioyne vnto men; and therefore they will come duly to morning and euening prayer: thinking that they are not bound besides to heare the word of God preached, and that all the rest of the day they may doe what they will pertaining either to their profit or pleasure. Of this sort are our ignorant people, and a great number euerie where. But they sinne grieuously against God, for the Saboath day is called the Lords day, because it is wholly consecrated to his worship: but they part stakes with the Lord, and giue him but a part of his owne day, and that the lesser: taking the rest vnto themselues, which thee mispend vpon their lusts. Now as these vices must be abhorred so on the contrarie, wee must with all conscience keepe the Lords Saboath holy according to th[illegible: 1 letter] fourth commandement. And therefore we must thereon cease from all workes of sinne, and from the workes of our callings; and sanctifie 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 Saboath: publike, and priuate. Publicke when men assemble themselues together publickly to heare Gods word for the increase of faith and knowledge: and to call on Gods name for further graces; as also to giue him thankes for his mercies, and to receiue his Sacramens. Priuate, when men in their priuat places imploy themselues in holy duties of prayer, reading, and meditation vpon Gods word & works: whereby God is honoured, and their souls edified: and both these must bee performed to the Lord euerie Saboath day of euery man: For wee may not abridge God of that tim[illegible: 1 letter] wherein glorie should be giuen to his name. If the officers should take our seruants in the weeke day from our priuat businesse, & imploy them in publicke affaires, wee would thinke much at it, though it were for the common good. And shall we not thinke that God will take himselfe dishonored of vs when we shall take either whole or part of his holiday, and imploy it in our businesse. A maine cause why many profit little by the publicke mininisterie, is want of priuat sanctification of this day. Therefore we must learne to sanctifie the Saboath of the Lord, for else we shal neuer increase in faith, knowledge, or obedience as wee should: for the begetting and increase whereof this day hath beene set apart and sanctified from the beginning.

Obiect. 2. Why did the Lord shew this vision vnto Iohn rather on this day then any other? Answ. Though Iohn were absent from the church in regard of bodily presence: yet hee was present in spirit withall the faithfull, and therefore no doubt on this day hee gaue himselfe to prayer, and other duties which he could performe for the glorie of God in that solitarie place. Now it is the Lords manner when his seruants are thus humbled, then to come and reueale himselfe vnto them in speciall manner. So he did vnto Daniel, Dan. 9. and to Cornelius, Act. 10. and to Peter praying alone on the house toppe, Act. 10.11. And so doubtlesse finding Iohn thus imployed this Lords day, he reuealed his will vnto him touching the state of the church to the end of the world.

Hence we learne sundry instructions: First, whereas Iohn being in a sollitarie Island kept the Saboath: wee may obserue that all persons who are seuered from the assemblies of the church: as the prisoners and those which are sicke of a dead paluesie, or other great diseases: As mariners though they bee in the middest of the sea should keepe holie the Lords Saboath by performing such duties as God requireth: as prayer, confession of sins, and thanksgiuing; whereby God may be glorified, though they cannot come to the publicke ministerie of the word.

Secondly, in that Iohn receiued his vision on the Lords day, when hee gaue himselfe to prayer and holie duties; Hence ariseth a consolation to Gods church, that God draweth neere vnto them, that draw neere to him, as Iames 4.8. And so let vs humble our selues and draw neere to the Lord by prayer, and thanksgiuing; and the Lord in mercie will shew himselfe sundry wayes, and draw neere vnto vs.

The cause why men haue so little tast of Gods mercie and loue towards them, is because they do not draw neere vnto him, by doing those duties which he requireth at their hands. For when men draw backe from God, is it not good reason hee should draw backe from them?

This therfore must stirre vp our harts, and moue vs to come often to God by prayer and thanksgiuing: for by vse in these duties shall wee get acquaintance with the Lord. Thus much of the circumstances of this vision.

And I heard behind me a great voyce, as it had bene 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 Iohn more fit to apprehend and receiue the things reuealed. In which preparation we must obserue first the meanes: secondly, the parts thereof. The meanes whereby God prepareth him, is a voyce: And I heard a voyce. The like manner of preparation hath God vsed in former times when hee intended to make with Adam the couenant of reconciliation in the seed of the woman: First, he prepared him by a voyce speaking vnto him before he appeared, and by this voyce caused him to slie for feare. Then hauing rebuked him for his sinnes, he made with him this couenant of grace, Genes. 3.

And in mount Synai before the Lord gaue the law,Exod. 19 & 20. hee first came downe in thundering and lightning, and with the sound of a trumpet to terrifie the people: and then hee vttered his law to Moyses, and to his people. So when the Lord would instruct Samuel touching the house of Elie,1. Sam. 3. he awoke him by a voyce, again, and againe: and then spake plainely vnto him. And in all visions vsually, and generally the Lord vseth to prepare his seruants by voyces, by signes, and words, that they might bee more fit to receiue such things as hee reuealed.

This dealing of God with Iohn, in preparing him to the worthy receiuing of this vision, teacheth vs that wee much more should bee prepared to heare and receiue the will of God; for wee come farre short of those excellent gifts of God, which were in Iohn, who yet must be prepared.

Our comming to heare Gods word is to learne the same, for the increase of knowledge, faith, and obedience. Now the word of God is hard, and we dull to learne; wee must therefore by all good meanes prepare our selues, that our minds and harts may be fit to receiue the same with profit. The cause of so little profit after long hearing is want of preparation: but hereof we haue entreated alreadie vpon the third verse.

This voyce is here set out vnto vs three wayes: First, by the place whence it came: Secondly by the qualitie of it: Thirdly, by the matter and substance which it contained. For the place: it was vttered from behind him: which the Lord obserued to stirre vp [illegible: 2 letters]re attention in Iohn; for vsually men doe more carefully marke those things which come on a sudden behind them, than those which are spoken or done directly before their face.

Secondly, for the qualitie of it, this voyce was great; as is expressed further by a similitude, Like the sound of a trumpet; that is, full of power and maiestie. Which also God added vnto it, to further attention in Iohn. For if it had beene an ordinarie voyce, or small, hee would not so much haue regarded it: but being so sudden, so great, and full of maiestie, it could not but make him verie attentiue.

Now seeing Christ is so carefull to prepare Iohns mind with attention and diligence to receiue the things which should bee told him: This teacheth vs, that when we come to heare Gods word, we must vse all meanes of attention: for if it were needfull to Iohn, then is it farre more necessarie for vs, who are farre inferiour to him in all gifts of vnderstanding and memorie. And here also is another cause of small profit and little liking of Gods word, namely, want of attention in the heart. Wee must therefore like godly Lydia, Act. 16. stirre vp our dull and heauie spirits, and with all diligence marke the things wee heare. 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 affaires: For these bee thornes in the ground of our hearts, which choke the good seede of the word. Many will complaine they cannot marke and remember that which is taught; now the cause is in themselues their wandering thoughts, which hinder both vnderstanding and memorie: for the mind conceiuing other matters, cannot obserue how one point dependeth on another, much lesse remember them afterward.

The second enemie to attention, is dulnesse and heauinesse in body & soule; a common fault in many hearers, which sheweth it selfe by drowsinesse and sleepinesse in the time of preaching, when they ought to stirre vp their bodies and hearts to all attention. If a man should bee dull and heauie when his prince is speaking vnto him of some weightie matter that is for his good, it would bee taken for a part of contempt and disloyaltie towards his maiestie. What disloyaltie then is this vnto the king of kings, that we should bee dull and heauy, when himselfe vouchsafeth to speake vnto vs out of his word, the mysteries of our saluation? And surely, among other things this drowsinesse is one cause of small profit, by the ministerie of the word. And therefore if wee would encrease in knowledge, and in the gifts of grace vnto saluation, we must prepare our selues before we come, and in hearing cast off all dulnesse of flesh and spirit, and with all might stirre vp our selues to attentiue hearing: so shall the word be blessed vnto vs; otherwise our hearing shall turne 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 booke, and send it vnto the seuen Churches, which are in Asia, vnto Ephesus, and vnto Smyrna, and vnto Pergamus, and vnto Thyatira, and vnto Sardai, and vnto Philadelphia, and vnto Laodicea.

These words containe the third description of this voice, whereby Iohns heart was prepared, touching the substance and matter which was vttered: which consisteth in two things. The first is a testimonie in these words: I am Alpha, and Omega, the first and the last. The second a commaundement in the wordes following: That which thou seest write, and send &c.

I. Touching the testimonie, the substance thereof is set downe in the eight verse, where the words were handled, and the meaning shewed. They do serue directly to proue the Godhead, and eternitie of Christ, which Christ himselfe doth here auouch, to giue vnto Iohn, and vnto the Church full assurance, that the things now vttered and deliuered, 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 speake vnto thee am God, and therefore the things I deliuer, are from God.

In this testimonie note Gods speciall care in regard of his truth, hee doth not content himselfe with reuealing his will vnto his Church; but more specially his care is, to certifie the Church of the truth thereof, that it is indeed from God. This hath beene Gods care from the beginning: When Peter receiued a vision from God, withallAct. [illegible: 1 letter]0 19 Gods spirit assured him, that the things reuealed therein were certen & sure. And so when Christ preached the will of his father among men, hee did withall worke strange miracles, to confirme and seale vp the truth of his doctrine, that it was from God.

This speciall care of God ouer his Church doth first confute the Papists opinion touching Scripture. The Vse. They hold the Scripture to bee certen in it selfe, but not vnto men, till the Church giue testimonie thereunto. But this is false: for God euer had this care ouer his Church, not onely to reueale his will vnto them, but also to vse meanes for the assurance of their consciences, that that which was reuealed was his vndoubted and perfect will. And therefore the word of God is certen, and euer was, not onely in it selfe, b[illegible: 1 letter]t to the consciences of beleeuers, and that without the testimonie of the church: and so should bee, through the testimonie of the church should neuer come thereunto.

Secondly, hereby are confuted many carnall men, who will be of no religion; because (say they) there is no certainetie in the matters of religion: mens opinions therein are so diuers, that so many men, so many minds almost, and no man can tell who speakes the truth. Answ. It may be that men in sundry matters hold sundry priuat 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 bee graunted, That all men on earth were of diuers opinions touching matters of religion, should religion therefore bee vncertaine? God forbid. For religion is certaine vnto men, by the meanes that God hath appointed to certifie the conscience of the truth thereof, and thereby might men come to the truth and certaineti[illegible: 1 letter] of religion taught by the Prophets and Apostles, though all men in the world were of diuers opinions touching the same: Thus much of the Testimonie.

II. point. The commaundement giuen to Iohn is in these words: That which thou seest write in a booke, and send it to the seuen Churches which are in Asia. This commaundement hath two parts: First, To write the things seene in a booke: secondly, to send the booke to the seuen churches here named. And both these must Iohn do, being now disabled by his exile to preach these things vnto them personally, for these causes. First, that these churches might be edified in the faith, and strengthened in these most grieuous times of persecution. Secondly, that they might become keepers of this booke for the good of others: for the church of God is the pillar of truth: not onely, for that it publisheth Gods truth: but also because it keepeth it, and giueth testimonie therunto.

In this commaundement note sundry things. First, that the word of God, written and penned by the hand of man, is a notable helpe to the church of God, and a worthy meanes to edifie the same, els Christ would neuer haue commaunded Iohn to haue written these visions, and sent them to the Churches. Which serueth to confute the blind Papists, which say the word written is but an inkie letter, and a nose of waxe; because the sence thereof may be turned euery way as man will. This also confuteth the Anabaptists, which so much magnifie their Reuelations, and make no account of the word written. If the Lord had thought it best, hee would haue taught these churches by reuelations: but they must learne by the word written.

Secondly, that the reading of Gods word either publickly or priuately, is an ordinance of God: for the Lord commaunding Iohn to write this booke, and send it to the churches, hereby implieth, that they must reade the same as they did other bookes of Scripture. The preaching of the word is indeede the most worthy instrument for the founding and confirming of Gods Church, whereby ordinarily iustifying faith is wrought in the heart: and yet reading must haue his due reuerence, as a meanes to confirme, and encrease true knowledge, faith, and repentance, where it is begun.

Thirdly, here note, that a man may be vnder the crosse, and in persecution, and yet remaine in the speciall fauor of God: for this banishment into such a desart place, was vnto Iohn a grieuous crosse: and yet the Lord vouchsafed there to reueale himselfe vnto him, and to make him the penman of this booke. Which honour hee vouchsafeth not to all, but to them that are most dear vnto him. Which thing each one should carefully obserue: for our nature is so corrupt, that when wee are vnder the crosse, it would persuade vs, we are cast out of the loue and fauour of God.

In the end of the verse, the seauen Churches, Ephesus, Smyrna, and the rest are named. Which seuen places, were seuen famous cities in Asia, wherein were planted the most famous churches that were in those parts, and for their excellencie are they named. And thus much for the meanes of Iohns preparation: Now follow the parts thereof, which are two: first is hearing, folded vp with the former meanes: And I heard a voyce. Second is Turning of himselfe, to see the partie that spake vnto him in these words.

Verse. 12. Then I turned backe to see the voice which spake with me: and when I was turned, I saw seuen golden candlestickes.

That is, so soone as I heard this sudden and mightie voice, I turned my selfe to see who it was that vttered the same. In this behauiour of Iohn we are to learne our dutie: so to dispose our hearts towards God in the receiuing of his word, as Iohn disposeth himselfe towards Christ in the receiuing of this vision. So soone as the voice spake, Iohn hearkened, and because the sound thereof came behind him, he turned himselfe to looke on him that vttered it. Euen so must we doe, we are by nature strangers with God, slow to heare when hee speaketh, and readie to turne our hearts from God, when we heare. Therefore when God speaketh vnto vs in the ministerie of his word, we must hearken: And though we bee going another way, yet wee must turne our selues from our euill wayes, and encline our hearts to his voice, that we may haue fellowship with him. Saint Iohn had not seene this maruellous vision, vnlesse hee had turned himselfe to behold him that spoke. No more shall wee at any time feele true fellowship with the Lord, vnlesse we turne our hearts vnto his word, and that betimes, while he speaketh vnto vs in the ministerie 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 worthie representation of Christ in his maiestie, as he is the Prophet, King, and Priest of his church: set downe at large by a description of Christ, continuing from this twelfth verse vnto the end of the third chapter; wherein Iohn sheweth what hee receiued of Christ, partly by hearing, and partly by seeing. And first he beginneth his description of Christ, as hee saw him represented in vision: and so describeth him by two arguments. First by the place where he saw him: Secondly, by his forme and figure wherein he appeared.

I. For the place, Iohn saw him in the middest of the seuen golden candlesticks. These seuen candlestickes here seene, are the seuen Churches of Asia: the particular churches of God, being compared to candlesticks, as Christ expoundeth himselfe, vers. 20. Now the particular congregations of Gods church bee called candlestickes, for that resemblance which is between them. For as the candlesticks serue to bear vp and hold forth the light that is set therein: so the particular churches of God on earth, they beare vp and shew forth the light of the gospell vnto the whole world, partly in the ministerie of the world, and partly in the profession of the faith of Christ.

From hence sundry things are to bee learned: first obserue, that the churches are rather called candlestickes than candles; To giue vs to vnderstand, that they haue no light of themselues, or from themselues, but onely are Gods instruments to beare vp and hold forth the light in the ministerie of the word, and profession of the faith: for Christ Iesus is the onely true lampe and candle that giueth light to the heart and conscience by his holy spirit in the word.

Secondly, hence euery one that professeth himselfe to be a true member of Gods church, must learne his duty, which is earnestly to labour to become a shining and burning candle. Indeed this principally concernes the ministers of the church: and therefore Iohn Baptist is called a burning and shining light, Iohn 5. vers. 35. but yet it must also bee verefied of euery member thereof, as Saint Paule commaundeth: Philip. 2.15, 16. Shine (sayth hee) as lights in the world, in the middest of a naughtie and c[illegible: 2 letters]oked nation: holding forth the doctrine of life, that is, the gospell. Quest. How shall euery member of the church become a burning light? Answ. First, hee must haue his mind enlightened in the knowledge of Gods will and word: and then as a candlesticke hold out and send forth the bea[illegible: 1 letter]es thereof to others; partly by teaching within the compasse of his calling, and partly by example of an honest and blamelesse life and conuersation. Thus we should doe, if wee would be answerable to our profession. And to induce vs hereunto, let vs obserue the reasons following.

First, it is Gods commandement, Shine as lights (sayth S. Paule) in the world, Philip. 2.15. And, walke as children of the light, Ephes. 5.8. Secondly, consider the fruit hereof, which is wonderfull great. For by godly instruction in our places, and by answerable obedience in our liues we win many to the Lord: shewing forth such lights, whereby others may walke in this darke world to the kingdome of heauen, which is a most blessed light. In the Winter season, men thinke they doe others great pleasure, if in the night they hang forth a light to guide passengers a little way in an earthly walke. What a blessed thing then is this, that a man should alwayes hold forth that light which shall guide a sinfull wicked wretch to leaue the wayes of death, and to walke in the pathes of righteousnesse to eternall life? But on the contrarie, when men liue in Gods church like candles put out by reason of the blindnesse of their minds, and the badnesse of their liues; hence commeth great hurt and danger to others with whom they liue: for they lead others that depend vpon them to the pit of destruction, especially they who know the will of God and yet make not conscience to shew forth the same by good example of a godly life. For as in an hauen towne, if any man in the night time doe remooue the sea-marke which guideth the ships in the right channell, he doth as much as in him lieth cast away all the ships that are comming neere the shore, by causing them to run on rockes and sands: euen so they that should giue light in the church, if they giue either no light, or false light to such as depend vpon them who are sayling in the sea of this sinfull world, hereby they lead and direct them to a wrong hauen, and instead of heauen bring their soules to eternall perdition: which must terrifie vs from ignorance and euill workes, and make vs labour to shine as lights in this world by good instruction and godly conuersation. Third reason. Consider the fearefull iudgments of God against such as liue in his church as members thereof, and yet giue no light: they doe incurre the fearefull wrath of Christ. In the Temple, the keeping of the lampes and lights belonged to the priest, and therefore he had his snuffers, and other instruments to trim the same: which notably figured the dutie of Christ in the Church of the new Testament: for hee is our high priest, who looketh to euery light in the Sanctuarie, that is, to euery member of his church, who ought to shine as a lampe; and when they burne but dimly and darke, he hath his snuffers to trim them, and make them giue a better light, both by godly life and good instruction. But when hee hath snuffed them againe and againe, if still they burne darke and dim, and giue either no light, or else a false light, then surely he will either cast them out of the Temple, or else tread them vnder his feete. Wee graunt this libertie to euery gouernour, when hee hath light vp candles for his familie, if any of them will not burne clearely, he may snuffe it; if that will not serue, hee may cast it into the fire, and set another in it place. And shall wee denie to Christ Iesus the like authoritie in his Church, which is his house, ouer men and women, who ought to shine as lights? God forbid. The Minister therefore in his place, and euery other Christian in the compasse of his calling must labour to bee a shining candle, both for knowledge and godly life before all the world, that so hee may escape Gods fearfull iudgements. In common reason we ought to carry our selues as shining lights before othe[illegible: 1 letter]s. It is an vsuall thing in the Winter time to hang forth lights for the guiding of mens bodies safe from place to place. Now if we haue such care ouer their bodies, wee ought to haue much more ouer body and soule both; that by the light of grace in vs, sinners and wicked men may bee guided in the darke and dangerous way of this world to the kingdome of heauen.

Here then, all ignoran[illegible: 1 letter] persons and loose lu[illegible: 1 letter]ers, who abound in euery place, must be admonished to reforme themselues, and labou[illegible: 1 letter] to become lights in Gods church. They stand as candles, but they are extinct▪ [illegible: 1 letter]nd giue no light to others, Ignorant persons therefore must cast off their ignorance, and labour for knowledge: and wicked liuers must reforme their loosenesse of life, and become obedient to the word[illegible: 1 letter]: truth, that so they may shine vnto others. If a man haue a candle set vp in his familie and shall assay to light it and snuffe it once or twice, and cannot get it burne, then in displeasure he will trample it vnder his feete, or cast it into the fire. Euen so Christ Iesus seeking to enlighten the minds of these ignorant persons, and to reforme the liues of these loose liuers by the ministery of the word: when he shall perceiue that they refuse the light, and will not bee reformed, vndoubtedly in furie of his wrath, hee will at length Psa. 52.[illegible: 1 letter]. plucke them from their places, and stampe them to powder, and cast them to hell. Many be ignorant in euery place, and moe be prophane, and small is the number of good shining lights: but wee must remember our duty, and walke worthie our calling. If we hold foorth the light of knowledge and obedience, we shall shine as the firmament in the world to come, Dan. 12.3.

Golden candlestickes. The churches of God are not base candlestickes, but candlestickes made of gold. There bee two causes of this resemblance: First, because gold is the most excellent of all mettals: so Gods churches here on earth are the most excellent of all societies. The companies and societies of men in families, townes and kingdomes, and in other common affaires of this life, be the ordinance of God, and good in their kind; but yet the societie of saints in the church of God, doth farre surmount them all, and that in these respects: First, because in Gods church saluation may be obtained, but in other societies, as they are societies; though sundry benefits arise from them, yet saluation is not to bee had in them, vnlesse they bee either particular churches as members thereof. Secondly, the church of God is the end of all other societies; and they are all ordained to preserue and cherish the church, which is the societie of the saints. Thirdly, the church beautifieth all other societies: the principall praise and dignitie of any towne, houshold, or kingdome is this; that they are either churches of God, or true members thereof.

From this preheminence of the church we are taught: aboue al things to labor to become true mēbers of this society. Men haue great care to become mēbers of incorporations & towns of greatest priuiledges; but few there be that seek for the priuiledges of Gods church: And commonly those that seeke most for priuiledges in chiefe townes, haue the least care to become the true members of Gods church; which is a wretched practise and ought not to be among vs, seeing the church hath priuiledges farre aboue all other societies.

Secondly, hence we are taught aboue all things to haue care to preserue the societie of the church of God. True it is, the minister and magistrat must haue cheefe care thereof: and yet euery man in his place must doe his best indeuour hereunto, because it is the most principall societie.

Thirdly, in that Gods church is the most excellent societie, giuing honor to all others; we are taught within the compasse of our callings, as much as we can to bring all other societies vnto this. Those that are members of a familie, must labour to bring euerie one in their familie to bee good members of the church: And so in ciuill societies, men of gouernement must labour that the members of the ciuill body, become also members of Christs bodie. Thus gouernors of kingdomes should labour that the parts of their dominions may be particular churches of God. And there is good reason of this dutie; because all other societies without this are companions of men in the darke, sitting in the shadow of death, being spiritually blind, and without all sound comfort in their soules. Secondly, the church is compared to a candlesticke of gold, because of all societies among men it is most precious & deere vnto God: and therfore it is resembled to a seale Cant. 8.6. on Christs heart, and a signit on his arme: yea, it is a deare vnto him as the apple of his eye, Zachar. 2.8. The Church is the Queene that stands on Christs right hand in a vesture of gold, Psa. 4.5.9. Yea that which surpasseth all, Christ redeemed Act. 20.1[illegible: 1 letter] the Church vnto himself[illegible: 1 letter] by his owne bloud. Oh then how deere and pretious is she in his sight: And hereby also wee are taught the same instructions that did arise from the former preheminence; namely to haue special care of Gods church to preserue the same, and to labour to become our selues, 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 middest of the seuen golden candlestickes: 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 preserue the same against the gates of hell, and all other enemies.

From hence we learne sundry things: First, that the supremacie of the church of Rome, wherein one is made head of all the militant church, is needlesse: For Christ is present alwaies with his church, hauing speciall care to gather, guide, and preserue the same, and hee needeth no vickar generall to supplie his roome, for in the presence of the prince all commissions of vicegerencie doe cease: though Christ had granted this supremacie 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 Christs presence, than for a man to sit vicegerent in the presence of the prince.

Secondly, seeing Christ is alwayes present with his church, wee are taught to walke with God, and before God, as Enoch did, Genes. 5.22. Which duty stands in these points. First, whatsoeuer we say, or take in hand, wee must do it as in the presence of Christ. Secondly, we must continually depend vpon Christs providence, who is euer present with his church, prouiding all things for the good of his church, and of euery member therof. Thirdly, we must do all our actions as looking for approbation at the hands of Christ: for which end wee must take direction for the same out of his word. The practise of this dutie is most excellent: for by walking with God we shall be enabled to many good duties; as namely, liue vnblameably in this wicked world, making conscience of all sinne, and approuing our selues both to God and man, in hart and life. And thus much for the place where Iohn saw Christ.

The second argument wherby Iohn describeth Christ, is his figure, or forme, in these words, One like the sonne of man. Some thinke that these words are a description of some Angell, not of Christ, because he is sayd to be like the sonne of man, not the sonne of man himselfe, but they are deceiued! For he which is here described, is before called the first, and the last, it is he which was dead, and is aliue, which cannot agree to any but to Christ. Now the words may more significantly bee translated thus, One like to a sonne of man: for if it be translated that sonne of man, then Christ must needs bee the resemblance: for so hee is called Act. 7.56. But here Christ is sayd to be like to a sonne of man, by the vsuall phrase of the Old testament: whereby is meant that he is like vnto a man. And Christ is not here called a man, but is sayd to bee like vnto a man, because hee appeared vnto Iohn not in his true manhood, which was then in heauen, but in the likenesse of his manhood. And note this, that as Christ here appeared to Iohn in this vision, so did he alwayes appeare after his ascention. Steuen indeed saw his true manhood, Act. 7. but it was in heauen: and Paul heard his voice when he was conuerted, Acts. 9.5. and saw the Lord, 1. Cor. 9.1. But no man can prooue that Chrst appeared vnto him in his true manhood, vnlesse it were in heauen. And in all these visions Iohn saw not his true manhood, but a resemblance thereof. Now Christ appeared thus for speciall consideration, For man is too much addicted to his bodily presence: this was the fault of his owne friends and Disciples. Therefore Christ would hereby teach vs, not to seeke for his bodily presence, but rather to lift vp our hearts to heauen, and therefore seeke to haue fellowship with him by faith. For this cause he sayd to Marie after his resurrection, Touch me not, I am not yet ascended to my father, Iohn. 20.17. This Paule had learned, Though we had knowne Christ (saith he) after the flesh, yet henceforth know we him no more, 2. Cor. 5.15. Now if Christ after his ascention neuer appeared in his true manhood, i[illegible: 1 letter] teacheth vs, that the defence of Christs reall presence in the Sacrament is needlesse. For if Gods church haue spirituall fellowship with Christ by faith, it is sufficient. Againe, whereas Christ appeareth in the shape and forme of man after his ascention, the Papists gather, that wee may make images of Christ, and so answerably of the father, and of the holy ghost, in those formes wherin they appeared: as of the holy Ghost in the forme of a Math. 2. doue; and Dan. 9. of the father in the likenesse of an old man. Ans. It is not vnlawfull to make, or to haue an image of Christs manhood, so that it be out of religious vse (though it bee doubtfull whether any now haue a true picture therof:) but if it bee to represent whole Christ, God and man, or bee vsed to remember Christ thereby, or to worship Christ therein, it is an idoll. As for the formes of an old man, or of a doue, they may bee made for the manifestation of the hystori[illegible: 1 letter] of the Bible, when it is painted or pictured: but then wee must conceiue, that these formes are no images of the father, sonne, or holy ghost, but onely representations of such visible appearances, as sometimes were signes and pledges of the presence of those persons. But now to abstract those formes apart from the hystorie, and to make them images of any person in Trinitie, is flat against the second commaundement; which doth generally forbid all images of God, not excepting those very shapes in which himselfe tooke libertie to testifie his presence for some time. And there being no exception against Gods cōmaundement, it is in vaine to seeke shifts & excuses for a thing forbidden, De Deo [illegible: 1 letter]il sin[illegible: 1 letter] Deo. specially considering wee may not meddle with God beyond our commission from God.

Clothed with a garment downe to his feete. Here Christ is further described by his attire. The first part whereof is, A long garment reaching to his feete. The causes why he so appeared, may be these. First, to signifie that hee is the high priest of the new Testament, and so continueth, doing the offices of the high priest for his Church after his ascention, in presenting the merit of his one onely sacrifice, and making intercession to God the father for them. For the long garment was one of those wherewith the high priest was cloathed in his ministration, vnder the law.

Secondly, to signifie that hee is The Prince of peace: for the long garment not onely in the Church of God, but among the Heathen, hath beene alwayes a note of peace: and so Christ is called, Isa. 9.6.

Thirdly, to shew that he had in his breast the Coloss. 2.3 treasures of the wisedome of the father, and the Isay 11.2. spirit of counsell. For this long robe alwayes pertained to them that excelled in counsell and wisedome: and so Christ is described, Isay 11.2. Now in this example of Christ we may learne a dutie touching our attire: namely, that the outward garment of the body should be sutable to the good things that ought to be in the heart: as to our wisedome, knowledge, feare of Gods name, to our sobrietie, modestie, temperance, humilitie, and all other vertues whatsoeuer. Wee must not onely in speech and action, as in hearing Gods word, and receiuing the Sacraments, shew our selues to bee burning lights; but euen by the gesture and attire of our body, both for matter and forme, shew forth the grace of our harts. But miserable are these times, wherein mens attire is sutable, not to the graces of God, that should bee in their hearts, but to the common corruptions of the times. For such it is generally, whereby a farre off (though hee neuer had acquaintance with the partie) a man may see the vanitie and lightnes of his mind, the pride, and folly of his heart, that weareth it.

The second part of Christs attire is this: Girded about the pappes with a golden girdle. It hanged not loose about him, but was girded close to his body: whereby is signified, that he is a mediatour, euery way readie prepared to doe the office of a mediator for his Church: for in all ages the Luk 12.35 36. girding of the attire to the body hath beene a signe of care and diligence in the businesse they haue in hand; and the contrary, not girding, a signe of carelesnesse, and negligence therein. When Christ was here on earth, hee was most pitifull to all penitent sinners, he reiected none such that came vnto him but regarded them far more than the Scribes and Pharisees, that were the learned men among the Iewes. And since his assention hee hath not left off his care and diligence, but is alwayes ready, doing a[illegible: 1 letter] such duties which may pertaine to their saluation.

The consideration whereof, is a matter of excellent comfort vnto all such as haue any sparke of grace. First hereby wee learne, that when wee truly humble our selues, Christ is ready to receiue ou[illegible: 1 letter] prayers, and in all our troubles & temptations ready to relieue, to comfort, and deliuer vs: and in our death ready to receiue our soules, yea at all times prepared to doe whatsoeuer may further our saluation. Hee is not like vnto Pharoahs butler, who promised to remember Ioseph while hee was in prison with him, [illegible: 1 word] 40.23 but forgate him quite when he was aduaunced to honour againe. But he is alwayes mindfull of vs, and euer readie to doe all the workes of a mediatour for vs. Whence wee are taught answereably, to haue our loynes girded, as Christ commaundeth, Luke 12. verse 35. being euer ready to doe all duties that concerne Christianitie: as to call on Gods name, and to praise God, to practise faith, repentance, and obedience; fit to die, and fit to liue: neuer suffering our selues to bee vnfit for any thing that concernes our saluation, but at all times so stand vpon our watch, that whensoeuer God shall call, we may bee readie to enter into the kingdome of heauen. But alas the case with most men goeth farre otherwise: they fit themselues for the world at all times: but few seeke to prepare themselues for the kingdom of heauen till death do come.

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

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

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

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

In this resemblance of his eternitie, by head and haires as white as wooll and snow, hee giueth vs to vnderstand an honour and prerogatiue in the aged man, whereby he excelleth the yonger sort: to wit, the horenesse and whitenesse of his haire, for which cause in the word of God it is set forth by most worthie comparisons: as by the white Almond tree, Eccles. 12.5. And by a glorious siluer crowne, not made by man, but by the hand of God set vpon his head. And herein doth this excellencie of the aged consist; that they beare the image of Gods eternity before all that are of yonger yeares. From whence all yonger men are taught to reuerence the aged by [illegible: 1 letter]ev. 19.23. rising vp before them: acknowledging thereby the preheminence of the hoare head.

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

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

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

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

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

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

Secondly, by these fierie eyes is signified, That Christ is full of anger, wrath and iudgement against all sinners, readie to take vengeance on all those that will not yeeld subiection vnto him by turning from their sinnes, and beleeuing in him: for Christ as he is a Sauiour, so is he a Iudge; and therefore in the parable he sayth: Those mine enemies that would not that I should rule ouer them, Luke 19.27. bring them hither, and stay them before mee. The consideration hereof serueth to awake many an one out of the sleepe of sinne. This age is miserable, if wee regard the practise of faith and repentance which God requireth; for men liue in ignorance without knowledge, they goe on in loosenesse of life without reformation; which is both scandalous vnto men, and odious vnto God: not one of an hundred turneth to God at the preaching of his word, renewing his wayes by dayly repentance. But vnto many it is meat and drinke to go on in those sinnes wherein their harts delight. But let these men consider, that Christ is a righteous Iudge, beholding his enemies with fierce and fierie eyes, alwayes readie [illegible: 1 word] take vengeance on them that doe no[illegible: 1 letter] repent: and therefore they must in time consider their estate, for if they perseuere in their euill wayes as they haue begun, the truth is, hee still beholdeth them with his fierie eyes, and though in his great patience hee spare them for a time, yet at length he will put in practise the execution of his iudgement, and slay them for enemies: as it is in the parable, Luke 19 27. Let them remember what a fearefull thing it is to fall into the hands of God, if his wrath bee kindled neuer so little, Psal. [illegible: 1 letter].12.

Vers. 15. And his [illegible: 1 letter]eele like vnto fine brasse burning as in a furnace: and his voice as the sound of many waters.

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

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

Againe, doth any feare the terrours of death (as all men doe by nature) let him consider, that Christ hath the feete of brasse, wherewith he did encounter with death vpon the crosse: and not content with that, went downe with him into his owne denne, and there did bruise his head, and subdue his power. Indeed if death were to encounter with vs in his full strength▪ it were a matter of feare: but considering that Christ hath bruised his head, this must stay our heart[illegible: 1 letter] against ouermuch dread. And as it serueth to minister comfort to the godly, so it is a matter of all terrour and woe vnto those that liue impenitent: for Christ hath feete of brasse to bruise the head of all his enemies, and such are all those that go on in sinne; vnlesse they turne, destruction will bee their end. Let euery one therefore looke vnto his soule, that hath led a course in any sinne. Let him forsake his old master Sathan, and the workes of darkenesse, and turne vnfainedly to Iesus Christ in the practise of faith and true repentance, and by all obedience in the duties of his callings. For howsoeuer the patience of God may stay for a time the execution of his iustice and wrath, yet in the end they shall feele by wofull experience the destroying power of these his brasen feet.

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

The consideration whereof, must teach vs to conceiue and speake reuerently of all the workes of God, euen of those most secret & strange iudgements, whereof we cannot comprehend a reason. Yet because they proceed from God wee must acknowledge them pure and iust. In sundry points of religion there is a learned ignorance, whereof this is not the least, to hold our selues content, and to reuerence the workes of Christ, though wee see no reason thereof; nay, though to vs they seeme against all reason: for all the wayes of God are vncorrupt. Though the blind eye of men cannot discerne the light of the Sunne, yet the Sunne is full of light: so though our blind eyes cannot [illegible: 1 letter]e [illegible: 1 letter]old the puritie of Gods workes, yet they are all done in iustice and equitie, yea they are iustice it selfe: for his will is the rule of iustice. And we must not thinke that God doth a thing because it is good and right: but therefore is the thing good and right, because God willeth and worketh it. Examples hereof wee haue in. Gods word: Gen. 20. God commaunded Abimele[illegible: 1 letter] to deliuer Sarah to Abraham, or els hee will destroy him and all his houshold. In mans reason this might seeme vniust: for why should Abimelechs seruants be punished for their maisters fault. So [illegible: 1 word] 7. Achan sinneth, and all the hoast of Israell is punished. Dauid committed adulterie, [illegible: 1 word]. 12.18 and the child which he begat [illegible: 2 letters]eth. Dauid numbreth the people: but the people are smitten with the plague, 2. Sa. 24. All this to mans reason may seeme vnequall: yet being the workes of God, we are withal reuerence to iudge them most iust and holy. Againe, the Rom. 9. Scripture sheweth plainely, that God in his eternall counsell hath decreed to saue some, and to reiect others: and his reason mouing him thereto, is not any thing foreseene in them, but his will and pleasure alone. This in mans reason seemeth to be crueltie towards some: and therefore sundry men disclaime this doctrine as charging God with iniustice and tyrannie. But herein they greatly offend: for it is the manifest truth of God in his word: & therfore ought with reuerence to be acknowledged, though we can see no reason thereof, For who art thou oh man, that pleadest against God, Rom. 9.20.

And his voyce as the sound of many waters. The voyce of Christ is resembled to the sound of many waters for two causes. First, to signifie the loudnesse and greatnesse of it: the sound whereof hath bene heard through all the world in the ministerie of the Gospell. Secondly, to shew the power and efficacie thereof in the eares of his creatures: for such power it is of, that when the creatures were not, He but spake the word & they were made, He. 11.3. This powerfull voice of Christ, brought Iohn 11.43, 44. Lazarus out of the graue after he had bene dead foure dayes bound hand and fo[illegible: 2 letters]e. And by this voyce of Christ shall they that haue bene dead six thousand yeares before, be raised vp to life, The houre shall come, in the which all that are in the graues shall heare his voyce: and shall come forth to iudgement, Iohn. 5.28, 29.

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

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

Here Iohn proceedeth further, to set out the parts of Christs body and the properties thereof. By seuen starres wee are to vnderstand seuen Angels: that is (as Christ expoundeth them verse. 20.) the seuen ministers of the seuen churches of Asia. And they are called starres for these causes. First, starres giue light to men on earth: And so the ministers ought to giue spirituall light to them that liue in the church, both by doctrine, and by an vnblameable conuersation. Secondly, starres haue their continuall abode in heauen and descend not vnto the earth: So ministers aboue all others ought to haue their conuersation in heauen. This indeed is the duty of euery christian; but especially of the minister, in regard of his calling. And this heauenly conuersation he must expresse: first, by seeking the conuersion of his owne soule: and then the conuersion of others, that they may haue an eternall mansion in heauen. Thirdly, they are called stars because (if they be faithfull) they shalbe honored of God, and made to shine a[illegible: 1 letter] the starres for euer and euer, Dan. 12.3.

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

I. That it is Christ who giueth to his church ministers which preach the Gosspell. For he [illegible: 1 word] 4.11.12. ascendeth vp on high, and gaue gifts vnto men, some to be Apostles, some Prophets, and Evangelists, some Pastors and teachers for the gathering together of the saints, and for the worke of the ministerie, and for the edification of the body of Christ. And for this cause we ought to pray daily vnto Christ, Mat. 9.38. that he would thrust forth laborers into his haruest: that the remnant of Gods elect may bee gathered, and so we see an end of these miserable dayes wherein we liue.

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

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

Lastly, euery minister of the gospell must hereby learne to bee faithfull in his calling, and holy in his conversation: for by vertue of his calling hee is placed in Christs right hand. Now shall we thinke that Christ wil long bear in his right hād any that are vnfaithfull, or prophane▪ Nay, he will take them out of his right hand and put them vnder his feete of brasse, and there grind them to powder: For as they are honoured aboue others by their place, so shall their confusion be the greater, vnlesse they be faithfull. This wee may see in Nadab and Abihu, Leuit. 10.1. and Hoph[illegible: 3 letters] and Phineas, 1. Sam. 3.13. And in the same respect ought all the people of God to be carefull to their wayes; for by their calling of christianitie they be members of Christ. Now if they be not faithfull and answerable to their profession, hee will surely deale with them, as with vnfaithfull ministers, put them vnder his feet of brasse & confound them for euer: They must therefore make conscience of all sin, and become not hearers onely, but doers of his will: so shall Christ protect them in this life, and saue them eternally.

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

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

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

II. Hereby wee are let to see and know the lamentable state of the greatest number in those congregations where the word hath long bene preached; for we shall find by lamentable experience, that in those place[illegible: 1 letter] few come to true knowledge, repentance, and obedience; but most remaine ignorant and impenitent: now this their condition is most fearefull. A terrible iudgement of God is vpon them: for when men haue long heard Gods word and are not thereby bettered, for knowledge in mind, and obedience of life; they are thereby wounded vnto death.

This two edged sword hath alwayes his worke: it either cureth vnto life by working repentance and other graces of saluation; or woundeth vnto death them that receiue it not. We must therefore lament the case of such persons as remain[illegible: 1 letter] ignorant and impenitent vnder the ministerie of the word, for they are as yet dead men for ought wee know, how soeuer they may make a faire shew by their [illegible: 2 letters]ill honestie: If any man should come into a field, and there behold many thousands slaughtered, and [illegible: 1 word] ou[illegible: 1 letter] blo[illegible: 1 letter]d, some in the [illegible: 1 letter]ead, some in the side▪ &c. this sight would make his heart to bleed. Wel this [illegible: 1 span] Gods church, though it be not seene with bodily eyes: the most men are wounded with this sword of Gods word▪ and lye [illegible: 1 word] wallowing in the blo[illegible: 1 letter]d of their soules, [illegible: 1 word] they continue in ignorance, in se [illegible: 1 letter]uritie and want of repenta[illegible: 1 letter]ce.

III. This m[illegible: 1 letter]st admonish vs all to labour earnestly to haue further things wrought in vs, than a knowledge of our sinnes, an apprehension of wrath o[illegible: 1 letter] horrour of conscience▪ namely, [illegible: 1 word] faith and repentance, and sound reformation of life: for without this▪ wee haue nothing in vs but the deadly wounds of Christs enemies. And [illegible: 1 word] much for the worke of the Word vpon the wicked.

The second worke of this two edged sword is in Gods elect▪ in them it hath sundry workes▪ all which [illegible: 1 letter]end to their subiection▪ First, it woundeth to the quicke the corruption of their nature. This is one speciall cause why it is called a two edged sword, because it entereth deeply into the heart of Gods children, and giueth their corruption such a deadly blow, as it shall neuer recouer againe: It killeth not the person, as it doth in the wicked: but quic[illegible: 1 letter]ening the soule, it woundeth his corruption. Paule ministred the Gospell, Rom. 15 16 that the offering vp of the Gentiles might be acceptable. Where resēbling Gods church to a sacrifice, hee giueth vs to vnderstand, that euery true Christian must be slaine, though not in body and soule, yet in regard of sinfull motions, corrupt affections and rebellious actions, by this two edged sword of the spirit. And this is his conuersion whereby the roote of corruption is stocked vp.

Secondly, after conuersion▪ this two edged sword serueth to cut off and pare away the remnants of vnbeleefe, doubting, impietie, anger, and other sins that be in the elect:Iohn 15. Euery branch (saith Christ) that bringeth forth fruit in mee, my father the husbandman gruneth, to make it bring fo[illegible: 1 letter]rth more fruit.

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

Fourthly, this sword serueth notably for our defence and victory in all temptations, Ephes▪ 6.[illegible: 2 letters]. This sword of the [illegible: 1 letter]pirit, the word of God, is one piece of the complete armour of a Christian. Herewith did Christ vanquish Sathan. Matth. 4▪ And thus wee see how the word of God is a two edged sword, in regard of the elect.

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

Saint Iohn sayth f[illegible: 2 letters]ther of this two edged sword; that it came out of Christs mouth. Other kings carry their swords and scepters in their hands; but Christ beareth his in his mouth, to teach vs this speciall point, That wee must receiue no doctrine from any man, which hee hath not receiued from th[illegible: 1 letter] mouth of Christ. For first, God reuealeth his will vnto his son, & Christ deliuereth it vnto his Prophet[illegible: 1 letter] and Apostles by the spirit, and to his ministers in their writings. They therefore must deliuer nothing vnto Gods people▪ but that which they haue from Christ: if they deliuer ought els, they hold no[illegible: 1 letter] forth Christs sword; neither can it haue that powerfull effect either in the godly, or in the wicked.

And his face [illegible: 1 span] the Sunne shineth i[illegible: 1 letter] his brightnesse. Here is the last braunch of this description of Christ▪ his face is compared to the shining of the Sunne, and that in his strength: because Christ is vnto his church[illegible: 1 letter] as the Sunne is to the world. And looke what duties the Sunne performeth vnto the world, the same duties Christ performes vnto his church, in a more excellent manner, as their resemblance will euidently declare.

First, the Sunne in the world dispelleth night and darkenesse, and maketh the day by bringing light: so Christ the sonne of righteousnesse, Malach. 4.2. sendeth downe the bright beames of knowledge and grace into his church, wherby blindnesse and ignorance is taken away, 2. Corinth. 4.6. And hereby euery one, of what sort or place soeuer, is taught: first, to labour for knowledge of the will of God. A great shame it is for any to bee ignorant her[illegible: 1 letter]in; when the day commeth, we set open our windowes to let in the light of the Sunne for our comfort: behold Christ Iesus is euer a shining light in his church: Why then should wee not open our hearts, that the beames of light and knowledge, which descend from him, may enter into vs, and giue vs light? Secondly, wee must hereby learne in our whole conuersation among men, to walke by this light. We are here but pilgrims trauelling towards heauen: and the way of this miserable word is full of darkenesse; yet Christ Iesus is in the middest of his church, shining as the Sunne in his strength to giue the light of knowledge▪ whereby wee may see the right way thither▪ Without him there is nothing but darkenesse and wandering▪ his word is the light, and himselfe the day starre. We therefore must attend vnto him in all our affaires of this life: and in the particular duties of our lawfull callings take direction from the light which shineth from his face.

Secondly, the Sunne serueth most excellently to comfort and reuiue cold and dead starued bodies; as experience in the spring time teacheth: So Christ Iesus by the worke of his spirit conueyeth spirituall life and heat [illegible: 1 letter]nto the dead and frozen heart of man: he is of power to comfort them that mourne, to giue life to the broken hearted▪ and to reuiue the spirit of the humble, Isay. 57.15. and for this most excellent worke may well bee called the Sunne of Righteousness[illegible: 1 letter]. In regard wherof wee must labour aboue all things to bee partakers of this life and ioy which commeth from Christ. In Winter time men vse to stand in the sunne to comfort and warme themselues with the heat thereof. Behold Christ Iesus is the sunne of righteousnesse to his church, which giueth heat and life to all the true members thereof. Wee therefore must seeke aboue all things to haue his blessed beames of grace to shine vpon our cold and frozen hearts, that by his spirituall heat we may be reuiued vnto euerlasting life. In this world nothing is so much regarded, as riches, honours, and pleasures: Who will shew vs any good, is the worldlings song. But with godly Dauid wee must say, Psal. 4.4. Lord lift thou vp the light of thy countenance vpon vs, quicken thou vs with thy spirituall life▪ and comfort vs with the beames of mercy. Quest. How may I get the gracious beames of grace and life, to come from this Sunne of righteousnesse into my heart? Answ. Before a man can liue by Christ, hee must bee killed in himselfe. Men doe not kill those whom they would restore to temporall life, but the Lord taketh that course. Thou therefore must suffer his two edged sword to enter into thee, yea to bee thrust vp to the hilts into thy heart, that so thy vile sinnes and corruptions may be ripped vp, and the wrath of God deserued thereby made knowne vnto thee, that in thy selfe thou mayest bee out of hope: and then and not before art thou fit to receiue comfort and life by Christ; as a man that is cold in bodie is most fit to receiue heat by cloathes and other meanes of warmenesse. Now being thus humbled in thy selfe, thou must vse the meanes which God hath ordained, to wit, the hearing, reading, and meditating in his word, with earnest prayer for grace and mercie: and th[illegible: 2 letters] shalt thou perceiue the ioyfull beames of life shining into thy soule. If a man had all the world, and wanted this grace of life and comfort by Christ, it were but a curse vnto him: but though a man want all things els, yet by this life of grace in Christ he is blessed for euer: and therefore aboue all other things men should labour for it.

Thirdly, the sunne serueth to discouer all things. In the night nothing is discerned, but al things appear in one form: but when the same commeth forth, all things are made manifest, euen the [illegible: 2 letters]all motes in the aire. Euen so Christ Iesus the sonne of righteousnesse▪ he seeth all things, and can discouer the most hidden secrets of men: nothing is hid from the light of his countenance, so infinit is his diuine wisdome and knowledge. In regard whereof we must bee moued to looke vnto all our wayes, both thoughts, words, and actions, that they bee such as Christ approueth: for though we may deceiue the world by a false glosse, yet all that wee do, speake, or thinke, is naked and bare before him, he knoweth the same, & can and will reueale it▪

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

Vers. 17. And when I saw him, I fell at his feete as dead: then hee laid his right hand on me, saying, Feare not, I am the first and the last. Verse. 18. And I am aliue, but I was dead▪ And behold, I am alive for euermore, Amen: And I haue the keyes of hell and of the earth.

Here Saint Iohn describeth Christ further by other Arguments: namely, by sundry actions of his. The first whereof, is a confirmation of Iohn, being sore afraid, set downe in this & the next verse. In which action note two things: First, the occasion therof: Secondly, the mean[illegible: 1 letter] of his confirmation. The occasion was Iohns exceeding feare, set downe in these words: And when I saw him, I fell at his feete as dead. The meanes of confirmation, as in the words following, Then hee layed his hand[illegible: 1 letter] vpon me, &c.

For the occasion. Iohns feare was exceeding great, and that of death: as appeareth by Christ his confirmation: wherein he telleth Iohn, That be liueth, and hath power ouer death. In this his feare note sundry points; The cause, the effect, and the kind of this feare. For the first: The cause was Christ his appearancen glo[illegible: 1 letter] ry and maiestie vnto Iohn, set downe in these words, When I saw him. Where we learne, that sinfull men since Adams fall cannot abide the presence of God. Gen. 2. Adam before his fall talked face to face with God without feare: but so soone as he had sinned, Gen. 3.8. bee fled away at the hearing of his voyce, and hid himselfe among the trees of the garden. This feare commeth by reason of mans guiltinesse before God. Hence Manoah sayd vnto his wife, Iudg. 13.2[illegible: 1 letter] Wee shall surely die, because wee haue [illegible: 1 word] seene God.

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

Secondly, this feare of Iohn at Christs presence in glory, teacheth vs. That the sight and presence of Gods maiestie is a most excellent meanes to humble a man, and to make him know himselfe to bee nothing in himselfe. When Abraham talked with God, the more hee beheld the maiestie of God, the more hee humbled himselfe, confessing at last, that he was but dust and ashes, Gen. 18.27. And Peter by a great draught of fishes seeing but a glimmering of diuine maiesty in Christ, could not abide it, but cried out, Depart from me, for I am a sinfull man, Luk. 5.8. And so the holy Angels when they stand before the maiestie of God are sayd Isay 6.3. to couer their faces and their f[illegible: 1 letter]ete with the[illegible: 2 letters] wings: to signifie, that they are nothing in regard of the exceeding Maiestie of God, and in themselues vnable to behould his glorie.

Thirdly, hereby wee are taught to acknowledge Gods great goodnesse towards vs in the ministerie of the word: wherein hee vouchsafeth to speake vnto vs, not in his owne person, as hee did in mount S[illegible: 1 letter]rra, which would bee so terrible, [illegible: 1 word] none could abide it▪ but fauorably & familiarly by the ministerie of men that are like vnto our selues. Many abuse this mercy of God, and despise the word because of the messenger: but wee must learne by this bountie of God, to receiue the word with all reuerence as from the Lord.

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

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

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

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

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

This feare of Iohn, though it was holy, yet is it tainted with some sinne and corruption: for it was an immoderat feare of death which made him thus astonished and affright. Whence wee learne that the most holy affections of righteous men are not per[illegible: 1 letter]ectly holy, but mixed with imperfection according to the measure of their sanctification, which is alwayes in part in this life. Whereby it appeares that no man hath in him a filiall feare of God alone, but some seruile feare (whereby wee feare God for his iudgements) is mixed therewith. And thus much for Iohns feare which is the occasion of his confirmation.

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

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

Here first obserue in generall Christs gratious dealing with Iohn: he vseth not one meanes apart, but in great mercie, that he may throughly confirme Iohn, he giueth him both a signe and words. And so hee hath alwayes dealt with his seruants: When he called Moses to bee a deliuerer of his people. First, hee gaue him his word; saying, I will be with thee, and then a signe, saying, Vpon this mountaine shal ye serue God, Ex[illegible: 1 letter]d. 3.12. So when he would confirme the heart of Esay. 7. Ahaz against his enemies, he first giues him a promise of deliuerance, verse. 7. then biddeth him aske a signe, vers. 11. And for this cause Christ in the publishing of his Gospell, added signes and miracles vnto his word, that the truth thereof might be fully confirmed. And so in the worke of our saluation, besides his mercifull promises which were sufficient in respect of his fidelitie; he giueth vs further signes and seales to support our weaknesse, and to confirme our faith in the assurance thereof, euen the vse of the holy Sacraments.

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

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

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

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

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

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

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

Hereby wee are taught to seeke for this spirituall life at Christ hands: The Vse. that we may say with Paul, I liue not now, but Christ li[illegible: 1 letter]eth in me, Gal. [illegible: 1 letter].21. and that Our life [illegible: 1 word] [illegible: 1 letter]id in Christ, as in a head and roote. For he liueth in heauen that wee might liue by him: our care must not be so much for our temporall life, which is but a vapour and like a fleeting shadow, as for this spirituall life which is eternall. But the practise of this duty is rare to bee found, though the omission of it bee a grieuous sinne. Mens whole care is for temporall life: few thinke on this, how to procure to themselues this spirituall life by Christ; though he haue said, I liue that you may liue in me. This appeareth by their common practise: They will goe ten, twenty, yea an hundred miles to prouide means for their bodily preseruation; and yet will scarce go one or two miles for the meanes of their saluation for euer. The cause thereof is, the hardnesse of mens hearts, which are not touched for their sinnes, nor feele the smart & weight thereof. This we may see plainly in the woman of Samariah: For when Christ sate at the well of Iacob talking with her,Ioh[illegible: 1 letter] 4. and telling her that he was the well of life, of whose water whosoeuer dranke should neuer thirst: She did nothing but cauill with him. But when he layd to her heart her principall sinnes, then she left off cauelling, and in reuerence, and some beginning of faith, Acknowledged him to be the Messias. Euen so let the minister say vnto his people, hee can bring them to the water of life; they will nothing regard, but cauill at the doctrine of the Gospell, till their sinnes bee touched, and their soules humbled by the sight thereof. Wherefore if wee would haue our hearts fit to receiue spirituall life by Christ; we must first labor to haue a sense of our sinnes, and to feare Gods wrath due vnto vs for the same. Hereby we shal be weined from the dangerous loue of earthly things, and our soules shall bee rauished with desire of Christ Iesus. He is the well of life; and if once we could feele a parching heat in our soules by reason of our sinnes, then would we thirst & neuer be at rest till we had drunke our fill, and dined our selues in his sauing merits. This naturall life is but vanishing, and therefore we must labour for this spirituall life by Christ which is eternall. This will comfort vs in all distresse: and take from vs the feare of death, of hell, and all danger.

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

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

The benefites that come from this mysticall coniunction are these.

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

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

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

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

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

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

The third part of the distinction is this: Though I was dead, ye[illegible: 1 letter] I haue the keyes of death and of hell. Here we must not imagine that hell is a bodily place kept with locke and key, and dores, as mens dwelling houses are: that cannot bee proued by any place of Gods word. Neither yet that the torments thereof are bodily, such as bee inflicted in this world: but rather they are spirituall, being the apprehension and feeling of Gods wrath and vengeance, whose iealousie burnes like fire. But Christ in this phrase borroweth a comparison from stewards of great houses, who at their installing into their stewardships, haue the keyes of all things giuen vnto them. Which giuing of the keyes is a token of regiment and authoritie bestowed vpon them And the meaning is this, That Iesus Christ thogh he once died, yet by his death did vanquish hell and death, and hath obtained full power & dominion ouer them both for euermore.

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

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

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

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

Here S. Iohn propoundeth a second action of Christ. For hauing confirmed Iohn against his great feare, hee giueth him a commaundement to write the things which he had seene, &c. This commaundement was giuen to Iohn in the eleuenth verse, and is here againe repeated for these causes: First, that Iohn might see the special care of Christ ouer his church that he still continueth a prouident head thereof for their good estate after his ascention. Secondly, that Gods church in all ages may vnderstand, that it is necessarie men should know the estate of the church to bee subiect vnto troubles, that thereby they may better arm themselues against the euils to come. Thirdly, that Iohn might be fully assured of his calling, to write and publish this booke. Fourthly, that Gods church in all ages might be out of doubt, that this booke is no deuice of man, but a booke of God, and part of holy Scripture reuealed from Christ to Iohn for the good of his church. If it be sayd: though Christ did faithfully reueale his will, yet Iohn might erre in publishing it. Answ. As Christ deliuered this to Iohn, so hee receiued and published it faithfully, without all fault either in matter or manner: for we must make a difference betweene the Prophets and Apostles, and all other teachers. As the Prophets in former times, so the Apostles in the New Testament were called immediately by Christ, and had such speciall assistance of Gods spirit, that they could not erre, when they propounded by preaching or writing any doctrine of Christ vnto the church of God: this appeareth by the promises of Christ made vnto them, Luk. 10.16. He which heareth you, heareth me, and be which refuseth you, refuseth me: and [illegible: 1 letter]e which refuseth me, refuseth him that sent me. Againe, Matth. 10.20. It is not you which speake, but the spirit of your father speaking in you. Ioh. 14.26, hee promiseth to send his spirit to be their comforter, which shall teach them all things: yea, to lead them into all truth, Iohn 16.1[illegible: 1 letter]. Which promise some apply [illegible: 1 word] al Gods ministers; but if we marke the circumstances therof, we shall see that properly it agreeth to the Apostles: for though in others the certaintie hereof cannot be affirmed, yet in them it may: for which cause, in the counsell at Ierusalem thus they write vnto the churches: It seemed good to Act 15 28. the holy ghost and to vs; as being assured of the certaine direction of the holy ghost: which no ministers euer since could say, being subiect to errour both in speaking and writing. This distinction must bee held for the certainetie of our faith in the points of Religion, and for our assurance of the faithfull penning and publishing of this booke. And thus much of the causes of this repetition.

In the words of this commandement is contained the diuision of this whole booke, Write the words which thou hast seene▪ that is, set downe what I haue shewed thee in this vision. And which are ▪ that is, all things which I reueale vnto thee touching the present estate of the church. And which are to come hereafter: that is, those things which concerne the future estate of the church to the end of the world, as I will reueale it vnto thee. Thus then is the whole booke distinguished. I. It containeth things touching the present estate of the church in Iohns da[illegible: 1 letter]es. II. It entreateth of things which concerne the future estate thereof from Iohns time to the end of the world.

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

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

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

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

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

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

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