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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 〈 … 〉 his seruants things which must shortly be done:
A GODLY AND LEARNED Exposition of the three First Chapters of the Revelation. REVEL. 1.1. The Revelation of Iesus christ, which God gave unto 〈 … 〉 his Servants things which must shortly be done:
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which he sent, and showed by his Angell vnto his seruant Iohn.
which he sent, and showed by his Angel unto his servant John.
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BEfore wee come to the words, wher in is contained singuler mater fit for the time & age ▪ this question must be handled:
BEfore we come to the words, where in is contained singular mater fit for the time & age ▪ this question must be handled:
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Whether this booke of the Reuelation be canonical Scripture:
Whither this book of the Revelation be canonical Scripture:
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for some haue heretofore, as also in our time called the authority of it in question.
for Some have heretofore, as also in our time called the Authority of it in question.
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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:
But we Are without all doubt, to resolve our selves that it is canonical Scripture, of equal Authority with the rest of God's book. Our Reasons be these:
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first, the doctrine contained in this booke is Apostolicall, as any shall perceiue which seriously reads the same.
First, the Doctrine contained in this book is Apostolical, as any shall perceive which seriously reads the same.
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Secondly, the stile of this booke is Apostolicall, that is, plaine, simple and easie, if we consider that the matter thereof is Propheticall.
Secondly, the style of this book is Apostolical, that is, plain, simple and easy, if we Consider that the matter thereof is Prophetical.
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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,
Thirdly, this book hath be approved and received for Canonical by the Common consent of God's Church in all ages since the days of John, and was never refused of any Whole Church,
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but onely of some priuate men. Fourthly, the things foretold in this booke, came to passe as they were foretold:
but only of Some private men. Fourthly, the things foretold in this book, Come to pass as they were foretold:
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as among the rest (in one for all) may appeare by the prophesie of the two beasts;
as among the rest (in one for all) may appear by the prophesy of the two beasts;
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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:
whereof one Come out of the sea, the other out of the earth, Chap. 13. the one prefigured the Roman Empire, the other the Heretical Apostatical Church of Rome:
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both which in all things are come to passe in these latter ages answerable to the Prophesie.
both which in all things Are come to pass in these latter ages answerable to the Prophesy.
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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;
The contrary Reasons brought to improve the Authority of this book, Are of no moment. 1. Reason. John names himself sundry times in this book;
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whereas in penning the Gospell he did not once mention his own name, though he had iust occasion so to do:
whereas in penning the Gospel he did not once mention his own name, though he had just occasion so to do:
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therefore, it was not penned by Iohn but by some other, and published afterward in Iohns name.
Therefore, it was not penned by John but by Some other, and published afterwards in Iohns name.
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Answ. The reason is not good: for there is great difference betweene an historie and a Prophesie.Answer The reason is not good: for there is great difference between an history and a Prophesy.
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The Gospell of Iohn is an historie of Christ:
The Gospel of John is an history of christ:
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now there is no necessarie reason why one man penning the history of another should name himselfe.
now there is no necessary reason why one man penning the history of Another should name himself.
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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:
But this book of the Revelation is a Prophesy, in penning whereof it is more requisite the Prophet should put to his own name; so did the former Prophets:
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Ieremy mentioneth his name in his booke at least an hundred times, so doth Isay and Daniell almost in euerie chapter.Ieremy mentioneth his name in his book At least an hundred times, so does Saiah and Daniell almost in every chapter.
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Then seeing they do it so often ▪ it is no maruell if S. Iohn repeat his name fiue sundrie times in this whole booke.
Then seeing they do it so often ▪ it is no marvel if S. John repeat his name fiue sundry times in this Whole book.
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2. They obiect, that his stile in this booke is not the same with that he vsed in the penning of the Gospell.
2. They Object, that his style in this book is not the same with that he used in the penning of the Gospel.
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Ans. The difference of the stile ariseth from the difference of the matter, seeing there he writes an historie, here he pens a Prophesie.Ans. The difference of the style arises from the difference of the matter, seeing there he writes an history, Here he pens a Prophesy.
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Againe, he writes not his owne words, but those which hee receiued from Christ by particular reuelation.
Again, he writes not his own words, but those which he received from christ by particular Revelation.
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3. They say, this booke hath bene reiected in diuerse ages, as not Canonicall.
3. They say, this book hath be rejected in diverse ages, as not Canonical.
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Ans. It cannot be proued that it was euer refused of any whole Church, but of some particular men.Ans. It cannot be proved that it was ever refused of any Whole Church, but of Some particular men.
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Now the disallowing of any priuat man, cannot make a whole booke to be reiected:
Now the disallowing of any private man, cannot make a Whole book to be rejected:
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for then the Epistles to the Hebrewes of Iames, and of Iohn, should not be Canonicall;
for then the Epistles to the Hebrews of James, and of John, should not be Canonical;
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which yet be receiued of all Churches for the pure word of God.
which yet be received of all Churches for the pure word of God.
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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.
Now come to the words, The Revelation of Iesus christ, which God gave unto him, etc. These three First Chapters consist of two parts: A Preface, and a Vision.
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The Preface is an entrance to the Vision, contained in the beginning of the first Chapter, from the first verse to the ninth.
The Preface is an Entrance to the Vision, contained in the beginning of the First Chapter, from the First verse to the ninth.
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The Vision it selfe is set downe in the rest of these three Chapters. The Preface hath two parts:
The Vision it self is Set down in the rest of these three Chapters. The Preface hath two parts:
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First, the title of the booke: Secondly, the inscription thereof. The title in the three first verses.
First, the title of the book: Secondly, the inscription thereof. The title in the three First Verses.
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The inscription, from the fourth to the ninth verse.
The inscription, from the fourth to the ninth verse.
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The title in these words, The Reuelation of Iesus Christ, &c. A Reuelation is nothing else but a manifestation,
The title in these words, The Revelation of Iesus christ, etc. A Revelation is nothing Else but a manifestation,
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or discouerie of things secret in respect of men, for the common good of the Church:
or discovery of things secret in respect of men, for the Common good of the Church:
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and so this word is taken in this place. Reuelations from God in Scripture, were shewed three wayes: First, by dreames: Secondly, by vision:
and so this word is taken in this place. Revelations from God in Scripture, were showed three ways: First, by dreams: Secondly, by vision:
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Thirdly, by created voyce of God face to face:
Thirdly, by created voice of God face to face:
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as we may see, Num. 12.6, 8. Now this was not by dreame, nor by vision, or voice alone;
as we may see, Num. 12.6, 8. Now this was not by dream, nor by vision, or voice alone;
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but it is a mixt Reuelation, receiued partly by vision, and partly by voyce vttered in the vision from the Lord.
but it is a mixed Revelation, received partly by vision, and partly by voice uttered in the vision from the Lord.
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In the three first verses, this Reuelation is described by seuen arguments: First by the author: Secondly, the end:
In the three First Verses, this Revelation is described by seuen Arguments: First by the author: Secondly, the end:
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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.
Thirdly, the Persons to whom it was directed: Fourthly, the matter: Fifty, the Instruments: Sixty, the manner of delivering it: Seuenthly, the fruit of the Revelation.
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First, the Author is Iesus Christ: It comes from him, and it is called his Reuelation in these respects:
First, the Author is Iesus christ: It comes from him, and it is called his Revelation in these respects:
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First, not to exclude the father, and the holy Ghost, but to shew the speciall office of Christ, the second person in Trinitie;
First, not to exclude the father, and the holy Ghost, but to show the special office of christ, the second person in Trinity;
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which is, to reueale, to publish, and to manifest the will of God the father to his Church:
which is, to reveal, to publish, and to manifest the will of God the father to his Church:
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and for this cause he is called the Angell of the Couenant, the doctor of the Churh, the wisedom of the father, & the word of God.
and for this cause he is called the Angel of the Covenant, the Doctor of the Church, the Wisdom of the father, & the word of God.
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Secondly, it is called the Reuelation of Iesus Christ, to teach vs to put difference betweene this, and all Satanicall Reuelations:
Secondly, it is called the Revelation of Iesus christ, to teach us to put difference between this, and all Satanical Revelations:
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for as God hath his true Reuelations, so Sathan (who herein may be called Gods ape) hath his counterfeit visions,
for as God hath his true Revelations, so Sathan (who herein may be called God's ape) hath his counterfeit visions,
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and deliuers them in shew like to gods, but they differ much:
and delivers them in show like to God's, but they differ much:
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First, the Diuels Reuelations be for the most part ambiguous, doubtfull, and vncertaine in speech and phrase,First, the Devils Revelations be for the most part ambiguous, doubtful, and uncertain in speech and phrase,
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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,
so as a man cannot tell which Way to take them: But the Revelations which come from christ, the author of truth who Knoweth all things,
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and the reasons of them are certaine and in plaine termes deliuered.
and the Reasons of them Are certain and in plain terms Delivered.
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Secondly, the Diuell sheweth his visions to none but to the wicked, and bad men that be his instruments:Secondly, the devil shows his visions to none but to the wicked, and bad men that be his Instruments:
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But the Lord chuseth the godly, which feare his name, and to them he reuealeth his secrets,
But the Lord chooseth the godly, which Fear his name, and to them he Revealeth his secrets,
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as to Iohn in this place.
as to John in this place.
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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,Thirdly, the Devils Revelations evermore tend to Set up, and uphold heresy, wickedness, Apostasy, and idolatry, Deuteronomy 13.1, 2. but these that come from God serve to erect,
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and maintaine truth, according to godlinesse; euen pure Apostolicall doctrin, and the sincere worship of God.
and maintain truth, according to godliness; even pure Apostolical Doctrine, and the sincere worship of God.
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Thirdly, it is called the Reuelation of Christ, to shew vnto vs his speciall kingly office in heauen:
Thirdly, it is called the Revelation of christ, to show unto us his special kingly office in heaven:
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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;
for being ascended, and exalted to the throne of Majesty, he Sitteth At the right hand of his father, Far above all principality and power, might and domination;
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and there doth direct, rule, and gouerne his Church vpon earth according to the good pleasure of his will:
and there does Direct, Rule, and govern his Church upon earth according to the good pleasure of his will:
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for all these visions serue to direct his Church in their obedience to his command. Whereas Christ Iesus is author of this Reuelation;
for all these visions serve to Direct his Church in their Obedience to his command. Whereas christ Iesus is author of this Revelation;
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and after his ascention, and exaltation, giues the same vnto his Church: and After his Ascension, and exaltation, gives the same unto his Church:
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We may obserue his constant care ouer his Church in this last age of the world.
We may observe his constant care over his Church in this last age of the world.
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Before his Incarnation euen from the beginning, he gaue vnto his people such doctrine of faith and manners,
Before his Incarnation even from the beginning, he gave unto his people such Doctrine of faith and manners,
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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.
as was needful for their salvation, and still Some time to time revealed such prophecies of things to come as were meet for them to know.
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And now behold the continuance, or rather the increase of this his care, in the new Testament:
And now behold the Continuance, or rather the increase of this his care, in the new Testament:
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for beside the perfection of the former prophesies, and the full manifestation of his blessed will by his Euangelists and Apostles,
for beside the perfection of the former prophecies, and the full manifestation of his blessed will by his Evangelists and Apostles,
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for all things needful to be beleeued, and done, vnto eternall life;
for all things needful to be believed, and done, unto Eternal life;
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Loe here is added the Reuelation of this worthie Prophesie, concerning things to come, for the great good,
Lo Here is added the Revelation of this worthy Prophesy, Concerning things to come, for the great good,
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and comfort of his children to the end of the world. Which God gaue vnto him.
and Comfort of his children to the end of the world. Which God gave unto him.
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These words be added to shew how this became the Reuelation of Christ:
These words be added to show how this became the Revelation of christ:
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namely by the gift of God, that is, of God the father the first person in Trinitie:
namely by the gift of God, that is, of God the father the First person in Trinity:
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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:
for this is a Rule to be observed, That where the title, God, in any sentence of Scripture, is opposed to christ, there it imports the First person the father:
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though this bee also true, That sundry times in Scripture, the father alone is tearmed God, without any addition of the other persons;
though this be also true, That sundry times in Scripture, the father alone is termed God, without any addition of the other Persons;
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because he is the first in regard of order, and the fountaine of the deitie:
Because he is the First in regard of order, and the fountain of the deity:
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for the sonne receiueth the Godhead by communication from the father, and the holy ghost receiueth it from them both:
for the son receiveth the Godhead by communication from the father, and the holy ghost receiveth it from them both:
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but the father hath his godhead of himselfe, and receiueth it not by communication from any other.
but the father hath his godhead of himself, and receiveth it not by communication from any other.
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Here some will say, this seemes strange, that any thing should be giuen to Christ, seeing he is God,
Here Some will say, this seems strange, that any thing should be given to christ, seeing he is God,
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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.
and hath all things of himself. Answer We must conceive of christ two ways: First, as God, secondly, as Mediator, and head of the Church.
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As Christ is God, the father giueth him nothing:
As christ is God, the father gives him nothing:
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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,
for so he is of himself the same with the father, and hath all things belonging unto him that the father hath (excepting personal properties) and is no Way inferior to the father,
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neither receiueth any thing from him, but giueth all things as well as the father doth.
neither receiveth any thing from him, but gives all things as well as the father does.
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But yet as Christ is Mediator, hee is not God simply, but God incarnate, or God made man:
But yet as christ is Mediator, he is not God simply, but God incarnate, or God made man:
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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 so is said to receive of his father, in respect of his manhood, as himself Confesses, All power is given to me, Matthew 28.18.
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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 Paul say, God gave him a name, above all names, Philip. 2.9. he received of his father the promise of the holy Ghost, say Peter, Act. 2.33.
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And God made him both Lord and Christ, ver. 36. and so God gaue him this Reuelation in this place.
And God made him both Lord and christ, ver. 36. and so God gave him this Revelation in this place.
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If it be said, this makes Christ inferiour to his father, for the receiuer is vsually inferiour to the giuer.
If it be said, this makes christ inferior to his father, for the receiver is usually inferior to the giver.
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Answer. As Christ is God, he is equall with the father, but as he is Mediatour, God incarnate,Answer. As christ is God, he is equal with the father, but as he is Mediator, God incarnate,
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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 made man, he is inferior, and receiveth of him. So much himself Confesses, My father which gave them me, is greater than all. John. 10.29.
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And in the same respect, Paule calleth God the father, The head of Christ. 1. Cor. 11.6.
And in the same respect, Paul calls God the father, The head of christ. 1. Cor. 11.6.
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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 as christ now Sitteth At the right hand of his father, being Mediator, and ruler of his Church, he is inferior to his father,
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and receiueth his kingdome from his father, which he must giue up at the last day. 1. Cor. 15.24.
and receiveth his Kingdom from his father, which he must give up At the last day. 1. Cor. 15.24.
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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:
And Here we must Consider in what manner God gives his Revelation to his son. First Therefore christ Iesus, as he is Mediator, is made Lord of this Revelation:
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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.
so as he may say, it is his own right, and royalty being a part of that law, whereby his Church is now governed, whereof he is Lord and King.
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Againe, this Reuelation was reuealed vnto Christ as he is man, before it was euer knowne to any creature, man,
Again, this Revelation was revealed unto christ as he is man, before it was ever known to any creature, man,
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or Angell, by reason of the vnion of his manhood, with the godhead.
or Angel, by reason of the Union of his manhood, with the godhead.
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In this which hath been said, we may obserue, that this booke of the Reuelation is Christ his right,
In this which hath been said, we may observe, that this book of the Revelation is christ his right,
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and belongeth vnto him as his owne royaltie and priviledge.
and belongeth unto him as his own royalty and privilege.
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For as the lawes in any kingdome belong to the prince thereof, and are called his lawes alone, and no mans els:
For as the laws in any Kingdom belong to the Prince thereof, and Are called his laws alone, and no men Else:
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So this booke, being a part of that law whereby Christ gouerneth his Church, is his royaltie alone,
So this book, being a part of that law whereby christ Governs his Church, is his royalty alone,
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for God gaue it him, and he hath by his Angell sent it to his Church.
for God gave it him, and he hath by his Angel sent it to his Church.
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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 that which is Here said of this book, must be understood proportionally of all other books of holy scripture, christ is made Lord of all,
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and they are all of them his royalties and possessions. And from hence will follow necessarily;
and they Are all of them his royalties and possessions. And from hence will follow necessarily;
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First, That no man in the world hath authoritie aboue this booke, or any other part of Canonicall Scripture:
First, That no man in the world hath Authority above this book, or any other part of Canonical Scripture:
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indeed Monarchs and princes haue great authoritie and preheminence in their dominions ouer all persons, and ouer all causes of men:
indeed Monarchs and Princes have great Authority and pre-eminence in their Dominions over all Persons, and over all Causes of men:
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but in the Church they with all others owe homage vnto Christ:
but in the Church they with all Others owe homage unto christ:
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there hee hath the Canonicall Scriptures to be his laws, whereto euery one must subiect himselfe The dispensation of the word,
there he hath the Canonical Scriptures to be his laws, whereto every one must Subject himself The Dispensation of the word,
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and the adminis•ration of the Sacraments, bee his royall ordinances, ouer which none may dare to claime rule or authoritie;
and the adminis•ration of the Sacraments, be his royal ordinances, over which none may Dare to claim Rule or Authority;
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for so should the Scriptures haue beene giuen vnto them for their prerogatiues, as they were to Christ;
for so should the Scriptures have been given unto them for their prerogatives, as they were to christ;
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but God gaue them to him alone, and hee disposeth thereof, as pleaseth him.
but God gave them to him alone, and he Disposeth thereof, as Pleases him.
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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 Therefore the Pope in taking upon him to dispense with the word, and to mangle the Sacraments, does herein step into the room of christ,
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and so declare himselfe to be that man of sinne, by seeking to rob him of that princely royaltie which belongs to him alone.
and so declare himself to be that man of sin, by seeking to rob him of that princely royalty which belongs to him alone.
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Secondly, that the soueraigne power and authoritie of expounding Scripture belongeth to Christ alone, and to none other with him.
Secondly, that the sovereign power and Authority of expounding Scripture belongeth to christ alone, and to none other with him.
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True it is, that man hath a ministerie committed vnto him, by vertue whereof he may expound Scripture by scripture:
True it is, that man hath a Ministry committed unto him, by virtue whereof he may expound Scripture by scripture:
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but men haue no power of themselues to determine of the proper sence of Scripture.
but men have no power of themselves to determine of the proper sense of Scripture.
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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:
And Therefore the Popish practice in giving to the Church absolute Authority to determine of the sense of Scripture, of themselves without Scripture, is flat robbery against christ:
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for therein they giue vnto men that soueraigne power which is proper to Christ.
for therein they give unto men that sovereign power which is proper to christ.
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Thirdly, herein wee obserue the excellencie of this booke, and of the whole Scripture of God:
Thirdly, herein we observe the excellency of this book, and of the Whole Scripture of God:
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for all of it is the gift of the father to the sonne, and of the son vnto his Church.
for all of it is the gift of the father to the son, and of the son unto his Church.
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The like cannot bee said of any writings of men whatsoeuer, bee they neuer so excellent:
The like cannot be said of any writings of men whatsoever, be they never so excellent:
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herein the Scriptures surpasse them all.
herein the Scriptures surpass them all.
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Whereby we are taught to esteeme more reuerently of the Scriptures of God, than of all the writings of men in the world.
Whereby we Are taught to esteem more reverently of the Scriptures of God, than of all the writings of men in the world.
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Here then behold the sinne of this age, which more delighteth to speake and heare the sayings of men in the publicke ministerie,
Here then behold the sin of this age, which more delights to speak and hear the sayings of men in the public Ministry,
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than the glorious word of the euerliuing God. Whereas the writings of men be full of darkenesse, of errour, and deceit:
than the glorious word of the everliving God. Whereas the writings of men be full of darkness, of error, and deceit:
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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,
but the word of God is most holy and pure, and every Way perfect, proceeding wholly from the father of lights unto his Beloved son, who hath faithfully dispersed the same,
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for the good of his Church. To shew to his seruants things that must shortly be done.
for the good of his Church. To show to his Servants things that must shortly be done.
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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,
These words contain the second, third, and fourth Arguments, whereby this Revelation is described, viz. the end of it, the Persons to whom it must be showed,
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and the matter which it containeth.
and the matter which it Containeth.
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Arg. II. The end of this Reuelation is, To shew, that is, to make knowne, and manifest things to come, Argument II The end of this Revelation is, To show, that is, to make known, and manifest things to come,
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for the good of the whole Church. for the good of the Whole Church.
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Whence we may obserue, that the Papists erre exceedingly in debarring lay people (as they call them) from the reading of the Scripture;
Whence we may observe, that the Papists err exceedingly in debarring lay people (as they call them) from the reading of the Scripture;
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for the end of this booke is, To make manifest to Gods seruants things to come.
for the end of this book is, To make manifest to God's Servants things to come.
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And who are Gods seruants? Are the Cleargie onely, and not lay people also? God forbid:
And who Are God's Servants? are the Clergy only, and not lay people also? God forbid:
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the lay man is Christ his seruant, as well as one of the Cleargie.
the lay man is christ his servant, as well as one of the Clergy.
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And therefore, it is Gods will, that he should learne to know and vnderstand this booke, like one of his seruants.
And Therefore, it is God's will, that he should Learn to know and understand this book, like one of his Servants.
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And here consider, that if this booke of Scripture, which is hard and difficult, must be learned of the lay man,
And Here Consider, that if this book of Scripture, which is hard and difficult, must be learned of the lay man,
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then much more must he search into all other bookes of God, which bee more plaine and easie,
then much more must he search into all other books of God, which bee more plain and easy,
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as the histories of Gospell, Epistles, &c. Arg. III. The persons to whom it must be shewed, viz. The seruants of Christ.
as the histories of Gospel, Epistles, etc. Argument III. The Persons to whom it must be showed, viz. The Servants of christ.
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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,
This Revelation was not given of God for all men indefinitely, but for all his Servants, that is, such alone as Repent of their Sins,
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and truly beleeue in Christ for the pardon of them, and shew forth the same by new obedience. So hee teacheth elsewhere:
and truly believe in christ for the pardon of them, and show forth the same by new Obedience. So he Teaches elsewhere:
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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.The secret of the Lord is with them that Fear him, and his Covenant to give them understanding, Psalm. 25.14. The Lord will reveal his secret to his Servants the prophets, Amos 3.7.
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And, God will not keepe backe from Abraham the thing hee was to doe vnto Sodome and Gomorrah,
And, God will not keep back from Abraham the thing he was to do unto Sodom and Gomorrah,
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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:Because he knew Abraham would do his will, and teach his family After him. Genesis. 18. vers. 17.19. The consideration whereof should admonish us not to content our selves with the bore hearing of the word and outward participation of the Sacraments:
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but to labor principally to become Gods seruants, and to shew the same by the practise of that which we heare.
but to labour principally to become God's Servants, and to show the same by the practice of that which we hear.
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Hereby shall wee receiue instruction from the Lord, and grow in knowledge dayly more and more:
Hereby shall we receive instruction from the Lord, and grow in knowledge daily more and more:
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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.
our understandings shall more Easily conceive the will of God, for they that will do the will of his father, shall know his Doctrine. John 7.17.
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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;
Here then is the cause why most hearers After long teaching profit little, but remain as blind and ignorant as ever they were, even their own impiety;
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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 :
they live in their Sins, and labour not to become God's Servants. Secondly, in this argument we may observe, that christ Iesus is true God:
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for here he is made the head of the Church; euery true beleeuer is his seruant, and he his Lord:
for Here he is made the head of the Church; every true believer is his servant, and he his Lord:
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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.
the Angels of the Churches be his Angels, as After we shall see: which prerogative none can have, but he that is true, and very God.
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Thirdly, in this Argument are those confuted, which hold, that God would haue all to bee saued,
Thirdly, in this Argument Are those confuted, which hold, that God would have all to be saved,
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and cals all men without exception. For if hee called all effectually, then hee would offer the meanes to all:
and calls all men without exception. For if he called all effectually, then he would offer the means to all:
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to wit, his holy word, that so they might bee called to the state of g•ace. This he doth not:
to wit, his holy word, that so they might be called to the state of g•ace. This he does not:
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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.
for as we see, this book is given not to all, but to his Servants: and that which is said of this book, is true of the Whole Scripture.
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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.The Lord showed his word (say David) not to all the world, but to Iacob, that is, his people with whom he made a Covenant, Psalm 147.19, 20. The fourth Argument whereby this Revelation is described, is the matter thereof, viz. Things which must shortly be done; that is, things to come.
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Whereby in generall we may obserue a difference of this booke from the rest of holy Scripture, which treats of things present or past:
Whereby in general we may observe a difference of this book from the rest of holy Scripture, which treats of things present or past:
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this being a prophecie of things to come. The matter of this booke is described by two Arguments:
this being a prophecy of things to come. The matter of this book is described by two Arguments:
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first, by the necessitie of these things to come, They must be done: secondly, by the circumstance of time when, shortly, or quickly.
First, by the necessity of these things to come, They must be done: secondly, by the circumstance of time when, shortly, or quickly.
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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:
For the necessity of these things, they be such as must needs be done. So speaks the holy Ghost elsewhere of sundry things to come:
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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:
of offences, It must needs be that offences should come, Mathew 18.7. Of heresies: There must be heresies in the Church. 1. Cor. 11.19. And of afflictions:
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Through manifold afflictions we must enter into the kingdome of heauen, Act. 14.22. And, They that will liue godly in Christ Iesus, must suffer persecutions. 2. Timo•h. 3.12. From whence I gather, That things which come to passe concerning Gods church, and the enemies thereof, doe come to passe necessarily.Through manifold afflictions we must enter into the Kingdom of heaven, Act. 14.22. And, They that will live godly in christ Iesus, must suffer persecutions. 2. Timo•h. 3.12. From whence I gather, That things which come to pass Concerning God's Church, and the enemies thereof, do come to pass necessarily.
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This doctrine must be well obserued:
This Doctrine must be well observed:
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for though it be the truth of God, yet the reason of man will not agree vnto it:
for though it be the truth of God, yet the reason of man will not agree unto it:
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for some will say, If all things come to passe necessarily, then in their actions and proceedings men haue no free will:
for Some will say, If all things come to pass necessarily, then in their actions and proceedings men have no free will:
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for necessitie and libertie of will cannot stand together. Answ. They may:
for necessity and liberty of will cannot stand together. Answer They may:
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indeed constraint and mans free will cannot stand together, but mans will and vnchangeable necessitie may well accord: As I shew thus;
indeed constraint and men free will cannot stand together, but men will and unchangeable necessity may well accord: As I show thus;
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In God there is most absolute freedome of will, yet he doth many things of necessitie:
In God there is most absolute freedom of will, yet he does many things of necessity:
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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.
as he wills that which is good necessarily (for he cannot possibly will that which is evil) and yet he wills the same most freely.
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So Christ died necessarily, he could not but die, if we consider the counsell of God,
So christ died necessarily, he could not but die, if we Consider the counsel of God,
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and yet he died most freely; For he laid downe his life of himselfe, and no man tooke it from him. Iohn. 10.18.
and yet he died most freely; For he laid down his life of himself, and no man took it from him. John. 10.18.
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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,
It will be said again, if things come to pass by necessity, then it is in vain to use any means for the effecting of them,
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for Gods will must be done, do we what we will. Answ. This is mans corrupt reason:
for God's will must be done, do we what we will. Answer This is men corrupt reason:
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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:
these men must Consider, that as God hath appointed what things must come to pass; so he hath appointed the means how they shall be effected:
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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,
and seeing the Lord hath appointed as well the means as the end, we should by this necessity rather be induced to use the means,
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than any way moued to neglect the same. To make this more plaine, wee must know there is a double necessitie: one is absolute ;
than any Way moved to neglect the same. To make this more plain, we must know there is a double necessity: one is absolute;
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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,
Another in part. I call that absolute necessity, which cannot be otherwise possibly: as that God lives, and cannot die, is omnipotent, infinite, etc. Necessity in part is,
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when any thing done is necessarie onely, because it depends on necessarie causes:
when any thing done is necessary only, Because it depends on necessary Causes:
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as fire to burne is necessarie, in regard of that order which God hath set in nature by creation:
as fire to burn is necessary, in regard of that order which God hath Set in nature by creation:
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yet this necessitie is not absolute;
yet this necessity is not absolute;
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for fire would not burne, if God should please to change that order set in nature,
for fire would not burn, if God should please to change that order Set in nature,
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as he did when the three children were cast into the hot fierie ouen, Dan. 3.27.
as he did when the three children were cast into the hight fiery oven, Dan. 3.27.
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Now, whereas wee say, Things to come must necessarily be done, it must bee vnderstood of necessitie in part, and not of absolute:
Now, whereas we say, Things to come must necessarily be done, it must be understood of necessity in part, and not of absolute:
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for in themselues they be changeable and contingent, and necessarie only in regard of Gods decree, appointing them which is vnchangeable:
for in themselves they be changeable and contingent, and necessary only in regard of God's Decree, appointing them which is unchangeable:
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in regard whereof all things to come bee necessarie.
in regard whereof all things to come be necessary.
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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,
And yet we may not think, that the unchangeableness of God's Decree does take away freedom from men will, it only inclines the same to one part,
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& so disposeth, that man should freely will that to bee, which God eternally hath decreed.
& so Disposeth, that man should freely will that to be, which God eternally hath decreed.
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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;
The second thing whereby the matter of this book is Set out unto us, is the circumstance of time when these things must be done;
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Shortly ▪ must be well obserued:Shortly ▪ must be well observed:
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and howsoeuer some things foretold were not to be done till many hundred yeares after, which space of time might seeme verie long,
and howsoever Some things foretold were not to be done till many hundred Years After, which Molle of time might seem very long,
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yet in two respects it is but short.
yet in two respects it is but short.
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First, in regard of God, to whom a thousand yeares are but as one day, 2. Pet. 3.8.
First, in regard of God, to whom a thousand Years Are but as one day, 2. Pet. 3.8.
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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.
Secondly, in regard of men, to whom a hundred, or two hundred Years seem but a short time when once they be expired, though before they seemed long.
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This circumstance of time is set down for two causes. First, to terrifie all carnal and carelesse men:
This circumstance of time is Set down for two Causes. First, to terrify all carnal and careless men:
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for this booke foretelleth iudgements, plagues, and destructions for the enimies of Gods church, which m•st shortly come vppon them:
for this book foretelleth Judgments, plagues, and destructions for the enemies of God's Church, which m•st shortly come upon them:
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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,
which is a thing worthy our careful consideration in this secure age of the world, wherein men bless themselves in their Sins, without Fear of God's Judgments,
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and say they shall haue peace, though they walke after the stubbornenesse of their owne hearts, putting farre from them the euill day;
and say they shall have peace, though they walk After the stubbornenesse of their own hearts, putting Far from them the evil day;
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saying, spare thy selfe, this shall not come vnto thee.
saying, spare thy self, this shall not come unto thee.
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But shall the lyon rore, and the beasts not tremble? Yet the Lord threateneth his iudgements, but men will not repent.
But shall the Lion roar, and the beasts not tremble? Yet the Lord threateneth his Judgments, but men will not Repent.
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Well, let vs consider this, whether we be young or old, high or low, that Gods iudgements are shortly to come:
Well, let us Consider this, whither we be young or old, high or low, that God's Judgments Are shortly to come:
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and let this bee a motiue to raise vs out of the sleepe of sinne, and of securitie.
and let this be a motive to raise us out of the sleep of sin, and of security.
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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.
That which Peter said of false Teachers, is also true of all impenitent Sinners, unless they prevent the same by speedy and unfeigned Repentance, Their judgement long ago is not Far off, and their damnation Sleepeth not. 2. Pet. 2.3.
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Secondly, this circumstance of time serueth greatly to comfort the seruants of Christ, and to furnish them with all patience,
Secondly, this circumstance of time serveth greatly to Comfort the Servants of christ, and to furnish them with all patience,
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and long suffering vnder any aduersitie, or distresse that may befall them in bodie or mind, or both.
and long suffering under any adversity, or distress that may befall them in body or mind, or both.
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Indeed many are brought to impatience and distrust by afflictions and crosses:
Indeed many Are brought to impatience and distrust by afflictions and Crosses:
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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:
But the child of God in such a case must call to mind what the holy ghost hath Here Set down Concerning the prophecies of this book, which foretell deliverance for God's Church, and for every member thereof:
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namely, That they must shortly be brought to passe:
namely, That they must shortly be brought to pass:
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yet a very little while, and hee that commeth for their deliuerance, will come, and will not tarrie, Hebr. 10. vers. 37.yet a very little while, and he that comes for their deliverance, will come, and will not tarry, Hebrew 10. vers. 37.
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Thus much for the matter of this reuelation:
Thus much for the matter of this Revelation:
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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.
now follow the Instruments whereby the Lord does convey the same unto his Church, which is the First argument whereby it is described, in these words.
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Which hee sent, and shewed by his Angell vnto his seruant Iohn. Which he sent, and showed by his Angel unto his servant John.
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Where two points must be obserued, first the action of Christ, which is the ground of their imploiment:
Where two points must be observed, First the actium of christ, which is the ground of their employment:
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secondly the persons imploied therein as his instruments. For the first: Christ sent and shewed this reuelation.
secondly the Persons employed therein as his Instruments. For the First: christ sent and showed this Revelation.
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This action of Christ is noted by the holy ghost for two speciall causes;
This actium of christ is noted by the holy ghost for two special Causes;
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first to shew, That S. Iohn did not pen and publish this booke rashly, but by calling and warrant from God.
First to show, That S. John did not pen and publish this book rashly, but by calling and warrant from God.
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This teacheth vs what must be our behauiour in all our actions whatsoeuer we take in hand:
This Teaches us what must be our behaviour in all our actions whatsoever we take in hand:
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we must looke we haue warrant from God for the doing of the same, by vertue of our calling,
we must look we have warrant from God for the doing of the same, by virtue of our calling,
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and with out this we should not dare to enterprise any thing.
and with out this we should not Dare to enterprise any thing.
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If this dutie were practised, there would be more conscience of the seruice and worship of God,
If this duty were practised, there would be more conscience of the service and worship of God,
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and more care of iust dealing with men then there is in the affaires of this life.
and more care of just dealing with men then there is in the affairs of this life.
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Secondly, this action of Christ is noted to get more reuerent acceptance, and greater authoritie to this booke:
Secondly, this actium of christ is noted to get more reverent acceptance, and greater Authority to this book:
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for which cause also it was sent by an holy Angell.
for which cause also it was sent by an holy Angel.
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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.
If an earthly Prince should write his Letter to his Subject, and withal send it by one of his guard, we doubt the Subject would receive it most reverently.
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Behold this booke is the Epistle and letter of Iesus Christ, sent by his Angell for the benefit of his Church.
Behold this book is the Epistle and Letter of Iesus christ, sent by his Angel for the benefit of his Church.
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What reuerence therefore, and acceptation ought this to find? surely a thousand fold more with euery one,
What Reverence Therefore, and acceptation ought this to find? surely a thousand fold more with every one,
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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.
then the writing of any earthly Prince whatsoever. The second point to be observed, is the Persons whom christ employeth about this Revelation, and they be two.
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An holy Angell, and Saint Iohn. For the first ▪ It hath pleased God in all ages to vse the ministerie of Angels,
an holy Angel, and Saint John. For the First ▪ It hath pleased God in all ages to use the Ministry of Angels,
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as a meanes whereby hee would conuey the knowledge of his will vnto his Church.
as a means whereby he would convey the knowledge of his will unto his Church.
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The law in mount Synai was giuen to Moyses by the ministerie of an Angell, Act. 7.38. Gal. 3.19.
The law in mount Sinai was given to Moses by the Ministry of an Angel, Act. 7.38. Gal. 3.19.
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and Daniell receiued the exposition of sundry dreames and visions by an Angell, Dan. 8.19, and 9.21. and 10.14.
and Daniell received the exposition of sundry dreams and visions by an Angel, Dan. 8.19, and 9.21. and 10.14.
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And the seuen visions which conteine the substance of this booke were shewed to Iohn by an holy Angell.
And the seuen visions which contain the substance of this book were showed to John by an holy Angel.
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But here we must take heed that we do not like the papists ground hereupō the inuocation of Angels,
But Here we must take heed that we do not like the Papists ground hereupon the invocation of Angels,
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because they be about vs, and bring vnto vs particular messages from the Lord:
Because they be about us, and bring unto us particular messages from the Lord:
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for before we may pray vnto them, wee must haue from God a particular commandement so to do,
for before we may pray unto them, we must have from God a particular Commandment so to do,
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and also a promise to be heard in that wee aske, or else our prayer is not of faith:
and also a promise to be herd in that we ask, or Else our prayer is not of faith:
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but the whole Scripture affoords no word of command, or promise for any such action, and therefore we cannot do it without sinne.
but the Whole Scripture affords no word of command, or promise for any such actium, and Therefore we cannot do it without sin.
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The second instrument here imployed by Christ, is Iohn. This Iohn was sonne to Zebedeus, and so kinsman vnto Christ;
The second Instrument Here employed by christ, is John. This John was son to Zebedee, and so kinsman unto christ;
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a blessed Apostle, and Euangelist which penned one of the Gospels, and the three Epistles which beare his name.
a blessed Apostle, and Evangelist which penned one of the Gospels, and the three Epistles which bear his name.
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This was that Disciple whom Iesus loued.
This was that Disciple whom Iesus loved.
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And to procure the more credit and reuerence to this booke, he describeth himselfe by two arguments:
And to procure the more credit and Reverence to this book, he Describeth himself by two Arguments:
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First, by a propertie, calling himselfe Christ his seruant : Secondly, by an effect, or action, in bearing record to Gods word, vers. 2.
First, by a property, calling himself christ his servant: Secondly, by an Effect, or actium, in bearing record to God's word, vers. 2.
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For the first, note that Iohn doth not call himselfe that Disciple whom Iesus loued,
For the First, note that John does not call himself that Disciple whom Iesus loved,
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nor the kinsman of Christ, which he might haue done, being allied vnto him (for Iohns mother was sister to Ioseph Christs supposed father,
nor the kinsman of christ, which he might have done, being allied unto him (for Iohns mother was sister to Ioseph Christ supposed father,
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and cosin german to the virgin Mary) Iohn had learned of Christ himselfe, that the •earers, and doers of the will of his father were esteemed more deere and neere vnto him than any bond of outward allyance could possibly make them, Math. 12.50. Luk. 11.28.
and Cousin germane to the Virgae Marry) John had learned of christ himself, that the •earers, and doers of the will of his father were esteemed more deer and near unto him than any bound of outward alliance could possibly make them, Math. 12.50. Luk. 11.28.
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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.
But he calls himself Christ servant, having yielded up himself to do his will: for herein Stands the dignity of a Christian to do service unto christ.
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The blessed Virgine had neuer found such fauour with God to haue beene Christs mother, if she had not withall become Christs seruant:
The blessed Virgae had never found such favour with God to have been Christ mother, if she had not withal become Christ servant:
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She bare him in her heart by faith, as well as in her wombe by conception,
She bore him in her heart by faith, as well as in her womb by conception,
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or else she had neuer beene saued by him.
or Else she had never been saved by him.
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Hence we learne that outward dignities, as bloud royall, noble parentage, and such like, will nothing further a mans saluation:
Hence we Learn that outward dignities, as blood royal, noble parentage, and such like, will nothing further a men salvation:
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he that would bee acceptable vnto Christ must become his seruant by beleeuing his word,
he that would be acceptable unto christ must become his servant by believing his word,
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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.
and doing his will, having cast off the old man, which is corrupt, and put on the new man, which After God is created in righteousness and true holiness.
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So Paul saith, Circumcision is nothing, and vncircumcision is nothing, but keeping the commandements of God, 1. Cor. 7.19.
So Paul Says, Circumcision is nothing, and uncircumcision is nothing, but keeping the Commandments of God, 1. Cor. 7.19.
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and henceforth know I no man after the flesh, but if any man be in Christ, he is a new creature, 2. Cor. •. 16, 17. Againe, consider in what regard Iohn is here called the seruant of Christ:and henceforth know I not man After the Flesh, but if any man be in christ, he is a new creature, 2. Cor. •. 16, 17. Again, Consider in what regard John is Here called the servant of christ:
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not onely for that he beleeued in Christ, and obeyed his will as all true christians do;
not only for that he believed in christ, and obeyed his will as all true Christians do;
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but more specially because hee was an Apostle, and did seruice vnto Christ in the worke of his ministerie, which was his particular calling.
but more specially Because he was an Apostle, and did service unto christ in the work of his Ministry, which was his particular calling.
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So Paul writing to the Romans, calleth himselfe an appostle, & seruant of Christ: Cap. 1.1.
So Paul writing to the Roman, calls himself an apostle, & servant of christ: Cap. 1.1.
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And he rendreth a reason thereof vers. 9. Because hee did seruice vnto him in preaching the Gospell.
And he rendereth a reason thereof vers. 9. Because he did service unto him in preaching the Gospel.
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Hence we are taught that we must not onely shewe our selues Christs seruants in our generall calling of christianitie:
Hence we Are taught that we must not only show our selves Christ Servants in our general calling of christianity:
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but especially in our particular callings and offices, after the example of Christs blessed Apostles.
but especially in our particular callings and Offices, After the Exampl of Christ blessed Apostles.
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It is a good thing to professe seruice vnto Christ, by hearing his woord, receiuing his sacraments, and keeping his Saboathes:
It is a good thing to profess service unto christ, by hearing his word, receiving his Sacraments, and keeping his Sabbaths:
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but vnlesse therewithall we shewe the power of godlinesse in our particular callings, our outward profession is flat hypocrisie.
but unless therewithal we show the power of godliness in our particular callings, our outward profession is flat hypocrisy.
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This, magistrats, ministers, husband, wife, parents, children, maisters, seruants, buyer, seller, and euerie one in his lawfull calling should carefully obserue:
This, Magistrates, Ministers, husband, wife, Parents, children, masters, Servants, buyer, seller, and every one in his lawful calling should carefully observe:
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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,
for unless in the particular duties of their special callings (as the magistrate in the duties of a magistrate, etc.) they do service unto christ, their public service in the outward duties of Religion shall never commend them unto God, be it never so glorious, Micah, 6.6, 7, 8. Vers. 2. Which bore record of the word of God,
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and of the testimonie of Iesus Christ, and of the th•ngs that he saw. Here is the second argument whereby Iohn describeth himselfe;
and of the testimony of Iesus christ, and of the th•ngs that he saw. Here is the second argument whereby John Describeth himself;
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namely, by this action, or effect, in bearing record to the word of God, for partly by writing the gospell,
namely, by this actium, or Effect, in bearing record to the word of God, for partly by writing the gospel,
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and partly by preaching, hee bare witnesse, and testified that the word of God was true.
and partly by preaching, he bore witness, and testified that the word of God was true.
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And because the word of God hath diuerse parts, the Law and the Gospell;
And Because the word of God hath diverse parts, the Law and the Gospel;
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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.
he shows in the next words, that he means especially the Gospel, adding, and of the testimony of Iesus christ, that is, of those things which Iesus said and did.
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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 that no man might call into question the truth of his testimony, he Professes himself to have be an eye witness of all those things whereof he bore record, saying, and of all those things which he saw.
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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:
And Here he allegeth his testimony to the Gospel, to prove himself a faithful penman of this book, that so it might have more Reverence:
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for hee which was faithfull in penning the Gospell of Christ, the same also is faithfull in penning this Prophesie of the Church.
for he which was faithful in penning the Gospel of christ, the same also is faithful in penning this Prophesy of the Church.
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In this testimonie we may obserue, that the doctrine of Gods word is an infallible marke whereby to know the true Prophet of God,
In this testimony we may observe, that the Doctrine of God's word is an infallible mark whereby to know the true Prophet of God,
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and also to distinguish h•m from all false prophets.
and also to distinguish h•m from all false Prophets.
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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:
God foretold his people, that false prophets should come among them for their trial, Deuteronomy 13. But how shall they discern them? surely by their Doctrine:
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for though they shew wonders, yet if their doctrine tend to draw men f•om the true God to idolatrie, they are false prophets and should die.
for though they show wonders, yet if their Doctrine tend to draw men f•om the true God to idolatry, they Are false Prophets and should die.
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When our Sauior Christ was asked, By what authoritie hee did those things.
When our Saviour christ was asked, By what Authority he did those things.
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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.
Luk. 20.2, 3. He approved his Authority by the testimony of John, (who bore witness of him, John. 1.15.) and confirmed the calling of John by the truth of his Doctrine, which (themselves being Witnesses) was from heaven, Lycia 20. ver. 4, 5.
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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,
Hereby then we see the error of the Papists, who teach, That the only note of a true Prophet, is to confirm his Doctrine by a miracle,
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and that hee which cannot doe so, is a false Prophet. But this note of difference is not true:
and that he which cannot do so, is a false Prophet. But this note of difference is not true:
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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.
for false prophets may confirm their lying vanities by Signs and wonders, as we may see Deuteronomy 13. And so does Antichrist, 2. Thess 2.9.
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The sixt argument by which this Reuelation is described, is the order and man•r of propounding it to the Church,
The sixt argument by which this Revelation is described, is the order and man•r of propounding it to the Church,
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and it stands in foure degrees. First, God the father giueth it to Christ the mediator, and head of the Church.
and it Stands in foure Degrees. First, God the father gives it to christ the Mediator, and head of the Church.
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Secondly, Christ giueth it to an Angell. Thirdly ▪ the Angell conueyes it to Iohn the Apostle.
Secondly, christ gives it to an Angel. Thirdly ▪ the Angel conveys it to John the Apostle.
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Fourthly, Iohn di•ected and assisted by the holy Ghost, deliuereth it to the Churches.
Fourthly, John di•ected and assisted by the holy Ghost, Delivereth it to the Churches.
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Now as this particular booke was, so no doubt all other holy Scriptures were conueyed to the Church: from whence we may obserue.
Now as this particular book was, so no doubt all other holy Scriptures were conveyed to the Church: from whence we may observe.
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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.
First, the constant love of God to his children, by this his special care, in propounding and delivering his will and word to his Church.
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Secondly, that this booke, and so all other parts of holy Scripture, are in their kind most perfect and excellent.
Secondly, that this book, and so all other parts of holy Scripture, Are in their kind most perfect and excellent.
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Thirdly, that the Church of Rome blasphemeth in calling the written word of God, a dead letter, and dumbe Iudge;
Thirdly, that the Church of Rome Blasphemeth in calling the written word of God, a dead Letter, and dumb Judge;
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matching generall councels with it for authoritie, and teaching, that the vniuersall consent of the Church is about Scripture, f•r ••terpretation,
matching general Counsels with it for Authority, and teaching, that the universal consent of the Church is about Scripture, f•r ••terpretation,
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and giues life and sence thereto: which otherwise of it selfe were but an inckie letter, and dumbe word. and gives life and sense thereto: which otherwise of it self were but an inky Letter, and dumb word.
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Verse. 3. Blessed are they which reade, and they that heare the words of this prophesie,Verse. 3. Blessed Are they which read, and they that hear the words of this prophesy,
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and keepe those things which are written therein: for the time is at hand.
and keep those things which Are written therein: for the time is At hand.
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Here is the seuenth and last argumēt whereby this Reuelation is described, to wit, the fruit, effect,
Here is the Seventh and last argument whereby this Revelation is described, to wit, the fruit, Effect,
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and the profit which comes of it, euen true happrnesse. This prophesie concerneth the present and future state of the Church:
and the profit which comes of it, even true happrnesse. This prophesy concerns the present and future state of the Church:
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the reading and hearing whereof ioyned with carefull keeping, bringeth with it true blessednesse, that is, fellowship with God, and life euerlasting.
the reading and hearing whereof joined with careful keeping, brings with it true blessedness, that is, fellowship with God, and life everlasting.
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In this argument we may obserue, First, the end of this booke, and so of all other bookes of Scripture, viz. •o bring men to happinesse, to fellowship with God, and life euerlasting.
In this argument we may observe, First, the end of this book, and so of all other books of Scripture, viz. •o bring men to happiness, to fellowship with God, and life everlasting.
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These things were written (saith S. Iohn) that yee might beleeue that Iesus is the Christ,
These things were written (Says S. John) that ye might believe that Iesus is the christ,
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and so beleeuing, might haue eternall life. Iohn 20.31.and so believing, might have Eternal life. John 20.31.
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Againe, hee declared to them the word of Christ, that by it they might haue fellowship with God the father,
Again, he declared to them the word of christ, that by it they might have fellowship with God the father,
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and with his sonne Iesus Christ. 1. Iohn. 1.3. In which fellowship is true happinesse: Christ himselfe sayth:and with his son Iesus christ. 1. John. 1.3. In which fellowship is true happiness: christ himself say:
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Search the Scriptures, for in them you thinke to haue eternall life. Iohn. 5.39.Search the Scriptures, for in them you think to have Eternal life. John. 5.39.
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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 in this they differ from all other books and writings of men, for men's writings be penned either by the Light of nature,
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and so be erronious, and misse the end of true happinesse:
and so be erroneous, and miss the end of true happiness:
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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;
or Else they be penned by them which have direction from the word, and so all the truth they have, leading to true happiness, is borrowed hence;
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when as the Scriptures of themselues doe directly guide men thither.
when as the Scriptures of themselves do directly guide men thither.
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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.
From the consideration of this blessed end of holy Scripture, we may observe, First, That the opinion and practice of the Church of Room is damnable, who bar the people of God from reading and hearing the Scriptures in their Vulgar tongue.
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For in depriuing them of this meanes (as much as in them lieth) they barre them of their saluation,
For in depriving them of this means (as much as in them lies) they bar them of their salvation,
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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.
and they do directly cross the purpose of S. John, who does Therefore pronounce him blessed, that shall hear and read this book, with conscience to keep and obey it, that he might allure and draw all men to do it with delight.
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Secondly, we are hereby admonished with all care and diligence to reade and meditate in Gods word:
Secondly, we Are hereby admonished with all care and diligence to read and meditate in God's word:
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That place before named is most excellent: Search the Scripture, Iohn 5.39.
That place before nam is most excellent: Search the Scripture, John 5.39.
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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:
Eve as we would search for gold or Some precious thing which we would fain find. (So the word imports.) And he adds the reason:
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For in them you thinke to haue eternall life. The same is wisdomes counsell, Prou. 2.4.For in them you think to have Eternal life. The same is wisdoms counsel, Prou. 2.4.
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But some will say, I cannot reade, I was neuer brought vp in learning, and therefore I cannot search.
But Some will say, I cannot read, I was never brought up in learning, and Therefore I cannot search.
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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:
S. John cuts off his excuse in the next words, saying, Blessed he is also which bears the words of this prophecy. As if he should say:
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though hee cannot reade, yet if hee heare and keepe it he is blessed.
though he cannot read, yet if he hear and keep it he is blessed.
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Here then i• the dutie of those which cannot read the Scriptures, they must procu•e others to reade vnto them,
Here then i• the duty of those which cannot read the Scriptures, they must procu•e Others to read unto them,
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and by hearing and keeping they shall be blessed.
and by hearing and keeping they shall be blessed.
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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:
Thirdly, by this scope and end of Scriptures, we must Learn to carry in mind this plain difference between the books of God, and writings of men:
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Gods word bringeth a man which keep• it, to happinesse;
God's word brings a man which keep• it, to happiness;
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but mans writings of, themselues cannot doe so, vnlesse they haue light from the word of God.
but men writings of, themselves cannot do so, unless they have Light from the word of God.
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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.
If this distinction were imprinted in our hearts, we should not be so delighted as many Are, to hear or speak the words of God mixed with the words of sinful men, specially in the public Ministry.
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In former times the Lord forbad his owne people to sowe their field with mingled seede, 〈 ◊ 〉 to make them garments of diuerse things,
In former times the Lord forbade his own people to sow their field with mingled seed, 〈 ◊ 〉 to make them garments of diverse things,
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as of linnen and woollen, Leuit. 19.19.as of linen and woollen, Levites 19.19.
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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,
And no doubt the same God does mislike, that the pure seed of his word should be mingled with the sayings of erroneous and sinful men,
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when the same is sown vpon the furrowes of mens hea•ts.
when the same is sown upon the furrows of men's hea•ts.
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Secondly, in this seuenth Argument wee may obserue the right manner and way of hearing and reading the Scriptures:
Secondly, in this Seventh Argument we may observe the right manner and Way of hearing and reading the Scriptures:
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a point worthie all serious consideration. I• stands in two things:
a point worthy all serious consideration. I• Stands in two things:
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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.
First, we must Set down with ourselves a certain end, why we read, and hear the Scriptures, which is, that we may attain to true happiness, standing in fellowship with God, and life everlasting.
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This end must bee the motiue to induce vs to heare, and reade the word of God,
This end must be the motive to induce us to hear, and read the word of God,
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and when this ta•es place in our hearts, it wil be of force to make vs reade,
and when this ta•es place in our hearts, it will be of force to make us read,
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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 hear with care and conscience which beseems God's word. Secondly, we must keep in mind the things we read or hear; so faith the text:
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And keepeth the things which are written : which word imports, that by diligent obseruation, wee should lay them vp in our hearts.And Keepeth the things which Are written: which word imports, that by diligent observation, we should lay them up in our hearts.
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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.
This is a weighty duty, and seriously commended unto us of God. Bind up the testimony, seal up the law among my Disciples, Saiah 8.16.
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And Marie is therefore commended, because she kept in her heart the words of Iesus, Luke 2.19. •1. It was Dauids practise:
And Marry is Therefore commended, Because she kept in her heart the words of Iesus, Lycia 2.19. •1. It was David practise:
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I haue •id thy saying in my heart. Psal. 119. ••.
I have •id thy saying in my heart. Psalm 119. ••.
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And hereto •endeth Christs encouragement, pronouncing them rather blessed, which heare the word and keepe it,
And hereto •endeth Christ encouragement, pronouncing them rather blessed, which hear the word and keep it,
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than those which bare Christ, and gaue him sucke. Luk. 1•. 27.28. And Iames calleth it the ingraffed word, Iames 1.21.than those which bore christ, and gave him suck. Luk. 1•. 27.28. And James calls it the Ingrafted word, James 1.21.
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because it should abide in our hearts like a syence in a stock, and neuer be remooued,
Because it should abide in our hearts like a syence in a stock, and never be removed,
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but there grow, and fructifie vnto life eternall.
but there grow, and fructify unto life Eternal.
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Now because this is a point of great difficultie, and the want hereof the cause of so little profiting after much hearing and reading:
Now Because this is a point of great difficulty, and the want hereof the cause of so little profiting After much hearing and reading:
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I will therefore shew how (by Gods grace) in hearing and reading the word of God, a man may keepe the same in memorie.
I will Therefore show how (by God's grace) in hearing and reading the word of God, a man may keep the same in memory.
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First, a man must learne the grounds or elements of religion, commonly called the Catechisme, for they are the foūdation of all knowledge:
First, a man must Learn the grounds or elements of Religion, commonly called the Catechism, for they Are the Foundation of all knowledge:
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without which a man shall neuer vnderstand the Scripture to his comfort, nor keepe the same in memorie.
without which a man shall never understand the Scripture to his Comfort, nor keep the same in memory.
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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.
The Apostle say the Hebrews were dull of hearing (the deep things of God in christ) Because they had not well learned the First principles of the word, Hebrew 5.11.12.
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This all ignorant persons should well obserue, specially the aged, that they may find in themselues the cause of their ignorance and dulnesse,
This all ignorant Persons should well observe, specially the aged, that they may find in themselves the cause of their ignorance and dulness,
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euen want of knowledge in the Catechisme. They thinke it a disgrace to bee brought vnto it now they are old:
even want of knowledge in the Catechism. They think it a disgrace to be brought unto it now they Are old:
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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,
but if they would not be ever learning, and never come to the knowledge of the truth, they must lay in themselves this good beginning,
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and learne the principles of religion.
and Learn the principles of Religion.
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Secondly, wee must not rush vpon Gods holy ordinance, but before we either come to heare,
Secondly, we must not rush upon God's holy Ordinance, but before we either come to hear,
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or reade, with reuerence prepare our selues thereto.
or read, with Reverence prepare our selves thereto.
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Most men at this day vse to prepare thēselues before they come to the Lords table;
Most men At this day use to prepare themselves before they come to the lords table;
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and so they ought to doe before they come to heare the word:
and so they ought to do before they come to hear the word:
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for God ordained both for this end, to bee meanes to bring men to true happinesse:
for God ordained both for this end, to be means to bring men to true happiness:
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they differ onely in this, that the Sacraments are the visible, and the Scriptures the audible word of God.
they differ only in this, that the Sacraments Are the visible, and the Scriptures the audible word of God.
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At the giuing of the law, The people that must •eare it, were sanctified three dayes before.
At the giving of the law, The people that must •eare it, were sanctified three days before.
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Exod. 19. And when they did offer sacrifice, or eat the Passeouer, both priests and people must bee sanctified:
Exod 19. And when they did offer sacrifice, or eat the Passover, both Priests and people must be sanctified:
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and the same thing for substance must we perform before we come to heare the word of God.
and the same thing for substance must we perform before we come to hear the word of God.
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This preparation stands in two thing•:
This preparation Stands in two thing•:
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First, wee must put out of our hearts al by thoghts, all delights, and cares of wordly affairs,
First, we must put out of our hearts all by thoughts, all delights, and Cares of wordly affairs,
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and set our hearts (as Ezra did) to seeke the law of the Lord, Ezra 7.10.
and Set our hearts (as Ezra did) to seek the law of the Lord, Ezra 7.10.
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Secondly, we must make our earnest prayers to God, that he would open our eyes, that wee may see his will;
Secondly, we must make our earnest Prayers to God, that he would open our eyes, that we may see his will;
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soften our hearts, and make our eares attentiue, as L•diaes were; and also giue vs grace to embrace his word, and keepe it:
soften our hearts, and make our ears attentive, as L•diaes were; and also give us grace to embrace his word, and keep it:
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for Christ is the onely doctor of the heart by his spirit, without whose inward teaching wee can neuer learne vnto saluation.
for christ is the only Doctor of the heart by his Spirit, without whose inward teaching we can never Learn unto salvation.
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Thirdly, when we are about the holy exercise of Gods word, the frame of our heart should be thus disposed.
Thirdly, when we Are about the holy exercise of God's word, the frame of our heart should be thus disposed.
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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.
I It must be an humble heart: for the Lord resists the proud, and gives grace to the humble, Iam. 4.6. Them that be meek, will he guide in judgement, and teach the humble his Way, Psalm 25.9. A proud heart is so stuffed with self love, that there is no room for the word of God to lodge in.
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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 ;
But the heart that is lowly in it self, through the conscience of sin, that is the heart in which the Lord by his graces will take up his Abided, Saiah 57.15. II It must be an honest heart;
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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 as hath no manner of purpose to live in any one sin whatsoever, but (though it feel corruption in it self) is resolved to please God in all the ways of his Commandments, and that continually:
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such an heart haue the good hearers, resembled by the good ground, Luke 8.15.
such an heart have the good hearers, resembled by the good ground, Lycia 8.15.
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As on the contrarie, that is a wicked heart, which resolueth to cherish, though it be but any one sinne whatsoeuer. III.
As on the contrary, that is a wicked heart, which resolveth to cherish, though it be but any one sin whatsoever. III.
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It must bee a beleeuing heart. The old Iewes heard the word, but it profited them not,
It must be a believing heart. The old Iewes herd the word, but it profited them not,
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because they mingled it not with faith 〈 ◊ 〉 their hearts. Hebrew ▪ 4.2.
Because they mingled it not with faith 〈 ◊ 〉 their hearts. Hebrew ▪ 4.2.
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where he compares the heart to a vessell, in which there must bee both the word, and faith:
where he compares the heart to a vessel, in which there must be both the word, and faith:
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these two must be mingled together, and then it will be a word of power, of life, and saluation.
these two must be mingled together, and then it will be a word of power, of life, and salvation.
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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.
Therefore when we hear the threatenings of the law, or the promises of the Gospel, we must labour to resolve our hearts of the truth thereof.
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But incredulitie wherby men except against the word, as not pertaining vnto them, is the mother of forge•fulnesse.
But incredulity whereby men except against the word, as not pertaining unto them, is the mother of forge•fulnesse.
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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:The old world knew nothing of the flood, Because they did not believe, Matthew 24.39. IV. It must be an hearing heart ▪ such as is pliable to the word:
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Sacrifice and burnt offerings (sayth Dauid) thou wouldest not, but mine eares hast thou prepared, Psal. 40.6.Sacrifice and burned offerings (say David) thou Wouldst not, but mine ears hast thou prepared, Psalm 40.6.
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As if hee should say, beside those bodily cares which thou hast giuen me by creation, thou hast bored new cares in my heart,
As if he should say, beside those bodily Cares which thou hast given me by creation, thou hast bored new Cares in my heart,
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so as I can by thy grace attend and listen to thy word.
so as I can by thy grace attend and listen to thy word.
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And when God saith Seeke ye my face, this hearing heart will answere, I seeke thy face O Lord, Psal. 27. vers. 8.9.
And when God Says Seek you my face, this hearing heart will answer, I seek thy face Oh Lord, Psalm 27. vers. 8.9.
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Fourthly, after we haue heard or read the word, we must become doers of the same, euen in the duties of our vocation.
Fourthly, After we have herd or read the word, we must become doers of the same, even in the duties of our vocation.
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We see euery man more skilfull in the works of his owne trade, by reason of his dayly exercise therein:
We see every man more skilful in the works of his own trade, by reason of his daily exercise therein:
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euen so the constant practise of Gods word will make vs expert in it, and cause vs to keepe it in perfect memorie.
even so the constant practice of God's word will make us expert in it, and cause us to keep it in perfect memory.
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And these are the right meanes to become good hearers and readers of the word of God.
And these Are the right means to become good hearers and Readers of the word of God.
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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,
Thirdly, this benediction pronounced upon them that hear, read, & keep the prophecies of this book, serves to induce every child of God (as much as in him lies) to keep in memory the Whole word of God,
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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.
but specially these prophecies of things to come that concern the state of the Church; for Therefore did God reveal them, that they might be remembered.
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When the Angell had told Daniel the state of the church, from his time to the comming of Christ;
When the Angel had told daniel the state of the Church, from his time to the coming of christ;
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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.
he bids him, Shut up the words, and seal the book, till the end of the time, Dan. 12.4. meaning, that he for his own Comfort should hide them in his heart.
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And Christ sayth to his disciples, When ye see the abhomination of desolation, spoken of by Daniell the Prophet:
And christ say to his Disciples, When you see the abomination of desolation, spoken of by Daniell the Prophet:
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let him that readeth, consider it, Matth. 24.15.let him that readeth, Consider it, Matthew 24.15.
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Behold I haue told you before, meaning things to come verse 25. shewing, That hee would haue his children to marke,Behold I have told you before, meaning things to come verse 25. showing, That he would have his children to mark,
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and remember those weightie things that are foretold, concerning the state of the church. For the time is at hand.
and Remember those weighty things that Are foretold, Concerning the state of the Church. For the time is At hand.
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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:
Here is a reason of the former benediction, for seeing the time of the accomplishing of this prophecy, is At hand, & must shortly be fulfilled:
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therefore those be blessed which reade and keepe the same in memorie. And it is an answere to a secret obiection;
Therefore those be blessed which read and keep the same in memory. And it is an answer to a secret objection;
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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:
for they might have said, we need not to read or Remember this prophecy, seeing it shall not be fulfilled in our days; but he adds:
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The time is at hand, wherein they must be fulfilled, and therefore it must bee marked.The time is At hand, wherein they must be fulfilled, and Therefore it must be marked.
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These wordes for substance were in the first verse; where it is said, The Reuelation was of things that must shortly be done.
These words for substance were in the First verse; where it is said, The Revelation was of things that must shortly be done.
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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 Here they be repeated again. Whereby he would teach us, That these prophecies contain weighty matter, to be deeply considered, and earnestly Thought on.
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And S. Iohn repeates the same for two causes:
And S. John repeats the same for two Causes:
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first to awake the members of the church out of the sleepe of security, and make them stand vpon their watch continually:
First to awake the members of the Church out of the sleep of security, and make them stand upon their watch continually:
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for though they cannot fall into the dead sleepe of sinne, yet the slumber of securitie may ouertake thē:
for though they cannot fallen into the dead sleep of sin, yet the slumber of security may overtake them:
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the wise virgines slumber, as well as the foolish, Matth. 25.5.
the wise Virgins slumber, as well as the foolish, Matthew 25.5.
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And the spouse of Christ, the true Church, confesseth, That shee sleepeth, though her heart waketh, Cant. 5.2.
And the spouse of christ, the true Church, Confesses, That she Sleepeth, though her heart waketh, Cant 5.2.
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Secondly, to confirme and hearten the church, and all true members of Christ, against the afflictions to come:
Secondly, to confirm and hearten the Church, and all true members of christ, against the afflictions to come:
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for herein is the common saying true, He that is forewarned, is fore-armed.
for herein is the Common saying true, He that is forewarned, is Forearmed.
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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,
Now in these words (The time is At hand) christ would teach us to observe, That whatsoever thing may befall the members of christ in this life,
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whether afflictions, temptations, death, or the last iudgement it selfe, all will come shortly.
whither afflictions, temptations, death, or the last judgement it self, all will come shortly.
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This consideration ought to take place in our hearts, being of great vse in our liues:
This consideration ought to take place in our hearts, being of great use in our lives:
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as to stay vs from many sinnes, so to mooue vs to doe all things with good conscience.
as to stay us from many Sins, so to move us to do all things with good conscience.
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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 the Lord is at •and.
And the want hereof is the cause of much evil: The bad servant beats his Fellows, Because he thinks his master does defer his coming. Matthew 24.48.49. The old world went on in sin, never regarding Noahs prophecy, and so knew nothing till the flood Come and swept them all away, Matthew 24.39. We should lay these to our hearts, and always think with Paul the Lord is At •and.
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The rather, because wee haue had the Gospell, and peace with all temporall blessings these eight and thirtie yeares:
The rather, Because we have had the Gospel, and peace with all temporal blessings these eight and thirtie Years:
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now the state of the church is interchangeable, one while peace, and then trouble:
now the state of the Church is interchangeable, one while peace, and then trouble:
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so as it is like, this peaceable state will not long continue, but we must bee tried.
so as it is like, this peaceable state will not long continue, but we must be tried.
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And the time of ou• triall is at hand, for whatsoeuer must befall the Church, will come shortly.
And the time of ou• trial is At hand, for whatsoever must befall the Church, will come shortly.
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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,
We must Therefore prepare for trouble, and so we shall find it the less grievous. Vers. 4. John to the seuen Churches which Are in Asia, Grace be with you,
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and Peace from him, which is, and which was, and which is to come, and from the seuen spirits which are before his throne.
and Peace from him, which is, and which was, and which is to come, and from the seuen spirits which Are before his throne.
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Here beginneth the second part of the Preface, to wit, the inscription of this vision, and it hath two branches:
Here begins the second part of the Preface, to wit, the inscription of this vision, and it hath two branches:
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First, a dedication, in these words: Iohn to the seuē Churches which are in Asia. Secondly, a salutation, in the next words:
First, a dedication, in these words: John to the seuē Churches which Are in Asia. Secondly, a salutation, in the next words:
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Grace be with you and peace, &c. to the ninth verse. In the dedication obserue first the penman, that dedicates this booke:Grace be with you and peace, etc. to the ninth verse. In the dedication observe First the penman, that dedicates this book:
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secondly, the parties to whom it is sent.
secondly, the parties to whom it is sent.
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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.
For the First, the penman is John, who Here again repeats his name, to show and certify every reader of this book, that he was without all doubt the true penman of the holy ghost, in writing this Revelation.
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But though he repeat his name, yet he doth not adde any titles of honour, or commendation, as hee did in the first verse.
But though he repeat his name, yet he does not add any titles of honour, or commendation, as he did in the First verse.
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Wherein he giues vs a true patterne of modestie and humilitie, which is neuer to speake in our owne cause to our owne praise,
Wherein he gives us a true pattern of modesty and humility, which is never to speak in our own cause to our own praise,
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but onely in cases of necessitie, when Gods glory may bee aduaunced, and the credit of our particular callings maintained.
but only in cases of necessity, when God's glory may be advanced, and the credit of our particular callings maintained.
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This Paule practised, who often humbles himselfe, and cals himself the least of all the Apostles ;
This Paul practised, who often humbles himself, and calls himself the least of all the Apostles;
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yea the chiefe of all sinners :
yea the chief of all Sinners:
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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,
yet when the credit of his Apostleship Come into question, then he sets out himself, showing he was a true Apostle, one of the chief,
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and aboue those which did falsely call themselues so, as wee may find in both of his Epistles to the Corinthians.
and above those which did falsely call themselves so, as we may find in both of his Epistles to the Corinthians.
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Secondly, the persons to whom hee wrote, were, the seuen Churches in Asia ▪ concerning them note two things:
Secondly, the Persons to whom he wrote, were, the seuen Churches in Asia ▪ Concerning them note two things:
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first, hee writes to churches, secondly to the churches in Asia. For the first:
First, he writes to Churches, secondly to the Churches in Asia. For the First:
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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;
why writes he to the Churches, rather than to the Church, seeing there is but one only Catholic Church? Ans. The Church may be considered diverse ways;
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first, as it is the whole companie of the elect, & so it is but one:
First, as it is the Whole company of the elect, & so it is but one:
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secondly, as the same is parted into seuerall branches and companies, one part being in one countrey,
secondly, as the same is parted into several branches and companies, one part being in one country,
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and another part in some other. Wherein also, euery seuerall congregation, professing the gospell, is a particular Church.
and Another part in Some other. Wherein also, every several congregation, professing the gospel, is a particular Church.
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And so there may bee many Churches, all of them beeing members of one Catholicke Church:
And so there may be many Churches, all of them being members of one Catholic Church:
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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 sea is only one, yet it Consisteth of many parts, which taking their names of the countries whereto they adjoin, Are called so many particular Seas;
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as the English Sea, the Spanish sea, French, Italian, Scottish Seas, &c. And of particular Churches must Iohn bee vnderstood in this place.
as the English Sea, the Spanish sea, French, Italian, Scottish Seas, etc. And of particular Churches must John be understood in this place.
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Now Iohn chuseth rather to write to Churches, than to particular men.
Now John chooseth rather to write to Churches, than to particular men.
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First, because the matter of this booke concerneth the Church, being a Propheticall hystorie, touching the state of the Church to the end.
First, Because the matter of this book concerns the Church, being a Prophetical history, touching the state of the Church to the end.
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Secondly, because particular Churches, which bee true members of the Catholicke Church, are the pillars and ground of truth. 1. Timoth. 3.15.
Secondly, Because particular Churches, which be true members of the Catholic Church, Are the pillars and ground of truth. 1. Timothy 3.15.
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And the Church is so called, not that her authority is aboue the word ▪ but first,
And the Church is so called, not that her Authority is above the word ▪ but First,
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because it is the treasure house wherein the Scriptures are preserued, from age to age, against the rage of Gods enemies.
Because it is the treasure house wherein the Scriptures Are preserved, from age to age, against the rage of God's enemies.
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Secondly, because the Church giues testimonie to the truth of Gods word. And thirdly, because it publisheth the truth of God;
Secondly, Because the Church gives testimony to the truth of God's word. And Thirdly, Because it Publisheth the truth of God;
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word by vertue of that ordinary ministery which God hath ordained therein.
word by virtue of that ordinary Ministry which God hath ordained therein.
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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.
Secondly, in the dedication of this book, among all particular Churches God directs him to make choice of those seuen in Asia: no doubt for special cause.
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First, because they were then most famous Churches, as the chapters following, and the histories of the Church doe plainely shew:
First, Because they were then most famous Churches, as the Chapters following, and the histories of the Church do plainly show:
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Secondly, that the calling of the Gentiles to the light of the Gospell, which long before had beene foretold, might bee more euident:
Secondly, that the calling of the Gentiles to the Light of the Gospel, which long before had been foretold, might be more evident:
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for here the Iewes are passed by, and the Gentiles sent vnto.
for Here the Iewes Are passed by, and the Gentiles sent unto.
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Lastly, we may here obserue, That S. Iohn knew no prerogatiue of the church of Rome aboue other churches:
Lastly, we may Here observe, That S. John knew no prerogative of the Church of Room above other Churches:
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for if it were the mother church, whereon al• 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.
for if it were the mother Church, whereon al• other Churches should depend, as the Papists would have it ▪ I would know of them why John passed by it in the dedication of this book, which Containeth matter needful for all Churches to know.
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Grace be with you, and Peace from him which is, and which was, and which is to come: Grace be with you, and Peace from him which is, and which was, and which is to come:
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and from the seuē spirits which are before his throne. Here begins Iohns salutation of the seuen churches.and from the seuē spirits which Are before his throne. Here begins Iohns salutation of the seuen Churches.
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Salutations be of two sorts, Ciuill, and Religious. Ciuill, is that which men vse ordinarily one to another, wishing health welfare, and such like.
Salutations be of two sorts, Civil, and Religious. Civil, is that which men use ordinarily one to Another, wishing health welfare, and such like.
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Religious, is that, which is peculiar and proper vnto the church, comprehending in it a benediction also.Religious, is that, which is peculiar and proper unto the Church, comprehending in it a benediction also.
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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 such is this Here used by S. John. It may also be called Apostolical: Because it is so usual with them in their Epistles.
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And they vsed it the rather, because it is so correspondent to their ministerie: which stood in two things;
And they used it the rather, Because it is so correspondent to their Ministry: which stood in two things;
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first, in preaching, which is the ministerie of grace and reconciliation, the things here desired:
First, in preaching, which is the Ministry of grace and reconciliation, the things Here desired:
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secondly, in prayer, whereto belonged the dutie of benediction, to pronounce a blessing vpon the people;
secondly, in prayer, whereto belonged the duty of benediction, to pronounce a blessing upon the people;
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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;
as did the Priests in their ministration under the law, Num. 6.23. and our Saviour christ with his Apostles, when they preached the gospel;
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and as euery minister should doe to his whole congregation, before they depart. And this is also included in this salutation:
and as every minister should do to his Whole congregation, before they depart. And this is also included in this salutation:
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for hereby they blessed those churches to whom they did write.
for hereby they blessed those Churches to whom they did write.
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But to come to the words, which bee most excellent, and containe in them the summe of the gospell.
But to come to the words, which be most excellent, and contain in them the sum of the gospel.
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Grace, in scripture signifieth two things: first, Gods fauor; secondly, some gift of God freely bestowed.Grace, in scripture signifies two things: First, God's favour; secondly, Some gift of God freely bestowed.
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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:
Now Here by Grace is meant not any particular gift of God, but the gracious favour and good will of God, whereby he accepts of Some in christ for his own:
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for it is here opposed to peace, a gift of grace, and therefore cannot signifie the same thing.
for it is Here opposed to peace, a gift of grace, and Therefore cannot signify the same thing.
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Now marke, S. Iohn in thi• salutation begins with grace, because it is the foundation of all happinesse, and of all Gods blessings:
Now mark, S. John in thi• salutation begins with grace, Because it is the Foundation of all happiness, and of all God's blessings:
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whatsoeuer wee are, and all that wee haue, is of grace; our election, redemption, vocation, iustification, and sanctification:
whatsoever we Are, and all that we have, is of grace; our election, redemption, vocation, justification, and sanctification:
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our faith and repentance, & our perseuerance in thē both proceed from this fountain of Gods free grace.
our faith and Repentance, & our perseverance in them both proceed from this fountain of God's free grace.
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It is the beginning, and the end of all; yea it is all in all in the matter of our saluation:
It is the beginning, and the end of all; yea it is all in all in the matter of our salvation:
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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 we must have this, and then we may look for all other blessings. And Peace. Peace is taken sundry ways in the scripture:
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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;
First, for welfare & good success in things of this world by God's blessing, Exod 18.7. Moses and Jethro saluting, ask each other of their peace, that is, of his welfare;
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and so it is partly taken in this place.
and so it is partly taken in this place.
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Secondly, for that vnitie and blessed concord which is in the kingdom of God, among Gods children:
Secondly, for that unity and blessed concord which is in the Kingdom of God, among God's children:
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and so it is especially taken here.
and so it is especially taken Here.
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And in this sence it hath six parts, euery one wherof is a most worthie blessing.
And in this sense it hath six parts, every one whereof is a most worthy blessing.
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The first is peace with God:
The First is peace with God:
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which is, when we stand in the fauour of God, reconciled to him in Christ Iesus, Rom. 5.1.
which is, when we stand in the favour of God, reconciled to him in christ Iesus, Rom. 5.1.
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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.
Secondly, peace with God's Angels, for they guard such as be in God's favour, and carry them as a nurse does her child in her arms, That they hurt not their feet At any stone, Psalm 91.11. and they rejoice At our good estate.
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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:
The third, is peace with a men self, when his conscience will not accuse him, but excuse and clear him, being washed in the blood of christ:
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This is that peace of God, which passeth all vnderstanding, Philip. 4.7.
This is that peace of God, which passes all understanding, Philip. 4.7.
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The fourth is, Peace with Gods Church, notably prefigured by the peaceable habitation of wild beasts,
The fourth is, Peace with God's Church, notably prefigured by the peaceable habitation of wild beasts,
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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.
and tame together, as the lion and the Calf, the Wolf and the Lamb, the child and the Cockatrice, etc. Saiah, 11, 6. And plainly to be seen among the believers ▪ Acts. 4.32. Who were all of one mind and heart.
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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.
The fift is, Peace with the enemies of God's Church, so Far as it is for the good of the Church, and the glory of God.
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So Ioseph had peace in Pharaohs court : so Daniell had peace in the court of Nabuchadnezzar :
So Ioseph had peace in Pharaohs court: so Daniell had peace in the court of Nebuchadnezzar:
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for when the three children were cast into the ouen, wee must not thinke, that hee did reuolt vnto idolatrie, or hide himselfe:
for when the three children were cast into the oven, we must not think, that he did revolt unto idolatry, or hide himself:
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but being in fauour in the Court, obtained priuiledge to bee excused. The sixt is, Peace with all the creatures of God :
but being in favour in the Court, obtained privilege to be excused. The sixt is, Peace with all the creatures of God:
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with the beasts of the field, foules of the aire, and fishes of the sea.
with the beasts of the field, fowls of the air, and Fish of the sea.
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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,
This the Lord promises in the Covenant that he will make for them with all his creatures, Hosea, 2. vers. 18. yea, The child of God shall tread upon the lion and the Serpent,
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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 they shall not hurt him, Psalm. 91. Vers. 13. And this his peace Stands herein, That by God's blessed providence he shall find help,
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and comfort from all Gods creatures.
and Comfort from all God's creatures.
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In this place, whether we take peace for outward welfare, or for the concord of Gods church,
In this place, whither we take peace for outward welfare, or for the concord of God's Church,
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yet it is placed after grace, because it followeth as a fruit thereof:
yet it is placed After grace, Because it follows as a fruit thereof:
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First, a man must bee in Gods fauour, and then come all the blessings of peace vnto him.
First, a man must be in God's favour, and then come all the blessings of peace unto him.
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This then is the meaning, Grace be with you and peace.
This then is the meaning, Grace be with you and peace.
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That is, I wish you the fauor of God in Christ with peace, the blessed fruit thereof,
That is, I wish you the favour of God in christ with peace, the blessed fruit thereof,
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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.
even all outward welfare, and especially the concord of God's Church, having peace with God, with his holy Angels, with his Church, with your own hearts, with your enemies (as Far as may be for God's glory) and with all his creatures.
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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; Whereas S. John wishes grace unto the Churches in the First place ▪ he would teach us, That the favour of God is to be sought for above all things;
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for the Apostles practise must be our precept. So did Dauid: Many say, who will shewe vs any good:
for the Apostles practice must be our precept. So did David: Many say, who will show us any good:
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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,But Lord lift thou up the Light of thy countenance upon me, Psalm 4.6. As if he should say, Let the most of the world seek what they will,
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as riches, pleasure, &c. yet my desire is of thy loue and fauour aboue all.
as riches, pleasure, etc. yet my desire is of thy love and favour above all.
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And oftentimes hee calleth God his portion, his rocke, and castle of defence, the thing that be longeth for ;
And oftentimes he calls God his portion, his rock, and castle of defence, the thing that be Longeth for;
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to shewe, that all his ioy was in Gods fauour. And so it should bee with vs:
to show, that all his joy was in God's favour. And so it should be with us:
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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 we little practise this, Because we bring from our cradles natural presumption, which persuades us, that we be in the favour and love of God.
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But wee must cast off this false persuasion, and take a new course;
But we must cast off this false persuasion, and take a new course;
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and labour first to see, that we be out of Gods fauour, lost sheepe, prodigall childrē in our selues,
and labour First to see, that we be out of God's favour, lost sheep, prodigal children in our selves,
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yea, the very firebrands of hell: and this, to see our owne want of grace, is the first step to grace.
yea, the very firebrands of hell: and this, to see our own want of grace, is the First step to grace.
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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.
Secondly, feeling this want and misery in our selves, we must earnestly desire, and in our Souls hunger and thirst After the love and favour of God in christ above all earthly things.
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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,
Thirdly, we must by the hand of true faith lay hold upon the grace and mercy of God in christ, propounded in the promises of the Gospel,
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and apply them to our selues particularly. Secondly, after grace he wisheth vnto them Peace :
and apply them to our selves particularly. Secondly, After grace he wishes unto them Peace:
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where note, the true order of seeking for the blessings of this life, we must not begin with welfare and prosperitie,
where note, the true order of seeking for the blessings of this life, we must not begin with welfare and Prosperity,
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but our first and chiefest care must be, to obtaine the grace and fauour of God.
but our First and chiefest care must be, to obtain the grace and favour of God.
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So Christ bids vs, first, to seeke the kingdome of God, and his righteousnesse:
So christ bids us, First, to seek the Kingdom of God, and his righteousness:
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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, who in seeking the blessings of God, begin at the wrong end.
for when we Are in God's Kingdom of grace reconciled to him in christ, then all things needful shall be ministered to us, Matthew 6.33. This discovers the bad practice of most men every where, who in seeking the blessings of God, begin At the wrong end.
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They will toyle themselues in their callings to get wealth, honour, pleasures, and preferments; but the fauour of God in Christ is not regarded:
They will toil themselves in their callings to get wealth, honour, pleasures, and preferments; but the favour of God in christ is not regarded:
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which notwithstanding is the true and right foundation of all outward welfare.
which notwithstanding is the true and right Foundation of all outward welfare.
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Here some will say, if God giue mee wealth, honour, and reputation, then hee loues me: for these be signes thereof.
Here Some will say, if God give me wealth, honour, and reputation, then he loves me: for these be Signs thereof.
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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.
I answer, These be no sure tokens of his favour in christ, for those that be his enemies, may enjoy them all, as Job 21.7. to the 14. This David perceived, how the wicked might flourish in their outward Prosperity, having more than heart could wish, Psalm. 73.3.7. And yet they stood but in slippery places.
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And therefore, let no man herewith deceiue himselfe:
And Therefore, let no man herewith deceive himself:
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hee that wanteth Gods fauour in Christ, is but a cursed wretch, and a firebrand of hell,
he that Wants God's favour in christ, is but a cursed wretch, and a firebrand of hell,
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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.
though he had all the world for outward things, At his command. For all earthly things severed from God's special grace, Are but an heap of misery's.
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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,
The wicked men peace is no peace, say the Lord, Saiah, 48.22. And the man that hath God's grace in christ, though he want all wordly benefits,
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yet hee hath more than all the world without it: for hereby alone hee is truly blessed and happie.
yet he hath more than all the world without it: for hereby alone he is truly blessed and happy.
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From him which is, and which was, and which is to come: and from the seuen spirits which are before his throne. From him which is, and which was, and which is to come: and from the seuen spirits which Are before his throne.
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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.
Here is Set down the First cause and author of these two, Grace and Peace, to wit, God himself, distinguished into three Persons, the father, son, and holy ghost.
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The Father is noted in these words: Which is, and which was, and which is to come. The holy ghost in these:
The Father is noted in these words: Which is, and which was, and which is to come. The holy ghost in these:
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And from the seuen spirits which are before his throne. The Sonne in the fift verse:And from the seuen spirits which Are before his throne. The Son in the fift verse:
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And from Iesus Christ, which is a faithfull witnesse: And from Iesus christ, which is a faithful witness:
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and first begotten of the dead, and Lord ouer the kings of the earth, vnto him that loued vs,
and First begotten of the dead, and Lord over the Kings of the earth, unto him that loved us,
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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:and washed us from our Sins in his own blood, etc. S. John in the First place describes the father, by a distribution, which Expresses the true nature of God in these words:
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Which is, was, and is to come. Which is, was, and is to come.
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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:
In which he alludes to that, Exod 3.14, 15. where Moses demands of God, If the people should ask who sent him, what he should answer? The Lord bids him say, Ehich, Jehovah hath sent me:
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which two names serue to one end, namely, to expresse the nature of God.
which two names serve to one end, namely, to express the nature of God.
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They are translated, I am, and the Lord: but these English words doe not fully expresse their signification.
They Are translated, I am, and the Lord: but these English words do not Fully express their signification.
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Yet S. Iohn expounds thē here, making Ehich to signifie him which is, which was, and is to come.
Yet S. John expounds them Here, making Ehich to signify him which is, which was, and is to come.
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Which words of Iohn also in the originall be more full in sence than our English tongue can well expresse.
Which words of John also in the original be more full in sense than our English tongue can well express.
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And yet they may be thus explaned:
And yet they may be thus explained:
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Grace and Peace be from him, which is in himselfe, and of himselfe a most perfect and absolute substance: Grace and Peace be from him, which is in himself, and of himself a most perfect and absolute substance:
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which was a most perfect substance, and which is to come, a most absolute, perfect, simple substance, and essence. which was a most perfect substance, and which is to come, a most absolute, perfect, simple substance, and essence.
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In these words are touched sundry weightie points. First, touching the nature of God, namely, That God is a most absolute perfect substance,
In these words Are touched sundry weighty points. First, touching the nature of God, namely, That God is a most absolute perfect substance,
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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:and essence, which hath his being in himself, of himself, and from none other. Paul say, an idol is nothing. 1. Cor. 8.4. that is, nothing subsisting in nature, but a mere found device of men brain:
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But the true God is an essence subsisting, and that of himselfe alone perfectly; and herein differeth from all Idols and false Gods.
But the true God is an essence subsisting, and that of himself alone perfectly; and herein differeth from all Idols and false God's
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Secondly, hereby we see a difference betweene God and all his creatures. Euery creature is a substance, as Angels and Men :
Secondly, hereby we see a difference between God and all his creatures. Every creature is a substance, as Angels and Men:
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likewise mans bodie and soule are substances: yet none of these haue being of themselues, but from God, and of God.
likewise men body and soul Are substances: yet none of these have being of themselves, but from God, and of God.
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And yet wee must not conceiue, that the creatures are parts of God, though they haue their substances and being of him;
And yet we must not conceive, that the creatures Are parts of God, though they have their substances and being of him;
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for then each creature should be God: for the communication of the diuine substance cannot be without the diuine nature.
for then each creature should be God: for the communication of the divine substance cannot be without the divine nature.
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But Gods substance is indiuisible, and incommunicable to the creature.
But God's substance is indivisible, and incommunicable to the creature.
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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.
My meaning then is that God made the creatures out of himself of that matter which he created by his word; and Preserveth them being made.
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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.
Which by the Way should teach us to return our bodies and Souls by Obedience unto God, in lieu of thankfulness, endeavouring his glory all the days of our life.
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Thirdly, hence wee learne, that the Lord is Eternall euery way, without beginning or ending:
Thirdly, hence we Learn, that the Lord is Eternal every Way, without beginning or ending:
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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:
for it is he which is, which was, and which is to come. Angels and the Souls of men they be Eternal; but not every Way:
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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:
though they be Eternal in that they shall never die, yet had they a beginning. Secondly, they Are Eternal, not absolutely, but by participation; for God made them Eternal:
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but the Lord is most absolutely of himselfe eternall.
but the Lord is most absolutely of himself Eternal.
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Fourthly note, he sayth not from him which shall bee, but from him which is to come, that is, to iudgement:
Fourthly note, he say not from him which shall be, but from him which is to come, that is, to judgement:
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to giue vs to vnderstand, That this eternall God is also a iudge of all his creatures, especially men and Angels.
to give us to understand, That this Eternal God is also a judge of all his creatures, especially men and Angels.
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A point of speciall vse, to moue vs to well before God with all good conscience.
A point of special use, to move us to well before God with all good conscience.
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If any shall flatter himselfe, thinking hee shall bee dead before that day come ▪ I answere, i• may be so.
If any shall flatter himself, thinking he shall be dead before that day come ▪ I answer, i• may be so.
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What then thinkest th•u thereby to escape his iudgement? No verily:
What then Thinkest th•u thereby to escape his judgement? No verily:
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for this God commeth to iudge thee particularly by death, and thereby to reserue thee to the iudgement of the great day.
for this God comes to judge thee particularly by death, and thereby to reserve thee to the judgement of the great day.
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O•, that wee could seriously thinke on this;
O•, that we could seriously think on this;
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it would be a meanes to mooue vs to repentance, by breaking of the course of sinne,
it would be a means to move us to Repentance, by breaking of the course of sin,
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and endeuouring •o keepe a good conscience in all things, Acts 24.16.
and endeavouring •o keep a good conscience in all things, Acts 24.16.
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And so shall we be readie to meete him at his comming, whether by death or iudgement.
And so shall we be ready to meet him At his coming, whither by death or judgement.
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And from the seuen spirits which 〈 ◊ 〉 before his throne. And from the seuen spirits which 〈 ◊ 〉 before his throne.
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These words commonly are expounded of seuen Angels of God ▪ which stand before the thron•, and minister vnto him.
These words commonly Are expounded of seuen Angels of God ▪ which stand before the thron•, and minister unto him.
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But it cannot be meant of them, for two cause a first because 〈 ◊ 〉 and Peace is here said to proceed from these seuen spirits;
But it cannot be meant of them, for two cause a First Because 〈 ◊ 〉 and Peace is Here said to proceed from these seuen spirits;
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but it cannot come from the holy Angels, which attend to minister before the Lord.
but it cannot come from the holy Angels, which attend to minister before the Lord.
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Secondly, in this verse, which is a benediction or a salutation of 〈 ◊ 〉 to the Church, the seuen spirits, are set before Iesus Christ, the second person of the Trinitie ▪ but there is no reason nor respect,
Secondly, in this verse, which is a benediction or a salutation of 〈 ◊ 〉 to the Church, the seuen spirits, Are Set before Iesus christ, the second person of the Trinity ▪ but there is no reason nor respect,
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for which the Angels should bee placed before Christ. The words are rather thus to be expoūded.
for which the Angels should be placed before christ. The words Are rather thus to be expounded.
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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 from the seuen spirits, etc. that is, from the holy ghost. This exposition is most agreeable to all the Circumstances of the text;
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and the holy ghost may be called by the name of the seuen spirits for two causes:
and the holy ghost may be called by the name of the seuen spirits for two Causes:
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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.
First, Because though he be only one in substance, yet he is seuen, that is, manifold in regard of Gifts and operations which proceed from him.
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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.
Secondly, saint John Here speaks of the Father, Son, and Holy ghost, as he saw them in vision: (for Here he sets down one vision which he saw) now he beheld the holy ghost in Form of seuen lights in a vision, Revel. 4.5. Which Are before his throne.
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This he speaks by comparison takē from earthly kings: which sitting in their thrones, doe there shew their glorie and maiestie.
This he speaks by comparison taken from earthly Kings: which sitting in their thrones, doe there show their glory and majesty.
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So S. Iohn saw in vision God the father sitting in his throne, and Christ at his right hand;
So S. John saw in vision God the father sitting in his throne, and christ At his right hand;
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and before the throne the holy ghost.
and before the throne the holy ghost.
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Which manner of appearance proueth not, that the holy ghost is inferiour to the father and to the sonne:
Which manner of appearance Proves not, that the holy ghost is inferior to the father and to the son:
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but hereby is expressed the office of the holy ghost:
but hereby is expressed the office of the holy ghost:
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which i•, to be sent from the father, and from the sonne to the church, to enlighten the members thereof.
which i•, to be sent from the father, and from the son to the Church, to enlighten the members thereof.
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This thē is the meaning of the words, And from the seuen spirits which are before his throne ;
This them is the meaning of the words, And from the seuen spirits which Are before his throne;
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that is, Grace and Peace bee with you from the Holy ghost, the spirit of the father,
that is, Grace and Peace be with you from the Holy ghost, the Spirit of the father,
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and of the sonne, who from them both is sent vnto the Church, to enlighten, to sanctifie,
and of the son, who from them both is sent unto the Church, to enlighten, to sanctify,
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and to gouern the members thereof. First, hence we learne, that the holy ghost is God:
and to govern the members thereof. First, hence we Learn, that the holy ghost is God:
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for looke from whome commeth grace and peace, that same is very God: for look from whom comes grace and peace, that same is very God:
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but here grace & peace proceed from the holy ghost, and therefore he is very God.
but Here grace & peace proceed from the holy ghost, and Therefore he is very God.
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Secondly, wee learne, that wee may and ought to direct our prayers to the holy ghost:
Secondly, we Learn, that we may and ought to Direct our Prayers to the holy ghost:
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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;
for by whom grace and peace is given, to him we may Direct our Prayers: but grace and peace Are given by the holy ghost;
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therefore wee may pray to him for them.
Therefore we may pray to him for them.
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This is the rather to be obserued, because there bee some which doubt, whether wee may pray to the holy ghost:
This is the rather to be observed, Because there be Some which doubt, whither we may pray to the holy ghost:
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b•t they may as well doubt whether he be God. They say, we haue no example hereof in scripture. Ans. It is not true:
b•t they may as well doubt whither he be God. They say, we have no Exampl hereof in scripture. Ans. It is not true:
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for in this benediction Iohn prayeth to the holy ghost, saying, Grace be wi•h you, and Peace from God the father, &c. For in substance it is as much •s if he had said thus:
for in this benediction John Prayeth to the holy ghost, saying, Grace be wi•h you, and Peace from God the father, etc. For in substance it is as much •s if he had said thus:
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Thy grace and peace, O father; and thy grace and peace, O holy ghost; and thine O sonne, be with thy Church. Thy grace and peace, Oh father; and thy grace and peace, Oh holy ghost; and thine O son, be with thy Church.
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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.
Thirdly, in this description of the holy ghost, by standing before the throne of the father, we may observe, That the holy ghost is a person subsisting, and not a quality.
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Some hereticks that acknowledged the godhead of the father, denied the godhead of the sonne and of the holy ghost:
some Heretics that acknowledged the godhead of the father, denied the godhead of the son and of the holy ghost:
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and concerning the holy ghost, haue held, That he is nothing, but the vertue and qualitie of the father. But this is most false:
and Concerning the holy ghost, have held, That he is nothing, but the virtue and quality of the father. But this is most false:
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for a• the father is a substance fitting vpon the throne: so here we see the holy ghost is a substance standing before the throne.
for a• the father is a substance fitting upon the throne: so Here we see the holy ghost is a substance standing before the throne.
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Fourthly, here we learne, that the holy ghost is a distinct person from the father, and from the sonne:
Fourthly, Here we Learn, that the holy ghost is a distinct person from the father, and from the son:
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for hee sitteth not in the throne, as doth the father, nor sitteth at the fathers right hand, as doth the sonne:
for he Sitteth not in the throne, as does the father, nor Sitteth At the Father's right hand, as does the son:
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but standeth before the throne apart from them both.
but Stands before the throne apart from them both.
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Verse 5. And from Iesus Christ, which is a faithfull witnesse, and first begotten of the dead,Verse 5. And from Iesus christ, which is a faithful witness, and First begotten of the dead,
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and Lord ouer the kings of the earth, vnto him that loued vs, and washed vs from our sonnes in his owne bloud.
and Lord over the Kings of the earth, unto him that loved us, and washed us from our Sons in his own blood.
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That is, grace and peace from Iesus Christ.
That is, grace and peace from Iesus christ.
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Where Christ Iesus is ioyned with the father, and the holy ghost in bestowing grace and peace on his Church.
Where christ Iesus is joined with the father, and the holy ghost in bestowing grace and peace on his Church.
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Here some may aske, Why is Christ the second person of the Trinitie placed after the holy ghost, the third person• Answer. For 〈 ◊ 〉 causes.
Here Some may ask, Why is christ the second person of the Trinity placed After the holy ghost, the third person• Answer. For 〈 ◊ 〉 Causes.
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First, in regard of his office, for Christ is to be considered two wayes: first, as he is the sonne of the father:
First, in regard of his office, for christ is to be considered two ways: First, as he is the son of the father:
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secondly, as he is the mediator of the Church. As he is the sonne of the father, he is the second person in Trinitie,
secondly, as he is the Mediator of the Church. As he is the son of the father, he is the second person in Trinity,
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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.
and so before the holy ghost in order. But as he is Mediator, so he is After the holy ghost, Saiah 61.1. The Spirit of the Lord is upon me, he hath sent me to preach.
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Where Christ confesseth himselfe to be sen• by the holy ghost, as he is mediatour, and in that respect he is set after him.
Where christ Confesses himself to be sen• by the holy ghost, as he is Mediator, and in that respect he is Set After him.
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Secondly, hee is placed after the holy ghost, for the fitter progresse of the hystorie:
Secondly, he is placed After the holy ghost, for the fitter progress of the history:
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for the manner of them which pen the scriptures, is, to set them in the last place of whō they mean to speak most,
for the manner of them which pen the Scriptures, is, to Set them in the last place of whom they mean to speak most,
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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,
as Matthew 1. the Evangelist setting down the genealogy of christ from Abraham (though among them all was none so excellent as christ) yet places him the last,
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because he intended to goe on with the hystorie of his life and death.
Because he intended to go on with the history of his life and death.
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So Iohn placeth Christ the last, because hee purposed to make a large description of the person,
So John places christ the last, Because he purposed to make a large description of the person,
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and office of Christ, which hee could not so fitly haue brought in, if he had placed him before the holy ghost.
and office of christ, which he could not so fitly have brought in, if he had placed him before the holy ghost.
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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:
From this fift verse, till the ninth, he describes christ At large: First, by his Offices: secondly, by the execution thereof. His Offices Are three:
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First, his propheticall office in these words: which is that faithfull witnesse. Secondly, his priestly office:
First, his prophetical office in these words: which is that faithful witness. Secondly, his priestly office:
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The first begotten of the dead. Thirdly, his kingly office: And that prince of the kings of the earth. The First begotten of the dead. Thirdly, his kingly office: And that Prince of the Kings of the earth.
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The execution of all his offices is particularly set downe in the words following, To him that loued vs,
The execution of all his Offices is particularly Set down in the words following, To him that loved us,
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and washed vs from our sinnes, and so forth to the ninth verse. Touching his offices.and washed us from our Sins, and so forth to the ninth verse. Touching his Offices.
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In his Propheticall office wee may note three things:
In his Prophetical office we may note three things:
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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.
First, he is a witness. Secondly, A faithful witness. Thirdly, that faithful witness. First he is a witness, Saiah 55.4. I gave him to be a witness to the Nations.
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By his witnesse •earing is signified two duties of his Propheticall office: First, to reueale the will of his father to his Church:
By his witness •earing is signified two duties of his Prophetical office: First, to reveal the will of his father to his Church:
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secondly, to certifie the Church of the certaintie of the same: & in these two stand his whole office propheticall.
secondly, to certify the Church of the certainty of the same: & in these two stand his Whole office prophetical.
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For the first, to reueale his fathers will to the Church immediately, is his office as he is a Prophet:
For the First, to reveal his Father's will to the Church immediately, is his office as he is a Prophet:
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for none hath seen God, but he which came from the bosome of the father, and he hath declared him, Iohn 1.18.
for none hath seen God, but he which Come from the bosom of the father, and he hath declared him, John 1.18.
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Now Christ declares the father, by making knowne his will:
Now christ declares the father, by making known his will:
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and that he hath done not onely in his owne person, while he liued on earth,
and that he hath done not only in his own person, while he lived on earth,
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but from the beginning by all the Prophets, and so will do to the end by all true preachers:
but from the beginning by all the prophets, and so will do to the end by all true Preachers:
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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.
for in the Church the father does all things by the son. When the Lord reigned fire on Sodom, Gen. 19.24. there Jehovah the father reigned down by Jehovah the son.
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So when the couenant was made to our first parents, it was made in Christ the promised seed.
So when the Covenant was made to our First Parents, it was made in christ the promised seed.
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It was renued to Noah, Abraham, and the patriarkes, from the father by the sonne:
It was renewed to Noah, Abraham, and the Patriarchs, from the father by the son:
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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;
for that Jehovah, which appeared to Moses in the bush, Exod 3. is by S. Paul called christ. 1. Cor. 10. The prophets and the Apostles wrote as they were inspired by christ;
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they were but his instruments to speake and write that he put into them by the holy ghost.
they were but his Instruments to speak and write that he put into them by the holy ghost.
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The matter, and the style, and phrase of the Scripture, all came from Christ.
The matter, and the style, and phrase of the Scripture, all Come from christ.
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Nay, when any particular man comes to vnderstand the Scriptures, this is by the working of Christ, he opens his eyes.
Nay, when any particular man comes to understand the Scriptures, this is by the working of christ, he Opens his eyes.
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Hee gaue the disciples vnderstanding, as they went vnto Emaus to vnderstand the Scriptures.
He gave the Disciples understanding, as they went unto Emaus to understand the Scriptures.
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The second dutie of Christs propheticall office is, to certifie men in conscience of the truth of his fathers will.
The second duty of Christ prophetical office is, to certify men in conscience of the truth of his Father's will.
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This certificate is two fold, generall, or particular:
This certificate is two fold, general, or particular:
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generall, when he certifieth men in conscience, That the word written or spoken by man, is the word of God:
general, when he certifieth men in conscience, That the word written or spoken by man, is the word of God:
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neither nature, nor learning can doe this, but it is proper to Christs propheticall office.
neither nature, nor learning can do this, but it is proper to Christ prophetical office.
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And for this he sayth to his disciples, He will send them the comforter, which shall lead them into all truth:
And for this he say to his Disciples, He will send them the comforter, which shall led them into all truth:
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that is, reueale Gods will vnto them, and assure their heart that the same is true.
that is, reveal God's will unto them, and assure their heart that the same is true.
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Vnto this assurance two things are required. The outward meanes, which is the word it selfe:
Unto this assurance two things Are required. The outward means, which is the word it self:
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and an inward cause, which is the principall, to wit, the operation of the holy spirit.
and an inward cause, which is the principal, to wit, the operation of the holy Spirit.
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By this doctrine three points are resolued:
By this Doctrine three points Are resolved:
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First, 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,
First, this demand of the Papists, How a man can come to know, that the Scriptures read and taught, be the word of God? Answer we must Here have recourse to this faithful witness, and desire of him his Spirit, whereby the mind must be enlightened,
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and made able to discerne the things of God: for naturall man can doe it of himselfe.
and made able to discern the things of God: for natural man can do it of himself.
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Secondly, wee must haue Christ his testimonie of Scripture, in the Scriptures themselues: for in them he setteth downe his testimonie of the Scriptures.
Secondly, we must have christ his testimony of Scripture, in the Scriptures themselves: for in them he sets down his testimony of the Scriptures.
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But some will say, if Christs testimonie of scripture bee set downe in the scriptures,
But Some will say, if Christ testimony of scripture be Set down in the Scriptures,
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why doe not al• men know this testimonie, and receiue it? I answere, The shining of the sunne before a mans face, is not sufficient to cause him to see,
why do not al• men know this testimony, and receive it? I answer, The shining of the sun before a men face, is not sufficient to cause him to see,
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vnlesse he haue in his eyes the gift and sence of seeing:
unless he have in his eyes the gift and sense of seeing:
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Euen so, it is not ynough for a man to haue in Gods word, the testimonie of Christ, that scripture is scripture;
Even so, it is not enough for a man to have in God's word, the testimony of christ, that scripture is scripture;
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but withall, hee must haue in himselfe the light of the spirit, reuealing that testimonie to his conscience:
but withal, he must have in himself the Light of the Spirit, revealing that testimony to his conscience:
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and then in reading or hearing the scripture, in marking the manner, and style, the maiestie,
and then in reading or hearing the scripture, in marking the manner, and style, the majesty,
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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.
and power thereof, he shall be able to see in every sentence the testimony of christ, assuring his conscience, that the same is undoubtedly the word of God.
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A second doubt resolued by this doctrine, is this, How can a man know the true religion, seeing the Turke, Papist, Iew,
A second doubt resolved by this Doctrine, is this, How can a man know the true Religion, seeing the Turk, Papist, Iew,
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and Protestant, haue their seuerall religions, and die in them? I answere, Wee must haue recourse to Christ, this faithful witnesse:
and Protestant, have their several Religions, and die in them? I answer, we must have recourse to christ, this faithful witness:
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and looke whereto hee giues his testimonie, that we must hold for true religion.
and look whereto he gives his testimony, that we must hold for true Religion.
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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:
Now the Scriptures be as a Letter sent from heaven to the Church, wherein christ hath Set down his own testimony of the true Religion:
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which in triall shall be found to bee the religion of the Protestant, and not the religion of Iew, Turke, or Papist.
which in trial shall be found to be the Religion of the Protestant, and not the Religion of Iew, Turk, or Papist.
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A third doubt to be resolued by this doctrine, is, How to know the particular truth in matters of religion,
A third doubt to be resolved by this Doctrine, is, How to know the particular truth in matters of Religion,
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when as sundry men professing the same religion, bee of diuers opinions.
when as sundry men professing the same Religion, be of diverse opinions.
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Answ. Still wee must haue recourse to this faithfull witnesse and Prophet of the Church, he is the Iudge of all controuersies in religion;Answer Still we must have recourse to this faithful witness and Prophet of the Church, he is the Judge of all controversies in Religion;
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and in the scriptures, if we marke them, we shall see his iudgement.
and in the Scriptures, if we mark them, we shall see his judgement.
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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,Quest. But if there be diverse opinions about scripture it self, and every one give a several sense unto it, who must then be Judge? Answer In this diversity of opinions,
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yea, of the scriptures themselues, we must still haue recourse to Christ, and that in the scriptures alone:
yea, of the Scriptures themselves, we must still have recourse to christ, and that in the Scriptures alone:
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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 though there were a thousand diverse expositions of one place, yet by the scope and Circumstances thereof, conferring it with other like places of scripture, a man shall be able to find out the true sense;
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for Christ in the scripture expoundeth himselfe. The particular certificate of Christ belongeth also to his propheticall office:
for christ in the scripture expoundeth himself. The particular certificate of christ belongeth also to his prophetical office:
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and that is, to assure men in their consciences, that the promises of the Gospell, with all the benefits therein contained,
and that is, to assure men in their Consciences, that the promises of the Gospel, with all the benefits therein contained,
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as Iustification, Sanctification, and life eternall, which in the word be generally expounded, doe belong vnto them particularly;
as Justification, Sanctification, and life Eternal, which in the word be generally expounded, do belong unto them particularly;
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as to Peter, to Iohn, &c. And this assurance (as the former) is principally wrought by the word, not barely read, but preached:
as to Peter, to John, etc. And this assurance (as the former) is principally wrought by the word, not barely read, but preached:
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for therein by the inward worke of the spirit, the generall promises be particularly applied.
for therein by the inward work of the Spirit, the general promises be particularly applied.
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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.
This Paul imports, saying, Ye have the Spirit of adoption, which Testifies with our Spirit, we be the Sons of God, Rom. 8.15, 16.
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Hence we learne, that the doctrine of the Church of Rome, and of all others which hold, That men cannot bee assured of their saluation by faith, is wicked and damnable:
Hence we Learn, that the Doctrine of the Church of Rome, and of all Others which hold, That men cannot be assured of their salvation by faith, is wicked and damnable:
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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.
for hereby they Cut off a part of Christ prophetical office, wherein the dignity thereof does consist, that is, to assure a man particularly of the truth of God's promises unto himself.
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And in this he differs from all other Prophets and Apostles, which bee witnesses: for they can witnesse onely outwardly to the eare;
And in this he differs from all other prophets and Apostles, which be Witnesses: for they can witness only outwardly to the ear;
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but he can speake and testifie to the conscience:
but he can speak and testify to the conscience:
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Neither can any of them certifie any man particularly, though their ministerie tend to that end.
Neither can any of them certify any man particularly, though their Ministry tend to that end.
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Secondly obserue, Christ is not only a witnesse, but a faithfull witnesse ; and so he is for these causes:
Secondly observe, christ is not only a witness, but a faithful witness; and so he is for these Causes:
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First, because hee testifies not his owne will, but his which sent him; namely, his fathers, Iohn 8.26.
First, Because he Testifies not his own will, but his which sent him; namely, his Father's, John 8.26.
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Secondly, he testifies all his fathers wil, neither adding thereto, nor detracting from it, Iohn 17.4.
Secondly, he Testifies all his Father's will, neither adding thereto, nor detracting from it, John 17.4.
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Thirdly, because he teacheth his fathers will sincerely, in the same maner which hee receiued it, not altering, changing, or deprauing any part therof:
Thirdly, Because he Teaches his Father's will sincerely, in the same manner which he received it, not altering, changing, or depraving any part thereof:
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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.As my father taught me, so I speak these things, John 8.28. Thirdly, christ is called that faithful witness, to distinguish him from all other Witnesses.
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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;
The Lord hath sundry faithful Witnesses; as the prophets, Apostles, the Church, nay the Sun and Moon, Psalm. 89.37. but christ alone is that faithful witness;
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First, because his witnesse is 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,
First, Because his witness is authentical, sufficient of it self, and needs no other confirmation. The testimony of the Apostles and prophets is not of it self authentical and certain,
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but as it consents with Christs witnesse, and proceedeth from his spirit.
but as it consents with Christ witness, and Proceedeth from his Spirit.
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Secondly, hee is that witnesse, because hee is the Lord of that house, whereto he giues witnesse, namely, the Church;
Secondly, he is that witness, Because he is the Lord of that house, whereto he gives witness, namely, the Church;
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but the Apostles and Prophets are but seruants there, Hebr. 5.5, 6. Thirdly, Christ his witnesse is inward:
but the Apostles and prophets Are but Servants there, Hebrew 5.5, 6. Thirdly, christ his witness is inward:
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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 speaks directly to the conscience, and there gives undoubted assurance: but the witness of men, as of the prophets and Apostles, is outward only;
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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.
it comes to the ears, it never binds and assures the conscience of it self. And thus we see why he is called Here that faithful witness.
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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: First, whereas christ the Doctor and Prophet of the Church is called that faithful witness, we Learn, That all Ministers of the Gospel ought to be faithful Witnesses:
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for euery minister of the Gospell, when he preacheth Gods word is in the roome of Christ,
for every minister of the Gospel, when he Preacheth God's word is in the room of christ,
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and speaketh that vnto the church which Christ wold speake. That they may be faithfull witnesses, sundry things are required at their hands.
and speaks that unto the Church which christ would speak. That they may be faithful Witnesses, sundry things Are required At their hands.
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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 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.
First, they must deliver the testimony of christ above all other things, and before all testimonies of man in the office of their Ministry, This was meat and drink to christ, to teach his Father's will. Eleazar, Abrahams eldest servant, showed his Fidis, in that he would not eat or drink till he had done his Masters message. Gen. 24.33. Much more ought the Ministers of christ have special care of that weighty message committed unto them.
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Secondly, they must testifie all the will of God concerning matters of salvation, as faith, obedience, and a godly life:
Secondly, they must testify all the will of God Concerning matters of salvation, as faith, Obedience, and a godly life:
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among men, wee count him a faithfull witnesse, which testifies all the truth, and no more but the truth:
among men, we count him a faithful witness, which Testifies all the truth, and no more but the truth:
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so shold it be with all ministers, that be Gods witnesses to his church.
so should it be with all Ministers, that be God's Witnesses to his Church.
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Herein Paule cleared himselfe, 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.
Herein Paul cleared himself, That he was free from all men's blood, seeing he Delivered the Whole will of God in matters necessary for salvation, and kept nothing back.
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Thirdly, he must neither add vnto, or take away, much lesse in any case depraue the word of God.
Thirdly, he must neither add unto, or take away, much less in any case deprave the word of God.
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And this is the true marke of a faithfull witnesse:
And this is the true mark of a faithful witness:
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For false prophets teach some truth, but withall they adde something of their owne, or detract from Gods truth something that they ought not.
For false Prophets teach Some truth, but withal they add something of their own, or detract from God's truth something that they ought not.
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In the church of Rome a man may hear things concerning morall vertues handled soundly:
In the Church of Rome a man may hear things Concerning moral Virtues handled soundly:
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but come to Iustification, and thereto they adde the merit of mens works, & so they deale with Faith, and Repentance, matters of saluation:
but come to Justification, and thereto they add the merit of men's works, & so they deal with Faith, and Repentance, matters of salvation:
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they take away one part, and adde another to the scriptures:
they take away one part, and add Another to the Scriptures:
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they hold the Creed in word, yet in deed they denie the same, as by their doctrine may appeare,
they hold the Creed in word, yet in deed they deny the same, as by their Doctrine may appear,
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& so shew themselues false witnesses.
& so show themselves false Witnesses.
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Fourthly, a faithfull witnesse must deliuer the testimonie of Christ in that spirituall manner which best beseemeth the maiestie of God,
Fourthly, a faithful witness must deliver the testimony of christ in that spiritual manner which best beseems the majesty of God,
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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,
and which he best approveth, that is, in a plain, easy, and familiar kind of speech, that the conscience of the sinner may be touched,
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& the vnderstanding of the simple may be edified.
& the understanding of the simple may be edified.
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When the word is otherwise deliuered, as in the entising words of mans wisdom, or for ostētation of wit,
When the word is otherwise Delivered, as in the enticing words of men Wisdom, or for ostentation of wit,
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or much reading, though nothing be said but the truth, yet he that so dispenseth it, is an vnfaithfull witnesse,
or much reading, though nothing be said but the truth, yet he that so dispenseth it, is an unfaithful witness,
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because he corrupteth the word by his vaine deliuerie.
Because he corrupteth the word by his vain delivery.
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And this is the sinne of this age in many ministers, who teach the truth indeed,
And this is the sin of this age in many Ministers, who teach the truth indeed,
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but yet in such sort, as it may appeare, they seeke thēselues, and not Gods glory, respecting little the edification of the simple,
but yet in such sort, as it may appear, they seek themselves, and not God's glory, respecting little the edification of the simple,
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so themselues may bee famous for wit, eloquence, and learning.
so themselves may be famous for wit, eloquence, and learning.
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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:
But these men make merchandise of the word, like to huxters, that by starching, blowing and spicing, Set a gloss upon their ware, to make it seem that which it is not:
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which is a greeuous sinne, and such as will banish the Gospell out of our land, vnlesse it be reformed.
which is a grievous sin, and such as will banish the Gospel out of our land, unless it be reformed.
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Secondly, this title of Christ, That faithfull witnesse, doth discouer vnto vs the damnable practise of men in the sinne of vnbeleefe:
Secondly, this title of christ, That faithful witness, does discover unto us the damnable practice of men in the sin of unbelief:
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for Christ this faithfull witnesse hath giuen testimonie to his word which is preached, that the same is true.
for christ this faithful witness hath given testimony to his word which is preached, that the same is true.
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And therefore 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.
And Therefore they that believe it not, do make christ a false witness, and a liar, than which, what can be more horrible? & yet this is the Common sin of this age.
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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,
For when the law is applied, who is afraid? and when the gospel is preached, yet who Believeth our report? God's Ministers may say with the little children, we have piped unto you,
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but you haue not daunced, we haue mourned vnto you, but you haue not wept. but you have not danced, we have mourned unto you, but you have not wept.
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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 deadness of heart, whereby men Are not moved with the word preached unto them, is an evident argument of this fearful unbelief, whereby they make christ a false witness.
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This therefore should moue vs to consider in our selues, the heinousnesse of this sinne, that so we may striue against it,
This Therefore should move us to Consider in our selves, the heinousness of this sin, that so we may strive against it,
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and labour to giue free passage to the word into our hearts, trembling at the law,
and labour to give free passage to the word into our hearts, trembling At the law,
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and reioycing in the Gospell, that so each part thereof may haue his perfect worke in vs:
and rejoicing in the Gospel, that so each part thereof may have his perfect work in us:
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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.
for which end also we may Consider, That among those which shall have their portion in the burning lake, unbelievers Are Set in the First rank, Revel. 21. vers. 8.
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Thirdly, seeing Christ Iesus is that faithfull witnesse, which giueth testimonie to mens consciences in particular of their saluation;
Thirdly, seeing christ Iesus is that faithful witness, which gives testimony to men's Consciences in particular of their salvation;
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we learne, That euery one which professeth himselfe to repent, is bound in conscience to beleeue that the promises of the Gospell,
we Learn, That every one which Professes himself to Repent, is bound in conscience to believe that the promises of the Gospel,
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and the benefits thereof, as Election, Redemption, Iustification, Sanctification, and Saluation, belong to him particularly.
and the benefits thereof, as Election, Redemption, Justification, Sanctification, and Salvation, belong to him particularly.
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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:
And though this be against all humane sense and reason, yet seeing we have a faithful witness, avouching the same, we must submit our selves unto his testimony:
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for by vnbeleefe we greatly dishonour our witnesse bearer, by denying truth vnto his record.
for by unbelief we greatly dishonour our witness bearer, by denying truth unto his record.
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Here then wee see, it it no presumption (as the Papists say) to beleeue our election and saluation in particular:
Here then we see, it it no presumption (as the Papists say) to believe our election and salvation in particular:
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nay, it is an horrible sinne in euery one that repenteth, not to beleeue it;
nay, it is an horrible sin in every one that Repenteth, not to believe it;
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seeing Christ, a most faithfull witnesse, testifies the same to our consciences by his holy spirit.
seeing christ, a most faithful witness, Testifies the same to our Consciences by his holy Spirit.
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Hereto also serue the sacraments instituted by God, to seale vp vnto euery worthy receiuer, Christ and all his benefits.
Hereto also serve the Sacraments instituted by God, to seal up unto every worthy receiver, christ and all his benefits.
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The ministers giuing of the bread and wine to them that truly repent, is as much as if Christ should say, Beleeue thou,
The Ministers giving of the bred and wine to them that truly Repent, is as much as if christ should say, Believe thou,
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and life eternall belongs to thee. And the first begotten of the dead. In these words is contained the second office of Christ;
and life Eternal belongs to thee. And the First begotten of the dead. In these words is contained the second office of christ;
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namely, his Priesthood: the principall actions whereof stand in dying, in rising againe from the dead,
namely, his Priesthood: the principal actions whereof stand in dying, in rising again from the dead,
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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:
and making Intercession for us And Here S. John alludeth to the estate of the families among the Iewes, comparing christ to the First born:
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for as among them, hee which was first borne, and eldest of the familie, had many priuiledges and preheminences aboue his brethren;
for as among them, he which was First born, and eldest of the family, had many privileges and preeminences above his brothers;
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as Lordship, right of the Priesthood, and double portion, &c. so Christ he hath his priuiledges,
as Lordship, right of the Priesthood, and double portion, etc. so christ he hath his privileges,
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yea euen Christ crucified, hee hath his prerogatiues among the dead, aboue all that are dead.
yea even christ Crucified, he hath his prerogatives among the dead, above all that Are dead.
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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:
So Paul expounding this title, calls him, The First born, and beginning of the dead, that he might in all things have the pre-eminence. Coloss. 1. vers. 18. The privileges of christ dead, and buried among all the dead, Are two:
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first, That he was the first that euer rose from death to life, and so to glorie.
First, That he was the First that ever rose from death to life, and so to glory.
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Some indeed haue risen before Christ from naturall death to naturall life, as Lazarus, but it was to die againe.
some indeed have risen before christ from natural death to natural life, as Lazarus, but it was to die again.
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And Moyses and Elias assumed their bodies in the Mount with Christ in his transfiguration:
And Moses and Elias assumed their bodies in the Mount with christ in his transfiguration:
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but yet they laid them downe againe to the former miserie of corruption, for a time.
but yet they laid them down again to the former misery of corruption, for a time.
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But Christ Iesus ros• from death, to life eternall, neuer to die againe: And his resurrection was the first steppe into his glorie.
But christ Iesus ros• from death, to life Eternal, never to die again: And his resurrection was the First step into his glory.
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Secondly, that by his owne power he raised vp himselfe, and by the vertue of his godhead quickened his manhood.
Secondly, that by his own power he raised up himself, and by the virtue of his godhead quickened his manhood.
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The most godly man that is, or euer was, cannot doe so:
The most godly man that is, or ever was, cannot do so:
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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;
but all the Saints of God Are raised from death by virtue of Christ resurrection, through that mystical Union which is between christ the head, and all his members;
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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.
by mean whereof, the power of christ his godhead, which raised up his manhood, is conveyed to all his members in their resurrection from death to life.
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And therefore is Christ called The first fruits of them that sleepe, because as the first fruits of corne which was offered vnto God, did sanctifie the whole crop:
And Therefore is christ called The First fruits of them that sleep, Because as the First fruits of corn which was offered unto God, did sanctify the Whole crop:
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so Christ his resurrection, did make acceptable vnto God the resurrection of all his members.
so christ his resurrection, did make acceptable unto God the resurrection of all his members.
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In this title is comprised a notable comfort for all Gods children, against the immoderate feare of death.
In this title is comprised a notable Comfort for all God's children, against the immoderate Fear of death.
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If Iohn had said, Christ is the first borne among the liuing, it had beene a great comfort:
If John had said, christ is the First born among the living, it had been a great Comfort:
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for then had he shewed, that the liuing saint• on earth were children in Gods familie, hauing Christ for their eldest brother:
for then had he showed, that the living saint• on earth were children in God's family, having christ for their eldest brother:
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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:
but calling him the First begotten of the dead, Here is a further Comfort: the Lord shows hereby, what special regard he hath to the faithful that be dead:
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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.
for even then, when they be dead, they continue members of his family, and have christ Iesus dead and buried, reckoned among them for their eldest brother.
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In regard whereof, Christ hath a double right among the dead: first, of a King; secondly, of a Priest.
In regard whereof, christ hath a double right among the dead: First, of a King; secondly, of a Priest.
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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 King he hath, to command his members to rise again, and to enter into glory After him.
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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:
The right of a priest, whereby he offered up himself in death, a sacrifice acceptable to God for the sanctifying of the death of all his members:
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for by his death he tooke away the sting of death, and hath made it vnto them a sweet sleep in the graue,
for by his death he took away the sting of death, and hath made it unto them a sweet sleep in the graven,
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as in a bed of downe, out of which they shall one day rise to eternall life and glorie.
as in a Bed of down, out of which they shall one day rise to Eternal life and glory.
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And Prince of the kings of the earth. Here is the third title, giuen to Christ, wherein his kingly office is expressed.And Prince of the Kings of the earth. Here is the third title, given to christ, wherein his kingly office is expressed.
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He is called a Prince of the kings of the earth, in two respects:
He is called a Prince of the Kings of the earth, in two respects:
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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.
First, as he is God, the son of God, equal with the father, and so is King, together with the father and the holy ghost, governing all things with them by the same divine power, in heaven, in earth, and in hell.
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Secondly, as hee is Mediatour and Redeemer, God and Man, in two natures. In this respect hee sayth of himselfe;
Secondly, as he is Mediator and Redeemer, God and Man, in two nature's. In this respect he say of himself;
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All power is giuen to me in heauen, and in earth, Matth. 28.18.All power is given to me in heaven, and in earth, Matthew 28.18.
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And Paule sayth, God gaue him a name aboue euery name, at which euery knee should bow, euen as he is Mediatour.
And Paul say, God gave him a name above every name, At which every knee should bow, even as he is Mediator.
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And in this second respect he is called, A Prince of the kings of the earth in this place.
And in this second respect he is called, A Prince of the Kings of the earth in this place.
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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;
Now christ being a King, must needs have a Kingdom, which is not of this world, standing in the might and policy of man, as earthly kingdoms do;
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but it is spirituall, directly concerning the hearts and consciences of men, where he ruleth by his lawes.
but it is spiritual, directly Concerning the hearts and Consciences of men, where he Ruleth by his laws.
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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.
And this is his privilege, which cannot be given to any creature, man, or Angel, to Rule and Reign spiritually in the heart and conscience.
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This spirituall kingdome of Christ is exercised not by dint of sword, or force of armes,
This spiritual Kingdom of christ is exercised not by dint of sword, or force of arms,
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but by his holy word, through the worke of the spirit:
but by his holy word, through the work of the Spirit:
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for hee is as a king, which carrieth his scepter in his mouth, euen his word, Isay. 11.4.
for he is as a King, which Carrieth his sceptre in his Mouth, even his word, Saiah 11.4.
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That is the r•d of his power, by which hee rules the heart, and conscience, euen in the middest of his enemies, Psal. 110. vers. 2.That is the r•d of his power, by which he rules the heart, and conscience, even in the midst of his enemies, Psalm 110. vers. 2.
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Now Christ is here entituled, Prince of the kings of the earth in two respects:
Now christ is Here entitled, Prince of the Kings of the earth in two respects:
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First, because he (and he alone) as Mediator, can giue lawes to bind the consciences of men;
First, Because he (and he alone) as Mediator, can give laws to bind the Consciences of men;
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yea of the greatest Monarch in the world.
yea of the greatest Monarch in the world.
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Secondly, because he hath soueraigne power ouer all kings and potentates, as well as ouer others, to saue, and to destroy:
Secondly, Because he hath sovereign power over all Kings and potentates, as well as over Others, to save, and to destroy:
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for not onely hath hee power to make a law to bind their consciences; but also if they keepe it, to saue them:
for not only hath he power to make a law to bind their Consciences; but also if they keep it, to save them:
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if they breake his law, hee hath power to destroy them, bee they what they may bee.
if they break his law, he hath power to destroy them, be they what they may be.
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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;He hath the keys of heaven, and of hell, to open, and to shut At his pleasure. Revel. 3.7. He can, if he will, led them to life, and save them;
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or els leaue them to their owne mind, and so destroy them. Hence arise sundry instructions.
or Else leave them to their own mind, and so destroy them. Hence arise sundry instructions.
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First, seeing our Sauiour Christ is a prince of the greatest Monarchs of the world, and is farre aboue them:
First, seeing our Saviour christ is a Prince of the greatest Monarchs of the world, and is Far above them:
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we must then with all feare and trembling reuerence his high maiestie. Great is that reuerence which men yeeld to earthly princes:
we must then with all Fear and trembling Reverence his high majesty. Great is that Reverence which men yield to earthly Princes:
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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.
O then what Reverence should we perform to him which is Prince and Lord of all the Kings of the earth? We cannot conceive, what honour we owe unto him, which is advanced in the throne of all majesty.
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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:
And this our Reverence we must show, by hearing his word, with trembling and believing hearts, as Saiah say, cap. 66.2. We must not Dare to think, or speak of christ, without great Reverence:
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At his name euery knee must bow ;At his name every knee must bow;
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that is, at the consideration of the great maiestie whereto hee is now exalted, euery heart,
that is, At the consideration of the great majesty whereto he is now exalted, every heart,
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euen of the greatest Monarchs, should be touched with submission, awe, and reuerence.
even of the greatest Monarchs, should be touched with submission, awe, and Reverence.
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If this tooke place in mens hearts, the name of Christ would not bee so prophaned and blasphemed as it is;
If this took place in men's hearts, the name of christ would not be so Profaned and blasphemed as it is;
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in •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.
in •easting sports, in cursing, and swearing, whereby men toss it like a ball, without all Reverence to so great a Prince as is the King of Kings.
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Secondly, seeing he is king of kings, wee must giue him absolute obedience.
Secondly, seeing he is King of Kings, we must give him absolute Obedience.
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Princes on earth must be obeyed, so far as they commaund in Christ, but he must be obeyed without exception, not onely absolutly,
Princes on earth must be obeyed, so Far as they command in christ, but he must be obeyed without exception, not only absolutely,
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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.
and perpetually in all his Commandments, but most willingly and freely (as it is said) his people come freely in the day of assembling, Psalm 110.3.
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Men will say, they beleeue in Christ, as he is their Sauior, but that is not ynough, they must obey him also,
Men will say, they believe in christ, as he is their Saviour, but that is not enough, they must obey him also,
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as he is the king of princes.
as he is the King of Princes.
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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:
Many persuade themselves, they have a good faith in christ their Saviour, which little regard Obedience to him, as their King and Lord. But they deceive themselves:
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for none can haue Christ for their Sauiour, which haue him not for their Lord & master:
for none can have christ for their Saviour, which have him not for their Lord & master:
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neither doth that man beleeue in Christ, which will not striue to doe his will.
neither does that man believe in christ, which will not strive to do his will.
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And this our obedience must bee shewed in performing those duties which we heare, and learne out of his holy word.
And this our Obedience must be showed in performing those duties which we hear, and Learn out of his holy word.
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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:
Thirdly, seeing christ is King of Kings, all Princes must do him service: for they be all inferior and Subject to him, Psalm 72.11. This is the counsel of the holy ghost:
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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. Be wise now, Oh ye Kings, be learned, ye Judges of the earth: kiss the Son, etc. that is, inwardly Reverence, and outwardly obey him.
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This their homage must bee shewed, in all the affaires of their kingdomes; They must frame their lawes after the lawes of Christ Iesus;
This their homage must be showed, in all the affairs of their kingdoms; They must frame their laws After the laws of christ Iesus;
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they must shew mercie, exercise iudgement, keepe courts, assises, begin, end, and continue warre according to his commaundements.
they must show mercy, exercise judgement, keep Courts, assizes, begin, end, and continue war according to his Commandments.
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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.
And so in every thing, the direction of christ should be their guide, as it was to David, Thy laws, Oh Lord, have been my counsellors, Psalm 119.24.
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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:
Fourthly, if christ be sovereign King, then all earthly Princes Are bound to plant, and establish in their kingdoms the Religion of christ, Else how can they show themselves his loyal Subjects? Many imagine, That earthly Princes may admit unto their Subjects any Religion for the peace of the civil state:
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but this is against the equitie of Gods word in this place, for wherein can earthly princes doe homage vnto Christ,
but this is against the equity of God's word in this place, for wherein can earthly Princes do homage unto christ,
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if they maintaine not his religion? And their dutie in this behalfe is signified plainely in the parable of the mariage.
if they maintain not his Religion? And their duty in this behalf is signified plainly in the parable of the marriage.
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For when they that were bidden, did not come, the king sent forth his seruants (which may be vnderstood of Christian magistrats) to compell men to come to the mariage :
For when they that were bidden, did not come, the King sent forth his Servants (which may be understood of Christian Magistrates) to compel men to come to the marriage:
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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:
for that is the Magistrates duty, in respect of the outward profession of true Religion. Fifty, seeing christ alone is Prince of the Kings of the earth:
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hence we learne, that kings on earth in their dominions are soueraigne gouernours ouer all persons,
hence we Learn, that Kings on earth in their Dominions Are sovereign Governors over all Persons,
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and in all causes next vnder Christ, he is king of kings absolutely, and they are vnder him alone,
and in all Causes next under christ, he is King of Kings absolutely, and they Are under him alone,
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and haue no other head but him.
and have no other head but him.
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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.
Whereby we see the presumption and arrogancy of the Pope, and Sea of Rome, in claiming supremacy above all Kings and Princes in the Whole Church upon earth.
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This is a deuice of the diuell, and high treason against Christ:
This is a device of the Devil, and high treason against christ:
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for hereby hee is robbed of this royall prerogatiue, to be the only prince of the kings of the earth.
for hereby he is robbed of this royal prerogative, to be the only Prince of the Kings of the earth.
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Lastly, seeing Christ is king of all kings, we must not be discouraged, when we be called to suffer any affliction for his truth:
Lastly, seeing christ is King of all Kings, we must not be discouraged, when we be called to suffer any affliction for his truth:
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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:
let the Tyrants of the earth rage and bend their force to hurt us, yet we have a King above them all, for whom we suffer:
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he is their king, hee can stay, and bridle them, and if hee please, confound and bruise them in peeces.
he is their King, he can stay, and bridle them, and if he please, confound and bruise them in Pieces.
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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.
They cannot do any thing, but that which he permits; for he rules in the midst of all his enemies, Psalm 110.2. he can break them in Pieces like a potters vessel.
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Thus much of the offices of Christ.
Thus much of the Offices of christ.
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The second part of Christs description is by the execution of his offices, which consists in foure works.
The second part of Christ description is by the execution of his Offices, which consists in foure works.
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The first contained in these words, Vnto him which loued vs : the second, in these, Which washed vs in his bloud :
The First contained in these words, Unto him which loved us: the second, in these, Which washed us in his blood:
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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,
the other two, in the two Verses which follow, viz. 6 and 7. For the First, which loved us, that is, John and the Churches of Asia,
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& by proportion, all other churches, being parts of the true church. The loue of Christ hath three degrees:
& by proportion, all other Churches, being parts of the true Church. The love of christ hath three Degrees:
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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 First is a general love, whereby he loves all his creatures, approving the same to be good as they be his by creation.
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The second, is the loue of mankind, in that he was content to become a redeemer for mankind,
The second, is the love of mankind, in that he was content to become a redeemer for mankind,
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after their fall, and not •or any other creature; no not for the Angels, which fell as well as man:
After their fallen, and not •or any other creature; no not for the Angels, which fell as well as man:
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who therefore remaine without all hope of saluation. The third and principall, is that wherby he loues his elect and chosen children;
who Therefore remain without all hope of salvation. The third and principal, is that whereby he loves his elect and chosen children;
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which is that speciall sauour, whereby he accepts of them to life euerlasting. This third degree hath two parts:
which is that special savour, whereby he accepts of them to life everlasting. This third degree hath two parts:
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First, it is taken for his purpose to loue: as when he saith, I haue loued Iacob and hated Esau, Rom. 9.13.
First, it is taken for his purpose to love: as when he Says, I have loved Iacob and hated Esau, Rom. 9.13.
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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 :
Secondly, for the act of loving; which is the declaration of his purpose by spiritual benefits, 1. John 3.1. Behold, what singular love God hath showed unto us, that we should be called the Sons of God:
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noting the declaration of his loue in the gift of adoption.
noting the declaration of his love in the gift of adoption.
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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,
So in this verse, by the love of christ unto his Church, is meant the actual declaration of his special favour, in accepting them for his children,
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and bestowing many singular blessings vpon them.
and bestowing many singular blessings upon them.
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Whereas S. Iohn placeth this in the first place of all the benefites of Christ, That he loued vs ;
Whereas S. John places this in the First place of all the benefits of christ, That he loved us;
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hee would teach vs ▪ That this speciall loue is the very ground of mans redemption;
he would teach us ▪ That this special love is the very ground of men redemption;
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which excludeth all foreseene faith and workes from being motiues of mans election in Gods eternall councell,
which excludeth all foreseen faith and works from being motives of men election in God's Eternal council,
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and so proportionally, all foreseene sinnes from being motiues in God of mans reprobation.
and so proportionally, all foreseen Sins from being motives in God of men reprobation.
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It may be obiected, The loue of God as also of man, respects a thing as it is good:
It may be objected, The love of God as also of man, respects a thing as it is good:
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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.
First, the thing must be good, and then it is loved: and so in men redemption God First foresees their Goodness, and Therefore chooseth them.
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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;Ans. There is great difference between the love of the creature, and of the creator. The love of the creature follows the Goodness of a thing;
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because he seeth it is good, therefore he loues it.
Because he sees it is good, Therefore he loves it.
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But God the creator first loues the creature before it bee good, and hence it comes, that it is good, because he loues it.
But God the creator First loves the creature before it be good, and hence it comes, that it is good, Because he loves it.
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Secondly, whereas Saint Iohn and all the churches of Asia, as other true churches do beleeue,
Secondly, whereas Saint John and all the Churches of Asia, as other true Churches do believe,
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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.
and Are assured that christ loves them (for that Saint John Takes for granted) this should move all men to have this care, to labour above all things to be rooted and grounded in the love of God, seeing he places that in the First place.
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This is the principall thing, wherein the Apostle would haue the Ephesians rooted and grounded:
This is the principal thing, wherein the Apostle would have the Ephesians rooted and grounded:
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and therefore prayeth, That with all Saints they may be able to comprehend, what is the breadth and length, deapth, and height th••of.
and Therefore Prayeth, That with all Saints they may be able to comprehend, what is the breadth and length, depth, and height th••of.
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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.
Ephesians 2. vers. 17, 18, 19. This we do when we Are assured in heart and conscience, by the working of God's Spirit, that he loves us in christ.
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So that he which denies vnto vs the assurance of Gods loue in Christ, takes away the very ground of our saluation.
So that he which Denies unto us the assurance of God's love in christ, Takes away the very ground of our salvation.
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Now that we may haue this assurance of Gods loue;
Now that we may have this assurance of God's love;
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wee must in all good duties to God and man draw neere to God with our hearts, keeping a good conscience in all things,
we must in all good duties to God and man draw near to God with our hearts, keeping a good conscience in all things,
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and then will God draw neere to vs. If any man loue me (saith Christ) he will keepe my word,
and then will God draw near to us If any man love me (Says christ) he will keep my word,
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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;and then my father will love him, and we will come in unto him, and dwell with him. John 14.23. meaning by the holy ghost;
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which shall shed this loue into our hearts, Rom. 5. vers. 5. causing vs to increase in the feeling thereof,
which shall shed this love into our hearts, Rom. 5. vers. 5. causing us to increase in the feeling thereof,
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as wee grow in faith and obedience towards him. And hath washed vs from our sinnes in his bloud.
as we grow in faith and Obedience towards him. And hath washed us from our Sins in his blood.
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Here is the second benefit and action of Christ to his church.
Here is the second benefit and actium of christ to his Church.
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Where first of all the very phrase, hath washed vs, doth import, that the sinnes of men are as filthie spots in their soules:
Where First of all the very phrase, hath washed us, does import, that the Sins of men Are as filthy spots in their Souls:
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and that himselfe and this church of God were touched with a serious consideration of their vilenesse, by reason of their sinnes:
and that himself and this Church of God were touched with a serious consideration of their vileness, by reason of their Sins:
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for washing presupposeth former filthinesse and pollution.
for washing presupposeth former filthiness and pollution.
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Thus did Dauid most sensibly feele his owne filthinesse, and see his miserable estate, when he desired the Lord to wash him throughly :
Thus did David most sensibly feel his own filthiness, and see his miserable estate, when he desired the Lord to wash him thoroughly:
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confessing thereby, that his soule and body were so foulely stained, and polluted with sinne, that once washing was not ynough:
confessing thereby, that his soul and body were so foully stained, and polluted with sin, that once washing was not enough:
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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.
but say he, Wash me again and again, rince, bath, and swill me in the blood of christ, till I be purged and cleansed from all my Sins.
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And this same affection should be in euery one of vs:
And this same affection should be in every one of us:
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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,
we should labour, that our hearts may be touched with a lively sense of our vile estate, by reason of our Sins, which make both body and soul most ugly and filthy in God's sighed ▪ and that the stain hereof is so deeply Set in our Souls, that we can never be cleansed,
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but by the washing of Christ his own hand, and that in his owne hearts bloud:
but by the washing of christ his own hand, and that in his own hearts blood:
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yea, that one washing will not serue, but wee must be rinced and bathed therein.
yea, that one washing will not serve, but we must be rinsed and bathed therein.
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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:
For till such time as this consideration do in Some measure take place in our hearts, it is not possible that we should loath sin as we ought:
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or come to this comfortable assurance of Gods loue, that he hath washed away our sinnes in his bloud:
or come to this comfortable assurance of God's love, that he hath washed away our Sins in his blood:
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for this humilitie in our soules by reason of our sins, is the beginning of all true grace and comfort.
for this humility in our Souls by reason of our Sins, is the beginning of all true grace and Comfort.
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Now this worke of Christ in washing vs from our sinnes, doth comprehend a double benefit.
Now this work of christ in washing us from our Sins, does comprehend a double benefit.
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First, the remission of our sinnes, whereby the guilt and punishment due to them is taken away.
First, the remission of our Sins, whereby the guilt and punishment due to them is taken away.
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Secondly, the mortification of sinne, whereby the corruption of sinne is remooued and abolished.
Secondly, the mortification of sin, whereby the corruption of sin is removed and abolished.
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And we must obserue, that S. Iohn propounds this benefit generally without limitation, saying, Which washed vs from our sinnes.
And we must observe, that S. John propounds this benefit generally without limitation, saying, Which washed us from our Sins.
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That is, from all our sinnes:
That is, from all our Sins:
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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,
to give us to understand, that if any believe truly in christ, he hath pardon of all his Sins without any restraint or limitation, either of number,
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or qualitie, bee they neuer so many, or neuer so great.
or quality, be they never so many, or never so great.
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By his bloud. How can bloud wash away filthinesse? nay, it rather defiles a man.By his blood. How can blood wash away filthiness? nay, it rather defiles a man.
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Answ. This washing stands not in the substance of Christs bloud, but in the merit thereof:Answer This washing Stands not in the substance of Christ blood, but in the merit thereof:
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for that substance of bloud which was shed is lost, and wee know not what is become of it, whatsoeuer the Papists say:
for that substance of blood which was shed is lost, and we know not what is become of it, whatsoever the Papists say:
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but the merit therof remaineth still.
but the merit thereof remains still.
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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.
And Christ blood deserves to purge away sin, rather than any other men blood, as of Peter, John, etc. Because his blood was the blood of God (not of the godhead) but of him who was both God and man.
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For the manhood of Christ was receiued into the vnion of the second person.
For the manhood of christ was received into the Union of the second person.
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And so it may be called the bloud of God, as Paule sayth, God redeemed his Church by his bloud, that is Christ, God incarnate.
And so it may be called the blood of God, as Paul say, God redeemed his Church by his blood, that is christ, God incarnate.
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And so it being the bloud of him, that is God, is more meritorious than the bloud of any creature whatsoeuer.
And so it being the blood of him, that is God, is more meritorious than the blood of any creature whatsoever.
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Besides Christ was appointed by God to be a publicke person in the worke of redemption,
Beside christ was appointed by God to be a public person in the work of redemption,
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and in his death and passion he stood in the roome and stead of all his elect,
and in his death and passion he stood in the room and stead of all his elect,
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so as when his bloud was shed, their bloud was sh••, because it was shed for them.
so as when his blood was shed, their blood was sh••, Because it was shed for them.
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But the bloud of other priuate men cannot answer for any besides themselues, because it is shed onely for themselues.
But the blood of other private men cannot answer for any beside themselves, Because it is shed only for themselves.
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Then dam••ble is the doctrine of the Papists, who hold the bloud of Martyrs, can merit for others, being applied vnto them:
Then dam••ble is the Doctrine of the Papists, who hold the blood of Martyrs, can merit for Others, being applied unto them:
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for seeing they be but priuate men, and suffered in their owne persons onely, they cannot profit any other thereby.
for seeing they be but private men, and suffered in their own Persons only, they cannot profit any other thereby.
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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;
By blood we must understand the passion of christ, a part for the Whole, and with all his fulfilling of the law upon the cross;
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for in his suffering hee fulfilled the law, and in fulfilling the law he suffered. These two cannot be seuered, saue onely in thought.
for in his suffering he fulfilled the law, and in fulfilling the law he suffered. These two cannot be severed, save only in Thought.
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And so this word containes the whole obedience of Christ, whereby he procured the remission and mortification of our sinnes.
And so this word contains the Whole Obedience of christ, whereby he procured the remission and mortification of our Sins.
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Here then wee see two notable benefites of Christ vnto his church; his loue, & the washing away of sinnes:
Here then we see two notable benefits of christ unto his Church; his love, & the washing away of Sins:
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which S. Iohn sets downe to moue the churches with reuerence & diligence to reade, and delight in this booke.
which S. John sets down to move the Churches with Reverence & diligence to read, and delight in this book.
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All of vs will say, wee are sure God loues vs, and hath pardoned our sinnes in Christ:
All of us will say, we Are sure God loves us, and hath pardoned our Sins in christ:
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why then doe wee not shew our loue againe to him by hearing and reading his word, set downe in this,
why then do we not show our love again to him by hearing and reading his word, Set down in this,
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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,
or any other book of Scripture, and by yielding answerable Obedience thereto ▪ Why then do we not offer up ourselves, Souls and bodies, to serve him,
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as the Apostle requires, Rom. 1•. 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:
as the Apostle requires, Rom. 1•. 1. by Way of recompense for his Mercies and love shed out unto us? But alas, that is more Common, which is most shameful, to turn God's grace into wantonness:
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for when men say God loues them, and hath washed away their sinnes, yet they rebell against him:
for when men say God loves them, and hath washed away their Sins, yet they rebel against him:
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when as these two benefites are here recorded to bee in•ucements of continuall loue, and obedience to his holy word.
when as these two benefits Are Here recorded to be in•ucements of continual love, and Obedience to his holy word.
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Verse 6. And made vs kings and 〈 ◊ 〉 to God, euen his father, to him be glory and dominion for 〈 ◊ 〉, Amen.Verse 6. And made us Kings and 〈 ◊ 〉 to God, even his father, to him be glory and dominion for 〈 ◊ 〉, Amen.
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In these words is set downe the third worke, and benefit of Christ, bestowed on his church,
In these words is Set down the third work, and benefit of christ, bestowed on his Church,
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and on euery true member thereof.
and on every true member thereof.
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For the better vnderstanding whereof we must consider in them foure points ▪ First, the dignitie and excellencie of all true beleeuers and member• of Christ ▪ They are kings and priests.
For the better understanding whereof we must Consider in them foure points ▪ First, the dignity and excellency of all true believers and member• of christ ▪ They Are Kings and Priests.
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Secondly, when they be made kings and priests in this life, noted by the phrase of speech, hath ma••. Wherein 〈 ◊ 〉 speaketh of the church on earth,
Secondly, when they be made Kings and Priests in this life, noted by the phrase of speech, hath ma••. Wherein 〈 ◊ 〉 speaks of the Church on earth,
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and vseth a word that signifieth the time past.
and uses a word that signifies the time past.
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Thirdly, the maner how they become kings and priests, they are not so borne, but Christ hath made them such.
Thirdly, the manner how they become Kings and Priests, they Are not so born, but christ hath made them such.
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Fourthly, to whom they be made such, to God euen the father. For the first. The dignitie of all true beleeuers hath two heads;
Fourthly, to whom they be made such, to God even the father. For the First. The dignity of all true believers hath two Heads;
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first, They bee kings, secondly, Priests. They are called kings, not in regard of an earthly kingdome,
First, They be Kings, secondly, Priests. They Are called Kings, not in regard of an earthly Kingdom,
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for vsually the condition of most beleeuers on earth is base and contemptible:
for usually the condition of most believers on earth is base and contemptible:
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but in regard of a spirituall kingdome, the kingdome of heauen, whereto the Lord giues them right, title,
but in regard of a spiritual Kingdom, the Kingdom of heaven, whereto the Lord gives them right, title,
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and interest, in, and by Iesus Christ. So our Sauiour Christ speaketh to his disciples: Feare not, little flocke, it is your fathers will to giue you the kingdome.
and Interest, in, and by Iesus christ. So our Saviour christ speaks to his Disciples: fear not, little flock, it is your Father's will to give you the Kingdom.
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And againe, Behold I giue vnto you a kingdome. Now the faithfull are kings in these respects;
And again, Behold I give unto you a Kingdom. Now the faithful Are Kings in these respects;
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first, because by Christ they bee lords and conquerours of all these enemies, sinne, Sathan, the world, death, hell, and their owne flesh.
First, Because by christ they be Lords and conquerors of all these enemies, sin, Sathan, the world, death, hell, and their own Flesh.
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Secondly, because in, and by Christ, they are partakers of the glorie of Christs kingdome and saluation:
Secondly, Because in, and by christ, they Are partakers of the glory of Christ Kingdom and salvation:
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for they receiue of Christ grace for grace, and so answereably, glory for glory, and felicitie for felicitie.
for they receive of christ grace for grace, and so answerably, glory for glory, and felicity for felicity.
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Thirdly, because they be made lords of all things in heauen and earth (except good Angels,
Thirdly, Because they be made Lords of all things in heaven and earth (except good Angels,
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and the church) All things are yours, whether it be Paule, or Apollos, or Cephas,
and the Church) All things Are yours, whither it be Paul, or Apollos, or Cephas,
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or the world, or life, or death, whether things present, or to come, euen all are yours, and yee Christs. Quest. or the world, or life, or death, whither things present, or to come, even all Are yours, and ye Christ. Quest.
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But if Christ bee king, and all his members kings, how do they differ? Answ. In two points:
But if christ be King, and all his members Kings, how do they differ? Answer In two points:
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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:
First, christ is the son of God by nature, and so a King by nature, having the right of the Kingdom of heaven by inheritance:
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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.
but the members of christ Are the Sons of God by adoption in his son, so that our right to that Kingdom is not by nature, but by grace.
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Secondly, Christ is an vniuersall king ouer the Angels in heauen, the church on earth, and all other creatures wheresoeuer;
Secondly, christ is an universal King over the Angels in heaven, the Church on earth, and all other creatures wheresoever;
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his regiment is absolute in the hearts and consciences of men, and hee can by his word bind all things:
his regiment is absolute in the hearts and Consciences of men, and he can by his word bind all things:
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but true beleeuers bee not vniuersall kings, for they haue no superioritie aboue good Angels, and the church.
but true believers be not universal Kings, for they have no superiority above good Angels, and the Church.
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Neither are they absolute kings as he is, nor of themselues; but by Christ Iesus, and as they participate with Christ in his kingdome.
Neither Are they absolute Kings as he is, nor of themselves; but by christ Iesus, and as they participate with christ in his Kingdom.
av-d vbr pns32 j n2 c-acp pns31 vbz, ccx pp-f px32; cc-acp p-acp np1 np1, cc c-acp pns32 vvb p-acp np1 p-acp po31 n1.
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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,
The second part of the dignity of true believers Stands in this, That they be Priests consecrate and Set apart by christ, to the worship & service of God Here in this life in Spirit and truth,
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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.
and in the life to come, to serve and praise him eternally. christ he is a priest, so Are all his members; but yet there is difference.
cc p-acp dt n1 pc-acp vvi, pc-acp vvi cc vvi pno31 av-j. np1 pns31 vbz dt n1, av vbr d po31 n2; cc-acp av pc-acp vbz n1.
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First, Christ hee is an externall and reall priest of the new Testament, which offers vp a true, reall,
First, christ he is an external and real priest of the new Testament, which offers up a true, real,
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and externall pr•pitiatorie sacrifice to God the father for the sinnes of mankind.
and external pr•pitiatorie sacrifice to God the father for the Sins of mankind.
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As for beleeuers, they are not reall and externall priests, but spirituall, offering vp spirituall sacrifice vnto God.
As for believers, they Are not real and external Priests, but spiritual, offering up spiritual sacrifice unto God.
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As when any member of Christ giues an almes, hee offers a sacrifice to God, not a corporall sacrifice,
As when any member of christ gives an alms, he offers a sacrifice to God, not a corporal sacrifice,
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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.
though the thing given be a bodily substance; but it is every Way spiritual: for to offer a real outward sacrifice in the new Testament is proper to christ.
cs dt n1 vvn vbb dt j n1; cc-acp pn31 vbz d n1 j: c-acp pc-acp vvi dt j j n1 p-acp dt j n1 vbz j p-acp np1.
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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;
Again, our Saviour christ he is a perfect priest, and offers up a perfect sacrifice, but we being imperfect, do offer up imperfect Sacrifices, tainted, and blemished with sin;
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yet accepted as perfect, for the worthinesse of Christs sacrifice.
yet accepted as perfect, for the worthiness of Christ sacrifice.
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The second point to be considered, is the time whē beleeuers be made kings and priests;
The second point to be considered, is the time when believers be made Kings and Priests;
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namely, in this life. For as in the entrance into an earthly kingdome there bee degrees:
namely, in this life. For as in the Entrance into an earthly Kingdom there be Degrees:
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first, to haue good right and title to it: secondly, to get possession of it, which is more than title only;
First, to have good right and title to it: secondly, to get possession of it, which is more than title only;
ord, pc-acp vhi j n-jn cc n1 p-acp pn31: ord, pc-acp vvi n1 pp-f pn31, r-crq vbz av-dc cs n1 av-j;
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and yet if a mans title be good, thogh hee want possession, he may be called a king.
and yet if a men title be good, though he want possession, he may be called a King.
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So it is with Gods. children, they haue the right giuen them of the kingdome of heauen in this life,
So it is with God's children, they have the right given them of the Kingdom of heaven in this life,
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and in that respect are kings. Further, in the possessing of a kingdome there bee two degrees:
and in that respect Are Kings. Further, in the possessing of a Kingdom there be two Degrees:
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first, the entrance vpon some part ▪ secondly, the full and perfect enioying of all.
First, the Entrance upon Some part ▪ secondly, the full and perfect enjoying of all.
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Now euery true beleeuer begins to enter possession of the kingdom of heauen in this life:
Now every true believer begins to enter possession of the Kingdom of heaven in this life:
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for it stands 〈 ◊ 〉 rig••eousnesse, ioy, and peace :
for it Stands 〈 ◊ 〉 rig••eousnesse, joy, and peace:
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and they which 〈 ◊ 〉 these things in their harts, haue the kingdome of God begun in them in this life.
and they which 〈 ◊ 〉 these things in their hearts, have the Kingdom of God begun in them in this life.
cc pns32 r-crq 〈 sy 〉 d n2 p-acp po32 n2, vhb dt n1 pp-f np1 vvn p-acp pno32 p-acp d n1.
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But the full fruition and perfect posses••on of this kingdome is reserued to be giuen at the end of this life,
But the full fruition and perfect posses••on of this Kingdom is reserved to be given At the end of this life,
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and at the d•y of iudgement. And as true beleeuers be kings in this world:
and At the d•y of judgement. And as true believers be Kings in this world:
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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.
so likewise be they Priests, in offering spiritual sacrifice to God, and dedicating and consecrating themselves to his service all the days of their life.
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The third point is, the manner how true beleeuers become kings and priests:
The third point is, the manner how true believers become Kings and Priests:
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they are not such by nature, neither doth this dignitie come by descent in bloud or birth-right,
they Are not such by nature, neither does this dignity come by descent in blood or birthright,
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or by any other priuiledge they haue from man, but onely from Christ Iesus, who by diuine calling makes them spirituall kings and priests,
or by any other privilege they have from man, but only from christ Iesus, who by divine calling makes them spiritual Kings and Priests,
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like as vnder the law, by solemne election and ordination, some were made earthly kings and priests.
like as under the law, by solemn election and ordination, Some were made earthly Kings and Priests.
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Now in this calling of Christ, two things concurre: First, Christ giueth his members right to his owne kingdome and priesthood:
Now in this calling of christ, two things concur: First, christ gives his members right to his own Kingdom and priesthood:
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yet not so, that they can execute the regiment sustained by Christ, or perform the office of his priesthood;
yet not so, that they can execute the regiment sustained by christ, or perform the office of his priesthood;
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but because they haue right in part to these offices, and the benefit of them both redoundeth to them wholly.
but Because they have right in part to these Offices, and the benefit of them both redoundeth to them wholly.
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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 this right they have, is brought to pass in the Covenant of the Gospel: wherein they Are bound to believe in God through christ;
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and God is bound againe to giue vnto them Christ with all his benefites: among which, these two must be accounted:
and God is bound again to give unto them christ with all his benefits: among which, these two must be accounted:
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for indeed, euery thing which belongs to Christ, as he is mediatour, is conueyed in some sort to euery true beleeuer.
for indeed, every thing which belongs to christ, as he is Mediator, is conveyed in Some sort to every true believer.
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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.
Secondly, in this divine calling, christ endues all his members with Gifts and graces, whereby they Are enabled for the duties of spiritual Kings and Priests unto God.
ord, p-acp d j-jn n1, np1 vvz d po31 n2 p-acp n2 cc n2, c-crq pns32 vbr vvn p-acp dt n2 pp-f j n2 cc n2 p-acp np1.
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For as Christ is annointed, so are all his members.
For as christ is anointed, so Are all his members.
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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;
So the Psalmist speaking of christ say, He is anointed with the oil of gladness above his Fellows, Psalm 45. vers. 7. Therefore his Fellows (that is believers) Are anointed with the same oil, though in less measure. And Saint John say;
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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:Ye have received the anointing, 1. John 2.27. yea, God himself charges wicked men, not to touch his anointed, Psalm 105.15. meaning not only Patriarchs, Kings, and prophets, but all true believers, who Are then anointed when they Are endued with the Gifts of the same Spirit, in Some measure, wherewith christ in his manhood was filled above measure. The fourth point:
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To whom hath he made them kings and priests ▪ Answ. To God, euen the father.
To whom hath he made them Kings and Priests ▪ Answer To God, even the father.
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This is added for speciall cause, to preuent that carnall libertie which mans nature might claime from this spirituall royaltie:
This is added for special cause, to prevent that carnal liberty which men nature might claim from this spiritual royalty:
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for men might say, if all beleeuers be kings, then may they liue as they list:
for men might say, if all believers be Kings, then may they live as they list:
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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,
but these words (unto God) do show that the right of their Kingdom, with the Offices of their priesthood, must all be referred to the honour and praise of God,
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vnto whom they are made kings and priests.
unto whom they Are made Kings and Priests.
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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:
Lastly, he adds, Even his father, by Way of exposition, to show more particularly to which of the Persons they Are First of all made Kings and Priests:
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for the title, God must not here be taken absolutely for the diuine nature, but with restraint to the first person, the father:
for the title, God must not Here be taken absolutely for the divine nature, but with restraint to the First person, the father:
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vnto whom all true beleeuers are made kings and priests in the first place, and from the father to the sonne;
unto whom all true believers Are made Kings and Priests in the First place, and from the father to the son;
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and from them both, to the holy ghost.
and from them both, to the holy ghost.
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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:
And the First person in Trinity is Here nam above the rest, not as being above them in degree or honour, for so they be equal:
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but because he is the first in order, and the fountaine of the Godhead, which is conueyed from him to the Sonne,
but Because he is the First in order, and the fountain of the Godhead, which is conveyed from him to the Son,
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and from them both to the Holy ghost. Thus much for the meaning of the words:
and from them both to the Holy ghost. Thus much for the meaning of the words:
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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.
Now follow sundry uses, from the consideration of these two dignities of believers. And First their kingly dignity affordeth matter both of instruction and consolation. Instruct. I.
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Whereas all true beleeuers are made true kings in this life;
Whereas all true believers Are made true Kings in this life;
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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:
hereby every one that Professes Christian Religion is taught, to carry himself as an enemy to all those that Are of the Kingdom of darkness:
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as namely to sinne, and Sathan, to the flesh, and the world, euen through the whole course of his life:
as namely to sin, and Sathan, to the Flesh, and the world, even through the Whole course of his life:
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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,
for by calling, every Christian hath title to the Kingdom of heaven. What affinity then can we have with those that be both enemies of this Kingdom,
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and of Christ himselfe, that made vs kings.
and of christ himself, that made us Kings.
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Now, that wee may so carry our selues, as enemies, wee must do these three things:
Now, that we may so carry our selves, as enemies, we must do these three things:
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First, haue care to keepe, guard; and defend our selues, as kings against all our enemies, sin, Sathan, our own flesh,
First, have care to keep, guard; and defend our selves, as Kings against all our enemies, since, Sathan, our own Flesh,
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and the enticements of the world. As king• protect their kingdoms, so must we labour to keepe our souls and bodies,
and the enticements of the world. As king• Pact their kingdoms, so must we labour to keep our Souls and bodies,
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and euery facultie and part of them, our wils, affections, thoughts, and inclinations, from the power of sinne.
and every faculty and part of them, our wills, affections, thoughts, and inclinations, from the power of sin.
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Hee which is borne of God, keepeth himselfe (as with watch and ward) that the euill one, that i•, Sathan, touch him not by the assaults of sinne. 1. Iohn. 5.18.He which is born of God, Keepeth himself (as with watch and ward) that the evil one, that i•, Sathan, touch him not by the assaults of sin. 1. John. 5.18.
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Secondly, wee must make warre continually against Sathan, sinne, our owne flesh, against all our spirituall enemies,
Secondly, we must make war continually against Sathan, sin, our own Flesh, against all our spiritual enemies,
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and all the enticements of the world: we must make no truce with thē, because they will neuer be reconciled to vs,
and all the enticements of the world: we must make no truce with them, Because they will never be reconciled to us,
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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.
so long as we have Interest unto the Kingdom of heaven: and if we yield to them, we lose our kingly dignity, and become their vassals, and bondslaves.
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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,
Thirdly, we must labour to kill and destroy these our enemies as much as possibly we can, by that power we have from christ our head,
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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 like valiant Kings seek to have the blood of these enemies, and from day to day strive to vanquish Sathan, his power & might, to overcome the world,
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and to weaken our owne corruption.
and to weaken our own corruption.
cc pc-acp vvi po12 d n1.
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Instruct. II. If in this life we be kings, then must wee become lords ouer our selues,Instruct. II If in this life we be Kings, then must we become Lords over our selves,
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and keepe in subiection vnto God our wils and affections, and the secret thoughts and inclinations of our soules.
and keep in subjection unto God our wills and affections, and the secret thoughts and inclinations of our Souls.
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We must not looke for rule ouer earthly kingdomes: but herein stands our kingdom in this world, That wee can subdue our corrupt affections,
We must not look for Rule over earthly kingdoms: but herein Stands our Kingdom in this world, That we can subdue our corrupt affections,
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and keep our bodies and soules in obedience vnto God.
and keep our bodies and Souls in Obedience unto God.
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If a man were prince ouer the whole earth, and yet could not rule himselfe, he were but a poore prince,
If a man were Prince over the Whole earth, and yet could not Rule himself, he were but a poor Prince,
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nay he were no prince indeed.
nay he were no Prince indeed.
uh-x pns31 vbdr dx n1 av.
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But though a man haue not so much as a foot of ground in this world,
But though a man have not so much as a foot of ground in this world,
p-acp cs dt n1 vhb xx av av-d c-acp dt n1 pp-f n1 p-acp d n1,
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and yet can rule and master himselfe, his thoughts and affections, this man is a valiant prince,
and yet can Rule and master himself, his thoughts and affections, this man is a valiant Prince,
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and one whom Christ hath consecrate to be king in heauen. Instruct. III. Seeing we be kings, wee must doe the duty of Iudges:
and one whom christ hath consecrate to be King in heaven. Instruct. III. Seeing we be Kings, we must do the duty of Judges:
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1006
for to him that is a king belongeth soueraine iudgment. In the day of iudgement the saints shall iudge the world, and Angels also:
for to him that is a King belongeth sovereign judgement. In the day of judgement the Saints shall judge the world, and Angels also:
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but wee must bee Iudges in this world.
but we must be Judges in this world.
cc-acp pns12 vmb vbi n2 p-acp d n1.
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And yet here we can neither iudge men nor Angels, but wee must bee our owne Iudges.
And yet Here we can neither judge men nor Angels, but we must be our own Judges.
cc av av pns12 vmb av-dx vvi n2 ccx n2, cc-acp pns12 vmb vbi po12 d n2.
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Wherefore as Iudges summon, arr•igne, condemne, &c. so must wee examine our selues, call our selues to account,
Wherefore as Judges summon, arr•igne, condemn, etc. so must we examine our selves, call our selves to account,
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and as guiltie persons accuse and condemne our selues for our sinnes;
and as guilty Persons accuse and condemn our selves for our Sins;
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acknowledging we be worthy to be cast into eternall damnation with the diuel and his angels:
acknowledging we be worthy to be cast into Eternal damnation with the Devil and his Angels:
vvg po12 vbb j pc-acp vbi vvn p-acp j n1 p-acp dt n1 cc po31 n2:
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And withall plead for pardon, and approch to the throne of grace, & forgiuenesse in Christ:
And withal plead for pardon, and approach to the throne of grace, & forgiveness in christ:
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and in this wee shew our selues vpright spirituall iudges, and by this meanes wee shall bee fr•e from the iudgement to come. Instruct. IIII.
and in this we show our selves upright spiritual judges, and by this means we shall be fr•e from the judgement to come. Instruct. IIII.
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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.
If we be Kings by christ, we must carry our selves as Kings courageously, and constantly in the afflictions and misery's which we shall suffer for Christ sake.
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For herein among the rest stands the royaltie of a king, that he beares with valour and courage all the troubles which befall him.
For herein among the rest Stands the royalty of a King, that he bears with valour and courage all the Troubles which befall him.
p-acp av p-acp dt n1 vvz dt n1 pp-f dt n1, cst pns31 vvz p-acp n1 cc n1 d dt n2 r-crq vvb pno31.
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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.
Hence it is, that Saint Paul exhorts us to rejoice in afflictions, Because we Are partakers of Christ sufferings, 1. Pet. 4.13. and so Are made conformable unto him that was consecrate the Prince of our salvation through afflictions, Hebrew 2.10.
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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.Instruct. V. Seeing we be spiritual Kings, we must above all things labour and seek to have our part in the Kingdom of christ, and in his righteousness.
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A Christian must not haue his heart glued and fast tied vnto the things of this world, it is against his calling:
A Christian must not have his heart glued and fast tied unto the things of this world, it is against his calling:
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but hee must so vse this world, as though he vsed it not.
but he must so use this world, as though he used it not.
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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.
If a King should lay down his crown, and go and become a shepherd or of Some manual trade, all men would marvel At it.
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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,
So it fareth with them that profess themselves to be Christians, and yet bend their wits and endeavours wholly for these worldly things, they do as it were cast aside their kingly crown,
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and abase themselues to slauish bondage.
and abase themselves to slavish bondage.
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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:
But we must ever After have our hearts fixed in heaven, striving to come to our inheritance there. Instruct. VI. Seeing all the true members of christ be Kings and Princes:
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this should be an inducement to al backward persons to loue and embrace true religion.
this should be an inducement to all backward Persons to love and embrace true Religion.
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In these carelesse dayes Religion is counted precisenesse, and the profession thereof made a matter of reproch.
In these careless days Religion is counted preciseness, and the profession thereof made a matter of reproach.
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But this ought not to bee so, seeing that by it wee come to haue right and interest vnto the kingdome of heauen,
But this ought not to be so, seeing that by it we come to have right and Interest unto the Kingdom of heaven,
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and to bee lords of all creatures.
and to be Lords of all creatures.
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And why should we not esteeme the gospell preached as a most precious iewell, seeing that wee which are vassales of Sathan,
And why should we not esteem the gospel preached as a most precious jewel, seeing that we which Are vassals of Sathan,
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and firebrands of hell (as all men are by nature) become thereby the members of Christ,
and firebrands of hell (as all men Are by nature) become thereby the members of christ,
cc n2 pp-f n1 (c-acp d n2 vbr p-acp n1) vvb av dt n2 pp-f np1,
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yea kings and princes to God? Yea verely, the consideration of this should make the ministers of the Gospell to ioy in their callings,
yea Kings and Princes to God? Yea verily, the consideration of this should make the Ministers of the Gospel to joy in their callings,
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and to take all paines to preach the word, • seeing by it men become of vassals of Sathan, the true members of Christ,
and to take all pains to preach the word, • seeing by it men become of vassals of Sathan, the true members of christ,
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and heires of the kingdome of heauen.
and Heirs of the Kingdom of heaven.
cc n2 pp-f dt n1 pp-f n1.
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In this world it is counted great honour to consecrate and establish one in an earthly kingdome:
In this world it is counted great honour to consecrate and establish one in an earthly Kingdom:
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What a blessed and honourable thing then is this, to consecrate spirituall kings for the kingdome of heauen? And this is done,
What a blessed and honourable thing then is this, to consecrate spiritual Kings for the Kingdom of heaven? And this is done,
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when by the word preached men are conuerted and brought to vnfained repentance for their sinnes,
when by the word preached men Are converted and brought to unfeigned Repentance for their Sins,
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& to true faith in Christ Iesus. Thus much for the duties. Now follow the consolations to euery true beleeuer onely.
& to true faith in christ Iesus. Thus much for the duties. Now follow the consolations to every true believer only.
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1037
It is an heauie crosse, which breeds much anguish to the soule, to bee in pouertie and contempt among men;
It is an heavy cross, which breeds much anguish to the soul, to be in poverty and contempt among men;
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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;
yet herein may the child of God stay his heart, and lessen his grief, by considering that even in this state of misery, he is a King unto God;
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though hee seeme base to the world, yet it appeareth not what he shall bee, for hee is heire to the kingdome of heauen.
though he seem base to the world, yet it appears not what he shall be, for he is heir to the Kingdom of heaven.
cs pns31 vvb j p-acp dt n1, av pn31 vvz xx r-crq pns31 vmb vbi, c-acp pns31 vbz n1 p-acp dt n1 pp-f n1.
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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 a man be in sickness, he must Consider it is but God's Messenger, to call him out of this world to the full possession of the Joys of his Kingdom.
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If he be in trouble of mind, hauing his owne conscience tormented fearefully by Sathan with his sinnes;
If he be in trouble of mind, having his own conscience tormented fearfully by Sathan with his Sins;
cs pns31 vbb p-acp n1 pp-f n1, vhg po31 d n1 vvd av-j p-acp np1 p-acp po31 n2;
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yet he must not despaire, the Lord will giue him an happie issue:
yet he must not despair, the Lord will give him an happy issue:
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he must remember he is a king, and therefore shall one day haue full conquest ouer sinne, Sathan,
he must Remember he is a King, and Therefore shall one day have full conquest over sin, Sathan,
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and his own corruption, yea, ouer all his enemies whatsoeuer.
and his own corruption, yea, over all his enemies whatsoever.
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If he be in the heat of persecution turmoiled and tossed from post to pillar, which flesh and bloud cannot brooke: If he be in the heat of persecution turmoiled and tossed from post to pillar, which Flesh and blood cannot brook:
cs pns31 vbb p-acp dt n1 pp-f n1 vvn cc vvn p-acp n1 p-acp n1, r-crq n1 cc n1 vmbx vvi:
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yet then hee must consider his holy calling to bee a spirituall king, whose propertie it is in the most violent afflictions,
yet then he must Consider his holy calling to be a spiritual King, whose property it is in the most violent afflictions,
av cs pns31 vmb vvi po31 j n1 pc-acp vbi dt j n1, rg-crq n1 pn31 vbz p-acp dt av-ds j n2,
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1047
euen vnto death it selfe (as Paule sayth) to be more than conquerour, Roman. 8.37.
even unto death it self (as Paul say) to be more than conqueror, Roman. 8.37.
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1048
Lastly, in the very pang of death, when nature must needs be dissolued, and soule and body separated,
Lastly, in the very pang of death, when nature must needs be dissolved, and soul and body separated,
ord, p-acp dt j n1 pp-f n1, c-crq n1 vmb av vbi vvn, cc n1 cc n1 vvn,
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1049
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;
then must the child of God Remember, that he is a King in christ, and this will stay his heart against the Fear of death;
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1050
for herein shall hee see, that by death, as through a straight passage, he shall enter into the full possession of his kingdome.
for herein shall he see, that by death, as through a straight passage, he shall enter into the full possession of his Kingdom.
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And thus much in that wee are kings.
And thus much in that we Are Kings.
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1052
From the second dignitie of beleeuers, which is to be priests vnto God, we are likewise taught sundry duties.
From the second dignity of believers, which is to be Priests unto God, we Are likewise taught sundry duties.
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1053
First, to teach and instruct one another.
First, to teach and instruct one Another.
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It was the office of the priest vnder the law to teach the people the will of God.
It was the office of the priest under the law to teach the people the will of God.
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The priests lips should preserue knowledge, Malach. 2. vers. 7. And now vnder the Gospell not onely the minister,The Priests lips should preserve knowledge, Malachi 2. vers. 7. And now under the Gospel not only the minister,
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but euery true beleeuer is a spirituall priest, and therefore ought to teach, and admonish one another. Coloss. 3.16.
but every true believer is a spiritual priest, and Therefore ought to teach, and admonish one Another. Coloss. 3.16.
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When the Lord sayth, Touch no• mine annoynted, and doe my prophets no harme, Psa. 105.15.
When the Lord say, Touch no• mine anointed, and do my Prophets no harm, Psa. 105.15.
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He calleth all his faithfull by the name of Prophets, because they ought to haue the knowledge of his wil,
He calls all his faithful by the name of prophets, Because they ought to have the knowledge of his will,
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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 be able also in due time and upon just occasion to teach the same to Others, that so the Gospel of christ may flourish.
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And as this dutie belongs to all men;
And as this duty belongs to all men;
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so especially to gouernours, as parents and masters, they must shew themselues priests to their charges.
so especially to Governors, as Parents and Masters, they must show themselves Priests to their charges.
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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.Abraham did it, Genesis. 18. David did it, Prou. 4. And Bathsheba did it, Prou. 31. And all must do it, that desire an holy generation to succeed After them.
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We teach them other things, why not religion?
We teach them other things, why not Religion?
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Secondly, seeing wee bee priests, wee must pray vnfainedly, not onely for our selues, But for all men, especially the members of Christ.
Secondly, seeing we be Priests, we must pray unfeignedly, not only for our selves, But for all men, especially the members of christ.
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The priest in the old Testament must pray and make request, not onely for himselfe, but for the people also.
The priest in the old Testament must pray and make request, not only for himself, but for the people also.
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And herein stands the praise of a Christian, to pray for his brethren. Hence it is that Paule sayth:
And herein Stands the praise of a Christian, to pray for his brothers. Hence it is that Paul say:
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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•n of Israell. 2. King. •. 12.Pray for all the Saints, and for me, Ephesians 6.18. Moses is highly commended for this duty, especially when he prayed for the Israelites, and stood before the Lord in the gap, to turn away his wrath, Exod 32. Elias for his power in prayer and prophesy, is called the chariot and horsem•n of Israel. 2. King. •. 12.
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And this is recorded for the praise of Hezechi•, That when the people were vnprepared at the eating of the Passeouer, He prayed to the Lord for mercy,
And this is recorded for the praise of Hezechi•, That when the people were unprepared At the eating of the Passover, He prayed to the Lord for mercy,
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and was h•ard, 2. Chron. 30.18.and was h•ard, 2. Chronicles 30.18.
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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,
And so when we find any commended in scripture for his gift in prayer, it is not so much for that he prayed diligently for himself,
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as for the whole church of God.
as for the Whole Church of God.
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Thirdly, being priests we must offer spirituall sacrifice vnto God, that is, dedicate our selues, our soules,
Thirdly, being Priests we must offer spiritual sacrifice unto God, that is, dedicate our selves, our Souls,
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and bodies, and all that is in vs, our wit, learning, knowledge, and euery gift of bodie or mind to Gods seruice.
and bodies, and all that is in us, our wit, learning, knowledge, and every gift of body or mind to God's service.
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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,
That we may do all this to his glory, we must look, that every thing we take in hand have his beginning from a pure heart ▪ a good conscience and faith unfeigned,
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and be directed to a good end, to Gods glory principally, and the good of others, whom it may concerne. and be directed to a good end, to God's glory principally, and the good of Others, whom it may concern.
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Fourthly, we must be full of blessings. The priests in the old Testament, Numbers 6• vsed to blesse the people:
Fourthly, we must be full of blessings. The Priests in the old Testament, Numbers 6• used to bless the people:
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so must we, if we be Christians, because wee are spirituall priests.
so must we, if we be Christians, Because we Are spiritual Priests.
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We must take heede of all cursed speaking, of slaundering and backbiting, of swearing and forswearing:
We must take heed of all cursed speaking, of slandering and backbiting, of swearing and forswearing:
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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:
and give our selves to blessed and gracious Speeches to all men, and of all men, Friends, or foes, Rom. 12.14. Fifty, we must seek to have God for our portion:
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The Leuits had no portion in the land of Canaan, but the tenth• onely, The Lord was their portion.
The Leuits had no portion in the land of Canaan, but the tenth• only, The Lord was their portion.
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So we being priests to God, must bee content with any estate in this world, for God is our portion.
So we being Priests to God, must be content with any estate in this world, for God is our portion.
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We must not seek too much after any inheri••nce on earth, for then we carry not our selues like priests vnto God.
We must not seek too much After any inheri••nce on earth, for then we carry not our selves like Priests unto God.
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The fauour of God in Christ must be the thing we long for, and therin must we reioyce.
The favour of God in christ must be the thing we long for, and therein must we rejoice.
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To him be glory and dominion, for euermore, Amen. To him be glory and dominion, for evermore, Amen.
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These words are a thanks-giuing to God for the former benefits of Christ bestowed on his church:
These words Are a thanksgiving to God for the former benefits of christ bestowed on his Church:
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Which S. Iohn putteth in before hee haue ended his record of the gracious workes of Christ for his church,
Which S. John putteth in before he have ended his record of the gracious works of christ for his Church,
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as it were interrupting himselfe, for the great desire hee had to the glory of God.
as it were interrupting himself, for the great desire he had to the glory of God.
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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.
Whereby we Are taught, that the consideration of God's benefits towards us, specially such as concern the Kingdom of heaven, should stir up our hearts to give continual praise and glory to God.
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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,
This was David affection, when he felt in his soul the pardon of his Sins, and Therefore he breaks out into this thanksgiving ▪ My soul praise thou the Lord,
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and forget not all his benefits, Psalme 103. •.and forget not all his benefits, Psalm 103. •.
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And so did Paule, after the blessed memory of Gods mercy in his vocation. 1. Tim. 1.17.
And so did Paul, After the blessed memory of God's mercy in his vocation. 1. Tim. 1.17.
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Secondly, in this example of Iohn wee may learne, what is the true forme of giuing thankes to God,
Secondly, in this Exampl of John we may Learn, what is the true Form of giving thanks to God,
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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,
namely, to ascribe unto him all power, glory, and absolute dominion for evermore. But alas, it is too too manifest, that our corrupt nature will not do this,
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but taking from God his due, bestoweth it on creatures, yea, on our owne selues.
but taking from God his endue, bestoweth it on creatures, yea, on our own selves.
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It is a matter of grace to know what is due to God, and to ascribe the same vnto him,
It is a matter of grace to know what is due to God, and to ascribe the same unto him,
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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 Therefore we Are charged to give unto the Lord glory and power, which in the next words he calls the glory of his name, Psalm 96.7, 8. So christ, he Teaches us to ascribe all power, glory, might,
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and dominion to God, when wee say in the Lords prayer:
and dominion to God, when we say in the lords prayer:
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For thine is the kingdome, the power and glory ▪ that is, The kingdome of heauen is thine;For thine is the Kingdom, the power and glory ▪ that is, The Kingdom of heaven is thine;
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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.
all power in heaven and earth is thine, and Therefore all glory is thine: and from our hearts we do ascribe the same unto thee.
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Lastly, S. Iohn addeth, Amen, that is, So be it. Let all glory and dominion bee giuen to Christ:
Lastly, S. John adds, Amen, that is, So be it. Let all glory and dominion be given to christ:
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which is the same he said before.
which is the same he said before.
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Whereby he doth testifie his feruent affection, and strength of desire, after the glory of Christ, else he would not haue doubled his thanksgiuing.
Whereby he does testify his fervent affection, and strength of desire, After the glory of christ, Else he would not have doubled his thanksgiving.
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And so should it be with vs, we should not freese in our thankesgiuing for Gods benefits,
And so should it be with us, we should not freeze in our thanksgiving for God's benefits,
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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.
but labour to have our hearts & tongues to double the same, that thereby we may testify our fervent and earnest desire After his praise and glory.
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Verse 7. Behold, hee commeth with clouds, and euery eye shall see him: yea, euen they which pierced him through:Verse 7. Behold, he comes with Clouds, and every eye shall see him: yea, even they which pierced him through:
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and all kinreds of the earth shall wayle before him, Euen so, Amen.
and all kindreds of the earth shall wail before him, Even so, Amen.
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These words are a declaration of the fourth action of our Sauiour Christ towards his church:
These words Are a declaration of the fourth actium of our Saviour christ towards his Church:
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and that is, his second comming to iudgement, to iudge both quicke and dead. Wherein wee are to consider sundry points:
and that is, his second coming to judgement, to judge both quick and dead. Wherein we Are to Consider sundry points:
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first, this note of attention, Behold: secondly, the action of Christs comming it selfe, Hee commeth: Thirdly, the manner how;
First, this note of attention, Behold: secondly, the actium of Christ coming it self, He comes: Thirdly, the manner how;
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with clouds, amplified by the manifestation therof, Euery eye shall see him, euen they that pierced him :with Clouds, amplified by the manifestation thereof, Every eye shall see him, even they that pierced him:
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fourthly, the effect of his comming: All tribes of the earth shall waile.
fourthly, the Effect of his coming: All tribes of the earth shall wail.
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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:
Fifty, the conclusion of this narration, with two notes of asseveration, Even so, Amen, to confirm the second coming of christ unto all people. I. point:
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Behold. First, Saint Iohn beginneth this narration with a note of attention.Behold. First, Saint John begins this narration with a note of attention.
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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.
The Spirit of God is accustomed, when any thing is of special weight and worth our careful marking, to prefix before it this note of attention: Behold, or such like.
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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.
Hence then we Are taught this special duty, namely, often and every day earnestly and seriously to bethink our selves of the second coming of christ to judgement.
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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.
This consideration is a matter of great use, for it is a notable means to begin and continue the conversion of a sinner unto God.
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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:
When the Scribes and Pharisees, obstinate enemies, Come to the Baptism of S. John, he used this as a means to make them to turn, and believe in christ, saying:
c-crq dt n2 cc np2, j n2, vvd p-acp dt n1 pp-f n1 np1, pns31 vvd d p-acp dt n2 pc-acp vvi pno32 pc-acp vvi, cc vvi p-acp np1, vvg:
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Ob generation of vipers, who hath forewarned you, that you should flie from the vengeance to come? Matth. 3.7.Ob generation of vipers, who hath forewarned you, that you should fly from the vengeance to come? Matthew 3.7.
fw-la n1 pp-f n2, r-crq vhz vvn pn22, cst pn22 vmd vvi p-acp dt n1 pc-acp vvi? np1 crd.
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So Peter vseth this same Argument, to bring the Iewes to repentance:
So Peter uses this same Argument, to bring the Iewes to Repentance:
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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.
exhorting them to turn, that their Sins might be put away, when the day of refreshing (that is) the day of judgement should come, Acts 3.19.
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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.Paul persuades the Athenians to Repentance, Because there is a day appointed in which the Lord will judge the world by Iesus christ, Act. 17.30, 31.
np1 vvz dt njp2 p-acp n1, p-acp pc-acp vbz dt n1 vvn p-acp r-crq dt n1 vmb vvi dt n1 p-acp np1 np1, n1 crd, crd
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Secondly, this note of attention serues to strike our hearts with a feare and reuerence of Christ Iesus:
Secondly, this note of attention serves to strike our hearts with a Fear and Reverence of christ Iesus:
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for it giues vs warning that hee shall come to bee our Iudge.
for it gives us warning that he shall come to be our Judge.
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We are touched with awe and reuerence toward earthly magistrats when we consider, that they haue authority to attach, apprehend,
We Are touched with awe and Reverence towards earthly Magistrates when we Consider, that they have Authority to attach, apprehend,
pns12 vbr vvn p-acp n1 cc vvi p-acp j n2 c-crq pns12 vvb, cst pns32 vhb n1 pc-acp vvi, vvb,
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& to bring vs to their courts and assizes.
& to bring us to their Courts and assizes.
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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,
How much more should this work in us a reverend awe towards christ, when we Consider, That one day we must all be brought before his Tribunal seat,
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and there bee iudged of him. II. point:
and there be judged of him. II point:
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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.
The coming of christ himself, He comes ▪ that is, christ locally Descendeth from the highest heaven, in his manhood, to that part of the world, where the Clouds be, there to give judgement upon all mankind quick and dead.
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Here marke in what manner Iohn propounds his comming:
Here mark in what manner John propounds his coming:
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hee sayth nor, he shall come, but in the present time, hee commeth. Whereby hee would teach vs:
he say nor, he shall come, but in the present time, he comes. Whereby he would teach us:
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First, that this second comming of Christ is as certaine, as if it were now present.
First, that this second coming of christ is as certain, as if it were now present.
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Secondly, that it is not long to, or far off, but will be quickly.
Secondly, that it is not long to, or Far off, but will be quickly.
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Thirdly, that our dutie is, to consider of the comming of Christ, as of a thing present.
Thirdly, that our duty is, to Consider of the coming of christ, as of a thing present.
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This Saint Iohn learned, and so should wee by his example, for it is a matter of great vse.
This Saint John learned, and so should we by his Exampl, for it is a matter of great use.
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For hence we• are taught, to desire and doe that euery day, which we would desire and doe in the day of iudgement,
For hence we• Are taught, to desire and do that every day, which we would desire and do in the day of judgement,
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and blessed is hee that attaineth hereunto.
and blessed is he that attaineth hereunto.
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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.
Now that we may come to the practice of this duty, we must daily Consider of the coming of christ, not as a thing to be delayed or Far off, but as a thing present.
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Wee must euery day call our selues to a reckoning and account, and persuade our selues this may be the last day;
we must every day call our selves to a reckoning and account, and persuade our selves this may be the last day;
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and so shall we carry our selues euery day, as wee would in the last day.
and so shall we carry our selves every day, as we would in the last day.
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Now we would wish at the day of iudgment, that wee did repent and beleeue in Christ:
Now we would wish At the day of judgement, that we did Repent and believe in christ:
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and therefore euery day of our life, before the last iudgement come, we ought to repent and beleeue in Christ.
and Therefore every day of our life, before the last judgement come, we ought to Repent and believe in christ.
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If this dutie were practised, we should find lesse corruption, and more grace in our hearts,
If this duty were practised, we should find less corruption, and more grace in our hearts,
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and lesse sinne, ••d more obedience in our liues euery day than other:
and less sin, ••d more Obedience in our lives every day than other:
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but grace is wanting, and sinne abounds, because this meditation takes no place in our hearts.
but grace is wanting, and sin abounds, Because this meditation Takes no place in our hearts.
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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;
Again, in that he say, He comes, meaning in respect of his manhood; hence we gather, he is absent from us, in regard of bodily presence;
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and the heauens must containe him vntill the day of iudgement:
and the heavens must contain him until the day of judgement:
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But if Christ were alwayes bodily present in the Sacrament, hee could not bee said to come,
But if christ were always bodily present in the Sacrament, he could not be said to come,
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but onely to manifest himselfe, being before present.
but only to manifest himself, being before present.
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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:
And Therefore the opinion of those, which hold the body of christ to be really the bred, to be in or about the bred of the Sacrament, is most false and frivolous, flat against that article of our Faith, whereby we hold, That he comes from heaven only At the last day, in regard of his manhood. III. point:
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The manner of Christs Christs comming, in two things ▪ First, that he comes with clouds:
The manner of Christ Christ coming, in two things ▪ First, that he comes with Clouds:
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Secondly, that his comming is open, and visible to euerie eye.
Secondly, that his coming is open, and visible to every eye.
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First, with clouds, here S. Iohn speaketh after the manner of the prophets, who to set out God in his maiestie and glory, say:
First, with Clouds, Here S. John speaks After the manner of the Prophets, who to Set out God in his majesty and glory, say:
ord, p-acp n2, av n1 np1 vvz p-acp dt n1 pp-f dt n2, r-crq pc-acp vvi av np1 p-acp po31 n1 cc n1, vvb:
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he comes with clouds, rides on the wings of the wind ; as though he had sayd, he comes in exceeding maiestie and glorie.
he comes with Clouds, rides on the wings of the wind; as though he had said, he comes in exceeding majesty and glory.
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These words are added to make a distinction betweene the first and second comming of Christ.
These words Are added to make a distinction between the First and second coming of christ.
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His first comming was in humilitie, borne of a poore virgin, entertained in a stable of an Inne:
His First coming was in humility, born of a poor Virgae, entertained in a stable of an Inn:
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but his second comming is with glorie, maiestie, and dominion in the clouds.
but his second coming is with glory, majesty, and dominion in the Clouds.
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And the reason is because he came first to be a redeemer, and a sauiour by his suffering;
And the reason is Because he Come First to be a redeemer, and a Saviour by his suffering;
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and therefore came in the state of a seruant.
and Therefore Come in the state of a servant.
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But his second comming is to bee a Iudge of all men, yea of his enemies,
But his second coming is to be a Judge of all men, yea of his enemies,
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and therfore he commeth with all might, maiestie and glory, to shew himselfe king and lord of all.
and Therefore he comes with all might, majesty and glory, to show himself King and lord of all.
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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,
The uses of this his second coming Are Set down in the 97 Psalm, to make the very Mountains to tremble, to confound the wicked,
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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:
and ungodly, and to Comfort the godly in that day. Secondly, for his open appearance; Every eye shall see him, he shall come in majesty and glory:
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not secretly, but in visible shew to all the world. All men shall see him with their owne eyes:
not secretly, but in visible show to all the world. All men shall see him with their own eyes:
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All I say, which were since the world began to his comming. In these words hee toucheth three points:
All I say, which were since the world began to his coming. In these words he touches three points:
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First, he taketh it here for granted, that euerie man shall rise from death to life,
First, he Takes it Here for granted, that every man shall rise from death to life,
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though their death were neuer so strange, or neuer so long before.
though their death were never so strange, or never so long before.
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Secondly, that all men being raised againe, shall haue life, and motion, and their senses restored to them, as before they died.
Secondly, that all men being raised again, shall have life, and motion, and their Senses restored to them, as before they died.
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Thirdly, that all men, none excepted, shall come and stand before the tribunall seate of Christ,
Thirdly, that all men, none excepted, shall come and stand before the tribunal seat of christ,
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and there bee iudged of him in the clouds.
and there be judged of him in the Clouds.
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The consideration whereof is, First, an exceeding comfort to Gods children, in that they being dead,
The consideration whereof is, First, an exceeding Comfort to God's children, in that they being dead,
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and rotten in their ▪ graues, shall rise, and receiue their life, and motion, and see Christ their sauiour, and iudge of all men.
and rotten in their ▪ graves, shall rise, and receive their life, and motion, and see christ their Saviour, and judge of all men.
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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,
If a man when he Layeth him down to sleep, should be told that when he rose he should see his dead father and mother,
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or his dearest friends, whom he saw not of long before;
or his dearest Friends, whom he saw not of long before;
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this would bee a notable comfort to him, that now he should inioy them againe ▪ 〈 ◊ 〉 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,
this would be a notable Comfort to him, that now he should enjoy them again ▪ 〈 ◊ 〉 how Far greater Comfort shall this yield to all the godly, who have been dead and rotten in the graven, That they shall be raised up,
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and not onely to meete with godly friends, but enioy Christ Iesus the sonne of God, which is the friend of friends;
and not only to meet with godly Friends, but enjoy christ Iesus the son of God, which is the friend of Friends;
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who shall giue them not onely life and motion, but eternall life with his owne maiestie.
who shall give them not only life and motion, but Eternal life with his own majesty.
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This was Iobs comfort, that though he died, yet he beleeued he should see his redeemer with his eyes.
This was Jobs Comfort, that though he died, yet he believed he should see his redeemer with his eyes.
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And this should be our comfort against the feare of death, and last iudgement.
And this should be our Comfort against the Fear of death, and last judgement.
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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,
Secondly, this is a terror to the wicked, and to all impenitent Sinners, that they shall (will they, nill they) be brought to the bar of Christ judgement seat,
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& there looke on him who is their iudge whom they have in their life contemned, and despised.
& there look on him who is their judge whom they have in their life contemned, and despised.
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And this consideration may serue to moue them to repentance which haue no• begunne to repent,
And this consideration may serve to move them to Repentance which have no• begun to Repent,
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and to labour to become the members of Christ;
and to labour to become the members of christ;
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a• also to increase and further repentance in them, who haue by Gods grace begun the same.
a• also to increase and further Repentance in them, who have by God's grace begun the same.
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It may be some do thinke when they die ▪ all is done, and there is no further account to follow:
It may be Some do think when they die ▪ all is done, and there is no further account to follow:
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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.
but though we lie rotten in our graves a thousand, or two thousand Years; yet we shall rise and look upon our judge with our own eyes.
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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 if we have not in our life time repented, we shall hear him with our own ears, giving the dreadful sentence against us, Go you cursed into everlasting fire.
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And therefore it is best for vs in this day of grace to preuent this danger,
And Therefore it is best for us in this day of grace to prevent this danger,
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and now repent, and beleeue in Christ: that then we may rise with ioy, and stand with hol•nesse before Christ Iesus.
and now Repent, and believe in christ: that then we may rise with joy, and stand with hol•nesse before christ Iesus.
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No doubt if we were persuaded that we should thus appeare, it would moue vs to repent.
No doubt if we were persuaded that we should thus appear, it would move us to Repent.
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Thirdly, Euerie eye shall see him ▪ that is, all men with their owne eyes shall looke on him.
Thirdly, Every eye shall see him ▪ that is, all men with their own eyes shall look on him.
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Hence it may bee gathered, that those who wanted their fight in this life, shall haue it then restored.
Hence it may be gathered, that those who wanted their fight in this life, shall have it then restored.
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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:
It is granted of all Divines, that the elect shall have all their Senses, and other defects restored, wherein they were wanting in this life:
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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;
And it may also be added that the wicked shall then have Some of their Senses restored ▪ if they wanted the same in this life;
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as hearing, and seeing at the least: for the deafe shall heare, the blind shall see this Iudge.
as hearing, and seeing At the least: for the deaf shall hear, the blind shall see this Judge.
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And this can be no glorie to them, seeing it is to increase their miserie:
And this can be no glory to them, seeing it is to increase their misery:
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for the more senses they haue, the more punishment they shall feele, because by sense we apprehend miserie. Euen th•se which peirced him.
for the more Senses they have, the more punishment they shall feel, Because by sense we apprehend misery. Even th•se which pierced him.
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Here is added a further euidence of Christs manifestation of his comming, and that for three causes.
Here is added a further evidence of Christ manifestation of his coming, and that for three Causes.
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First, to shewe that no power, or wisedome in the world, can free any one from his appearance.
First, to show that no power, or Wisdom in the world, can free any one from his appearance.
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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.
For if any could escape, in all likelihood it would be those Iewes and Gentiles who prevailed most against christ, and put him to death.
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But none of those can escape his iudgement:
But none of those can escape his judgement:
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for euen they which peirced him, they shall see this Iudge, and bee summoned before his maiestie:
for even they which pierced him, they shall see this Judge, and be summoned before his majesty:
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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.
For though they had power to kill him, yet none of them shall have power to absent themselves from before his bar of judgement At the last day.
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Secondly, to shew the case of all wicked men: namely, that such woe and miserie shall befall them as they neuer once thought of.
Secondly, to show the case of all wicked men: namely, that such woe and misery shall befall them as they never once Thought of.
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The Iewes and Gentiles which crucified Christ, neuer dreamed of this;
The Iewes and Gentiles which Crucified christ, never dreamed of this;
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that he whom they then put to a temporall death, should one day be their Iudge,
that he whom they then put to a temporal death, should one day be their Judge,
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and condemne them to eternall death, vnlesse they had repented. Thirdly, to shew the rufull and wofull estate of all impenitent sinners;
and condemn them to Eternal death, unless they had repented. Thirdly, to show the rueful and woeful estate of all impenitent Sinners;
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they shall rise to iudgement, and haue the greatest enemie their Iudge, who will shew rigor vpon them, and iustice without all mercie:
they shall rise to judgement, and have the greatest enemy their Judge, who will show rigor upon them, and Justice without all mercy:
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for this peircing of Christ is meant not onely of the Iew, which put him to death, but of all vngodly person•;
for this piercing of christ is meant not only of the Iew, which put him to death, but of all ungodly person•;
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because all such do by their sinnes, as with swords and speares wound him at the heart as the souldiers did.
Because all such do by their Sins, as with swords and spears wound him At the heart as the Soldiers did.
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Impenitent sinners be as the Iewes which crucified Christ, as Iudas which betrayed him, and as the soldiers which goar•• his side:
Impenitent Sinners be as the Iewes which Crucified christ, as Iudas which betrayed him, and as the Soldiers which goar•• his side:
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and vnlesse they now repent, they shall one day be iudged as his enemies. Euen they which peirced him.
and unless they now Repent, they shall one day be judged as his enemies. Even they which pierced him.
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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,
Out of these words Some gather that the body of christ hath still the wounds and scars which were given him At his death, the print of the nails in his hands and his feet,
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and that these shall be seene in him at the last day:
and that these shall be seen in him At the last day:
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adding withall, that it is no blemish to Christ to haue these, but rather an increase of his glorie.
adding withal, that it is no blemish to christ to have these, but rather an increase of his glory.
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But this cannot be gathered hence, for though it be sayd, They shall see him whom they peirced ;
But this cannot be gathered hence, for though it be said, They shall see him whom they pierced;
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yet it followeth not, that they shall see him as he was peirced:
yet it follows not, that they shall see him as he was pierced:
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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,
what though they see the person whom they wounded, shall they Therefore see his wounds? Many shall see Kings and queens whom they crowned in this world,
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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.
but it follows not, that Therefore they shall wear their crowns. So we shall see our Father's and mother's, but not as Father's and mother's. IV. point.
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The fruite and effect of his comming, especially in the wicked in these words: And all tribes of the earth, shall waile before him.
The fruit and Effect of his coming, especially in the wicked in these words: And all tribes of the earth, shall wail before him.
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Where S. Iohn speakes of the whole world according to the condition of the land of Canaan:
Where S. John speaks of the Whole world according to the condition of the land of Canaan:
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for only that part of the world was diuided into tribes.
for only that part of the world was divided into tribes.
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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,
As in like case our Saviour christ sets out the judgement of the Whole world, according to the state and manner of judging the visible Church, Math. 25. So that his meaning is, that they which repented not, of what Nation soever, of what state,
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or condition soeuer they haue bene, shall wayle, and mourne at that day.
or condition soever they have be, shall wail, and mourn At that day.
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And hee addes a reason of this their mourning, in these words, for him, before him, or ouer him.
And he adds a reason of this their mourning, in these words, for him, before him, or over him.
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That is, they shall wayle, and lament with exceeding lamentation, because they beleeued not his word,
That is, they shall wail, and lament with exceeding lamentation, Because they believed not his word,
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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:
but contemned him, and his Doctrine, and Therefore now they want all help to free them from the punishment of their unbelief ▪ and contempt of the gospel:
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for this life is the only time of grace and mercie: afterward there is no worke, nor inuention that can alter mans estate.
for this life is the only time of grace and mercy: afterwards there is no work, nor invention that can altar men estate.
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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,
Hence then we Are admonished, First, that in this world we labour above all things to be reconciled to God in christ, to get our Sins pardoned, to believe and embrace his holy word,
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and vnlesse we attaine hereunto in this life, we shall wayle eternallie;
and unless we attain hereunto in this life, we shall wail eternally;
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for when the last day is co•e, there is no hope of help, no way to escape, no time of grace to repe••.
for when the last day is co•e, there is no hope of help, no Way to escape, no time of grace to repe••.
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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,
remember the foolish Virgins that sought for oil, when it was too late, and knocked when the doors were shut, Math. 25. But if by God's mercy we can in this life get his love and favour in christ,
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then shall we enioy the same eternally: yea, at this dreadfull day to all the wicked, we shall lift vp our heads,
then shall we enjoy the same eternally: yea, At this dreadful day to all the wicked, we shall lift up our Heads,
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and our harts, when wee shall see Christ comming to our full redemption, all teares shall bee wiped from our eyes,
and our hearts, when we shall see christ coming to our full redemption, all tears shall be wiped from our eyes,
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when the wicked shall crie and houle, woe and alas for euermore.
when the wicked shall cry and houle, woe and alas for evermore.
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The diuell knowing the worth of this admonition, will labour by all meanes to keepe it from our hearts.
The Devil knowing the worth of this admonition, will labour by all means to keep it from our hearts.
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But this shall bee our wisedome, betime to sue for grace, and so shall wee defeat Sathan, and preuent eternall wailing.
But this shall be our Wisdom, betime to sue for grace, and so shall we defeat Sathan, and prevent Eternal wailing.
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Secondly, here see what an euill conscience is:
Secondly, Here see what an evil conscience is:
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It lieth asleep here while a man liues, and neuer troubleth him, and so it may do in death also:
It lies asleep Here while a man lives, and never Troubles him, and so it may do in death also:
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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,
but in the last day when he shall see his Judge with his eyes, then it will stir, it will torment him, it will attach, accuse,
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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 condemn him, it will lay to his charge all his Sins, his contempt of christ and his word, his unbelief in the time of grace;
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and then it will breake his heart, being as good as a thousand witnesses to condemne him.
and then it will break his heart, being as good as a thousand Witnesses to condemn him.
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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;
This should cause all men to labour to get a good conscience, washed and purged in the blood of christ, which will not suffer us to lie in any one sin;
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and vpon our repentance will assure vs we be in the fauour of God:
and upon our Repentance will assure us we be in the favour of God:
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Which if it do in this life, then will it neuer make vs to waile at the last day,
Which if it doe in this life, then will it never make us to wail At the last day,
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but it will excuse vs, and make vs looke vp to our redeemer, and to reioyce in him.
but it will excuse us, and make us look up to our redeemer, and to rejoice in him.
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But take heed when thy conscience lieth asleepe, and accuseth not for thy sinnes, no not at death;
But take heed when thy conscience lies asleep, and Accuseth not for thy Sins, no not At death;
cc-acp vvb n1 c-crq po21 n1 vvz j, cc vvz xx p-acp po21 n2, uh-dx xx p-acp n1;
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that is an euill conscience which will awake at the day of iudgement to torment and condemne thee. V. point.
that is an evil conscience which will awake At the day of judgement to torment and condemn thee. V. point.
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The meanes whereby hee confirmeth the certaintie of the second comming of Christ; that is, by a double note of asseueration:
The means whereby he confirmeth the certainty of the second coming of christ; that is, by a double note of asseveration:
dt n2 c-crq pns31 vvz dt n1 pp-f dt ord n-vvg pp-f np1; d vbz, p-acp dt j-jn n1 pp-f n1:
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Euen so, Amen. One of these is taken from the Greeks, Euen so, the second from the Hebrews, Amen :Even so, Amen. One of these is taken from the Greeks, Even so, the second from the Hebrews, Amen:
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being both as much as Amen, Amen, or verily, verily. In which phrase Saint Iohn teacheth vs, how to confirme the things we auouch.
being both as much as Amen, Amen, or verily, verily. In which phrase Saint John Teaches us, how to confirm the things we avouch.
vbg av-d p-acp d c-acp uh-n, uh-n, cc av-j, av-j. p-acp r-crq n1 n1 np1 vvz pno12, c-crq pc-acp vvi dt n2 pns12 vvb.
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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.
There be three ways whereby a thing may be avouched: First, by a simple and bore affirmation, or negation: Secondly, by an earnest asseveration: Thirdly, by an oath.
pc-acp vbi crd n2 c-crq dt n1 vmb vbi vvn: ord, p-acp dt j cc j n1, cc n1: ord, p-acp dt j n1: ord, p-acp dt n1.
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Now S. Iohn vseth these two notes of assuring in this weightie matter of Christs second comming, saying, He commeth, euen so, Amen ;
Now S. John uses these two notes of assuring in this weighty matter of Christ second coming, saying, He comes, even so, Amen;
av np1 np1 vvz d crd n2 pp-f vvg p-acp d j n1 pp-f npg1 ord vvg, vvg, pns31 vvz, av av, uh-n;
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that is, certainly and without all doubt it is so.
that is, Certainly and without all doubt it is so.
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Hereby teaching vs, first, that an asseueration must not be vsed, but only when the matter in hand is of great weight and moment.
Hereby teaching us, First, that an asseveration must not be used, but only when the matter in hand is of great weight and moment.
av vvg pno12, ord, cst dt n1 vmb xx vbi vvn, cc-acp av-j c-crq dt n1 p-acp n1 vbz pp-f j n1 cc n1.
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Here then we see that wretched is their practise, who vse to bind euerie word with an oath;
Here then we see that wretched is their practice, who use to bind every word with an oath;
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which is a degree aboue this asseueration.
which is a degree above this asseveration.
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Yea, they also are here iustly reprooued, who in their ordinarie communication haue euer in their mouth some weightie asseueration.
Yea, they also Are Here justly reproved, who in their ordinary communication have ever in their Mouth Some weighty asseveration.
uh, pns32 av vbr av av-j vvn, r-crq p-acp po32 j n1 vhb av p-acp po32 n1 d j n1.
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Our sauiour often vseth these words of asseueration, yet onely in matters of weight and moment,
Our Saviour often uses these words of asseveration, yet only in matters of weight and moment,
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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.
and when the hearers were to be moved to greater attention, and their hearts were to be more Fully settled in Some truth of great importance.
cc c-crq dt n2 vbdr pc-acp vbi vvn p-acp jc n1, cc po32 n2 vbdr pc-acp vbi av-dc av-j vvn p-acp d n1 pp-f j n1.
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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.
Secondly, by these asseverations John would teach us to hold against the practice of Atheists, that the coming of christ is most certain and undoubted.
ord, p-acp d n2 np1 vmd vvi pno12 pc-acp vvi p-acp dt n1 pp-f n2, cst dt n-vvg pp-f np1 vbz av-ds j cc j.
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Which thing we should more seriously obserue;
Which thing we should more seriously observe;
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because in our corrupt nature there is bred this false persuasion, That either wee shall not bee summoned to iudgement;
Because in our corrupt nature there is bred this false persuasion, That either we shall not be summoned to judgement;
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or else, that Christs comming is farre off: like to the euill seruant, who saith, My maister deferres his comming :
or Else, that Christ coming is Far off: like to the evil servant, who Says, My master defers his coming:
cc av, cst npg1 j-vvg vbz av-j a-acp: av-j p-acp dt j-jn n1, r-crq vvz, po11 n1 vvz po31 j-vvg:
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which euill seruant by nature is euerie one of vs.
which evil servant by nature is every one of us
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Thirdly, hereby Iohn giues vs to vnderstand one speciall note and marke of the child of God:
Thirdly, hereby John gives us to understand one special note and mark of the child of God:
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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:
namely, to desire and long After unfeignedly the second coming of christ to judgement: for as these words be an asseveration, so withal they contain a most earnest desire:
av, pc-acp vvi cc av-j c-acp av-j dt ord n-vvg pp-f np1 p-acp n1: c-acp c-acp d n2 vbb dt n1, av av pns32 vvi dt av-ds j n1:
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Euen so, Amen, as if he should say by way of answer to the proclaiming of his comming, Lord grant it be so, Even so, Amen, as if he should say by Way of answer to the proclaiming of his coming, Lord grant it be so,
av av, uh-n, c-acp cs pns31 vmd vvi p-acp n1 pp-f n1 p-acp dt vvg pp-f po31 n-vvg, n1 vvb pn31 vbi av,
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yea Lord, let it be so. yea Lord, let it be so.
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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.
Hence it is that Saint Paul describes all those, who must receive the crown of righteousness, by this property, that they love his appearing, 2. Tim. 4.8.
av pn31 vbz cst n1 np1 vvz d d, r-crq vmb vvi dt n1 pp-f n1, p-acp d n1, cst pns32 vvb po31 vvg, crd np1 crd.
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As for the vngodly it is not so with them, they (being not iustified nor sanctified,
As for the ungodly it is not so with them, they (being not justified nor sanctified,
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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 so not reconciled to God in christ) cannot love this appearing. Nay they could wish with all their heart there were no hell, nor last judgement.
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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 by this one note we may well judge of our estates; for if from our hearts we desire and long for this second coming to judgement,
cc p-acp d crd n1 pns12 vmb av vvi pp-f po12 n2; c-acp cs p-acp po12 n2 pns12 vvb cc av-j p-acp d vvb vvg p-acp n1,
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and wish he would come quickly, then it is a certaine token and signe we bee reconciled to God in Christ,
and wish he would come quickly, then it is a certain token and Signen we be reconciled to God in christ,
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and shall receiue the crowne of righteousnesse.
and shall receive the crown of righteousness.
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But if as yet wee feele not this longing and hungering desire in vs, then we must suspect our selues,
But if as yet we feel not this longing and hungering desire in us, then we must suspect our selves,
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and labour euery day to feele it:
and labour every day to feel it:
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for it is the desire of the saints to say, How long Lord. And with Iohn, Euen so, Amen.
for it is the desire of the Saints to say, How long Lord. And with John, Even so, Amen.
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Verse 8. I am Alpha and Omega, the beginning and the end (sayth the Lord) which i• which was,Verse 8. I am Alpha and Omega, the beginning and the end (say the Lord) which i• which was,
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and which is to come, euen the Almightie. After Saint Iohn had described Christ at large in the former verses:
and which is to come, even the Almighty. After Saint John had described christ At large in the former Verses:
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he bringeth him in speaking of himselfe by a figure, as may appeare by this clause ( saith the Lord. )
he brings him in speaking of himself by a figure, as may appear by this clause (Says the Lord.)
pns31 vvz pno31 p-acp vvg pp-f px31 p-acp dt n1, c-acp vmb vvi p-acp d n1 (vvz dt n1.)
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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,
The end and scope of these words in this verse is to confirm that which was before spoken of christ, being a proof and reason thereof,
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after this manner to be conceiued.
After this manner to be conceived.
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He which is the beginning and the end of all, &c. he is sufficient to be a king, priest,
He which is the beginning and the end of all, etc. he is sufficient to be a King, priest,
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and prophet to the Church, and is both able and willing to bestow on them all blessings which serue for their good.
and Prophet to the Church, and is both able and willing to bestow on them all blessings which serve for their good.
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The first part of this argument is omitted, the second part is contained in this eight verse:
The First part of this argument is omitted, the second part is contained in this eight verse:
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But I am the beginning, and the end; and therefore I am sufficient, &c. In this eight verse are three points concerning Christ.
But I am the beginning, and the end; and Therefore I am sufficient, etc. In this eight verse Are three points Concerning christ.
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First, he is the beginning and the end. Secondly, he is, was, and is to come.
First, he is the beginning and the end. Secondly, he is, was, and is to come.
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Thirdly, he is Almightie. For the first:
Thirdly, he is Almighty. For the First:
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that Christ is the beginning, and the end, Saint Iohn expresseth by a comparison taken from the Greeke alphabet: and it standeth thus.
that christ is the beginning, and the end, Saint John Expresses by a comparison taken from the Greek alphabet: and it Stands thus.
cst np1 vbz dt n1, cc dt n1, n1 np1 vvz p-acp dt n1 vvn p-acp dt jp n1: cc pn31 vvz av.
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As in the A, B, C, of the Grecians, Alpha is the first letter, and therefore the beginning of all the letters;
As in the A, B, C, of the Greeks, Alpha is the First Letter, and Therefore the beginning of all the letters;
p-acp p-acp dt av, sy, sy, pp-f dt njp2, np1 vbz dt ord n1, cc av dt n-vvg pp-f d dt n2;
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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 Omega is the last, and Therefore the end of all the letters. So (Says christ) am I the beginning of all things that Are;
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and the end of all things. The first part of this similitude is in these words, I am Alpha and Omega ;
and the end of all things. The First part of this similitude is in these words, I am Alpha and Omega;
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that is, I am as Alpha and Omega. The second part in these words, The beginning and the end.
that is, I am as Alpha and Omega. The second part in these words, The beginning and the end.
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From this and such like manner of speaking, the Papists gather that it is lawfull to worshippe God in a strange language.
From this and such like manner of speaking, the Papists gather that it is lawful to worship God in a strange language.
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And that the Scriptures are to be read and deliuered to the people in an vnknowne tongue. But their collection is friuolous:
And that the Scriptures Are to be read and Delivered to the people in an unknown tongue. But their collection is frivolous:
cc cst dt n2 vbr pc-acp vbi vvn cc vvn p-acp dt n1 p-acp dt j n1. p-acp po32 n1 vbz j:
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For though the vnlearned English man know not what Alpha and Omega is:
For though the unlearned English man know not what Alpha and Omega is:
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yet the Churches to whome this booke was written, being Grecians knew generally what was meant hereby.
yet the Churches to whom this book was written, being Greeks knew generally what was meant hereby.
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Againe, though the spirit of God vseth here and there a strange word or phrase;
Again, though the Spirit of God uses Here and there a strange word or phrase;
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yet we may not follow that practise in the whole seruice and worship of God, whereby neither the word,
yet we may not follow that practice in the Whole service and worship of God, whereby neither the word,
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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.
nor prayer should be understood of the people, as the Papists doe. I am the beginning, christ is said to be the beginning for two Causes.
ccx n1 vmd vbi vvn pp-f dt n1, c-acp dt njp2 n1. pns11 vbm dt n1, np1 vbz vvn pc-acp vbi dt n1 p-acp crd n2.
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First, because he was the verie first of all things: there was nothing before him; he had • being when all creatures were not;
First, Because he was the very First of all things: there was nothing before him; he had • being when all creatures were not;
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then was he the same that he is now:
then was he the same that he is now:
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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 for this Says Saint John Chap. 1. vers. 1. In the beginning was the word, that is, the son of God, he had his being,
cc p-acp d vvz n1 np1 np1 crd fw-la. crd p-acp dt n1 vbds dt n1, cst vbz, dt n1 pp-f np1, pns31 vhd po31 vbg,
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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;
and subsisting when all other creatures wanted it, and began to be. This Proves the eternity of christ, Because he had his being before any creature;
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he was a substance and essence begotten of the father before all worlds, not created as other creatures are, or made of any other.
he was a substance and essence begotten of the father before all world's, not created as other creatures Are, or made of any other.
pns31 vbds dt n1 cc n1 vvn pp-f dt n1 p-acp d n2, xx vvn p-acp j-jn n2 vbr, cc vvd pp-f d n-jn.
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Secondly, he is called the beginning; because he giueth a beginning to al creatures:
Secondly, he is called the beginning; Because he gives a beginning to all creatures:
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For all things which were created and had a being, were created by him, and had their being from him.
For all things which were created and had a being, were created by him, and had their being from him.
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So saith the Apostle, All things are from him, and for him, Colos. 1.16.
So Says the Apostle, All things Are from him, and for him, Colos 1.16.
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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:
And hence we Learn, that when we go about any business in word or deed, we must begin it with invocation on the name of christ:
cc av pns12 vvb, cst c-crq pns12 vvb p-acp d n1 p-acp n1 cc n1, pns12 vmb vvi pn31 p-acp n1 p-acp dt n1 pp-f np1:
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for Christ he giues the beginning, and proceeding to all things. And without his helpe we cannot haue in any thing good successe.
for christ he gives the beginning, and proceeding to all things. And without his help we cannot have in any thing good success.
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Secondly, the same Christ is the end of all things, and that for two causes:
Secondly, the same christ is the end of all things, and that for two Causes:
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First, because he is the last of all things, and after him is nothing in subsisting, and being:
First, Because he is the last of all things, and After him is nothing in subsisting, and being:
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for all creatures if they were left to themselues would come to nothing.
for all creatures if they were left to themselves would come to nothing.
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And whereas some creatures be eternall, it is not of themselues, but by him, and from him which is the end.
And whereas Some creatures be Eternal, it is not of themselves, but by him, and from him which is the end.
cc cs d n2 vbb j, pn31 vbz xx pp-f px32, cc-acp p-acp pno31, cc p-acp pno31 r-crq vbz dt n1.
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But though they all should come to nothing, yet Christ would remaine the same he was for euer,
But though they all should come to nothing, yet christ would remain the same he was for ever,
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namely, the eternall sonne, and word of the father.
namely, the Eternal son, and word of the father.
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This then should make vs with full purpose of heart to cleaue vnto Christ in all things,
This then should make us with full purpose of heart to cleave unto christ in all things,
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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 ;
if we would enjoy Eternal happiness: for without him is nothing but changing; and unless we have our stableness from him, we cannot but come to an end. Secondly, he is the end;
cs pns12 vmd vvi j n1: c-acp p-acp pno31 vbz pix cc-acp vvg; cc cs pns12 vhb po12 n1 p-acp pno31, pns12 vmbx p-acp vvi p-acp dt n1. ord, pns31 vbz dt n1;
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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.
Because all things in heaven and earth were made to serve him: For him were all things created, Coloss. 1.16. that is, to serve for his glory and praise.
c-acp d n2 p-acp n1 cc n1 vbdr vvn pc-acp vvi pno31: p-acp pno31 vbdr d n2 vvn, np1 crd. cst vbz, pc-acp vvi p-acp po31 n1 cc n1.
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The second thing here said of Christ is this, Which is, was, and is to come.
The second thing Here said of christ is this, Which is, was, and is to come.
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These words were expounded in the fourth verse, where the very same are affirmed of the father.
These words were expounded in the fourth verse, where the very same Are affirmed of the father.
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The meaning is, that Christ is in presence a perfect substance, and essence or being;
The meaning is, that christ is in presence a perfect substance, and essence or being;
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subsisting in, by, and from himselfe, and such a substance hee was in time past, from all eternitie:
subsisting in, by, and from himself, and such a substance he was in time past, from all eternity:
vvg p-acp, p-acp, cc p-acp px31, cc d dt n1 pns31 vbds p-acp n1 j, p-acp d n1:
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and such as shall continue in time to come for euermore. Hence we learne three things.and such as shall continue in time to come for evermore. Hence we Learn three things.
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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.
First, That the second person in the Trinity is consubstantial with the father, that is, of one and the same substance and nature with him.
ord, cst dt ord n1 p-acp dt np1 vbz j p-acp dt n1, cst vbz, pp-f crd cc dt d n1 cc n1 p-acp pno31.
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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:
The reason is, Because there can be but one only substance or essence, which hath being in and by it self, and from it self alone:
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neither can we conceiue how there should be two, or more, but onely one;
neither can we conceive how there should be two, or more, but only one;
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as there cannot bee two eternals, or two infinits, two omnipotents and absolute lords, which haue nothing one of another.
as there cannot be two eternals, or two infinits, two omnipotents and absolute Lords, which have nothing one of Another.
c-acp a-acp vmbx vbi crd n2-j, cc crd zz, crd j cc j n2, r-crq vhb pix pi pp-f n-jn.
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Now in the fourth verse it is said of the father, That he is a substance of himselfe, in himselfe, and from himselfe alone.
Now in the fourth verse it is said of the father, That he is a substance of himself, in himself, and from himself alone.
av p-acp dt ord n1 pn31 vbz vvn pp-f dt n1, cst pns31 vbz dt n1 pp-f px31, p-acp px31, cc p-acp px31 av-j.
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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:
And Here the selfsame thing is said of the second person, the son. And, Therefore he is of the very same substance with the father:
cc av dt d n1 vbz vvn pp-f dt ord n1, dt n1. np1, av pns31 vbz pp-f dt j d n1 p-acp dt n1:
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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.
for though they be distinct Persons in the godhead, yet they have but one and the same substance, one and the same divine nature, and Godhead. Secondly, hence we may gather.
c-acp cs pns32 vbb j n2 p-acp dt n1, av pns32 vhb p-acp crd cc dt d n1, crd cc dt d j-jn n1, cc n1. ord, av pns12 vmb vvi.
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That Christ is God of himselfe ▪ because as the ••ther is, was, and shall bee;
That christ is God of himself ▪ Because as the ••ther is, was, and shall be;
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so the sonne i•, was, and shall be; and that in the same respects:
so the son i•, was, and shall be; and that in the same respects:
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So that as the father is God of himselfe, and from none other, so the son is God of himselfe, and from none other.
So that as the father is God of himself, and from none other, so the son is God of himself, and from none other.
av cst p-acp dt n1 vbz np1 pp-f px31, cc p-acp pix j-jn, av dt n1 vbz np1 pp-f px31, cc p-acp pix j-jn.
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Indeed as he is the sonne, the second person, so hee is of the father, and hath his being from him by eternall generation:
Indeed as he is the son, the second person, so he is of the father, and hath his being from him by Eternal generation:
np1 c-acp pns31 vbz dt n1, dt ord n1, av pns31 vbz pp-f dt n1, cc vhz po31 vbg p-acp pno31 p-acp j n1:
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but as hee is God, hee is consubstantiall with the father, and coequall with him, and hath his essence of, and in himselfe alone.
but as he is God, he is consubstantial with the father, and coequal with him, and hath his essence of, and in himself alone.
cc-acp c-acp pns31 vbz np1, pns31 vbz j p-acp dt n1, cc j p-acp pno31, cc vhz po31 n1 pp-f, cc p-acp px31 av-j.
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And the same is to bee affirmed of the holy ghost;
And the same is to be affirmed of the holy ghost;
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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.
as he is the third person, he proceeds from the father and the son, but as he is God, he is of himself, and from none other.
c-acp pns31 vbz dt ord n1, pns31 vvz p-acp dt n1 cc dt n1, cc-acp c-acp pns31 vbz np1, pns31 vbz pp-f px31, cc p-acp pix j-jn.
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Thirdly, hence we learn, That Christ is coeternall with the father, being euerlasting as the father is,
Thirdly, hence we Learn, That christ is coeternal with the father, being everlasting as the father is,
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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 every Way coequal, having the same attributes of the godhead that the father hath. The third point touching christ is, That he is the Almighty. There is in God,
cc d n1 j, vhg dt d n2 pp-f dt n1 cst dt n1 vhz. dt ord n1 vvg np1 vbz, cst pns31 vbz dt j-jn. pc-acp vbz p-acp np1,
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and so in Christ, a double power: First, a Potentiall; secondly, an Actuall power.
and so in christ, a double power: First, a Potential; secondly, an Actual power.
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Potentiall is that, whereby hee can doe many things, moe than euer hee did, or will doe:
Potential is that, whereby he can do many things, more than ever he did, or will do:
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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.
as he could raise children to Abraham of the stones, but he would not: he could ▪ have Delivered christ from death ▪ but he would not.
c-acp pns31 vmd vvi n2 p-acp np1 pp-f dt n2, cc-acp pns31 vmd xx: pns31 vmd ▪ vhb vvn np1 p-acp n1 ▪ cc-acp pns31 vmd xx.
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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.
Now Christ omnipotency is not to be understood of his potential power Here principally, but rather of his actual power, whereby he brings to pass without let and impediment whatsoever he decreeth, wills or promises.
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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 :
From this omnipotency of christ arises a double Comfort to his Church: First, That whatsoever he hath promised in his Gospel, is yea, and Amen:
p-acp d n1 pp-f np1 vvz dt j-jn n1 p-acp po31 n1: ord, cst r-crq pns31 vhz vvn p-acp po31 n1, vbz uh, cc uh-n:
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that is, shall bee brought to passe effectually without stop and let, as assuredly as hee promised it.
that is, shall be brought to pass effectually without stop and let, as assuredly as he promised it.
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Now Christ hath promised in the Gospell to all penitent sinners remission of sinnes, mortification, iustification, and life euerlasting;
Now christ hath promised in the Gospel to all penitent Sinners remission of Sins, mortification, justification, and life everlasting;
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euery one whereof, shall in due time bee done to euery true beleeuer, which is a singular comfort to them;
every one whereof, shall in due time be done to every true believer, which is a singular Comfort to them;
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for all men and Angels cannot giue one of these to any one man:
for all men and Angels cannot give one of these to any one man:
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but Christ hee is omnipotent, and he both can and will effect them all to his elect. The second comfort:
but christ he is omnipotent, and he both can and will Effect them all to his elect. The second Comfort:
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that Christ both can and will giue his church sufficient securitie and protection through all the miseries of this life:
that christ both can and will give his Church sufficient security and protection through all the misery's of this life:
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hee can defend and guard her against all the furie and malice of Sathan, and all her enemies:
he can defend and guard her against all the fury and malice of Sathan, and all her enemies:
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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.
he is above them, and can bridle their might when and how he Pleases. Hence also, that christ is Almighty, we Are taught two duties.
pns31 vbz p-acp pno32, cc vmb vvi po32 n1 c-crq cc c-crq pns31 vvz. av av, cst np1 vbz j-jn, pns12 vbr vvn crd n2.
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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,
First, under the cross, and in tribulation to humble our selves under his mighty hand ▪ for it is he which Correcteth us, who is almighty, able to do what he list,
ord, p-acp dt n1, cc p-acp n1 pc-acp vvi po12 n2 p-acp po31 j n1 ▪ c-acp pn31 vbz pns31 r-crq vvz pno12, r-crq vbz j-jn, j pc-acp vdi r-crq pns31 vvd,
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and more than he will, resistance or repining will doe vs no good.
and more than he will, resistance or repining will do us not good.
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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:
Secondly, this should move us to perform hearty Obedience unto christ in all things, both in our general and particular callings to walk uprightly before him:
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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,
for he is Almighty, & sees whither we walk sincerely before him, or not, if we do not, he is able to Punish us By this Argument God Persuadeth Abraham to walk uprightly before him,
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because he is Almightie, able to correct and destroy those which refuse to obey him, Genes. 17.1.
Because he is Almighty, able to correct and destroy those which refuse to obey him, Genesis. 17.1.
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Vers. 9. I Iohn, euen your brother, and compa••on in tribulation, and in the kingdome and patience of Iesus Christ, was in the •sle called 〈 ◊ 〉 for the word of God,Vers. 9. I John, even your brother, and compa••on in tribulation, and in the Kingdom and patience of Iesus christ, was in the •sle called 〈 ◊ 〉 for the word of God,
np1 crd pns11 np1, av po22 n1, cc n1 p-acp n1, cc p-acp dt n1 cc n1 pp-f np1 np1, vbds p-acp dt n1 vvd 〈 sy 〉 c-acp dt n1 pp-f np1,
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and for the witnessing of Iesus Christ.
and for the witnessing of Iesus christ.
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Hetherto wee haue entreated of the Preface of this booke, containing the title and inscription thereof.
Hitherto we have entreated of the Preface of this book, containing the title and inscription thereof.
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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.
Now from this ninth verse, to the end of the third chapter, is contained one of those seuen visions which were showed unto John, and Are Set down in this book.
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In this first vision two things are to bee noted: first, the circumstances; secondly, the parts thereof.
In this First vision two things Are to be noted: First, the Circumstances; secondly, the parts thereof.
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The circumstances in the ninth and tenth verses: the parts from thence to the end of the third chapter.
The Circumstances in the ninth and tenth Verses: the parts from thence to the end of the third chapter.
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The circumstances of this vision are foure:
The Circumstances of this vision Are foure:
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first, the person to whom this vision was shewed, namely, Iohn: The second, the place where, at Pa•mos: The third, the manner how it is propounded, It was deliuered to him being 〈 … 〉 the spirit:
First, the person to whom this vision was showed, namely, John: The second, the place where, At Pa•mos: The third, the manner how it is propounded, It was Delivered to him being 〈 … 〉 the Spirit:
ord, dt n1 p-acp ro-crq d n1 vbds vvn, av, np1: dt ord, dt n1 c-crq, p-acp np1: dt ord, dt n1 c-crq pn31 vbz vvn, pn31 vbds vvn p-acp pno31 vbg 〈 … 〉 dt n1:
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The fourth, the time when, on the Lords day. For the first: Iohn is the person to whom this vision befell;
The fourth, the time when, on the lords day. For the First: John is the person to whom this vision befell;
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who doth therfore name himselfe, to shew, that it was giuen him of the Lord:
who does Therefore name himself, to show, that it was given him of the Lord:
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for as the Lord hath his visions and re•elations (as hath beene sayd) so the diuell hath his:
for as the Lord hath his visions and re•elations (as hath been said) so the Devil hath his:
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but they may bee distinguished by the persons to whom they be giuen. but they may be distinguished by the Persons to whom they be given.
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God giueth his visions not to all men, but vnto those which are most •it for them;
God gives his visions not to all men, but unto those which Are most •it for them;
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such as bee most holy men for life, endued with exceeding gifts of God, a•knowledge, wisdome, constancie, zeale, pietie, and religion.
such as be most holy men for life, endued with exceeding Gifts of God, a•knowledge, Wisdom, constancy, zeal, piety, and Religion.
d p-acp vbi av-ds j n2 p-acp n1, vvn p-acp j-vvg n2 pp-f np1, n1, n1, n1, n1, n1, cc n1.
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So in the old testament hee deliuered not them to all, 〈 … 〉 his seruants the Prophets, men of singular gifts and graces,
So in the old Testament he Delivered not them to all, 〈 … 〉 his Servants the prophets, men of singular Gifts and graces,
av p-acp dt j n1 pns31 vvd xx pno32 p-acp d, 〈 … 〉 po31 n2 dt n2, n2 pp-f j n2 cc n2,
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and of exceeding holinesse & pietie.
and of exceeding holiness & piety.
cc pp-f j-vvg n1 cc n1.
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Indeed the Lord reuealed some particular things by wicked men, as by Balaam and Caypha•, but they neuer knew what those things meant which were shewed vnto them.
Indeed the Lord revealed Some particular things by wicked men, as by balaam and Caypha•, but they never knew what those things meant which were showed unto them.
np1 dt n1 vvd d j n2 p-acp j n2, c-acp p-acp np1 cc np1, p-acp pns32 av-x vvd r-crq d n2 vvd r-crq vbdr vvn p-acp pno32.
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It is a propertie belonging to the seruants of God, to receiue a vision, and to know the same to their comfort.
It is a property belonging to the Servants of God, to receive a vision, and to know the same to their Comfort.
pn31 vbz dt n1 vvg p-acp dt n2 pp-f np1, pc-acp vvi dt n1, cc pc-acp vvi dt d p-acp po32 n1.
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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 for both these was John thoroughly qualified, he was a man of exceeding holiness of life (for christ loved him) and of singular and rare Gifts, full of zeal, love,
cc p-acp d d vbds np1 av-j vvn, pns31 vbds dt n1 pp-f j-vvg n1 pp-f n1 (c-acp np1 vvd pno31) cc pp-f j cc j n2, j pp-f n1, n1,
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and pietie, and also had the knowledge of this vision made knowne vnto him.
and piety, and also had the knowledge of this vision made known unto him.
cc n1, cc av vhd dt n1 pp-f d n1 vvd vvn p-acp pno31.
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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:
But the Devil makes no such choice, his visions befall men which Are Heretics, wicked notorious Sinners, who have no such rare and special Gifts as the other have:
p-acp dt n1 vvz dx d n1, po31 n2 vvi n2 r-crq vbr n2, j j n2, r-crq vhb dx d j cc j n2 p-acp dt j-jn n1:
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so that wee must esteeme of this, as a singular gift of God to his owne Apostle S. Iohn.
so that we must esteem of this, as a singular gift of God to his own Apostle S. John.
av cst pns12 vmb vvi pp-f d, c-acp dt j n1 pp-f np1 p-acp po31 d n1 np1 np1.
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Now Iohn hauing named himselfe to bee the receiuer of this vision: for the greater credit hereof, he describes himselfe by two modest tearmes:
Now John having nam himself to be the receiver of this vision: for the greater credit hereof, he describes himself by two modest terms:
av np1 vhg vvn px31 pc-acp vbi dt n1 pp-f d n1: c-acp dt jc n1 av, pns31 vvz px31 p-acp crd j n2:
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First, A brother: secondly, A companion: First, hee cals himselfe, their brother ;
First, A brother: secondly, A Companion: First, he calls himself, their brother;
ord, dt n1: ord, dt n1: ord, pns31 vvz px31, po32 n1;
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that is, of them who by faith were all members of the mysticall bodie of Christ.
that is, of them who by faith were all members of the mystical body of christ.
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For the Church of God is a familie, whereof God the father is head and house-holder, Iesus Christ is the •lder brother,
For the Church of God is a family, whereof God the father is head and householder, Iesus christ is the •lder brother,
p-acp dt n1 pp-f np1 vbz dt n1, c-crq np1 dt n1 vbz n1 cc n1, np1 np1 vbz dt jc n1,
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and all beleeuers are fellow brethren in and by Christ, being by faith the adopted sonnes of God, members of that familie,
and all believers Are fellow brothers in and by christ, being by faith the adopted Sons of God, members of that family,
cc d n2 vbr n1 n2 p-acp cc p-acp np1, vbg p-acp n1 dt j-vvn n2 pp-f np1, n2 pp-f d n1,
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and brethren 〈 ◊ 〉 to other.
and brothers 〈 ◊ 〉 to other.
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By this title (your brother) first hee setteth out his humility, and great modesty.
By this title (your brother) First he sets out his humility, and great modesty.
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For hee was a man at that time aboue all men which liue•, in reg•rd of his gifts and holinesse of life ▪ hee was the last Apostle,
For he was a man At that time above all men which liue•, in reg•rd of his Gifts and holiness of life ▪ he was the last Apostle,
p-acp pns31 vbds dt n1 p-acp d n1 p-acp d n2 r-crq n1, p-acp n1 pp-f po31 n2 cc n1 pp-f n1 ▪ pns31 vbds dt ord n1,
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and had Apostolicall authoritie, b•ing a most ze•lous and constant professour, yet hee calleth himselfe a brother to 〈 … 〉 himselfe but equall with them,
and had Apostolical Authority, b•ing a most ze•lous and constant professor, yet he calls himself a brother to 〈 … 〉 himself but equal with them,
cc vhd j n1, vvg dt av-ds j cc j n1, av pns31 vvz px31 dt n1 pc-acp 〈 … 〉 px31 p-acp j-jn p-acp pno32,
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though they were farre inferior to him.
though they were Far inferior to him.
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And so should we esteeme better of our brethren than of our selues, and make our selues inferiour to them.
And so should we esteem better of our brothers than of our selves, and make our selves inferior to them.
cc av vmd pns12 vvi av-jc pp-f po12 n2 cs pp-f po12 n2, cc vvb po12 n2 j-jn p-acp pno32.
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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.
Secondly, by this title we see he had his heart full of brotherly love to all the members of the Church of christ, he loved them as brothers.
ord, p-acp d n1 pns12 vvb pns31 vhd po31 n1 j pp-f j n1 p-acp d dt n2 pp-f dt n1 pp-f np1, pns31 vvd pno32 p-acp n2.
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So we are bound to loue all men, euen our enemies, as they be of the same flesh with vs,
So we Are bound to love all men, even our enemies, as they be of the same Flesh with us,
av pns12 vbr vvn pc-acp vvi d n2, av po12 n2, c-acp pns32 vbb pp-f dt d n1 p-acp pno12,
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but those that bee of the same faith and religion with vs, to these especially should wee shew our loue and affection.
but those that be of the same faith and Religion with us, to these especially should we show our love and affection.
cc-acp d cst vbb pp-f dt d n1 cc n1 p-acp pno12, p-acp d av-j vmd pns12 vvi po12 n1 cc n1.
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So Paule sayth to the christian Romans, He affectioned to loue one another with brotherly loue, Rom. 12.10. And great reason:
So Paul say to the christian Romans, He affectioned to love one Another with brotherly love, Rom. 12.10. And great reason:
np1 np1 vvz p-acp dt njp np1, pns31 j-vvn pc-acp vvi pi j-jn p-acp j n1, np1 crd. cc j n1:
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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,
for believers Are linked each to other with the nearest bound, they have the same father, which is God, the same redeemer, the same faith, hope, Baptism,
c-acp n2 vbr vvn d p-acp j-jn p-acp dt js n1, pns32 vhb dt d n1, r-crq vbz np1, dt d n1, dt d n1, vvb, n1,
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and the same benefit by Iesus Christ, his death and obedience. But this dutie is not practised;
and the same benefit by Iesus christ, his death and Obedience. But this duty is not practised;
cc dt d n1 p-acp np1 np1, po31 n1 cc n1. p-acp d n1 vbz xx vvn;
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there be that call themselues brethren, who (as Isay saith) hate them that tremble at the word;
there be that call themselves brothers, who (as Saiah Says) hate them that tremble At the word;
pc-acp vbi cst vvb px32 n2, r-crq (c-acp np1 vvz) vvb pno32 cst vvb p-acp dt n1;
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and mocke them euen for the profession of the same religion, whereby they thinke to be saued. and mock them even for the profession of the same Religion, whereby they think to be saved.
cc vvi pno32 av p-acp dt n1 pp-f dt d n1, c-crq pns32 vvb pc-acp vbi vvn.
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If any seeme to make more conscience of their wayes than others, they are reuiled and hated for the name of Christ;
If any seem to make more conscience of their ways than Others, they Are reviled and hated for the name of christ;
cs d vvb pc-acp vvi dc n1 pp-f po32 n2 cs n2-jn, pns32 vbr vvn cc vvn p-acp dt n1 pp-f np1;
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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,
which ought not to be, for among all true Christians should be brotherly love. The second title, Companion, or copartner in three things ▪ in tribulations, in the Kingdom,
r-crq vmd xx pc-acp vbi, c-acp p-acp d j np1 vmd vbi av-j n1. dt ord n1, n1, cc n1 p-acp crd n2 ▪ p-acp n2, p-acp dt n1,
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and in the patience of Christ. He cals himselfe Copartner with 〈 ◊ 〉 in tribulations for two causus.
and in the patience of christ. He calls himself Copartner with 〈 ◊ 〉 in tribulations for two causus.
cc p-acp dt n1 pp-f np1. pns31 vvz px31 n1 p-acp 〈 sy 〉 p-acp n2 p-acp crd fw-la.
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First, because at that time when hee wrote this vision ▪ the whole church was in persecution and tribulation vnder that cruell tyrant Dom••ian, about fourescore or an hundred years after Christ• who banished him into 〈 ◊ 〉:
First, Because At that time when he wrote this vision ▪ the Whole Church was in persecution and tribulation under that cruel tyrant Dom••ian, about fourescore or an hundred Years After Christ• who banished him into 〈 ◊ 〉:
ord, c-acp p-acp d n1 c-crq pns31 vvd d n1 ▪ dt j-jn n1 vbds p-acp n1 cc n1 p-acp d j n1 np1, p-acp crd cc dt crd n2 p-acp np1 r-crq vvd pno31 p-acp 〈 sy 〉:
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where he was not vnmindful of the afflictions of the church whereof he was a member:
where he was not unmindful of the afflictions of the Church whereof he was a member:
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1405
and therefore cals himselfe a partner with them in affliction.
and Therefore calls himself a partner with them in affliction.
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By which he shews what is that state of Gods church in this world, namely, to be vnder the crosse:
By which he shows what is that state of God's Church in this world, namely, to be under the cross:
p-acp r-crq pns31 vvz r-crq vbz d n1 pp-f npg1 n1 p-acp d n1, av, pc-acp vbi p-acp dt n1:
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and the members thereof must not bee companions of peace and ease, but copartners in affliction and tribulation.
and the members thereof must not be Sodales of peace and ease, but copartners in affliction and tribulation.
cc dt n2 av vmb xx vbi n2 pp-f n1 cc n1, cc-acp n2 p-acp n1 cc n1.
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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 Therefore christ Teaches those which will be his Disciples these Lessons. First, to deny themselves, to take up his cross daily and to follow him.
cc av np1 vvz d r-crq vmb vbi po31 n2 d n2. ord, pc-acp vvi px32, pc-acp vvi a-acp po31 n1 av-j cc pc-acp vvi pno31.
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1409
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.
And Because of this estate, the Church in this world is called The Militant Church, being in continual fight against the Devil and his Instruments.
cc c-acp pp-f d n1, dt n1 p-acp d n1 vbz vvn dt j n1, vbg p-acp j n1 p-acp dt n1 cc po31 n2.
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The consideration whereof is of speciall vse:
The consideration whereof is of special use:
dt n1 c-crq vbz a-acp j n1:
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1411
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 we in this land have had peace and quietness for many Years without persecution, which we must acknowledge for a special blessing vouchsafed to us for this end, that now in the time of peace we might prepare our selves against the day of trial.
c-acp pns12 p-acp d n1 vhb vhn n1 cc n1 p-acp d n2 p-acp n1, r-crq pns12 vmb vvi p-acp dt j n1 vvn p-acp pno12 p-acp d n1, cst av p-acp dt n1 pp-f n1 pns12 vmd vvi po12 n2 p-acp dt n1 pp-f n1.
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For seeing the estate of the church is to bee vnder afflictions;
For seeing the estate of the Church is to be under afflictions;
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wee are all in duty bound to waite continually when God will call vs out to suffer for his sake.
we Are all in duty bound to wait continually when God will call us out to suffer for his sake.
pns12 vbr d p-acp n1 vvn pc-acp vvi av-j c-crq np1 vmb vvi pno12 av pc-acp vvi p-acp po31 n1.
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No man can define the time, or the manner of our triall ▪ but yet that it will come we must resolue;
No man can define the time, or the manner of our trial ▪ but yet that it will come we must resolve;
dx n1 vmb vvi dt n1, cc dt n1 pp-f po12 n1 ▪ cc-acp av cst pn31 vmb vvi pns12 vmb vvi;
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1415
because of the vsuall estate of the church.
Because of the usual estate of the Church.
c-acp pp-f dt j n1 pp-f dt n1.
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1416
God hath for a long time sent foorth labourers into his haruest, whereby no doubt many sheaues are gathered into the Lords barne.
God hath for a long time sent forth labourers into his harvest, whereby no doubt many sheaves Are gathered into the lords bairn.
np1 vhz p-acp dt j n1 vvd av n2 p-acp po31 n1, c-crq dx n1 d n2 vbr vvn p-acp dt n2 n1.
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Now after this long gathering there will come a day of ••••ing ▪ The Lord will take into his hand the 〈 ◊ 〉 of affliction,
Now After this long gathering there will come a day of ••••ing ▪ The Lord will take into his hand the 〈 ◊ 〉 of affliction,
av p-acp d j vvg a-acp vmb vvi dt n1 pp-f vvg ▪ dt n1 vmb vvi p-acp po31 n1 dt 〈 sy 〉 pp-f n1,
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1418
and put it into his corne, and thereby try the chaffe from the wheat.
and put it into his corn, and thereby try the chaff from the wheat.
cc vvd pn31 p-acp po31 n1, cc av vvi dt n1 p-acp dt n1.
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1419
It stands vs therfore in hand to prepare our selues in this time of peac•, that wee may bee found good corne in the Lords sieue,
It Stands us Therefore in hand to prepare our selves in this time of peac•, that we may be found good corn in the lords sieve,
pn31 vvz pno12 av p-acp n1 pc-acp vvi po12 n2 p-acp d n1 pp-f n1, cst pns12 vmb vbi vvn j n1 p-acp dt n2 n1,
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1420
and not chaffe, which must be cast into vnquenchable fire. Secondly, he cals himselfe their copartner in afflictions :
and not chaff, which must be cast into unquenchable fire. Secondly, he calls himself their copartner in afflictions:
cc xx n1, r-crq vmb vbi vvn p-acp j n1. ord, pns31 vvz px31 po32 n1 p-acp n2:
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1421
because his pitifull heart was moued with the bowels of compassion, towards all his fellow members,
Because his pitiful heart was moved with the bowels of compassion, towards all his fellow members,
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1422
when he remembred their persecution, and affliction vnder the cruell tyrant Domitian.
when he remembered their persecution, and affliction under the cruel tyrant Domitian.
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And the same affection should be in euerie one of vs towards the poore afflicted seruants of Christ:
And the same affection should be in every one of us towards the poor afflicted Servants of christ:
cc dt d n1 vmd vbi p-acp d crd pp-f pno12 p-acp dt j j-vvn n2 pp-f np1:
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1424
seeing they bee our fellow members, wee should haue a fellow-feeling with them, weeping with them that weepe,
seeing they be our fellow members, we should have a fellow-feeling with them, weeping with them that weep,
vvg pns32 vbi po12 n1 n2, pns12 vmd vhi dt n1 p-acp pno32, vvg p-acp pno32 cst vvb,
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1425
and shew our compassion in pittying them.
and show our compassion in pitying them.
cc vvi po12 n1 p-acp vvg pno32.
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1426
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,
If the foot be pricked, the head stoops, the eye beholds and looks on it, the finger puls it out, the hand Applies the plaster, the other foot is ready to run for help, the tongue to ask for counsel,
cs dt n1 vbb vvn, dt n1 vvz, dt n1 vvz cc vvz p-acp pn31, dt n1 vvz pn31 av, dt n1 vvz dt n1, dt j-jn n1 vbz j pc-acp vvi p-acp n1, dt n1 pc-acp vvi p-acp n1,
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& all the members are readie to affoord their mutuall helpe in pi•tie and fellow-feeling:
& all the members Are ready to afford their mutual help in pi•tie and fellow-feeling:
cc d dt n2 vbr j pc-acp vvi po32 j n1 p-acp n1 cc n1:
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so when any members of the church suffer affliction, be pricked with persecution for Christs cause;
so when any members of the Church suffer affliction, be pricked with persecution for Christ cause;
av c-crq d n2 pp-f dt n1 vvi n1, vbb vvn p-acp n1 p-acp npg1 n1;
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1429
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.
then should we as members of the same body, be ready to do all the help we can to them, especially in showing our fellow-feeling with them.
av vmd pns12 p-acp n2 pp-f dt d n1, vbb j pc-acp vdi d dt n1 pns12 vmb p-acp pno32, av-j p-acp vvg po12 n1 p-acp pno32.
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The second thing wherein he is this copartner is, in the kingdome of Christ, that is, the kingdome of heauen.
The second thing wherein he is this copartner is, in the Kingdom of christ, that is, the Kingdom of heaven.
dt ord n1 c-crq pns31 vbz d n1 vbz, p-acp dt n1 pp-f np1, cst vbz, dt n1 pp-f n1.
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Where obserue that he placeth fellowship in affliction, before companion in the kingdome:
Where observe that he places fellowship in affliction, before Companion in the Kingdom:
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to giue vs to vnderstand, that through afflictions & crosses for Christs sake, is the readie way to the kingdome.
to give us to understand, that through afflictions & Crosses for Christ sake, is the ready Way to the Kingdom.
pc-acp vvi pno12 pc-acp vvi, cst p-acp n2 cc n2 p-acp npg1 n1, vbz dt j n1 p-acp dt n1.
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It is that way which is beaten and troden by the Prophets, Apostles, and the Saints of God:
It is that Way which is beaten and trodden by the prophets, Apostles, and the Saints of God:
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1434
as the Apostle saith, th•ough manifold tribulations we must enter into heauen. And, this momentarie affliction causeth to vs an inf••it weight of glorie ;
as the Apostle Says, th•ough manifold tribulations we must enter into heaven. And, this momentary affliction Causes to us an inf••it weight of glory;
c-acp dt n1 vvz, av-d j n2 pns12 vmb vvi p-acp n1. cc, d j n1 vvz p-acp pno12 dt j n1 pp-f n1;
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1435
not by deseruing it, but by shewing the plain way thither.
not by deserving it, but by showing the plain Way thither.
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Wherby we are taught not to thinke it hard, when trials do befal vs, but rather to count it a good thing,
Whereby we Are taught not to think it hard, when trials do befall us, but rather to count it a good thing,
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yea exceeding great gladnesse, when any affliction doth befall vs for Christs sake:
yea exceeding great gladness, when any affliction does befall us for Christ sake:
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for herby we are brought like wandring sheep into that beatē path which leadeth to heauen.
for hereby we Are brought like wandering sheep into that beaten path which leads to heaven.
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Nay, we must rather maruell when we professe the Gospell, and haue no affliction; Nay, we must rather marvel when we profess the Gospel, and have no affliction;
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then we may feare wee be out of the way, seeing the Lord afflicts euerie child which is his.
then we may Fear we be out of the Way, seeing the Lord afflicts every child which is his.
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Thirdly, hee is Copartner in patience :
Thirdly, he is Copartner in patience:
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which he addeth, because it is a most worthie vertue, whereby wee are made able to perseuer in affliction till we come to heauen.
which he adds, Because it is a most worthy virtue, whereby we Are made able to persever in affliction till we come to heaven.
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Afflictions are the beaten way, heauen is our ioyfull end, patience is the meanes to make vs go on till wee come thither.
Afflictions Are the beaten Way, heaven is our joyful end, patience is the means to make us go on till we come thither.
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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.Whatsoever things Are written, Are written for our learning, that we through patience, & Comfort in the Scriptures might have hope, Rom. 15.4. Where true hope to come to heaven is obtained by patience, which makes a believer to go on in suffering till he come to life Eternal.
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There is much fruit in the good ground, but not broght forth without patiēce, & the true beleeuer is saued by hope in this world,
There is much fruit in the good ground, but not brought forth without patience, & the true believer is saved by hope in this world,
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yet cānot come to heauē without patiēce, Ia. 5. for therby he must possesse his s•ule.
yet cannot come to heaven without patience, Ia. 5. for thereby he must possess his s•ule.
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Now because men will say, patience is an hard matter, and so are discouraged from seeking for it;
Now Because men will say, patience is an hard matter, and so Are discouraged from seeking for it;
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therefore to set an edge on ther desire, he addes, It is the patience of Christ :
Therefore to Set an edge on their desire, he adds, It is the patience of christ:
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and it is so called, either because he commands it, or because it is his gift,
and it is so called, either Because he commands it, or Because it is his gift,
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and commeth from the spirit of Christ;
and comes from the Spirit of christ;
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or chiefly because hee himselfe suffereth in his members, and as their miserie and suffering is his, so is their patience.
or chiefly Because he himself suffers in his members, and as their misery and suffering is his, so is their patience.
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The consideration whereof is a singular motiue to enduce euery child of God to patience, in bearing the crosse for Christ his sake:
The consideration whereof is a singular motive to induce every child of God to patience, in bearing the cross for christ his sake:
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for they haue Christ their fellow sufferer, he takes part with them, and puts vnder his shoulder:
for they have christ their fellow sufferer, he Takes part with them, and puts under his shoulder:
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Who would not then be content to suffer with patience? And thus much of the branches of his fellowship seuerally.
Who would not then be content to suffer with patience? And thus much of the branches of his fellowship severally.
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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:
Now Consider them jointly, and they contain a notable description of the communion of Saints, which is a special article of our faith, standing in three things:
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In tribulation, In the kingdome of heauen, And in patience.
In tribulation, In the Kingdom of heaven, And in patience.
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And marke well, that this communion begins in tribulation, therein we must be partners, and that with patience,
And mark well, that this communion begins in tribulation, therein we must be partners, and that with patience,
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before wee come to haue fellowship in the kingdome of heauen. That man therefore that hath afflictions layd on him, must beare them patiently;
before we come to have fellowship in the Kingdom of heaven. That man Therefore that hath afflictions laid on him, must bear them patiently;
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and when the members of Christ are vnder the crosse, hee must in tender compassion be touched with their miseries:
and when the members of christ Are under the cross, he must in tender compassion be touched with their misery's:
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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 when he does truly feel in his heart this Christian patience and compassion, then may he assure himself he is entered into this communion,
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and shall vndoubtedly with all saints be partaker of the ioyes of heauen.
and shall undoubtedly with all Saints be partaker of the Joys of heaven.
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But if patience and compassion bee wanting, wee persuade our selues in vaine of this communion:
But if patience and compassion be wanting, we persuade our selves in vain of this communion:
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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,
and Therefore let us strive against impatience, and against the deadness and hardness of our hearts ▪ that we may neither murmur against God in our own afflictions,
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nor ye• want compassion towards our brethren that any where suffer affliction for the name of Christ.
nor ye• want compassion towards our brothers that any where suffer affliction for the name of christ.
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Thus much for the circumstance of the person. Was in the Isle called Patmos.
Thus much for the circumstance of the person. Was in the Isle called Patmos.
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In these words is the second circumstance, namely, the place where this vision 〈 ◊ 〉 giuen to Iohn. This Patmos is one of those Islands, which the Geographer• call Sporades, lying in the West part of 〈 ◊ 〉 the lesse, neere to the churches to whom Iohn writ,
In these words is the second circumstance, namely, the place where this vision 〈 ◊ 〉 given to John. This Patmos is one of those Islands, which the Geographer• call Sporades, lying in the West part of 〈 ◊ 〉 the less, near to the Churches to whom John writ,
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and by the sea commonly called the Eg••n sea. This Island was a small, base, and poore Island, little or neuer a whit inhabited.
and by the sea commonly called the Eg••n sea. This Island was a small, base, and poor Island, little or never a whit inhabited.
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Saint Iohn had his vision not at Ierusalem, at Antioch, or Rome, but in Patmos, a base, poore, and little inhabited Island.
Saint John had his vision not At Ierusalem, At Antioch, or Room, but in Patmos, a base, poor, and little inhabited Island.
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By this we see, that in the new Testament there is no respect of one place aboue another, in regard of Gods presence,
By this we see, that in the new Testament there is no respect of one place above Another, in regard of God's presence,
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and our fellowship with him, hee doth as well manifest himselfe to Iohn by this vision in Patmos,
and our fellowship with him, he does as well manifest himself to John by this vision in Patmos,
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as to other his Prophets and Apostles in Ierusalem the holy citie.
as to other his prophets and Apostles in Ierusalem the holy City.
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In the old Testament there was difference of places, in regard of Gods solemne worship and presence;
In the old Testament there was difference of places, in regard of God's solemn worship and presence;
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as the Lord shewed his presence, and tied his worship especially to his Tabernacle and Temple at Ierusalem.
as the Lord showed his presence, and tied his worship especially to his Tabernacle and Temple At Ierusalem.
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This Daniell sheweth by his gesture in prayer:
This Daniell shows by his gesture in prayer:
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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. for being in captivity, when he prayed in his chamber, He opened the window which was towards the Temple At Ierusalem, and turned his face thitherward.
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But now in the new Testament, that difference of place is abolished in respect of Gods worship.
But now in the new Testament, that difference of place is abolished in respect of God's worship.
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1477
And therefore Paule willeth, That men pray euery where, lifting vp pure hands vnto God: and so for all the duties of religion wee must thinke the like. I.
And Therefore Paul wills, That men pray every where, lifting up pure hands unto God: and so for all the duties of Religion we must think the like. I.
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1478
Then away with Popish pilgrimage to churches and chappels of Saints, or to their reliques. This is meere superstition:
Then away with Popish pilgrimage to Churches and Chapels of Saints, or to their Relics. This is mere Superstition:
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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.
for God is present every where, and a man that will worship God in Spirit and truth, may have fellowship with him in one place as well as Another.
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II. Also this may serue to correct a false conceit which many haue of our churches and chappels:
II Also this may serve to correct a false conceit which many have of our Churches and Chapels:
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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:
for when they come to a Dwelling house, they think it not their duty, there to humble themselves, to kneel down, and call upon God:
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but if they come into a church or chappell neuer so often, vpon ordinarie affaires they fall downe to prayer.
but if they come into a Church or chapel never so often, upon ordinary affairs they fallen down to prayer.
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The reason is, because they thinke these places bee more holy, and God more present there,
The reason is, Because they think these places be more holy, and God more present there,
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and they shall sooner be heard in them than in their common houses: which is vntrue:
and they shall sooner be herd in them than in their Common houses: which is untrue:
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for in the new Testament all such diuersitie of place is abolished in regard of Gods seruice and presence:
for in the new Testament all such diversity of place is abolished in regard of God's service and presence:
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the dwelling house is as holy as the church.
the Dwelling house is as holy as the Church.
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1487
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:
Indeed Churches must be maintained, Because in them the people may more orderly and conveniently meet together to serve God publicly in the word and prayer:
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1488
for which time all due reuerence must be obserued in them: but we must not think that they are more holy than other places.
for which time all due Reverence must be observed in them: but we must not think that they Are more holy than other places.
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More particularly, in this circumstance of place note two things: First, by what meanes Saint Iohn came thither:
More particularly, in this circumstance of place note two things: First, by what means Saint John Come thither:
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Secondly, to what end, and for what cause.
Secondly, to what end, and for what cause.
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1491
The meanes was banishment by the emperour Domitian: the cause was, for the word of God.
The means was banishment by the emperor Domitian: the cause was, for the word of God.
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1492
For the first, hee came and abode in Patmos, being banished thither for the Gospels sake.
For the First, he Come and Abided in Patmos, being banished thither for the Gospels sake.
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In this his banishment consider many excellent things:
In this his banishment Consider many excellent things:
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1494
First, Saint Iohn was a most worthy Apostle, endued with rare gifts, a singular maintainer of the Gospell,
First, Saint John was a most worthy Apostle, endued with rare Gifts, a singular maintainer of the Gospel,
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and a famous founder of the church of God, and chiefe pillar thereof in those dayes when he wrot this booke:
and a famous founder of the Church of God, and chief pillar thereof in those days when he wrote this book:
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and for this cause most hated of the cruell persecutor Domitian, and of the Romanes.
and for this cause most hated of the cruel persecutor Domitian, and of the Romans.
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1497
And yet obserue, That whereas many other true Christians were put to the sword, S. Iohn is not, but escapeth by banishment.
And yet observe, That whereas many other true Christians were put to the sword, S. John is not, but escapeth by banishment.
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1498
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,
The cause of this was God's special providence, by which he reserved him for the benefit of the Church, that he might receive this Revelation,
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1499
and commit it to writing, for the perpetuall good of all his children.
and commit it to writing, for the perpetual good of all his children.
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And so though Domitian was a cruell tyrant, and wanted no malice towards Iohn, yet hee could not kill him.
And so though Domitian was a cruel tyrant, and wanted no malice towards John, yet he could not kill him.
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God ouerruled him, that he did but banish him, and that into such an Island, wherein he might quietly receiue these visions,
God overruled him, that he did but banish him, and that into such an Island, wherein he might quietly receive these visions,
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and pen the same for the good of the church.
and pen the same for the good of the Church.
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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,
By this we see the great care and providence of God over his Church, that he does bridle and overrule the cruel minds and might of bloody persecutors, that they cannot for their hearts do any thing,
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but that which serueth for Gods glory, and the good of his church, though they intend the contrary.
but that which serveth for God's glory, and the good of his Church, though they intend the contrary.
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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.
For Domitian intended only the hurt of John, yet see, by his banishment into that Isle, he had fit place to receive these visions for the good of the Church.
p-acp np1 vvd av-j dt n1 pp-f np1, av vvi, p-acp po31 n1 p-acp d n1, pns31 vhd j n1 pc-acp vvi d n2 p-acp dt j pp-f dt n1.
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So in the death of Christ, the Iewes and Gentiles, and all the people banded themselues together, to put Christ to death,
So in the death of christ, the Iewes and Gentiles, and all the people banded themselves together, to put christ to death,
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and the diuell he laboured to stirre them on to practise their intended malice.
and the Devil he laboured to stir them on to practise their intended malice.
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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.
Yet the overruling power of God, who brings Light out of darkness, directeth and Ordereth this their malice and wicked practice to the most excellent work that ever was, even the redemption of mankind.
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So Iosephs brethren intended no such deliuerance as God wrought by him, in selling their brother.
So Joseph's brothers intended no such deliverance as God wrought by him, in selling their brother.
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This consideration should comfort all Gods children in the time of any outward distresse, euen the remembrance of Gods ouerruling hand.
This consideration should Comfort all God's children in the time of any outward distress, even the remembrance of God's overruling hand.
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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,
Secondly, in that John went into banishment, when it was so appointed, we Learn, That when we Are oppressed and persecuted by Tyrants for Christ sake, we must not make resistance,
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or offer violence, but suffer all iniuries with patience: for as one sayth truly, The Christians weapons in persecution, are onely prayers and teares.
or offer violence, but suffer all injuries with patience: for as one say truly, The Christians weapons in persecution, Are only Prayers and tears.
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And Saint Iohn often in this booke addeth this conclusion, after the foretelling of persecution, Here is the patience of Saints ;
And Saint John often in this book adds this conclusion, After the foretelling of persecution, Here is the patience of Saints;
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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,
showing that patience must be the complete armour against all our bloody enemies. Thirdly, Here also observe, That John Come into this Island, not of his own accord,
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as chusing a solitarie life to bee the most happie state of perfection; but by violence and constraint.
as choosing a solitary life to be the most happy state of perfection; but by violence and constraint.
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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,
For if he had come into it voluntarily, being little or not inhabited, he could not have done the duty of his Apostleship in preaching the Gospel,
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and laying the foundations of the church.
and laying the foundations of the Church.
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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:
This then confuteth the Monkish life, which is no life of holy perfection (as Papists call it) but of glorious Superstition and slat impiety before God:
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for hereby they forsake their callings, and vtterly disable themselues to do those duties which God requireth of them in church, commonwealth, or familie.
for hereby they forsake their callings, and utterly disable themselves to do those duties which God requires of them in Church, commonwealth, or family.
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Fourthly, whereas Iohn being banished, receiued his visions in a barren and base desolate place:
Fourthly, whereas John being banished, received his visions in a barren and base desolate place:
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we see, that those which honour God shall be honoured of God, euen then when men seeke most to disgrace them:
we see, that those which honour God shall be honoured of God, even then when men seek most to disgrace them:
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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,
for what greater disgrace could they have put upon John, than to banish him into so base an Island? Yet Because it was for God's glory,
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euen there doth the Lord appeare vnto him, and honour him much in reuealing vnto him these visions.
even there does the Lord appear unto him, and honour him much in revealing unto him these visions.
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So when Ioseph was sold of his brethren, and most dishonoured of them; then did God exhalt him most of all.
So when Ioseph was sold of his brothers, and most dishonoured of them; then did God exalt him most of all.
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The same may bee sayd of Daniell in Babylon, whom God did most aduance, when his enemies sought his greatest ruine:
The same may be said of Daniell in Babylon, whom God did most advance, when his enemies sought his greatest ruin:
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and the same is true of all Gods children, Them which honour God will he honour. II. point.
and the same is true of all God's children, Them which honour God will he honour. II point.
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The cause for which hee came into this Isle, is expresly set downe, for the word of God:
The cause for which he Come into this Isle, is expressly Set down, for the word of God:
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that is, because he was a publisher and preacher of the word of God: for the performance of which dutie he was banished.
that is, Because he was a publisher and preacher of the word of God: for the performance of which duty he was banished.
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By which wee may note, That all naturall men (as Domitian and his court,
By which we may note, That all natural men (as Domitian and his court,
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and all the Gentiles, without Gods speciall calling) doe beare a deadly hatred towards Gods word.
and all the Gentiles, without God's special calling) do bear a deadly hatred towards God's word.
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For S. Iohn was a most worthy Apostle, a famous man for gifts, a singular preacher of the word of God;
For S. John was a most worthy Apostle, a famous man for Gifts, a singular preacher of the word of God;
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yet is hated, nay banished, not for his owne cause, but for the word of God.
yet is hated, nay banished, not for his own cause, but for the word of God.
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This hatred hath appeared in the heathen emperours, by their bloudie persecutions against the preachers and professors of this word:
This hatred hath appeared in the heathen Emperors, by their bloody persecutions against the Preachers and professors of this word:
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and yet though men hate it naturally, the same word winneth them, and taketh place in their hearts for their conuersion,
and yet though men hate it naturally, the same word wins them, and Takes place in their hearts for their conversion,
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and causeth them to loue it: so as successiuely it hath beene spread ouer all the world.
and Causes them to love it: so as successively it hath been spread over all the world.
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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:
Which shows against the Atheist, That the word taught by the prophets and Apostles, is indeed the true word of God, not the invention of man:
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for mans word being hated, cannot win vnto it him which hateth it:
for men word being hated, cannot win unto it him which hates it:
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but the word of God preuaileth by grace in the hearts of those who hate it by nature, which it could not doe,
but the word of God prevaileth by grace in the hearts of those who hate it by nature, which it could not do,
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vnlesse there were in it some diuine power. Againe, seeing Iohn was banished for Gods word, all ministers are to cast their accounts,
unless there were in it Some divine power. Again, seeing John was banished for God's word, all Ministers Are to cast their accounts,
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and make this reckoning, that they may and must suffer trouble & persecution, yea, sometime banishment it selfe,
and make this reckoning, that they may and must suffer trouble & persecution, yea, sometime banishment it self,
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for the Gospels sake, if they will be faithfull.
for the Gospels sake, if they will be faithful.
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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.
For that which befell the principal founders and chief Builders of the Church, cannot be avoided of them which Are ordinary Ministers, if they will be faithful.
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Christ acquainteth his disciples with this, telling them, That they are euen accursed, when all men speake well of them.
christ acquainteth his Disciples with this, telling them, That they Are even accursed, when all men speak well of them.
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Let none therefore thinke it strange at this day, if for well doing, they heare and receiue euill:
Let none Therefore think it strange At this day, if for well doing, they hear and receive evil:
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nay, let them feare the curse, when all men prayse them. And for the witnessing of Iesus Christ.
nay, let them Fear the curse, when all men praise them. And for the witnessing of Iesus christ.
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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,
Here John does note more specially the cause of his banishment, to wit, for testifying the history and Doctrine of the gospel, the sum whereof is this, That Iesus christ, the son of Marie, is the son of God,
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and redeemer of all that beleeue in him to the iustification of life. and redeemer of all that believe in him to the justification of life.
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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:
This testimony S. John puts down, to give us to understand, what part of God's word that is, which is most hated of the world:
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and for the preaching whereof Gods ministers are persecuted and banished, to wit, the gospell of Iesus Christ especially:
and for the preaching whereof God's Ministers Are persecuted and banished, to wit, the gospel of Iesus christ especially:
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for the law is in part naturall, but the gospell is supernaturall, and to mans reason absurd;
for the law is in part natural, but the gospel is supernatural, and to men reason absurd;
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for the preaching whereof, men in all ages haue been persecuted.
for the preaching whereof, men in all ages have been persecuted.
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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.
The reason hereof is this, God in the beginning made a Covenant with man, promising, That the seed of the woman should break the Serpents head.
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Now the gospell is that glad tidings, wherein is declared, that this promised seede is come; Now the gospel is that glad tidings, wherein is declared, that this promised seed is come;
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who hath indeede bruised the head of the serpent.
who hath indeed Bruised the head of the serpent.
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Hereupon the diuell maligneth the gospel aboue all parts of Gods word, and accordingly hath laboured by al meanes to suppresse the same;
Hereupon the Devil maligneth the gospel above all parts of God's word, and accordingly hath laboured by all means to suppress the same;
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partly by persecution, as hee did in the first three hundred yeares after Christ;
partly by persecution, as he did in the First three hundred Years After christ;
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and partly by bringing into the church damnable heresies, which did destroy the gospell by deprauing the natures and offices of Christ,
and partly by bringing into the Church damnable heresies, which did destroy the gospel by depraving the nature's and Offices of christ,
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when by outward violence he could not preuaile.
when by outward violence he could not prevail.
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Now seeing the diuell and his instruments doe thus hate the gospell, and labour to extinguish it:
Now seeing the Devil and his Instruments do thus hate the gospel, and labour to extinguish it:
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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.
we on the contrary must labour to know, and to believe to love and embrace the gospel, that so we may uphold and maintain the same.
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Vers. 10. And I was rauished in the spirit on the Lords day, and heard behind mee a great voyce,Vers. 10. And I was ravished in the Spirit on the lords day, and herd behind me a great voice,
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as it had beene of a Trumpet. In this tenth verse are set downe the third and fourth circumstances of this vision.
as it had been of a Trumpet. In this tenth verse Are Set down the third and fourth Circumstances of this vision.
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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.
The third is the manner of receiving and giving this Revelation to John, namely, in a trance. The fourth is the time when it was given, on the lords day.
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Touching the manner, it is noted in these words: I was in the spirit.
Touching the manner, it is noted in these words: I was in the Spirit.
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That is, I was by the mightie and extraordinarie worke of the spirit of God cast into a traunce.
That is, I was by the mighty and extraordinary work of the Spirit of God cast into a trance.
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That this 〈 ◊ 〉 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,
That this 〈 ◊ 〉 be so expounded, appears by comparing this phrase with the like in the Whole prophesy of Ezekiel, who uses to say, I was in the Spirit, when he Expresses and signifies that he was cast into a trance,
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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.
and therein received Some vision by the Spirit. To understand this the better, Consider two things: First, what a trance is: secondly, the end of it.
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First, a traunce is an extraordinarie worke or action of Gods spirit.
First, a trance is an extraordinary work or actium of God's Spirit.
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Wee must not thinke, that traunces come from the vertue of the starres, nor from the constitution of mans bodie,
we must not think, that trances come from the virtue of the Stars, nor from the constitution of men body,
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or by the strength of imagination, as some haue fondly thought: but they are wrought by the holy ghost.
or by the strength of imagination, as Some have fondly Thought: but they Are wrought by the holy ghost.
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Secondly, it is not euery worke of the holy ghost, but an extraordinarie worke, aboue the order of nature.
Secondly, it is not every work of the holy ghost, but an extraordinary work, above the order of nature.
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It is also powerfull and mightie, wherein the whole man, both in bodie and mind is altered:
It is also powerful and mighty, wherein the Whole man, both in body and mind is altered:
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which Saint Iohn here expresseth, saying, I was in the spirit. This extraordinarie worke of the spirit consisteth in two actions;
which Saint John Here Expresses, saying, I was in the Spirit. This extraordinary work of the Spirit Consisteth in two actions;
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one vpon the bodie, the other vpon the mind.
one upon the body, the other upon the mind.
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First, in procuring a traunce, the spirit of God casteth the body of man into a dead sleepe;
First, in procuring a trance, the Spirit of God Cast the body of man into a dead sleep;
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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•e sleepe: that is, into a traunce, wherein all his sences were benummed; onely his mind was waking.
whereby all the Senses, both inward and outward, Are benumbed: so Genesis. 15.12. when God renewed his Covenant with Abraham, he Cast him into an heau•e sleep: that is, into a trance, wherein all his Senses were benumbed; only his mind was waking.
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The action of the Holy ghost on the mind is, to draw it from fellowship with the body,
The actium of the Holy ghost on the mind is, to draw it from fellowship with the body,
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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:
and all the Senses, to have a nearer fellowship with God, that so the Spirit of God may enlighten it with divine Light, that it may understand the things which Are revealed to it:
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as wee may see in other extasies and traunces of the Prophets and Apostles. As in that of Pe•er, when he saw the vision of beasts cleane and vncleane.
as we may see in other ecstasies and trances of the prophets and Apostles. As in that of Pe•er, when he saw the vision of beasts clean and unclean.
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And thus wee see what a Traunce is, namely, an extraordinarie powerfull work• of the spirit vpon the whole man, ca•ting the bodie into a dead sleepe,
And thus we see what a Trance is, namely, an extraordinary powerful work• of the Spirit upon the Whole man, ca•ting the body into a dead sleep,
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and making the mind fit to receiue the things which are reuealed vnto it of the Lord. II. point. The end of traunces.and making the mind fit to receive the things which Are revealed unto it of the Lord. II point. The end of trances.
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God for two causes reuealeth his will in traunces vnto his seruants, as to Iohn in this place.
God for two Causes Revealeth his will in trances unto his Servants, as to John in this place.
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First, that 〈 ◊ 〉 might know, that the things reuealed were not inuented of themselues, but giuen of God.
First, that 〈 ◊ 〉 might know, that the things revealed were not invented of themselves, but given of God.
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Iohn herein had no vse of his bodily sences, hee neither heard, saw, nor felt, but they were asleepe.John herein had no use of his bodily Senses, he neither herd, saw, nor felt, but they were asleep.
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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:
And Therefore the vision must needs be from God, and the glory thereof wholly his. Secondly and chiefly, that the things revealed might take the Deeper impression in the understanding:
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for the mind being freed from fellowship with the body, and not hindered by any phantasies of the sences (they being all asleepe,
for the mind being freed from fellowship with the body, and not hindered by any fantasies of the Senses (they being all asleep,
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and quiet) doth then most liuely and sensibly apprehend and retaine the impression of things reuealed.
and quiet) does then most lively and sensibly apprehend and retain the impression of things revealed.
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Here then we see the great care of God, that his seruants might throughly vnderstand, certainely beleeue,
Here then we see the great care of God, that his Servants might thoroughly understand, Certainly believe,
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and constantly keepe in memorie the things hee deliuered vnto them.
and constantly keep in memory the things he Delivered unto them.
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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;
The like care he showed in revealing his will to all his former prophets, he would not have their minds troubled with the fellowship of the body;
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nor hindered of the sences inward or outward, but wholly taken vp for the seruice of his spirit.
nor hindered of the Senses inward or outward, but wholly taken up for the service of his Spirit.
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And there is good reason of this:
And there is good reason of this:
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for if they must faithfully teach Gods will to others, to make them know and vnderstand, to beleeue & remember the same:
for if they must faithfully teach God's will to Others, to make them know and understand, to believe & Remember the same:
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is it not necessarie that they themselues should throughly vnderstand, soundly beleeue, and firmely keepe in memorie whatsoeuer God reuealeth?
is it not necessary that they themselves should thoroughly understand, soundly believe, and firmly keep in memory whatsoever God Revealeth?
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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,
This dealing of the Lord for this end with his holy prophets, Teaches us that the ordinary Ministers of the Gospel At this day ought to employ themselves with all care and diligence, that they may thoroughly understand the will of God in his word,
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and withall beleeue it soundly, and remember it carefully.
and withal believe it soundly, and Remember it carefully.
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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.
We must not now look for trances and visions, as they had, but we must use continual study in the word, which is the ordinary means to come unto this knowledge.
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This dutie concerneth all students in diuinitie, and all others which desire a good vnderstanding in the word of God.
This duty concerns all Students in divinity, and all Others which desire a good understanding in the word of God.
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And for their furtherance herein they must haue principall care to search into the text of Scripture throughly:
And for their furtherance herein they must have principal care to search into the text of Scripture thoroughly:
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thereby shall they best conceiue the proper meaning of the holy ghost, and with greater facilitie keepe the same in memorie.
thereby shall they best conceive the proper meaning of the holy ghost, and with greater facility keep the same in memory.
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For one sayth truly, That euery good minister should bee a good text man. Whereby is descried a common fault of many students:
For one say truly, That every good minister should be a good text man. Whereby is descried a Common fault of many Students:
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who rather imploy themselues in the auncient writings of men, than in the word of God:
who rather employ themselves in the ancient writings of men, than in the word of God:
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nay, many spend their best time in the base writings of wicked & hereticall monks and friers.
nay, many spend their best time in the base writings of wicked & heretical Monks and Friars.
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It cannot be denied, but many of the fathers were worthie members of Gods church:
It cannot be denied, but many of the Father's were worthy members of God's Church:
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but if the fountaine be left, the ministerie will soone bee tainted with the filthie puddles of mens inuentions.
but if the fountain be left, the Ministry will soon be tainted with the filthy puddles of men's Inventions.
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Againe, in this dealing of God with Iohn, we may obserue the truth of Christs saying, to him that hath, it shall be giuen.
Again, in this dealing of God with John, we may observe the truth of Christ saying, to him that hath, it shall be given.
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For though Iohn was endued with rare knowledge and singular gifts, yet the Lord addeth more knowledge to his former. For though John was endued with rare knowledge and singular Gifts, yet the Lord adds more knowledge to his former.
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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:
The Lord found him faithful in the duties of an Apostle; and Therefore Revealeth the knowledge of many secrets unto him in most full manner:
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euen so it is in Gods church at this day:
even so it is in God's Church At this day:
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all that haue care to know the will of God, and doe it, though their knowledge be small at the first,
all that have care to know the will of God, and do it, though their knowledge be small At the First,
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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;
yet the Lord will help them, and add daily to their knowledge. And the cause why many hear the word of God and profit not;
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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:
but wax Worse, or stand At a stay, is, Because they labour not to have their knowledge increased, by putting in practice that which they know:
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for if they did, then to him which hath, should more bee added, and hee should haue abundance.
for if they did, then to him which hath, should more be added, and he should have abundance.
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As on the contrarie, when we be negligent to heare or know and to obey the will of God:
As on the contrary, when we be negligent to hear or know and to obey the will of God:
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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;
we have a Spirit indeed sent upon us, yet not God's Spirit, but the Spirit of slumber, of blindness & ignorance, so that we see, and see not;
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heare, and vnderstand not, 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. hear, and understand not, Saiah 6.9. On the lords day. In these words is the fourth circumstance, namely, the time when this vision was showed to S. John. This day which Here is called the lords day, among the Iewes was the First day of the Week called by us Sunday.
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It is called the Lords day for two causes: First, because on this day Christ rose from death to life:
It is called the lords day for two Causes: First, Because on this day christ rose from death to life:
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for Christ was buried the euen of the Iewes Sabboath, which is our Friday;
for christ was buried the even of the Iewes Sabbath, which is our Friday;
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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.
and he rested in the graven their Whole Sabbath, which is our saturday, and rose the First day of the Week early in the morning, which is our Sunday.
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Secondly, this first day of the weeke (according to the Iewes account) came in stead of the Iewes Saboath,
Secondly, this First day of the Week (according to the Iewes account) Come in stead of the Iewes Sabbath,
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and was ordained a day of rest for the New testament; and sanctified for the solemne worship of the Lord.
and was ordained a day of rest for the New Testament; and sanctified for the solemn worship of the Lord.
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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:
And for this cause especially it is called the lords day, the manifestation whereof (as Some think) John chiefly intended in this title. And touching this time:
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for our better vnderstanding, let vs consider three points: First, who changed the Iewes Saboath: secondly, for what cause;
for our better understanding, let us Consider three points: First, who changed the Iewes Sabbath: secondly, for what cause;
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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:
Thirdly, whither the Church hath now in the New Testament power to change the Sabbath day we now celebrate, to any other day of the Week. For the First:
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it is commonly thought that the Iewes Saboath was changed into this Lords day by christian emperours, long after the ascention of Christ.
it is commonly Thought that the Iewes Sabbath was changed into this lords day by christian Emperors, long After the Ascension of christ.
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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:
But it is more consonant to the tenor of the New Testament to hold, that christ himself was the author of this change. My Reasons Are these:
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First, that which the Apostles deliuered and enioyned the Church, that they receiued from Christ, either by voyce or instinct,
First, that which the Apostles Delivered and enjoined the Church, that they received from christ, either by voice or instinct,
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for they deliuered nothing of their owne head.
for they Delivered nothing of their own head.
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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 :
But the Apostles Delivered, and enjoined this Sabbath to the Church, as to be kept a day of holy rest to the Lord as appears, 1. Cor. 16.1. Where Paul ordained in the Churches of Galatia and Corinth, that the collection for the poor should be on the First day in the Week:
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This hee left not to the choise of the church, but appointed it by authoritie Apostolicall from Christ.
This he left not to the choice of the Church, but appointed it by Authority Apostolical from christ.
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Now the day of collecting for the poore (as appeareth in the histories of the church) was the Saboath day;
Now the day of collecting for the poor (as appears in the histories of the Church) was the Sabbath day;
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when the people were assembled for Gods seruice.
when the people were assembled for God's service.
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For this was the custome of the church for many yeares after Christ, First to haue the word preached,
For this was the custom of the Church for many Years After christ, First to have the word preached,
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and the Sacraments administred, then to gather for the poore:
and the Sacraments administered, then to gather for the poor:
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and for this cause in the writings of the church, the Lords supper is called a sacrifice, an oblation, and the masse;
and for this cause in the writings of the Church, the lords supper is called a sacrifice, an oblation, and the mass;
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not a reall sacrifice as the papists vse it;
not a real sacrifice as the Papists use it;
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but spirituall, because therewith was ioined collection for the poore, which was a spirituall oblation, not to the Lord,
but spiritual, Because therewith was joined collection for the poor, which was a spiritual oblation, not to the Lord,
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but to the church for the releefe of the poore;
but to the Church for the relief of the poor;
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and it was called the masse, because the collected releefe therat was sent to the poore saints abroad. A second reason is this:
and it was called the mass, Because the collected relief thereat was sent to the poor Saints abroad. A second reason is this:
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The Apostles thēselues kept this day for the Saboath of the New testament, Act. 20.7.
The Apostles themselves kept this day for the Sabbath of the New Testament, Act. 20.7.
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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,
And it cannot be proved that they observed any other day for an holy rest to the Lord After Christ Ascension, save only in one case,
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when they came into the assemblies of the Iewes, who would keepe none other but the old Saboath of the law.
when they Come into the assemblies of the Iewes, who would keep none other but the old Sabbath of the law.
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A third reason is Iohn 20.19.26. The same day where•n Christ rose from death being the first day of the weeke, •e appeared to his disciples, being gathered together, and taught them many things, which concerned the gouernement of his Church.
A third reason is John 20.19.26. The same day where•n christ rose from death being the First day of the Week, •e appeared to his Disciples, being gathered together, and taught them many things, which concerned the government of his Church.
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And eight dayes after being the first day of the weeke, hee appeared vnto them for the same end.
And eight days After being the First day of the Week, he appeared unto them for the same end.
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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•. II. point.
Now it is more than likely that christ in his own person gave them an Exampl to celebrate and keep that day wherein he rose again for a Sabbath of the New testamen•. II point.
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The Saboath of the Iewes was changed for two causes.
The Sabbath of the Iewes was changed for two Causes.
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First, to maintaine the libertie of the church, of the New testament whereof this was a great part, tha• they were freed from the ceremonies of the Iewes:
First, to maintain the liberty of the Church, of the New Testament whereof this was a great part, tha• they were freed from the ceremonies of the Iewes:
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For when this day was changed, the church was no more tied to the Iewes Saboath,
For when this day was changed, the Church was no more tied to the Iewes Sabbath,
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neither had any such regard of dayes and times.
neither had any such regard of days and times.
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Secondly, that there might be a more fit time for the memorie of the worke of mans redemption:
Secondly, that there might be a more fit time for the memory of the work of men redemption:
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For as God in the Old testament appointed the seuenth day to be a day of rest to remember the first creation:
For as God in the Old Testament appointed the Seventh day to be a day of rest to Remember the First creation:
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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;
So in the New Testament it Stands with reason there should be a day to celebrate this work of redemption, which is a wonderful creation;
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wherein (as Isay saith) are made a new heauen, & a new earth, Chap. 66. And wherby men become new creatures, 2. Cor. 5.17.
wherein (as Saiah Says) Are made a new heaven, & a new earth, Chap. 66. And whereby men become new creatures, 2. Cor. 5.17.
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Nay this redemption is a more glorious worke than the creation;
Nay this redemption is a more glorious work than the creation;
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for in that creation Adam was the head, but in this redemption Christ Iesus is our head.
for in that creation Adam was the head, but in this redemption christ Iesus is our head.
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By the first creation wee receiued a temporall life; but by redemption wee receiue life eternall.
By the First creation we received a temporal life; but by redemption we receive life Eternal.
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In the creation Adam was espoused to Eue, but in the worke of redemption euery christian is espoused to Christ Iesus.
In the creation Adam was espoused to Eue, but in the work of redemption every christian is espoused to christ Iesus.
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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.
By creation Adam had an earthly Paradise: In this redemption we have an heavenly Kingdom. In the creation God's power, and Wisdom did principally appear.
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In this redemption with power and wisedome he shewed mercie and iustice: Iustice in Christs passion, and mercie in our forgiuenesse.
In this redemption with power and Wisdom he showed mercy and Justice: justice in Christ passion, and mercy in our forgiveness.
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By creation he made man of nothing, but by redemption hee made him of worse then nothing, and better then he was.
By creation he made man of nothing, but by redemption he made him of Worse then nothing, and better then he was.
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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:
Therefore seeing this work of our redemption is Far passing the creation: it was meet a day should be Set a apart for the memory thereof:
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Now no day could be more fit then the first day of the weeke, in which Christ rose againe;
Now no day could be more fit then the First day of the Week, in which christ rose again;
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whereby he confirmed the worke of our redemption: for he died for o•r sinnes, and rose againe for our iustification, Rom. 4.25. III. point.
whereby he confirmed the work of our redemption: for he died for o•r Sins, and rose again for our justification, Rom. 4.25. III. point.
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Whether may the church of the New testament chaunge this Saboath day to any other day of the week,
Whither may the Church of the New Testament change this Sabbath day to any other day of the Week,
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as to tewsday, wednesday, &c. Ans. The church hath no such power, for time is the Lords,
as to Tuesday, wednesday, etc. Ans. The Church hath not such power, for time is the lords,
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and the disposing thereof is in his hands.
and the disposing thereof is in his hands.
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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.
Therefore christ Says to his Disciples, It is not for you to know the times and seasons, which the father hath kept in his own hands, Act. 1.6.
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As if hee should say, The father hath kept times and seasons in hi• owne power;
As if he should say, The father hath kept times and seasons in hi• own power;
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and therefore it is not for you to knowe them: Now if that were a good reason, as no doubt it was;
and Therefore it is not for you to know them: Now if that were a good reason, as no doubt it was;
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then is this also sound and good.
then is this also found and good.
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If God haue the disposing of times in his hands, then it belongeth not to the church to dispose of them:
If God have the disposing of times in his hands, then it belongeth not to the Church to dispose of them:
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but God hath the disposing of all times in his hands, ergo. And it may be otherwise hen•e gathered thus;
but God hath the disposing of all times in his hands, ergo. And it may be otherwise hen•e gathered thus;
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If that which is lesse belong not to the church, then that which is more doth not:
If that which is less belong not to the Church, then that which is more does not:
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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.
But the knowledge of time and seasons which God hath in his power belongeth not to the Church, which is less than the disposing of times and seasons.
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And therefore the church hath not power to dispose of them; and so by consequent may not alter the Saboath day.
And Therefore the Church hath not power to dispose of them; and so by consequent may not altar the Sabbath day.
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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, in token of thankfulnesse for their deliuerance: Object. In the Old Testament the Iewes appointed festival days: as the feast of Dedication which christ kept holy, John 10.22. instituted by the Maccabees, in token of thankfulness for their deliverance:
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and for restoring of religion and the temple which Antiochus had pulled downe. And also Mordichay instituted the feast Purim: which was celebrated of the Iewes afterwards.
and for restoring of Religion and the temple which Antiochus had pulled down. And also Mordichay instituted the feast Purim: which was celebrated of the Iewes afterwards.
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Now if they had power to make holidayes, then they might alter the Saboath day; and so may the church in the New testament.
Now if they had power to make holidays, then they might altar the Sabbath day; and so may the Church in the New Testament.
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Ans. These feasts of the Iewes were no Saboaths set wholly apart for the solemne worship of God:Ans. These feasts of the Iewes were not Sabbaths Set wholly apart for the solemn worship of God:
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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:
but were only days of the solemnity appointed by the Church in token of joy and thankfulness for the repairing of the temple, & deliverance of God's people:
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1681
And were onely celebrated as they serued to put the people in mind of these outward benefits.
And were only celebrated as they served to put the people in mind of these outward benefits.
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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;
So that whereas Some hold that the Church hath power to altar the Sabbath day: or to make two more Sabbath days in a Week if it were convenient;
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it hath no ground in Gods word ▪ For that authoritie which doth alter this day must not bee lesse than Apostolicall.
it hath no ground in God's word ▪ For that Authority which does altar this day must not be less than Apostolical.
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And thus wee see why this day was called the Lords day.
And thus we see why this day was called the lords day.
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Now if the first day of the weeke bee the Lords day, set apart for his honor in the memorie of so great redemption,
Now if the First day of the Week be the lords day, Set apart for his honour in the memory of so great redemption,
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then here are three sorts of men reprooued. First, those that make the Lords day a day of vaine pleasure and delight.
then Here Are three sorts of men reproved. First, those that make the lords day a day of vain pleasure and delight.
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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;
This is the manner of all sorts of men, but especially of the younger sort and Servants, who spend this day in carnal rejoicing, in riot, gaming, and wantonness;
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neuer thinking of the worship of God, which is then to bee performed. But these sin greatly against the Lord:
never thinking of the worship of God, which is then to be performed. But these since greatly against the Lord:
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for hereby they peruert the end of the Lords day:
for hereby they pervert the end of the lords day:
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It should be kept holy and glorious to the Lord, but they turne it to the worship and seruice of the diuell.
It should be kept holy and glorious to the Lord, but they turn it to the worship and service of the Devil.
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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:
The second sort Here reproved Are those which live more ciuilltie than the former; but yet they think they may do what they will on the lords day:
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as to take their iourneys thereon, and imploy themselues in their ordinarie affaires:
as to take their journeys thereon, and employ themselves in their ordinary affairs:
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perswading themselues they may serue God with as good an heart when they are alone about their busines,
persuading themselves they may serve God with as good an heart when they Are alone about their business,
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as they do who go to the church. But these men sinne grieuously against the fourth commandement:
as they do who go to the Church. But these men sin grievously against the fourth Commandment:
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for hereby they make that their owne day which is the Lords.
for hereby they make that their own day which is the lords.
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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;
A third sort Here reproved, though not so bad as the former, Are those who think it needful to serve God At those ordinary times of the Sabbath which the laws of the land enjoin unto men;
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and therefore they will come duly to morning and euening prayer:
and Therefore they will come duly to morning and evening prayer:
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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.
thinking that they Are not bound beside to hear the word of God preached, and that all the rest of the day they may do what they will pertaining either to their profit or pleasure.
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Of this sort are our ignorant people, and a great number euerie where.
Of this sort Are our ignorant people, and a great number every where.
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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 sin grievously against God, for the Sabbath day is called the lords day, Because it is wholly consecrated to his worship:
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but they part stakes with the Lord, and giue him but a part of his owne day, and that the lesser:
but they part stakes with the Lord, and give him but a part of his own day, and that the lesser:
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taking the rest vnto themselues, which thee mispend vpon their lusts.
taking the rest unto themselves, which thee misspend upon their Lustiest.
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Now as these vices must be abhorred so on the contrarie, wee must with all conscience keepe the Lords Saboath holy according to th• fourth commandement.
Now as these vices must be abhorred so on the contrary, we must with all conscience keep the lords Sabbath holy according to th• fourth Commandment.
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And therefore we must thereon cease from all workes of sinne, and from the workes of our callings;
And Therefore we must thereon cease from all works of sin, and from the works of our callings;
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and sanctifie this day wholly by applying it all to the honour and worship of God.
and sanctify this day wholly by applying it all to the honour and worship of God.
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And here we must remember that there is a double sanctification of the Saboath: publike, and priuate.
And Here we must Remember that there is a double sanctification of the Sabbath: public, and private.
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Publicke when men assemble themselues together publickly to heare Gods word for the increase of faith and knowledge:
Public when men assemble themselves together publicly to hear God's word for the increase of faith and knowledge:
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and to call on Gods name for further graces; as also to giue him thankes for his mercies, and to receiue his Sacramens.
and to call on God's name for further graces; as also to give him thanks for his Mercies, and to receive his Sacraments.
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Priuate, when men in their priuat places imploy themselues in holy duties of prayer, reading, and meditation vpon Gods word & works:
Private, when men in their private places employ themselves in holy duties of prayer, reading, and meditation upon God's word & works:
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whereby God is honoured, and their souls edified: and both these must bee performed to the Lord euerie Saboath day of euery man:
whereby God is honoured, and their Souls edified: and both these must be performed to the Lord every Sabbath day of every man:
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For wee may not abridge God of that tim• wherein glorie should be giuen to his name.
For we may not abridge God of that tim• wherein glory should be given to his name.
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If the officers should take our seruants in the weeke day from our priuat businesse,
If the Officers should take our Servants in the Week day from our private business,
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& imploy them in publicke affaires, wee would thinke much at it, though it were for the common good.
& employ them in public affairs, we would think much At it, though it were for the Common good.
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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 shall we not think that God will take himself dishonoured of us when we shall take either Whole or part of his holiday,
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and imploy it in our businesse.
and employ it in our business.
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A maine cause why many profit little by the publicke mininisterie, is want of priuat sanctification of this day.
A main cause why many profit little by the public mininisterie, is want of private sanctification of this day.
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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:
Therefore we must Learn to sanctify the Sabbath of the Lord, for Else we shall never increase in faith, knowledge, or Obedience as we should:
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for the begetting and increase whereof this day hath beene set apart and sanctified from the beginning.
for the begetting and increase whereof this day hath been Set apart and sanctified from the beginning.
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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:Object. 2. Why did the Lord show this vision unto John rather on this day then any other? Answer Though John were absent from the Church in regard of bodily presence:
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yet hee was present in spirit withall the faithfull, and therefore no doubt on this day hee gaue himselfe to prayer,
yet he was present in Spirit withal the faithful, and Therefore no doubt on this day he gave himself to prayer,
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and other duties which he could performe for the glorie of God in that solitarie place.
and other duties which he could perform for the glory of God in that solitary place.
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Now it is the Lords manner when his seruants are thus humbled, then to come and reueale himselfe vnto them in speciall manner.
Now it is the lords manner when his Servants Are thus humbled, then to come and reveal himself unto them in special manner.
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So he did vnto Daniel, Dan. 9. and to Cornelius, Act. 10. and to Peter praying alone on the house toppe, Act. 10.11.
So he did unto daniel, Dan. 9. and to Cornelius, Act. 10. and to Peter praying alone on the house top, Act. 10.11.
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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:
And so doubtless finding John thus employed this lords day, he revealed his will unto him touching the state of the Church to the end of the world. Hence we Learn sundry instructions:
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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:
First, whereas John being in a solitary Island kept the Sabbath: we may observe that all Persons who Are severed from the assemblies of the Church:
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as the prisoners and those which are sicke of a dead paluesie, or other great diseases:
as the Prisoners and those which Are sick of a dead paluesie, or other great diseases:
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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 Mariners though they be in the midst of the sea should keep holy the lords Sabbath by performing such duties as God requires:
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as prayer, confession of sins, and thanksgiuing;
as prayer, Confessi of Sins, and thanksgiving;
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whereby God may be glorified, though they cannot come to the publicke ministerie of the word.
whereby God may be glorified, though they cannot come to the public Ministry of the word.
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Secondly, in that Iohn receiued his vision on the Lords day, when hee gaue himselfe to prayer and holie duties;
Secondly, in that John received his vision on the lords day, when he gave himself to prayer and holy duties;
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Hence ariseth a consolation to Gods church, that God draweth neere vnto them, that draw neere to him, as Iames 4.8.
Hence arises a consolation to God's Church, that God draws near unto them, that draw near to him, as James 4.8.
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And so let vs humble our selues and draw neere to the Lord by prayer, and thanksgiuing;
And so let us humble our selves and draw near to the Lord by prayer, and thanksgiving;
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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.
and the Lord in mercy will show himself sundry ways, and draw near unto us The cause why men have so little taste of God's mercy and love towards them, is Because they do not draw near unto him, by doing those duties which he requires At their hands.
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For when men draw backe from God, is it not good reason hee should draw backe from them?
For when men draw back from God, is it not good reason he should draw back from them?
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This therfore must stirre vp our harts, and moue vs to come often to God by prayer and thanksgiuing:
This Therefore must stir up our hearts, and move us to come often to God by prayer and thanksgiving:
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for by vse in these duties shall wee get acquaintance with the Lord. Thus much of the circumstances of this vision.
for by use in these duties shall we get acquaintance with the Lord. Thus much of the Circumstances of this vision.
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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:And I herd behind me a great voice, as it had be a trumpet. First, Here follows the parts of this vision, which Are two:
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The beginning or entrance into it in this verse, and part of the twelft.
The beginning or Entrance into it in this verse, and part of the twelft.
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Secondly, the matter and substance thereof from the twelft verse to the end of the third chapter.
Secondly, the matter and substance thereof from the twelft verse to the end of the third chapter.
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The entrance into the vision is a preparation, whereby the Lord maketh Iohn more fit to apprehend and receiue the things reuealed.
The Entrance into the vision is a preparation, whereby the Lord makes John more fit to apprehend and receive the things revealed.
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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.
In which preparation we must observe First the means: secondly, the parts thereof. The means whereby God Prepareth him, is a voice: And I herd a voice.
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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:
The like manner of preparation hath God used in former times when he intended to make with Adam the Covenant of reconciliation in the seed of the woman:
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First, he prepared him by a voyce speaking vnto him before he appeared, and by this voyce caused him to slie for feare.
First, he prepared him by a voice speaking unto him before he appeared, and by this voice caused him to sly for Fear.
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Then hauing rebuked him for his sinnes, he made with him this couenant of grace, Genes. 3.
Then having rebuked him for his Sins, he made with him this Covenant of grace, Genesis. 3.
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And in mount Synai before the Lord gaue the law, hee first came downe in thundering and lightning,
And in mount Sinai before the Lord gave the law, he First Come down in thundering and lightning,
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and with the sound of a trumpet to terrifie the people: and then hee vttered his law to Moyses, and to his people.
and with the found of a trumpet to terrify the people: and then he uttered his law to Moses, and to his people.
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So when the Lord would instruct Samuel touching the house of Elie, he awoke him by a voyce, again, and againe:
So when the Lord would instruct Samuel touching the house of Elijah, he awoke him by a voice, again, and again:
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and then spake plainely vnto him.
and then spoke plainly unto him.
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And in all visions vsually, and generally the Lord vseth to prepare his seruants by voyces, by signes,
And in all visions usually, and generally the Lord uses to prepare his Servants by voices, by Signs,
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and words, that they might bee more fit to receiue such things as hee reuealed.
and words, that they might be more fit to receive such things as he revealed.
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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;
This dealing of God with John, in preparing him to the worthy receiving of this vision, Teaches us that we much more should be prepared to hear and receive the will of God;
d vvg pp-f np1 p-acp np1, p-acp vvg pno31 p-acp dt j n-vvg pp-f d n1, vvz pno12 cst pns12 av-d av-dc vmd vbi vvn pc-acp vvi cc vvi dt n1 pp-f np1;
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for wee come farre short of those excellent gifts of God, which were in Iohn, who yet must be prepared.
for we come Far short of those excellent Gifts of God, which were in John, who yet must be prepared.
c-acp pns12 vvb av-j j pp-f d j n2 pp-f np1, r-crq vbdr p-acp np1, r-crq av vmb vbi vvn.
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1753
Our comming to heare Gods word is to learne the same, for the increase of knowledge, faith, and obedience.
Our coming to hear God's word is to Learn the same, for the increase of knowledge, faith, and Obedience.
np1 vvg pc-acp vvi npg1 n1 vbz pc-acp vvi dt d, c-acp dt n1 pp-f n1, n1, cc n1.
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1754
Now the word of God is hard, and we dull to learne;
Now the word of God is hard, and we dull to Learn;
av dt n1 pp-f np1 vbz j, cc pns12 j pc-acp vvi;
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1755
wee must therefore by all good meanes prepare our selues, that our minds and harts may be fit to receiue the same with profit.
we must Therefore by all good means prepare our selves, that our minds and hearts may be fit to receive the same with profit.
pns12 vmb av p-acp d j n2 vvb po12 n2, cst po12 n2 cc n2 vmb vbi j pc-acp vvi dt d p-acp n1.
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1756
The cause of so little profit after long hearing is want of preparation: but hereof we haue entreated alreadie vpon the third verse.
The cause of so little profit After long hearing is want of preparation: but hereof we have entreated already upon the third verse.
dt n1 pp-f av j n1 p-acp j n-vvg vbz n1 pp-f n1: cc-acp av pns12 vhb vvn av p-acp dt ord n1.
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1757
This voyce is here set out vnto vs three wayes: First, by the place whence it came:
This voice is Here Set out unto us three ways: First, by the place whence it Come:
d n1 vbz av vvn av p-acp pno12 crd n2: ord, p-acp dt n1 c-crq pn31 vvd:
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1758
Secondly by the qualitie of it: Thirdly, by the matter and substance which it contained. For the place:
Secondly by the quality of it: Thirdly, by the matter and substance which it contained. For the place:
ord p-acp dt n1 pp-f pn31: ord, p-acp dt n1 cc n1 r-crq pn31 vvd. p-acp dt n1:
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1759
it was vttered from behind him : which the Lord obserued to stirre vp ••re attention in Iohn ;
it was uttered from behind him: which the Lord observed to stir up ••re attention in John;
pn31 vbds vvn p-acp p-acp pno31: r-crq dt n1 vvd pc-acp vvi a-acp av-dc n1 p-acp np1;
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1760
for vsually men doe more carefully marke those things which come on a sudden behind them,
for usually men do more carefully mark those things which come on a sudden behind them,
c-acp av-j n2 vdi av-dc av-j vvi d n2 r-crq vvb p-acp dt j p-acp pno32,
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1761
than those which are spoken or done directly before their face. Secondly, for the qualitie of it, this voyce was great ;
than those which Are spoken or done directly before their face. Secondly, for the quality of it, this voice was great;
cs d r-crq vbr vvn cc vdi av-j p-acp po32 n1. ord, p-acp dt n1 pp-f pn31, d n1 vbds j;
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1762
as is expressed further by a similitude, Like the sound of a trumpet ; that is, full of power and maiestie.
as is expressed further by a similitude, Like the found of a trumpet; that is, full of power and majesty.
a-acp vbz vvn av-jc p-acp dt n1, av-j dt n1 pp-f dt n1; d vbz, j pp-f n1 cc n1.
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1763
Which also God added vnto it, to further attention in Iohn. For if it had beene an ordinarie voyce,
Which also God added unto it, to further attention in John. For if it had been an ordinary voice,
r-crq av np1 vvd p-acp pn31, p-acp jc n1 p-acp np1. c-acp cs pn31 vhd vbn dt j n1,
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1764
or small, hee would not so much haue regarded it:
or small, he would not so much have regarded it:
cc j, pns31 vmd xx av av-d vhb vvn pn31:
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1765
but being so sudden, so great, and full of maiestie, it could not but make him verie attentiue.
but being so sudden, so great, and full of majesty, it could not but make him very attentive.
cc-acp vbg av j, av j, cc j pp-f n1, pn31 vmd xx cc-acp vvi pno31 av j.
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1766
Now seeing Christ is so carefull to prepare Iohns mind with attention and diligence to receiue the things which should bee told him:
Now seeing christ is so careful to prepare Iohns mind with attention and diligence to receive the things which should be told him:
av vvg np1 vbz av j pc-acp vvi npg1 n1 p-acp n1 cc n1 pc-acp vvi dt n2 r-crq vmd vbi vvn pno31:
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1767
This teacheth vs, that when we come to heare Gods word, we must vse all meanes of attention:
This Teaches us, that when we come to hear God's word, we must use all means of attention:
d vvz pno12, cst c-crq pns12 vvb pc-acp vvi npg1 n1, pns12 vmb vvi d n2 pp-f n1:
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1768
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.
for if it were needful to John, then is it Far more necessary for us, who Are Far inferior to him in all Gifts of understanding and memory.
c-acp cs pn31 vbdr j p-acp np1, av vbz pn31 av-j av-dc j p-acp pno12, r-crq vbr av-j j-jn p-acp pno31 p-acp d n2 pp-f n1 cc n1.
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1769
And here also is another cause of small profit and little liking of Gods word, namely, want of attention in the heart.
And Here also is Another cause of small profit and little liking of God's word, namely, want of attention in the heart.
cc av av vbz j-jn n1 pp-f j n1 cc j n-vvg pp-f npg1 n1, av, n1 pp-f n1 p-acp dt n1.
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1770
Wee must therefore like godly Lydia, Act. 16. stirre vp our dull and heauie spirits, and with all diligence marke the things wee heare.
we must Therefore like godly Lydia, Act. 16. stir up our dull and heavy spirits, and with all diligence mark the things we hear.
pns12 vmb av av-j j np1, n1 crd n1 a-acp po12 j cc j n2, cc p-acp d n1 vvb dt n2 pns12 vvb.
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1771
And here we must take heed of two enemies to attention: the first are by-thoughts:
And Here we must take heed of two enemies to attention: the First Are by-thoughts:
cc av pns12 vmb vvi n1 pp-f crd n2 p-acp n1: dt ord vbr n2:
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1772
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:
as when the body indeed is present, but the mind wandereth from the word, and is wholly possessed with thoughts of pleasure, or other worldly affairs:
c-acp c-crq dt n1 av vbz j, cc-acp dt n1 vvz p-acp dt n1, cc vbz av-jn vvn p-acp n2 pp-f n1, cc j-jn j n2:
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1773
For these bee thornes in the ground of our hearts, which choke the good seede of the word.
For these be thorns in the ground of our hearts, which choke the good seed of the word.
c-acp d vbb n2 p-acp dt n1 pp-f po12 n2, r-crq vvb dt j n1 pp-f dt n1.
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1774
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:
Many will complain they cannot mark and Remember that which is taught; now the cause is in themselves their wandering thoughts, which hinder both understanding and memory:
av-d vmb vvi pns32 vmbx vvi cc vvi d r-crq vbz vvn; av dt n1 vbz p-acp px32 po32 j-vvg n2, r-crq vvb d n1 cc n1:
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1775
for the mind conceiuing other matters, cannot obserue how one point dependeth on another, much lesse remember them afterward.
for the mind conceiving other matters, cannot observe how one point dependeth on Another, much less Remember them afterwards.
c-acp dt n1 vvg j-jn n2, vmbx vvi c-crq crd n1 vvz p-acp j-jn, av-d av-dc vvi pno32 av.
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1776
The second enemie to attention, is dulnesse and heauinesse in body & soule;
The second enemy to attention, is dulness and heaviness in body & soul;
dt ord n1 p-acp n1, vbz n1 cc n1 p-acp n1 cc n1;
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1777
a common fault in many hearers, which sheweth it selfe by drowsinesse and sleepinesse in the time of preaching,
a Common fault in many hearers, which shows it self by drowsiness and sleepiness in the time of preaching,
dt j n1 p-acp d n2, r-crq vvz pn31 n1 p-acp n1 cc n1 p-acp dt n1 pp-f vvg,
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1778
when they ought to stirre vp their bodies and hearts to all attention.
when they ought to stir up their bodies and hearts to all attention.
c-crq pns32 vmd pc-acp vvi a-acp po32 n2 cc n2 p-acp d n1.
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1779
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.
If a man should be dull and heavy when his Prince is speaking unto him of Some weighty matter that is for his good, it would be taken for a part of contempt and disloyalty towards his majesty.
cs dt n1 vmd vbi j cc j c-crq po31 n1 vbz vvg p-acp pno31 pp-f d j n1 cst vbz p-acp po31 j, pn31 vmd vbi vvn p-acp dt n1 pp-f n1 cc n1 p-acp po31 n1.
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1780
What disloyaltie then is this vnto the king of kings, that we should bee dull and heauy,
What disloyalty then is this unto the King of Kings, that we should be dull and heavy,
q-crq n1 av vbz d p-acp dt n1 pp-f n2, cst pns12 vmd vbi j cc j,
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1781
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.
when himself vouchsafeth to speak unto us out of his word, the Mysteres of our salvation? And surely, among other things this drowsiness is one cause of small profit, by the Ministry of the word.
c-crq px31 vvz p-acp vvi p-acp pno12 av pp-f po31 n1, dt n2 pp-f po12 n1? cc av-j, p-acp j-jn n2 d n1 vbz crd n1 pp-f j n1, p-acp dt n1 pp-f dt n1.
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1782
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 Therefore if we would increase in knowledge, and in the Gifts of grace unto salvation, we must prepare our selves before we come,
cc av cs pns12 vmd vvi p-acp n1, cc p-acp dt n2 pp-f n1 p-acp n1, pns12 vmb vvi po12 n2 c-acp pns12 vvb,
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1783
and in hearing cast off all dulnesse of flesh and spirit, and with all might stirre vp our selues to attentiue hearing:
and in hearing cast off all dulness of Flesh and Spirit, and with all might stir up our selves to attentive hearing:
cc p-acp vvg vvn a-acp d n1 pp-f n1 cc n1, cc p-acp d vmd vvi a-acp po12 n2 p-acp j n-vvg:
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1784
so shall the word be blessed vnto vs; otherwise our hearing shall turne to our deeper condemnation.
so shall the word be blessed unto us; otherwise our hearing shall turn to our Deeper condemnation.
av vmb dt n1 vbb vvn p-acp pno12; av po12 n-vvg vmb vvi p-acp po12 jc-jn n1.
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1785
Verse 11. Saying, I am Alpha and Omega, the first and the last:Verse 11. Saying, I am Alpha and Omega, the First and the last:
n1 crd vvg, pns11 vbm np1 cc np1, dt ord cc dt ord:
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1786
and that which thou seest write in a booke, and send it vnto the seuen Churches, which are in Asia,
and that which thou See write in a book, and send it unto the seuen Churches, which Are in Asia,
cc cst r-crq pns21 vv2 vvi p-acp dt n1, cc vvb pn31 p-acp dt crd n2, r-crq vbr p-acp np1,
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1787
vnto Ephesus, and vnto Smyrna, and vnto Pergamus, and vnto Thyatira, and vnto Sardai, and vnto Philadelphia, and vnto Laodicea.
unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardai, and unto Philadelphia, and unto Laodicea.
p-acp np1, cc p-acp np1, cc p-acp np1, cc p-acp np1, cc p-acp np1, cc p-acp np1, cc p-acp np1.
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1788
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.
These words contain the third description of this voice, whereby Iohns heart was prepared, touching the substance and matter which was uttered: which Consisteth in two things.
d n2 vvi dt ord n1 pp-f d n1, c-crq npg1 n1 vbds vvn, vvg dt n1 cc n1 r-crq vbds vvn: r-crq vvz p-acp crd n2.
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1789
The first is a testimonie in these words: I am Alpha, and Omega, the first and the last.
The First is a testimony in these words: I am Alpha, and Omega, the First and the last.
dt ord vbz dt n1 p-acp d n2: pns11 vbm np1, cc np1, dt ord cc dt ord.
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1790
The second a commaundement in the wordes following: That which thou seest write, and send &c. I.
The second a Commandment in the words following: That which thou See write, and send etc. I.
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1791
Touching the testimonie, the substance thereof is set downe in the eight verse, where the words were handled, and the meaning shewed.
Touching the testimony, the substance thereof is Set down in the eight verse, where the words were handled, and the meaning showed.
vvg dt n1, dt n1 av vbz vvn a-acp p-acp dt crd n1, c-crq dt n2 vbdr vvn, cc dt n1 vvd.
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1792
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:
They do serve directly to prove the Godhead, and eternity of christ, which christ himself does Here avouch, to give unto John, and unto the Church full assurance, that the things now uttered and Delivered, were from God:
pns32 vdb vvi av-j pc-acp vvi dt n1, cc n1 pp-f np1, r-crq np1 px31 vdz av vvi, pc-acp vvi p-acp np1, cc p-acp dt n1 j n1, cst dt n2 av vvn cc vvn, vbdr p-acp np1:
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1793
for saying, I am Alpha and Omega, the first and the last, it is as much as if he had said:
for saying, I am Alpha and Omega, the First and the last, it is as much as if he had said:
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1794
I which speake vnto thee am God, and therefore the things I deliuer, are from God. I which speak unto thee am God, and Therefore the things I deliver, Are from God.
sy r-crq vvb p-acp pno21 vbm np1, cc av dt n2 pns11 vvb, vbr p-acp np1.
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1795
In this testimonie note Gods speciall care in regard of his truth, hee doth not content himselfe with reuealing his will vnto his Church;
In this testimony note God's special care in regard of his truth, he does not content himself with revealing his will unto his Church;
p-acp d n1 vvb n2 j n1 p-acp n1 pp-f po31 n1, pns31 vdz xx vvi px31 p-acp vvg po31 n1 p-acp po31 n1;
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1796
but more specially his care is, to certifie the Church of the truth thereof, that it is indeed from God.
but more specially his care is, to certify the Church of the truth thereof, that it is indeed from God.
cc-acp av-dc av-j po31 n1 vbz, pc-acp vvi dt n1 pp-f dt n1 av, cst pn31 vbz av p-acp np1.
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1797
This hath beene Gods care from the beginning:
This hath been God's care from the beginning:
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1798
When Peter receiued a vision from God, withall Gods spirit assured him, that the things reuealed therein were certen & sure.
When Peter received a vision from God, withal God's Spirit assured him, that the things revealed therein were certain & sure.
c-crq np1 vvd dt n1 p-acp np1, av ng1 n1 vvn pno31, cst dt n2 vvd av vbdr j cc j.
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1799
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.
And so when christ preached the will of his father among men, he did withal work strange Miracles, to confirm and seal up the truth of his Doctrine, that it was from God.
cc av c-crq np1 vvd dt n1 pp-f po31 n1 p-acp n2, pns31 vdd av vvi j n2, pc-acp vvi cc vvi a-acp dt n1 pp-f po31 n1, cst pn31 vbds p-acp np1.
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1800
This speciall care of God ouer his Church doth first confute the Papists opinion touching Scripture.
This special care of God over his Church does First confute the Papists opinion touching Scripture.
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1801
They hold the Scripture to bee certen in it selfe, but not vnto men, till the Church giue testimonie thereunto. But this is false: They hold the Scripture to be certain in it self, but not unto men, till the Church give testimony thereunto. But this is false:
pns32 vvb dt n1 pc-acp vbi j p-acp pn31 n1, cc-acp xx p-acp n2, c-acp dt n1 vvb n1 av. p-acp d vbz j:
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1802
for God euer had this care ouer his Church, not onely to reueale his will vnto them,
for God ever had this care over his Church, not only to reveal his will unto them,
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1803
but also to vse meanes for the assurance of their consciences, that that which was reuealed was his vndoubted and perfect will.
but also to use means for the assurance of their Consciences, that that which was revealed was his undoubted and perfect will.
cc-acp av pc-acp vvi n2 p-acp dt n1 pp-f po32 n2, cst d r-crq vbds vvn vbds po31 j cc j n1.
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1804
And therefore the word of God is certen, and euer was, not onely in it selfe, b•t to the consciences of beleeuers,
And Therefore the word of God is certain, and ever was, not only in it self, b•t to the Consciences of believers,
cc av dt n1 pp-f np1 vbz j, cc av vbds, xx av-j p-acp pn31 n1, vvn p-acp dt n2 pp-f n2,
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1805
and that without the testimonie of the church: and so should bee, through the testimonie of the church should neuer come thereunto.
and that without the testimony of the Church: and so should be, through the testimony of the Church should never come thereunto.
cc cst p-acp dt n1 pp-f dt n1: cc av vmd vbi, p-acp dt n1 pp-f dt n1 vmd av-x vvi av.
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1806
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:
Secondly, hereby Are confuted many carnal men, who will be of no Religion; Because (say they) there is no certainty in the matters of Religion:
ord, av vbr vvn d j n2, r-crq vmb vbi pp-f dx n1; c-acp (vvb pns32) a-acp vbz dx n1 p-acp dt n2 pp-f n1:
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1807
mens opinions therein are so diuers, that so many men, so many minds almost, and no man can tell who speakes the truth.
men's opinions therein Are so diverse, that so many men, so many minds almost, and no man can tell who speaks the truth.
ng2 n2 av vbr av j, cst av d n2, av d n2 av, cc dx n1 vmb vvi r-crq vvz dt n1.
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1808
Answ. It may be that men in sundry matters hold sundry priuat opinions:Answer It may be that men in sundry matters hold sundry private opinions:
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1809
yet in the church of God, all the true members of Christ hold the same opinions touching the foundation of religion.
yet in the Church of God, all the true members of christ hold the same opinions touching the Foundation of Religion.
av p-acp dt n1 pp-f np1, d dt j n2 pp-f np1 vvb dt d n2 vvg dt n1 pp-f n1.
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1810
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.
But let it be granted, That all men on earth were of diverse opinions touching matters of Religion, should Religion Therefore be uncertain? God forbid.
cc-acp vvb pn31 vbi vvn, cst d n2 p-acp n1 vbdr pp-f j n2 vvg n2 pp-f n1, vmd n1 av vbi j? np1 vvb.
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1811
For religion is certaine vnto men, by the meanes that God hath appointed to certifie the conscience of the truth thereof,
For Religion is certain unto men, by the means that God hath appointed to certify the conscience of the truth thereof,
p-acp n1 vbz j p-acp n2, p-acp dt n2 cst np1 vhz vvn pc-acp vvi dt n1 pp-f dt n1 av,
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1812
and thereby might men come to the truth and certaineti• of religion taught by the Prophets and Apostles,
and thereby might men come to the truth and certaineti• of Religion taught by the prophets and Apostles,
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1813
though all men in the world were of diuers opinions touching the same: Thus much of the Testimonie. II. point.
though all men in the world were of diverse opinions touching the same: Thus much of the Testimony. II point.
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The commaundement giuen to Iohn is in these words:
The Commandment given to John is in these words:
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That which thou seest write in a booke, and send it to the seuen Churches which are in Asia. This commaundement hath two parts:That which thou See write in a book, and send it to the seuen Churches which Are in Asia. This Commandment hath two parts:
cst r-crq pns21 vv2 vvi p-acp dt n1, cc vvb pn31 p-acp dt crd n2 r-crq vbr p-acp np1. d n1 vhz crd n2:
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First, To write the things seene in a booke: secondly, to send the booke to the seuen churches here named.
First, To write the things seen in a book: secondly, to send the book to the seuen Churches Here nam.
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1817
And both these must Iohn do, being now disabled by his exile to preach these things vnto them personally, for these causes.
And both these must John do, being now disabled by his exile to preach these things unto them personally, for these Causes.
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First, that these churches might be edified in the faith, and strengthened in these most grieuous times of persecution.
First, that these Churches might be edified in the faith, and strengthened in these most grievous times of persecution.
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1819
Secondly, that they might become keepers of this booke for the good of others:
Secondly, that they might become keepers of this book for the good of Others:
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for the church of God is the pillar of truth: not onely, for that it publisheth Gods truth:
for the Church of God is the pillar of truth: not only, for that it Publisheth God's truth:
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but also because it keepeth it, and giueth testimonie therunto. In this commaundement note sundry things.
but also Because it Keepeth it, and gives testimony thereunto. In this Commandment note sundry things.
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First, that the word of God, written and penned by the hand of man, is a notable helpe to the church of God,
First, that the word of God, written and penned by the hand of man, is a notable help to the Church of God,
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and a worthy meanes to edifie the same, els Christ would neuer haue commaunded Iohn to haue written these visions,
and a worthy means to edify the same, Else christ would never have commanded John to have written these visions,
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and sent them to the Churches.
and sent them to the Churches.
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Which serueth to confute the blind Papists, which say the word written is but an inkie letter, and a nose of waxe ;
Which serveth to confute the blind Papists, which say the word written is but an inky Letter, and a nose of wax;
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because the sence thereof may be turned euery way as man will.
Because the sense thereof may be turned every Way as man will.
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This also confuteth the Anabaptists, which so much magnifie their Reuelations, and make no account of the word written.
This also confuteth the Anabaptists, which so much magnify their Revelations, and make no account of the word written.
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If the Lord had thought it best, hee would haue taught these churches by reuelations: but they must learne by the word written.
If the Lord had Thought it best, he would have taught these Churches by revelations: but they must Learn by the word written.
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1829
Secondly, that the reading of Gods word either publickly or priuately, is an ordinance of God:
Secondly, that the reading of God's word either publicly or privately, is an Ordinance of God:
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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.
for the Lord commanding John to write this book, and send it to the Churches, hereby Implies, that they must read the same as they did other books of Scripture.
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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:
The preaching of the word is indeed the most worthy Instrument for the founding and confirming of God's Church, whereby ordinarily justifying faith is wrought in the heart:
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and yet reading must haue his due reuerence, as a meanes to confirme, and encrease true knowledge, faith,
and yet reading must have his due Reverence, as a means to confirm, and increase true knowledge, faith,
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and repentance, where it is begun.
and Repentance, where it is begun.
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1834
Thirdly, here note, that a man may be vnder the crosse, and in persecution, and yet remaine in the speciall fauor of God:
Thirdly, Here note, that a man may be under the cross, and in persecution, and yet remain in the special favour of God:
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1835
for this banishment into such a desart place, was vnto Iohn a grieuous crosse:
for this banishment into such a desert place, was unto John a grievous cross:
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and yet the Lord vouchsafed there to reueale himselfe vnto him, and to make him the penman of this booke.
and yet the Lord vouchsafed there to reveal himself unto him, and to make him the penman of this book.
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Which honour hee vouchsafeth not to all, but to them that are most dear vnto him.
Which honour he vouchsafeth not to all, but to them that Are most dear unto him.
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1838
Which thing each one should carefully obserue:
Which thing each one should carefully observe:
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1839
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.
for our nature is so corrupt, that when we Are under the cross, it would persuade us, we Are cast out of the love and favour of God.
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In the end of the verse, the seauen Churches, Ephesus, Smyrna, and the rest are named.
In the end of the verse, the seauen Churches, Ephesus, Smyrna, and the rest Are nam.
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Which seuen places, were seuen famous cities in Asia, wherein were planted the most famous churches that were in those parts,
Which seuen places, were seuen famous cities in Asia, wherein were planted the most famous Churches that were in those parts,
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1842
and for their excellencie are they named. And thus much for the meanes of Iohns preparation:
and for their excellency Are they nam. And thus much for the means of Iohns preparation:
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1843
Now follow the parts thereof, which are two: first is hearing, folded vp with the former meanes: And I heard a voyce.
Now follow the parts thereof, which Are two: First is hearing, folded up with the former means: And I herd a voice.
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1844
Second is Turning of himselfe, to see the partie that spake vnto him in these words.
Second is Turning of himself, to see the party that spoke unto him in these words.
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Verse. 12. Then I turned backe to see the voice which spake with me: and when I was turned, I saw seuen golden candlestickes.Verse. 12. Then I turned back to see the voice which spoke with me: and when I was turned, I saw seuen golden candlesticks.
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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.
That is, so soon as I herd this sudden and mighty voice, I turned my self to see who it was that uttered the same.
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1847
In this behauiour of Iohn we are to learne our dutie:
In this behaviour of John we Are to Learn our duty:
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1848
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 to dispose our hearts towards God in the receiving of his word, as John Disposeth himself towards christ in the receiving of this vision.
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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.
So soon as the voice spoke, John harkened, and Because the found thereof Come behind him, he turned himself to look on him that uttered it.
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Euen so must we doe, we are by nature strangers with God, slow to heare when hee speaketh,
Eve so must we do, we Are by nature Strangers with God, slow to hear when he speaks,
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1851
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 ready to turn our hearts from God, when we hear. Therefore when God speaks unto us in the Ministry of his word, we must harken:
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And though we bee going another way, yet wee must turne our selues from our euill wayes,
And though we be going Another Way, yet we must turn our selves from our evil ways,
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and encline our hearts to his voice, that we may haue fellowship with him.
and incline our hearts to his voice, that we may have fellowship with him.
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Saint Iohn had not seene this maruellous vision, vnlesse hee had turned himselfe to behold him that spoke.
Saint John had not seen this marvelous vision, unless he had turned himself to behold him that spoke.
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1855
No more shall wee at any time feele true fellowship with the Lord, vnlesse we turne our hearts vnto his word,
No more shall we At any time feel true fellowship with the Lord, unless we turn our hearts unto his word,
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1856
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.
and that betimes, while he speaks unto us in the Ministry thereof. Thus much for the First part of the vision, viz. the Entrance thereunto.
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1857
The second part it the matter and substance of the vision;
The second part it the matter and substance of the vision;
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containing a most worthie representation of Christ in his maiestie, as he is the Prophet, King, and Priest of his church:
containing a most worthy representation of christ in his majesty, as he is the Prophet, King, and Priest of his Church:
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1859
set downe at large by a description of Christ, continuing from this twelfth verse vnto the end of the third chapter;
Set down At large by a description of christ, Continuing from this twelfth verse unto the end of the third chapter;
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1860
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:
wherein John shows what he received of christ, partly by hearing, and partly by seeing. And First he begins his description of christ, as he saw him represented in vision:
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1861
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.
and so Describeth him by two Arguments. First by the place where he saw him: Secondly, by his Form and figure wherein he appeared. I.
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1862
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:
For the place, John saw him in the midst of the seuen golden candlesticks. These seuen candlesticks Here seen, Are the seuen Churches of Asia:
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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,
the particular Churches of God, being compared to candlesticks, as christ expoundeth himself, vers. 20. Now the particular congregations of God's Church be called candlesticks,
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for that resemblance which is between them.
for that resemblance which is between them.
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1865
For as the candlesticks serue to bear vp and hold forth the light that is set therein:
For as the candlesticks serve to bear up and hold forth the Light that is Set therein:
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1866
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,
so the particular Churches of God on earth, they bear up and show forth the Light of the gospel unto the Whole world, partly in the Ministry of the world,
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1867
and partly in the profession of the faith of Christ. From hence sundry things are to bee learned:
and partly in the profession of the faith of christ. From hence sundry things Are to be learned:
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1868
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,
First observe, that the Churches Are rather called candlesticks than Candles; To give us to understand, that they have no Light of themselves, or from themselves,
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1869
but onely are Gods instruments to beare vp and hold forth the light in the ministerie of the word, and profession of the faith:
but only Are God's Instruments to bear up and hold forth the Light in the Ministry of the word, and profession of the faith:
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1870
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.
for christ Iesus is the only true lamp and candle that gives Light to the heart and conscience by his holy Spirit in the word.
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1871
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.
Secondly, hence every one that Professes himself to be a true member of God's Church, must Learn his duty, which is earnestly to labour to become a shining and burning candle.
ord, av d pi cst vvz px31 pc-acp vbi dt j n1 pp-f npg1 n1, vmb vvi po31 n1, r-crq vbz av-j pc-acp vvi pc-acp vvi dt j-vvg cc j-vvg n1.
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Indeed this principally concernes the ministers of the church:
Indeed this principally concerns the Ministers of the Church:
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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:
and Therefore John Baptist is called a burning and shining Light, John 5. vers. 35. but yet it must also be verified of every member thereof, as Saint Paul commandeth:
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1874
Shine (sayth hee) as lights in the world, in the middest of a naughtie and c••oked nation: Shine (say he) as lights in the world, in the midst of a naughty and c••oked Nation:
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1875
holding forth the doctrine of life, that is, the gospell.holding forth the Doctrine of life, that is, the gospel.
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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:Quest. How shall every member of the Church become a burning Light? Answer First, he must have his mind enlightened in the knowledge of God's will and word:
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1877
and then as a candlesticke hold out and send forth the bea•es thereof to others;
and then as a candlestick hold out and send forth the bea•es thereof to Others;
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partly by teaching within the compasse of his calling, and partly by example of an honest and blamelesse life and conuersation.
partly by teaching within the compass of his calling, and partly by Exampl of an honest and blameless life and Conversation.
av p-acp vvg p-acp dt n1 pp-f po31 n-vvg, cc av p-acp n1 pp-f dt j cc j n1 cc n1.
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1879
Thus we should doe, if wee would be answerable to our profession. And to induce vs hereunto, let vs obserue the reasons following.
Thus we should do, if we would be answerable to our profession. And to induce us hereunto, let us observe the Reasons following.
av pns12 vmd vdi, cs pns12 vmd vbi j p-acp po12 n1. cc pc-acp vvi pno12 av, vvb pno12 vvi dt n2 vvg.
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1880
First, it is Gods commandement, Shine as lights (sayth S. Paule) in the world, Philip. 2.15.
First, it is God's Commandment, Shine as lights (say S. Paul) in the world, Philip. 2.15.
ord, pn31 vbz ng1 n1, vvb c-acp n2 (vvz np1 np1) p-acp dt n1, vvi. crd.
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1881
And, walke as children of the light, Ephes. 5.8. Secondly, consider the fruit hereof, which is wonderfull great.
And, walk as children of the Light, Ephesians 5.8. Secondly, Consider the fruit hereof, which is wonderful great.
np1, vvb p-acp n2 pp-f dt n1, np1 crd. ord, vvb dt n1 av, r-crq vbz j j.
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1882
For by godly instruction in our places, and by answerable obedience in our liues we win many to the Lord:
For by godly instruction in our places, and by answerable Obedience in our lives we win many to the Lord:
p-acp p-acp j n1 p-acp po12 n2, cc p-acp j n1 p-acp po12 n2 pns12 vvb d p-acp dt n1:
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1883
shewing forth such lights, whereby others may walke in this darke world to the kingdome of heauen, which is a most blessed light.
showing forth such lights, whereby Others may walk in this dark world to the Kingdom of heaven, which is a most blessed Light.
vvg av d n2, c-crq n2-jn vmb vvi p-acp d j n1 p-acp dt n1 pp-f n1, r-crq vbz dt av-ds j-vvn n1.
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1884
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.
In the Winter season, men think they do Others great pleasure, if in the night they hang forth a Light to guide passengers a little Way in an earthly walk.
p-acp dt n1 n1, n2 vvb pns32 vdb n2-jn j n1, cs p-acp dt n1 pns32 vvb av dt n1 pc-acp vvi n2 dt j n1 p-acp dt j n1.
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1885
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,
What a blessed thing then is this, that a man should always hold forth that Light which shall guide a sinful wicked wretch to leave the ways of death,
q-crq dt j-vvn n1 av vbz d, cst dt n1 vmd av vvi av d n1 r-crq vmb vvi dt j j n1 pc-acp vvi dt n2 pp-f n1,
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1886
and to walke in the pathes of righteousnesse to eternall life? But on the contrarie,
and to walk in the paths of righteousness to Eternal life? But on the contrary,
cc pc-acp vvi p-acp dt n2 pp-f n1 p-acp j n1? p-acp p-acp dt n-jn,
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1887
when men liue in Gods church like candles put out by reason of the blindnesse of their minds,
when men live in God's Church like Candles put out by reason of the blindness of their minds,
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1888
and the badnesse of their liues; hence commeth great hurt and danger to others with whom they liue:
and the badness of their lives; hence comes great hurt and danger to Others with whom they live:
cc dt n1 pp-f po32 n2; av vvz j n1 cc n1 p-acp n2-jn p-acp ro-crq pns32 vvb:
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1889
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 they led Others that depend upon them to the pit of destruction, especially they who know the will of God and yet make not conscience to show forth the same by good Exampl of a godly life.
c-acp pns32 vvb n2-jn cst vvb p-acp pno32 p-acp dt n1 pp-f n1, av-j pns32 r-crq vvb dt n1 pp-f np1 cc av vvb xx n1 pc-acp vvi av dt d p-acp j n1 pp-f dt j n1.
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1890
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:
For as in an Haven town, if any man in the night time do remove the seamark which guideth the ships in the right channel, he does as much as in him lies cast away all the ships that Are coming near the shore, by causing them to run on Rocks and sands:
p-acp a-acp p-acp dt n1 n1, cs d n1 p-acp dt n1 n1 vdb vvi dt n1 r-crq vvz dt n2 p-acp dt j-jn n1, pns31 vdz p-acp d c-acp p-acp pno31 vvz vvn av d dt n2 cst vbr vvg av-j dt n1, p-acp vvg pno32 pc-acp vvi p-acp n2 cc n2:
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1891
euen so they that should giue light in the church, if they giue either no light,
even so they that should give Light in the Church, if they give either no Light,
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1892
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,
or false Light to such as depend upon them who Are sailing in the sea of this sinful world, hereby they led and Direct them to a wrong Haven,
cc j n1 p-acp d c-acp vvb p-acp pno32 r-crq vbr vvg p-acp dt n1 pp-f d j n1, av pns32 vvb cc vvi pno32 p-acp dt n-jn n1,
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1893
and instead of heauen bring their soules to eternall perdition:
and instead of heaven bring their Souls to Eternal perdition:
cc av pp-f n1 vvi po32 n2 p-acp j n1:
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1894
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.
which must terrify us from ignorance and evil works, and make us labour to shine as lights in this world by good instruction and godly Conversation. Third reason.
r-crq vmb vvi pno12 p-acp n1 cc j-jn n2, cc vvb pno12 vvi pc-acp vvi p-acp n2 p-acp d n1 p-acp j n1 cc j n1. ord n1.
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1895
Consider the fearefull iudgments of God against such as liue in his church as members thereof, and yet giue no light:
Consider the fearful Judgments of God against such as live in his Church as members thereof, and yet give no Light:
np1 dt j n2 pp-f np1 p-acp d c-acp vvi p-acp po31 n1 p-acp n2 av, cc av vvb dx n1:
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1896
they doe incurre the fearefull wrath of Christ.
they do incur the fearful wrath of christ.
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1897
In the Temple, the keeping of the lampes and lights belonged to the priest, and therefore he had his snuffers,
In the Temple, the keeping of the lamps and lights belonged to the priest, and Therefore he had his snuffers,
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1898
and other instruments to trim the same: which notably figured the dutie of Christ in the Church of the new Testament:
and other Instruments to trim the same: which notably figured the duty of christ in the Church of the new Testament:
cc j-jn n2 pc-acp vvi dt d: r-crq av-j vvd dt n1 pp-f np1 p-acp dt n1 pp-f dt j n1:
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1899
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;
for he is our high priest, who looks to every Light in the Sanctuary, that is, to every member of his Church, who ought to shine as a lamp;
c-acp pns31 vbz po12 j n1, r-crq vvz p-acp d n1 p-acp dt n1, cst vbz, p-acp d n1 pp-f po31 n1, r-crq vmd pc-acp vvi p-acp dt n1;
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1900
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.
and when they burn but dimly and dark, he hath his snuffers to trim them, and make them give a better Light, both by godly life and good instruction.
cc c-crq pns32 vvb cc-acp av-j cc j, pns31 vhz po31 vvz pc-acp vvi pno32, cc vvi pno32 vvi dt jc n1, av-d p-acp j n1 cc j n1.
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1901
But when hee hath snuffed them againe and againe, if still they burne darke and dim,
But when he hath snuffed them again and again, if still they burn dark and dim,
p-acp c-crq pns31 vhz vvn pno32 av cc av, cs av pns32 vvb j cc j,
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1902
and giue either no light, or else a false light, then surely he will either cast them out of the Temple,
and give either no Light, or Else a false Light, then surely he will either cast them out of the Temple,
cc vvi d av-dx n1, cc av dt j n1, av av-j pns31 vmb av-d vvi pno32 av pp-f dt n1,
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1903
or else tread them vnder his feete.
or Else tread them under his feet.
cc av vvb pno32 p-acp po31 n2.
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1904
Wee graunt this libertie to euery gouernour, when hee hath light vp candles for his familie,
we grant this liberty to every governor, when he hath Light up Candles for his family,
pns12 vvb d n1 p-acp d n1, c-crq pns31 vhz n1 p-acp n2 p-acp po31 n1,
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1905
if any of them will not burne clearely, he may snuffe it;
if any of them will not burn clearly, he may snuff it;
cs d pp-f pno32 vmb xx vvi av-j, pns31 vmb vvi pn31;
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1906
if that will not serue, hee may cast it into the fire, and set another in it place.
if that will not serve, he may cast it into the fire, and Set Another in it place.
cs d vmb xx vvi, pns31 vmb vvi pn31 p-acp dt n1, cc vvi j-jn p-acp pn31 n1.
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1907
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.
And shall we deny to christ Iesus the like Authority in his Church, which is his house, over men and women, who ought to shine as lights? God forbid.
cc vmb pns12 vvi p-acp np1 np1 dt j n1 p-acp po31 n1, r-crq vbz po31 n1, p-acp n2 cc n2, r-crq vmd pc-acp vvi p-acp n2? np1 vvb.
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1908
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.
The Minister Therefore in his place, and every other Christian in the compass of his calling must labour to be a shining candle, both for knowledge and godly life before all the world, that so he may escape God's fearful Judgments.
dt n1 av p-acp po31 n1, cc d j-jn np1 p-acp dt n1 pp-f po31 n1 vmb vvi pc-acp vbi dt j-vvg n1, av-d p-acp n1 cc j n1 p-acp d dt n1, cst av pns31 vmb vvi n2 j n2.
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1909
In common reason we ought to carry our selues as shining lights before othe•s.
In Common reason we ought to carry our selves as shining lights before othe•s.
p-acp j n1 pns12 vmd pc-acp vvi po12 n2 p-acp j-vvg n2 p-acp n2.
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1910
It is an vsuall thing in the Winter time to hang forth lights for the guiding of mens bodies safe from place to place.
It is an usual thing in the Winter time to hang forth lights for the guiding of men's bodies safe from place to place.
pn31 vbz dt j n1 p-acp dt n1 n1 pc-acp vvi av n2 p-acp dt n-vvg pp-f ng2 n2 j p-acp n1 p-acp n1.
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1911
Now if we haue such care ouer their bodies, wee ought to haue much more ouer body and soule both;
Now if we have such care over their bodies, we ought to have much more over body and soul both;
av cs pns12 vhb d n1 p-acp po32 n2, pns12 vmd pc-acp vhi d dc p-acp n1 cc n1 av-d;
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1912
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.
that by the Light of grace in us, Sinners and wicked men may be guided in the dark and dangerous Way of this world to the Kingdom of heaven.
cst p-acp dt n1 pp-f n1 p-acp pno12, n2 cc j n2 vmb vbi vvn p-acp dt j cc j n1 pp-f d n1 p-acp dt n1 pp-f n1.
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1913
Here then, all ignoran• persons and loose lu•ers, who abound in euery place, must be admonished to reforme themselues,
Here then, all ignoran• Persons and lose lu•ers, who abound in every place, must be admonished to reform themselves,
av av, d n1 n2 cc j n2, r-crq vvb p-acp d n1, vmb vbi vvn pc-acp vvi px32,
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1914
and labou• to become lights in Gods church.
and labou• to become lights in God's Church.
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1915
They stand as candles, but they are extinct ▪ •nd giue no light to others, Ignorant persons therefore must cast off their ignorance, and labour for knowledge:
They stand as Candles, but they Are extinct ▪ •nd give no Light to Others, Ignorant Persons Therefore must cast off their ignorance, and labour for knowledge:
pns32 vvb p-acp n2, cc-acp pns32 vbr j ▪ vvb vvi dx n1 p-acp n2-jn, j n2 av vmb vvi a-acp po32 n1, cc n1 p-acp n1:
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1916
and wicked liuers must reforme their loosenesse of life, and become obedient to the word•: truth, that so they may shine vnto others.
and wicked livers must reform their looseness of life, and become obedient to the word•: truth, that so they may shine unto Others.
cc j n2 vmb vvi po32 n1 pp-f n1, cc vvi j p-acp dt n1: n1, cst av pns32 vmb vvi p-acp n2-jn.
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1917
If a man haue a candle set vp in his familie and shall assay to light it and snuffe it once or twice,
If a man have a candle Set up in his family and shall assay to Light it and snuff it once or twice,
cs dt n1 vhi dt n1 vvd a-acp p-acp po31 n1 cc vmb vvi pc-acp vvi pn31 cc vvb pn31 a-acp cc av,
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1918
and cannot get it burne, then in displeasure he will trample it vnder his feete, or cast it into the fire.
and cannot get it burn, then in displeasure he will trample it under his feet, or cast it into the fire.
cc vmbx vvi pn31 vvi, av p-acp n1 pns31 vmb vvi pn31 p-acp po31 n2, cc vvd pn31 p-acp dt n1.
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1919
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:
Eve so christ Iesus seeking to enlighten the minds of these ignorant Persons, and to reform the lives of these lose livers by the Ministry of the word:
np1 av np1 np1 vvg pc-acp vvi dt n2 pp-f d j n2, cc pc-acp vvi dt n2 pp-f d j n2 p-acp dt n1 pp-f dt n1:
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1920
when he shall perceiue that they refuse the light, and will not bee reformed, vndoubtedly in furie of his wrath, hee will at length plucke them from their places,
when he shall perceive that they refuse the Light, and will not be reformed, undoubtedly in fury of his wrath, he will At length pluck them from their places,
c-crq pns31 vmb vvi cst pns32 vvb dt n1, cc vmb xx vbi vvn, av-j p-acp n1 pp-f po31 n1, pns31 vmb p-acp n1 vvi pno32 p-acp po32 n2,
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1921
and stampe them to powder, and cast them to hell.
and stamp them to powder, and cast them to hell.
cc vvi pno32 p-acp n1, cc vvd pno32 p-acp n1.
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1922
Many be ignorant in euery place, and moe be prophane, and small is the number of good shining lights:
Many be ignorant in every place, and more be profane, and small is the number of good shining lights:
np1 vbb j p-acp d n1, cc dc vbi j, cc j vbz dt n1 pp-f j j-vvg n2:
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1923
but wee must remember our duty, and walke worthie our calling.
but we must Remember our duty, and walk worthy our calling.
cc-acp pns12 vmb vvi po12 n1, cc vvi j po12 n-vvg.
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1924
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.
If we hold forth the Light of knowledge and Obedience, we shall shine as the firmament in the world to come, Dan. 12.3. Golden candlesticks. The Churches of God Are not base candlesticks, but candlesticks made of gold.
cs pns12 vvb av dt n1 pp-f n1 cc n1, pns12 vmb vvi p-acp dt n1 p-acp dt n1 pc-acp vvi, np1 crd. j n2. dt n2 pp-f np1 vbr xx j n2, cc-acp n2 vvn pp-f n1.
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1925
There bee two causes of this resemblance: First, because gold is the most excellent of all mettals:
There be two Causes of this resemblance: First, Because gold is the most excellent of all metals:
pc-acp vbi crd n2 pp-f d n1: ord, c-acp n1 vbz dt av-ds j pp-f d n2:
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1926
so Gods churches here on earth are the most excellent of all societies.
so God's Churches Here on earth Are the most excellent of all societies.
av npg1 n2 av p-acp n1 vbr dt av-ds j pp-f d n2.
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1927
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;
The companies and societies of men in families, Towns and kingdoms, and in other Common affairs of this life, be the Ordinance of God, and good in their kind;
dt n2 cc n2 pp-f n2 p-acp n2, n2 cc n2, cc p-acp j-jn j n2 pp-f d n1, vbb dt n1 pp-f np1, cc j p-acp po32 n1;
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1928
but yet the societie of saints in the church of God, doth farre surmount them all, and that in these respects:
but yet the society of Saints in the Church of God, does Far surmount them all, and that in these respects:
cc-acp av dt n1 pp-f n2 p-acp dt n1 pp-f np1, vdz av-j vvi pno32 d, cc cst p-acp d n2:
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1929
First, because in Gods church saluation may be obtained, but in other societies, as they are societies;
First, Because in God's Church salvation may be obtained, but in other societies, as they Are societies;
ord, c-acp p-acp npg1 n1 n1 vmb vbi vvn, cc-acp p-acp j-jn n2, c-acp pns32 vbr n2;
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1930
though sundry benefits arise from them, yet saluation is not to bee had in them, vnlesse they bee either particular churches as members thereof.
though sundry benefits arise from them, yet salvation is not to be had in them, unless they be either particular Churches as members thereof.
cs j n2 vvb p-acp pno32, av n1 vbz xx pc-acp vbi vhn p-acp pno32, cs pns32 vbb d j n2 c-acp n2 av.
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1931
Secondly, the church of God is the end of all other societies;
Secondly, the Church of God is the end of all other societies;
ord, dt n1 pp-f np1 vbz dt n1 pp-f d j-jn n2;
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1932
and they are all ordained to preserue and cherish the church, which is the societie of the saints.
and they Are all ordained to preserve and cherish the Church, which is the society of the Saints.
cc pns32 vbr d vvn pc-acp vvi cc vvi dt n1, r-crq vbz dt n1 pp-f dt n2.
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1933
Thirdly, the church beautifieth all other societies: the principall praise and dignitie of any towne, houshold, or kingdome is this;
Thirdly, the Church beautifieth all other societies: the principal praise and dignity of any town, household, or Kingdom is this;
ord, dt n1 vvz d j-jn n2: dt j-jn n1 cc n1 pp-f d n1, n1, cc n1 vbz d;
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1934
that they are either churches of God, or true members thereof. From this preheminence of the church we are taught:
that they Are either Churches of God, or true members thereof. From this pre-eminence of the Church we Are taught:
cst pns32 vbr d n2 pp-f np1, cc j n2 av. p-acp d n1 pp-f dt n1 pns12 vbr vvn:
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1935
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;
above all things to labour to become true members of this society. Men have great care to become members of incorporations & Towns of greatest privileges;
p-acp d n2 pc-acp vvi pc-acp vvi j n2 pp-f d n1. n2 vhb j n1 pc-acp vvi n2 pp-f n2 cc n2 pp-f js n2;
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1936
but few there be that seek for the priuiledges of Gods church:
but few there be that seek for the privileges of God's Church:
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1937
And commonly those that seeke most for priuiledges in chiefe townes, haue the least care to become the true members of Gods church;
And commonly those that seek most for privileges in chief Towns, have the least care to become the true members of God's Church;
cc av-j d cst vvb av-ds p-acp n2 p-acp j-jn n2, vhb dt ds n1 pc-acp vvi dt j n2 pp-f npg1 n1;
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1938
which is a wretched practise and ought not to be among vs, seeing the church hath priuiledges farre aboue all other societies.
which is a wretched practice and ought not to be among us, seeing the Church hath privileges Far above all other societies.
r-crq vbz dt j n1 cc vmd xx pc-acp vbi p-acp pno12, vvg dt n1 vhz n2 j p-acp d j-jn n2.
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1939
Secondly, hence we are taught aboue all things to haue care to preserue the societie of the church of God.
Secondly, hence we Are taught above all things to have care to preserve the society of the Church of God.
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True it is, the minister and magistrat must haue cheefe care thereof:
True it is, the minister and magistrate must have chief care thereof:
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and yet euery man in his place must doe his best indeuour hereunto, because it is the most principall societie.
and yet every man in his place must do his best endeavour hereunto, Because it is the most principal society.
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Thirdly, in that Gods church is the most excellent societie, giuing honor to all others;
Thirdly, in that God's Church is the most excellent society, giving honour to all Others;
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we are taught within the compasse of our callings, as much as we can to bring all other societies vnto this.
we Are taught within the compass of our callings, as much as we can to bring all other societies unto this.
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Those that are members of a familie, must labour to bring euerie one in their familie to bee good members of the church:
Those that Are members of a family, must labour to bring every one in their family to be good members of the Church:
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And so in ciuill societies, men of gouernement must labour that the members of the ciuill body, become also members of Christs bodie.
And so in civil societies, men of government must labour that the members of the civil body, become also members of Christ body.
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Thus gouernors of kingdomes should labour that the parts of their dominions may be particular churches of God.
Thus Governors of kingdoms should labour that the parts of their Dominions may be particular Churches of God.
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And there is good reason of this dutie;
And there is good reason of this duty;
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because all other societies without this are companions of men in the darke, sitting in the shadow of death, being spiritually blind,
Because all other societies without this Are Sodales of men in the dark, sitting in the shadow of death, being spiritually blind,
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and without all sound comfort in their soules.
and without all found Comfort in their Souls.
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Secondly, the church is compared to a candlesticke of gold, because of all societies among men it is most precious & deere vnto God:
Secondly, the Church is compared to a candlestick of gold, Because of all societies among men it is most precious & deer unto God:
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and therfore it is resembled to a seale on Christs heart, and a signit on his arme:
and Therefore it is resembled to a seal on Christ heart, and a signit on his arm:
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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, it is a deer unto him as the apple of his eye, Zachar 2.8. The Church is the Queen that Stands on Christ right hand in a vesture of gold, Psa. 4.5.9.
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Yea that which surpasseth all, Christ redeemed the Church vnto himself• by his owne bloud. Oh then how deere and pretious is she in his sight:
Yea that which Surpasses all, christ redeemed the Church unto himself• by his own blood. O then how deer and precious is she in his sighed:
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And hereby also wee are taught the same instructions that did arise from the former preheminence;
And hereby also we Are taught the same instructions that did arise from the former pre-eminence;
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namely to haue special care of Gods church to preserue the same, and to labour to become our selues,
namely to have special care of God's Church to preserve the same, and to labour to become our selves,
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and to bring others to be members thereof. And thus much of the title of the church.
and to bring Others to be members thereof. And thus much of the title of the Church.
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Now it is added that Christ the Messias is in the middest of the seuen golden candlestickes : whereby is signified:
Now it is added that christ the Messias is in the midst of the seuen golden candlesticks: whereby is signified:
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First, that Christ is present with his church at all times: And secondly, that being present he hath care to gather his church;
First, that christ is present with his Church At all times: And secondly, that being present he hath care to gather his Church;
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and being gathered to preserue the same against the gates of hell, and all other enemies.
and being gathered to preserve the same against the gates of hell, and all other enemies.
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From hence we learne sundry things:
From hence we Learn sundry things:
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First, that the supremacie of the church of Rome, wherein one is made head of all the militant church, is needlesse:
First, that the supremacy of the Church of Room, wherein one is made head of all the militant Church, is needless:
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For Christ is present alwaies with his church, hauing speciall care to gather, guide, and preserue the same,
For christ is present always with his Church, having special care to gather, guide, and preserve the same,
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and hee needeth no vickar generall to supplie his roome, for in the presence of the prince all commissions of vicegerencie doe cease:
and he needs no vicar general to supply his room, for in the presence of the Prince all commissions of vicegerency do cease:
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though Christ had granted this supremacie to any, yet so long as Christ is present, their commission must cease;
though christ had granted this supremacy to any, yet so long as christ is present, their commission must cease;
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and it is as great pride, and greater, for any to presume to be head of all churches in Christs presence,
and it is as great pride, and greater, for any to presume to be head of all Churches in Christ presence,
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than for a man to sit vicegerent in the presence of the prince.
than for a man to fit vicegerent in the presence of the Prince.
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Secondly, seeing Christ is alwayes present with his church, wee are taught to walke with God,
Secondly, seeing christ is always present with his Church, we Are taught to walk with God,
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and before God, as Enoch did, Genes. 5.22. Which duty stands in these points.
and before God, as Enoch did, Genesis. 5.22. Which duty Stands in these points.
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First, whatsoeuer we say, or take in hand, wee must do it as in the presence of Christ.
First, whatsoever we say, or take in hand, we must do it as in the presence of christ.
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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.
Secondly, we must continually depend upon Christ providence, who is ever present with his Church, providing all things for the good of his Church, and of every member thereof.
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Thirdly, we must do all our actions as looking for approbation at the hands of Christ:
Thirdly, we must do all our actions as looking for approbation At the hands of christ:
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for which end wee must take direction for the same out of his word. The practise of this dutie is most excellent:
for which end we must take direction for the same out of his word. The practice of this duty is most excellent:
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for by walking with God we shall be enabled to many good duties;
for by walking with God we shall be enabled to many good duties;
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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.
as namely, live unblamably in this wicked world, making conscience of all sin, and approving our selves both to God and man, in heart and life.
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And thus much for the place where Iohn saw Christ.
And thus much for the place where John saw christ.
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The second argument wherby Iohn describeth Christ, is his figure, or forme, in these words, One like the sonne of man.
The second argument whereby John Describeth christ, is his figure, or Form, in these words, One like the son of man.
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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!
some think that these words Are a description of Some Angel, not of christ, Because he is said to be like the son of man, not the son of man himself, but they Are deceived!
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For he which is here described, is before called the first, and the last, it is he which was dead,
For he which is Here described, is before called the First, and the last, it is he which was dead,
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and is aliue, which cannot agree to any but to Christ.and is alive, which cannot agree to any but to christ.
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Now the words may more significantly bee translated thus, One like to a sonne of man :
Now the words may more significantly be translated thus, One like to a son of man:
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for if it be translated that sonne of man, then Christ must needs bee the resemblance:
for if it be translated that son of man, then christ must needs be the resemblance:
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for so hee is called Act. 7.56.
for so he is called Act. 7.56.
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But here Christ is sayd to be like to a sonne of man, by the vsuall phrase of the Old testament:
But Here christ is said to be like to a son of man, by the usual phrase of the Old Testament:
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whereby is meant that he is like vnto a man.
whereby is meant that he is like unto a man.
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And Christ is not here called a man, but is sayd to bee like vnto a man,
And christ is not Here called a man, but is said to be like unto a man,
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because hee appeared vnto Iohn not in his true manhood, which was then in heauen, but in the likenesse of his manhood.
Because he appeared unto John not in his true manhood, which was then in heaven, but in the likeness of his manhood.
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And note this, that as Christ here appeared to Iohn in this vision, so did he alwayes appeare after his ascention.
And note this, that as christ Here appeared to John in this vision, so did he always appear After his Ascension.
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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.Stephen indeed saw his true manhood, Act. 7. but it was in heaven: and Paul herd his voice when he was converted, Acts. 9.5. and saw the Lord, 1. Cor. 9.1.
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But no man can prooue that Chrst appeared vnto him in his true manhood, vnlesse it were in heauen.
But no man can prove that Christ appeared unto him in his true manhood, unless it were in heaven.
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And in all these visions Iohn saw not his true manhood, but a resemblance thereof.
And in all these visions John saw not his true manhood, but a resemblance thereof.
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Now Christ appeared thus for speciall consideration, For man is too much addicted to his bodily presence:
Now christ appeared thus for special consideration, For man is too much addicted to his bodily presence:
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this was the fault of his owne friends and Disciples.
this was the fault of his own Friends and Disciples.
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Therefore Christ would hereby teach vs, not to seeke for his bodily presence, but rather to lift vp our hearts to heauen,
Therefore christ would hereby teach us, not to seek for his bodily presence, but rather to lift up our hearts to heaven,
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and therefore seeke to haue fellowship with him by faith.
and Therefore seek to have fellowship with him by faith.
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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.
For this cause he said to Marry After his resurrection, Touch me not, I am not yet ascended to my father, John. 20.17. This Paul had learned, Though we had known christ (Says he) After the Flesh, yet henceforth know we him no more, 2. Cor. 5.15.
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Now if Christ after his ascention neuer appeared in his true manhood, i• teacheth vs, that the defence of Christs reall presence in the Sacrament is needlesse.
Now if christ After his Ascension never appeared in his true manhood, i• Teaches us, that the defence of Christ real presence in the Sacrament is needless.
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For if Gods church haue spirituall fellowship with Christ by faith, it is sufficient.
For if God's Church have spiritual fellowship with christ by faith, it is sufficient.
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Againe, whereas Christ appeareth in the shape and forme of man after his ascention, the Papists gather, that wee may make images of Christ,
Again, whereas christ appears in the shape and Form of man After his Ascension, the Papists gather, that we may make Images of christ,
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and so answerably of the father, and of the holy ghost, in those formes wherin they appeared:
and so answerably of the father, and of the holy ghost, in those forms wherein they appeared:
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as of the holy Ghost in the forme of a doue; and of the father in the likenesse of an old man.
as of the holy Ghost in the Form of a dove; and of the father in the likeness of an old man.
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Ans. It is not vnlawfull to make, or to haue an image of Christs manhood,Ans. It is not unlawful to make, or to have an image of Christ manhood,
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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,
so that it be out of religious use (though it be doubtful whither any now have a true picture thereof:) but if it be to represent Whole christ, God and man,
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or bee vsed to remember Christ thereby, or to worship Christ therein, it is an idoll.
or be used to Remember christ thereby, or to worship christ therein, it is an idol.
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As for the formes of an old man, or of a doue, they may bee made for the manifestation of the hystori• of the Bible,
As for the forms of an old man, or of a dove, they may be made for the manifestation of the hystori• of the bible,
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when it is painted or pictured: but then wee must conceiue, that these formes are no images of the father, sonne,
when it is painted or pictured: but then we must conceive, that these forms Are no Images of the father, son,
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or holy ghost, but onely representations of such visible appearances, as sometimes were signes and pledges of the presence of those persons.
or holy ghost, but only representations of such visible appearances, as sometime were Signs and pledges of the presence of those Persons.
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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;
But now to abstract those forms apart from the history, and to make them Images of any person in Trinity, is flat against the second Commandment;
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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.
which does generally forbid all Images of God, not excepting those very shapes in which himself took liberty to testify his presence for Some time.
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And there being no exception against Gods cōmaundement, it is in vaine to seeke shifts & excuses for a thing forbidden, specially considering wee may not meddle with God beyond our commission from God.
And there being no exception against God's Commandment, it is in vain to seek shifts & excuses for a thing forbidden, specially considering we may not meddle with God beyond our commission from God.
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Clothed with a garment downe to his feete. Here Christ is further described by his attire.Clothed with a garment down to his feet. Here christ is further described by his attire.
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The first part whereof is, A long garment reaching to his feete. The causes why he so appeared, may be these.
The First part whereof is, A long garment reaching to his feet. The Causes why he so appeared, may be these.
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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,
First, to signify that he is the high priest of the new Testament, and so Continueth, doing the Offices of the high priest for his Church After his Ascension, in presenting the merit of his one only sacrifice,
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and making intercession to God the father for them.
and making Intercession to God the father for them.
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For the long garment was one of those wherewith the high priest was cloathed in his ministration, vnder the law.
For the long garment was one of those wherewith the high priest was clothed in his ministration, under the law.
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Secondly, to signifie that hee is The Prince of peace :
Secondly, to signify that he is The Prince of peace:
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for the long garment not onely in the Church of God, but among the Heathen, hath beene alwayes a note of peace:
for the long garment not only in the Church of God, but among the Heathen, hath been always a note of peace:
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and so Christ is called, Isa. 9.6.
and so christ is called, Isaiah 9.6.
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Thirdly, to shew that he had in his breast the treasures of the wisedome of the father,
Thirdly, to show that he had in his breast the treasures of the Wisdom of the father,
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and the spirit of counsell. For this long robe alwayes pertained to them that excelled in counsell and wisedome: and the Spirit of counsel. For this long robe always pertained to them that excelled in counsel and Wisdom:
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and so Christ is described, Isay 11.2. Now in this example of Christ we may learne a dutie touching our attire:
and so christ is described, Saiah 11.2. Now in this Exampl of christ we may Learn a duty touching our attire:
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namely, that the outward garment of the body should be sutable to the good things that ought to be in the heart:
namely, that the outward garment of the body should be suitable to the good things that ought to be in the heart:
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as to our wisedome, knowledge, feare of Gods name, to our sobrietie, modestie, temperance, humilitie, and all other vertues whatsoeuer.
as to our Wisdom, knowledge, Fear of God's name, to our sobriety, modesty, temperance, humility, and all other Virtues whatsoever.
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Wee must not onely in speech and action, as in hearing Gods word, and receiuing the Sacraments, shew our selues to bee burning lights;
we must not only in speech and actium, as in hearing God's word, and receiving the Sacraments, show our selves to be burning lights;
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but euen by the gesture and attire of our body, both for matter and forme, shew forth the grace of our harts.
but even by the gesture and attire of our body, both for matter and Form, show forth the grace of our hearts.
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But miserable are these times, wherein mens attire is sutable, not to the graces of God, that should bee in their hearts,
But miserable Are these times, wherein men's attire is suitable, not to the graces of God, that should be in their hearts,
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but to the common corruptions of the times.
but to the Common corruptions of the times.
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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,
For such it is generally, whereby a Far off (though he never had acquaintance with the party) a man may see the vanity and lightness of his mind, the pride,
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and folly of his heart, that weareth it. The second part of Christs attire is this:
and folly of his heart, that weareth it. The second part of Christ attire is this:
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Girded about the pappes with a golden girdle. It hanged not loose about him, but was girded close to his body:Girded about the paps with a golden girdle. It hanged not lose about him, but was girded close to his body:
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whereby is signified, that he is a mediatour, euery way readie prepared to doe the office of a mediator for his Church:
whereby is signified, that he is a Mediator, every Way ready prepared to do the office of a Mediator for his Church:
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for in all ages the girding of the attire to the body hath beene a signe of care and diligence in the businesse they haue in hand;
for in all ages the girding of the attire to the body hath been a Signen of care and diligence in the business they have in hand;
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and the contrary, not girding, a signe of carelesnesse, and negligence therein.
and the contrary, not girding, a Signen of carelessness, and negligence therein.
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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.
When christ was Here on earth, he was most pitiful to all penitent Sinners, he rejected none such that Come unto him but regarded them Far more than the Scribes and Pharisees, that were the learned men among the Iewes.
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And since his assention hee hath not left off his care and diligence, but is alwayes ready, doing a• such duties which may pertaine to their saluation.
And since his Ascension he hath not left off his care and diligence, but is always ready, doing a• such duties which may pertain to their salvation.
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The consideration whereof, is a matter of excellent comfort vnto all such as haue any sparke of grace.
The consideration whereof, is a matter of excellent Comfort unto all such as have any spark of grace.
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First hereby wee learne, that when wee truly humble our selues, Christ is ready to receiue ou• prayers,
First hereby we Learn, that when we truly humble our selves, christ is ready to receive ou• Prayers,
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and in all our troubles & temptations ready to relieue, to comfort, and deliuer vs:
and in all our Troubles & temptations ready to relieve, to Comfort, and deliver us:
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and in our death ready to receiue our soules, yea at all times prepared to doe whatsoeuer may further our saluation.
and in our death ready to receive our Souls, yea At all times prepared to do whatsoever may further our salvation.
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Hee is not like vnto Pharoahs butler, who promised to remember Ioseph while hee was in prison with him, but forgate him quite when he was aduaunced to honour againe.
He is not like unto Pharaohs butler, who promised to Remember Ioseph while he was in prison with him, but foregate him quite when he was advanced to honour again.
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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,
But he is always mindful of us, and ever ready to do all the works of a Mediator for us Whence we Are taught answerably, to have our loins girded,
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as Christ commaundeth, Luke 12. verse 35. being euer ready to doe all duties that concerne Christianitie:
as christ commandeth, Lycia 12. verse 35. being ever ready to do all duties that concern Christianity:
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as to call on Gods name, and to praise God, to practise faith, repentance, and obedience;
as to call on God's name, and to praise God, to practise faith, Repentance, and Obedience;
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fit to die, and fit to liue:
fit to die, and fit to live:
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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.
never suffering our selves to be unfit for any thing that concerns our salvation, but At all times so stand upon our watch, that whensoever God shall call, we may be ready to enter into the Kingdom of heaven.
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But alas the case with most men goeth farre otherwise: they fit themselues for the world at all times:
But alas the case with most men Goes Far otherwise: they fit themselves for the world At all times:
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but few seeke to prepare themselues for the kingdom of heauen till death do come.
but few seek to prepare themselves for the Kingdom of heaven till death do come.
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This ought not to be ▪ It is a treacherous part in any subiect to bee vnprepared for the seruice of his prince,
This ought not to be ▪ It is a treacherous part in any Subject to be unprepared for the service of his Prince,
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and yet euer readie to receiue a common enemy.
and yet ever ready to receive a Common enemy.
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And it is no lesse treason against God, to forslow our preparation for the Lord, by fitting our selues for the world.
And it is no less treason against God, to forslow our preparation for the Lord, by fitting our selves for the world.
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Further he is sayd to be girded, not about the loynes, but about the pappes and breast.
Further he is said to be girded, not about the loins, but about the paps and breast.
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Whereby some say (and not vnfitly) is signified, that there is no defect,
Whereby Some say (and not unfitly) is signified, that there is no defect,
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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.
or aberration in any motion or affection of our Saviour christ, but every Thought and inclination of his heart is kept in order by the fullness of the Spirit which dwells in him bodily.
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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:Verse 14. His head and hairs were white as white wool and as snow: and his eyes were as a flame of fire. In the third place:
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Iohn here describeth Christ by the parts of his body.John Here Describeth christ by the parts of his body.
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The whitenesse of his head & haires, signifieth the eternitie of Christ. For howsoeuer as hee is man;
The whiteness of his head & hairs, signifies the eternity of christ. For howsoever as he is man;
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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. •. 1. that is, to haue had a beeing before all other things had their beginning.
he had a beginning ▪ yet in regard of his godhead he is Eternal, and Therefore is called, The ancient of days, Dan. 9. and is said to have been in the beginning, John. •. 1. that is, to have had a being before all other things had their beginning.
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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:
In this resemblance of his eternity, by head and hairs as white as wool and snow, he gives us to understand an honour and prerogative in the aged man, whereby he excels the younger sort:
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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:
to wit, the horenesse and whiteness of his hair, for which cause in the word of God it is Set forth by most worthy comparisons:
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as by the white Almond tree, Eccles. 12.5.
as by the white Almond tree, Eccles. 12.5.
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And by a glorious siluer crowne, not made by man, but by the hand of God set vpon his head.
And by a glorious silver crown, not made by man, but by the hand of God Set upon his head.
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And herein doth this excellencie of the aged consist; that they beare the image of Gods eternity before all that are of yonger yeares.
And herein does this excellency of the aged consist; that they bear the image of God's eternity before all that Are of younger Years.
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From whence all yonger men are taught to reuerence the aged by rising vp before them :
From whence all younger men Are taught to Reverence the aged by rising up before them:
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acknowledging thereby the preheminence of the hoare head.
acknowledging thereby the pre-eminence of the hoar head.
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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,
Again, hereby the aged Are taught to carry themselves answerable to their estate and condition, they ought to excel all their youngers in knowledge, Wisdom,
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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.
and experience of good things, 1. John. 2.13. I write unto you Father's (that is aged men, who by reason of Years Are Father's) Because you have known him who is everlasting.
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Also they must be holy, as hee that is eternall is holy, whose eternitie they shew forth:
Also they must be holy, as he that is Eternal is holy, whose eternity they show forth:
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And therefore Salomon saith The white head is a crowne of glorie when it is found in the way of righteousnesse:
And Therefore Solomon Says The white head is a crown of glory when it is found in the Way of righteousness:
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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.
that is, in one that walks in the Way of righteousness, Prover. 16.31. for his white hair signifies, that he hath spent much time and care about good duties.
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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:
But it is no ornament unless it be joined with holiness of heart and life. Which I say Because many younger men, excel the aged in the knowledge of God, & other Virtues:
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which is a shame to the gray headed, for as they go before others in yeares,
which is a shame to the grey headed, for as they go before Others in Years,
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so they ought to excell in pietie, knowledge, and all vertues: Ignorance and loosenesse of life is a foule vice in any;
so they ought to excel in piety, knowledge, and all Virtues: Ignorance and looseness of life is a foul vice in any;
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but in him that bares the siluer crowne it is intollerable.
but in him that bares the silver crown it is intolerable.
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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.
For how can they look for Reverence from the younger, when as they be Far inferior to them in Gifts of grace? It is no excuse for old men to say, Their wits Are not so ripe ▪ as young men's Are; and their memory fails them.
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Their aged ignorance argueth that they spent the time of their youth loosly and prophanely:
Their aged ignorance argue that they spent the time of their youth loosely and profanely:
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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,
For they that be planted in the house of the Lord, shall bring forth fruit in their age, Psalm 92.13, 14. A plant is young,
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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 Therefore he that would wear the crown of glory in his age, must receive the sap of grace in the house of God while he is young.
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And his eyes were as a flame of fire, here Iohn proceedeth in describing the parts of Christs bodie.And his eyes were as a flame of fire, Here John Proceedeth in describing the parts of Christ body.
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In the handling whereof it is hard for any to set downe certainely, what the holy Ghost intendeth in euery particular.
In the handling whereof it is hard for any to Set down Certainly, what the holy Ghost intends in every particular.
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It shall be sufficient for vs to follow that interpretation which is most probable and best agreeing with the tenor of Gods word.
It shall be sufficient for us to follow that Interpretation which is most probable and best agreeing with the tenor of God's word.
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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,
In this description of Christ eyes, Are signified to us two things: First, that christ the Mediator and redeemer of his Church, is of most quick, sharp,
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and piercing sight, so as hee beholdeth all things that are done vpon the earth:
and piercing sighed, so as he beholdeth all things that Are done upon the earth:
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yea, he seeth into the very secret thoughts of mens hearts, thither can the eyes of his godhead more easily pierce,
yea, he sees into the very secret thoughts of men's hearts, thither can the eyes of his godhead more Easily pierce,
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than fire can doe into the substance of bodily things.
than fire can do into the substance of bodily things.
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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:
And there is great necessity it should be so, for being head and governor of his Church, he must know all the parts and members thereof:
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he must behold their seuerall estates, and see the malice and practises of Sathan, and other enemies against them.
he must behold their several estates, and see the malice and practises of Sathan, and other enemies against them.
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Now in that Christ our Sauiour hath this piercing sight, we are taught to haue care, not onely of our words and actions,
Now in that christ our Saviour hath this piercing sighed, we Are taught to have care, not only of our words and actions,
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but also of the very secret thoughts, purposes, and desires of our hearts:
but also of the very secret thoughts, Purposes, and Desires of our hearts:
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for the piercing eye of Christ seeth them all, therefore we must be sure they bee well ordered.
for the piercing eye of christ sees them all, Therefore we must be sure they be well ordered.
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In the courts of men, thoughts and inward motions beare no action, but with God it is otherwise.
In the Courts of men, thoughts and inward motions bear no actium, but with God it is otherwise.
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Christ Iesus hath a fierie eye, that seeth into all our thoughts, and there hee holdeth a court of iudgement.
christ Iesus hath a fiery eye, that sees into all our thoughts, and there he holds a court of judgement.
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Therefore we must keep a godly watch ouer all the imaginations of our hearts, that they may be approued of Christ,
Therefore we must keep a godly watch over all the Imaginations of our hearts, that they may be approved of christ,
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least for them wee bee iudged and condemned.
lest for them we be judged and condemned.
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Secondly, this teacheth vs in matters of religion to bee that indeed which we seeme to bee in profession.
Secondly, this Teaches us in matters of Religion to be that indeed which we seem to be in profession.
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For though wee may deceiue men, which know not our hearts, yet we cannot deceiue Christ:
For though we may deceive men, which know not our hearts, yet we cannot deceive christ:
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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.
for by his fiery eyes he sees whatsoever is in us And yet the Common practice of the world is Here to be reproved, who termeth them Hypocrites that take upon them any profession for the name and Religion of christ.
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But herein men goe beyond their calling:
But herein men go beyond their calling:
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it belongeth onely vnto the piercing eye of Christ, to iudge and looke at mens hypocrisie of heart.
it belongeth only unto the piercing eye of christ, to judge and look At men's hypocrisy of heart.
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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:
Secondly, by these fiery eyes is signified, That christ is full of anger, wrath and judgement against all Sinners, ready to take vengeance on all those that will not yield subjection unto him by turning from their Sins, and believing in him:
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for Christ as he is a Sauiour, so is he a Iudge; and therefore in the parable he sayth:
for christ as he is a Saviour, so is he a Judge; and Therefore in the parable he say:
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Those mine enemies that would not that I should rule ouer them, bring them hither, and stay them before mee. Those mine enemies that would not that I should Rule over them, bring them hither, and stay them before me.
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The consideration hereof serueth to awake many an one out of the sleepe of sinne.
The consideration hereof serveth to awake many an one out of the sleep of sin.
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This age is miserable, if wee regard the practise of faith and repentance which God requireth;
This age is miserable, if we regard the practice of faith and Repentance which God requires;
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for men liue in ignorance without knowledge, they goe on in loosenesse of life without reformation;
for men live in ignorance without knowledge, they go on in looseness of life without Reformation;
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which is both scandalous vnto men, and odious vnto God:
which is both scandalous unto men, and odious unto God:
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not one of an hundred turneth to God at the preaching of his word, renewing his wayes by dayly repentance.
not one of an hundred turns to God At the preaching of his word, renewing his ways by daily Repentance.
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But vnto many it is meat and drinke to go on in those sinnes wherein their harts delight.
But unto many it is meat and drink to go on in those Sins wherein their hearts delight.
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But let these men consider, that Christ is a righteous Iudge, beholding his enemies with fierce and fierie eyes, alwayes readie 〈 ◊ 〉 take vengeance on them that doe no• repent:
But let these men Consider, that christ is a righteous Judge, beholding his enemies with fierce and fiery eyes, always ready 〈 ◊ 〉 take vengeance on them that do no• Repent:
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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 Therefore they must in time Consider their estate, for if they persevere in their evil ways as they have begun, the truth is, he still beholdeth them with his fiery eyes,
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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:
and though in his great patience he spare them for a time, yet At length he will put in practise the execution of his judgement, and slay them for enemies:
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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,
as it is in the parable, Lycia 19 27. Let them Remember what a fearful thing it is to fallen into the hands of God,
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if his wrath bee kindled neuer so little, Psal. •. 12. Vers. 15. And his •eele like vnto fine brasse burning as in a furnace:
if his wrath be kindled never so little, Psalm •. 12. Vers. 15. And his •eele like unto fine brass burning as in a furnace:
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and his voice as the sound of many waters.
and his voice as the found of many waters.
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The word in the originall signifieth Brasse that shineth, which for substance is pure and durable, a very choise and excellent kind of brasse.
The word in the original signifies Brass that shines, which for substance is pure and durable, a very choice and excellent kind of brass.
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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;
And hereunto Christ feet Are compared, to signify unto us his invincible power, whereby he is able not only to encounter with sin, Sathan, and death;
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but also that hee hath alreadie entered combat with them, and hath bruised the heads of these his enemies.
but also that he hath already entered combat with them, and hath Bruised the Heads of these his enemies.
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Yea hereby is signified, that hee hath not onely done these things in his owne person,
Yea hereby is signified, that he hath not only done these things in his own person,
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but also will doe the same in all his members, by his inuincible power, vnto the end of the world.
but also will do the same in all his members, by his invincible power, unto the end of the world.
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Which is a matter of exceeding great comfort to Gods church and people, neuer to be forgotten.
Which is a matter of exceeding great Comfort to God's Church and people, never to be forgotten.
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If any man be exercised in any grieuous temptation of Sathan, hee must not be astonished and confounded therewith:
If any man be exercised in any grievous temptation of Sathan, he must not be astonished and confounded therewith:
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but remember, that Christ our Sauiour hath the brasen feet, wherewith hee hath bruised the head of the serpent,
but Remember, that christ our Saviour hath the brazen feet, wherewith he hath Bruised the head of the serpent,
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and will (if hee seeke vnto him vnfainedly) bruise in him the serpents head:
and will (if he seek unto him unfeignedly) bruise in him the Serpents head:
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so by experience shall we find the benefit of his brasen feet.
so by experience shall we find the benefit of his brazen feet.
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If any be oppressed with the corruption of his nature, whether it bee in thoughts or affections:
If any be oppressed with the corruption of his nature, whither it be in thoughts or affections:
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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:
let him come unto christ Iesus, lay open his Wants before him, show his Sins, and make known the strength thereof unto him, and withal cry unto him for help:
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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.
and he shall find by joyful experience, though they were never so many, or mighty, That the power of christ in him, will vanquish, and subdue them all.
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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:
Again, does any Fear the terrors of death (as all men do by nature) let him Consider, that christ hath the feet of brass, wherewith he did encounter with death upon the cross:
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and not content with that, went downe with him into his owne denne, and there did bruise his head, and subdue his power.
and not content with that, went down with him into his own den, and there did bruise his head, and subdue his power.
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Indeed if death were to encounter with vs in his full strength ▪ it were a matter of feare:
Indeed if death were to encounter with us in his full strength ▪ it were a matter of Fear:
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but considering that Christ hath bruised his head, this must stay our heart• against ouermuch dread.
but considering that christ hath Bruised his head, this must stay our heart• against overmuch dread.
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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:
And as it serveth to minister Comfort to the godly, so it is a matter of all terror and woe unto those that live impenitent:
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for Christ hath feete of brasse to bruise the head of all his enemies, and such are all those that go on in sinne;
for christ hath feet of brass to bruise the head of all his enemies, and such Are all those that go on in sin;
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vnlesse they turne, destruction will bee their end.
unless they turn, destruction will be their end.
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Let euery one therefore looke vnto his soule, that hath led a course in any sinne.
Let every one Therefore look unto his soul, that hath led a course in any sin.
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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,
Let him forsake his old master Sathan, and the works of darkness, and turn unfeignedly to Iesus christ in the practice of faith and true Repentance,
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and by all obedience in the duties of his callings.
and by all Obedience in the duties of his callings.
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For howsoeuer the patience of God may stay for a time the execution of his iustice and wrath,
For howsoever the patience of God may stay for a time the execution of his Justice and wrath,
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yet in the end they shall feele by wofull experience the destroying power of these his brasen feet. Burning as in a furnace.
yet in the end they shall feel by woeful experience the destroying power of these his brazen feet. Burning as in a furnace.
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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.
Feet ascribed to God and men in Scripture, do oft time betoken their ways: So Here by Christ feet we may understand his works and ways.
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And whereas they are said to burne as in a furnace ; thereby is signified the perfection thereof.
And whereas they Are said to burn as in a furnace; thereby is signified the perfection thereof.
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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,
All the Counsels of God, with the execution thereof in the creation and government of the world, with all his works therein, Are all most holy & pure,
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like fine brasse purged in the furnace, Psa. 18.30. The waies of God are vncorrupt, yea hee is holy in all his wayes.
like fine brass purged in the furnace, Psa. 18.30. The ways of God Are uncorrupt, yea he is holy in all his ways.
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The consideration whereof, must teach vs to conceiue and speake reuerently of all the workes of God,
The consideration whereof, must teach us to conceive and speak reverently of all the works of God,
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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.
even of those most secret & strange Judgments, whereof we cannot comprehend a reason. Yet Because they proceed from God we must acknowledge them pure and just.
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In sundry points of religion there is a learned ignorance, whereof this is not the least, to hold our selues content,
In sundry points of Religion there is a learned ignorance, whereof this is not the least, to hold our selves content,
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and to reuerence the workes of Christ, though wee see no reason thereof; nay, though to vs they seeme against all reason:
and to Reverence the works of christ, though we see no reason thereof; nay, though to us they seem against all reason:
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for all the wayes of God are vncorrupt.
for all the ways of God Are uncorrupt.
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Though the blind eye of men cannot discerne the light of the Sunne, yet the Sunne is full of light:
Though the blind eye of men cannot discern the Light of the Sun, yet the Sun is full of Light:
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so though our blind eyes cannot •e •old the puritie of Gods workes, yet they are all done in iustice and equitie,
so though our blind eyes cannot •e •old the purity of God's works, yet they Are all done in Justice and equity,
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yea they are iustice it selfe: for his will is the rule of iustice.
yea they Are Justice it self: for his will is the Rule of Justice.
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And we must not thinke that God doth a thing because it is good and right:
And we must not think that God does a thing Because it is good and right:
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but therefore is the thing good and right, because God willeth and worketh it. Examples hereof wee haue in. Gods word:
but Therefore is the thing good and right, Because God wills and works it. Examples hereof we have in. God's word:
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God commaunded Abimele• to deliuer Sarah to Abraham, or els hee will destroy him and all his houshold. God commanded Abimele• to deliver Sarah to Abraham, or Else he will destroy him and all his household.
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In mans reason this might seeme vniust: for why should Abimelechs seruants be punished for their maisters fault.
In men reason this might seem unjust: for why should Abimelechs Servants be punished for their masters fault.
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So Achan sinneth, and all the hoast of Israell is punished. Dauid committed adulterie, and the child which he begat ••eth. Dauid numbreth the people:
So achan Sinneth, and all the host of Israel is punished. David committed adultery, and the child which he begat ••eth. David numbereth the people:
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but the people are smitten with the plague, 2. Sa. 24. All this to mans reason may seeme vnequall:
but the people Are smitten with the plague, 2. Sa. 24. All this to men reason may seem unequal:
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yet being the workes of God, we are withal reuerence to iudge them most iust and holy.
yet being the works of God, we Are withal Reverence to judge them most just and holy.
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Againe, the Scripture sheweth plainely, that God in his eternall counsell hath decreed to saue some, and to reiect others:
Again, the Scripture shows plainly, that God in his Eternal counsel hath decreed to save Some, and to reject Others:
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and his reason mouing him thereto, is not any thing foreseene in them, but his will and pleasure alone.
and his reason moving him thereto, is not any thing foreseen in them, but his will and pleasure alone.
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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:
This in men reason seems to be cruelty towards Some: and Therefore sundry men disclaim this Doctrine as charging God with injustice and tyranny. But herein they greatly offend:
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for it is the manifest truth of God in his word:
for it is the manifest truth of God in his word:
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& 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.
& Therefore ought with Reverence to be acknowledged, though we can see no reason thereof, For who art thou o man, that pleadest against God, Rom. 9.20. And his voice as the found of many waters.
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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 voice of christ is resembled to the found of many waters for two Causes. First, to signify the loudness and greatness of it:
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the sound whereof hath bene heard through all the world in the ministerie of the Gospell.
the found whereof hath be herd through all the world in the Ministry of the Gospel.
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Secondly, to shew the power and efficacie thereof in the eares of his creatures:
Secondly, to show the power and efficacy thereof in the ears of his creatures:
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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 Lazarus out of the graue after he had bene dead foure dayes bound hand and fo••e.
for such power it is of, that when the creatures were not, He but spoke the word & they were made, He. 11.3. This powerful voice of christ, brought Lazarus out of the graven After he had be dead foure days bound hand and fo••e.
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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 by this voice of christ shall they that have be dead six thousand Years before, be raised up to life, The hour shall come, in the which all that Are in the graves shall hear his voice:
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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.and shall come forth to judgement, John. 5.28, 29. Hereby then we may see the great security and the deadness of men's hearts in this age.
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For though the powerfull word of Christ be daily sounded into the eares of many; yet it entereth not into their hearts.
For though the powerful word of christ be daily sounded into the ears of many; yet it entereth not into their hearts.
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They liue securely in their sinnes though they be daily exhorted to repentance.
They live securely in their Sins though they be daily exhorted to Repentance.
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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.
But shall dead Lazarus start out of his graven when christ Says, Lazarus come forth? Nay, shall they that were consumed to dust many thousand Years before, At the hearing of Christ voice rise out of their graves? And shall we which live in body be no whit affected with it in our Souls. O fearful death in sin.
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And yet this is the state of all those that will not bee mooued to leaue their sinnes by the ministery of the word.
And yet this is the state of all those that will not be moved to leave their Sins by the Ministry of the word.
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It may bee the outward eare receiueth the sound, but the dead heart receiueth no instruction.
It may be the outward ear receiveth the found, but the dead heart receiveth no instruction.
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We must therefore apply our hearts to this powerfull voyce of Christ;
We must Therefore apply our hearts to this powerful voice of christ;
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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 leave the Sins wherein we have lain dead, that so the quickening power hereof unto salvation may appear in us Verse 16. And he had in his right hand seuen Stars:
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and out of his mouth went a sharpe two edged sword: And his face shone as the sunne shineth in his strength.
and out of his Mouth went a sharp two edged sword: And his face shone as the sun shines in his strength.
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Here Iohn proceedeth further, to set out the parts of Christs body and the properties thereof.
Here John Proceedeth further, to Set out the parts of Christ body and the properties thereof.
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By seuen starres wee are to vnderstand seuen Angels :
By seuen Stars we Are to understand seuen Angels:
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that is (as Christ expoundeth them verse. 20.) the seuen ministers of the seuen churches of Asia.
that is (as christ expoundeth them verse. 20.) the seuen Ministers of the seuen Churches of Asia.
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And they are called starres for these causes. First, starres giue light to men on earth:
And they Are called Stars for these Causes. First, Stars give Light to men on earth:
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And so the ministers ought to giue spirituall light to them that liue in the church, both by doctrine, and by an vnblameable conuersation.
And so the Ministers ought to give spiritual Light to them that live in the Church, both by Doctrine, and by an unblameable Conversation.
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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.
Secondly, Stars have their continual Abided in heaven and descend not unto the earth: So Ministers above all Others ought to have their Conversation in heaven.
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This indeed is the duty of euery christian; but especially of the minister, in regard of his calling.
This indeed is the duty of every christian; but especially of the minister, in regard of his calling.
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And this heauenly conuersation he must expresse: first, by seeking the conuersion of his owne soule:
And this heavenly Conversation he must express: First, by seeking the conversion of his own soul:
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and then the conuersion of others, that they may haue an eternall mansion in heauen.
and then the conversion of Others, that they may have an Eternal mansion in heaven.
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Thirdly, they are called stars because (if they be faithfull) they shalbe honored of God,
Thirdly, they Are called Stars Because (if they be faithful) they shall honoured of God,
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and made to shine a• the starres for euer and euer, Dan. 12.3. It is added that they are in Christs right hand.
and made to shine a• the Stars for ever and ever, Dan. 12.3. It is added that they Are in Christ right hand.
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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.
Whereby is signified that to him belongeth the regiment, and government, and the Whole disposition of the Ministry for matters that concern the Church. From whence arise sundry instructions. I.
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That it is Christ who giueth to his church ministers which preach the Gosspell.
That it is christ who gives to his Church Ministers which preach the Gospel.
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For he ascendeth vp on high, and gaue gifts vnto men, some to be Apostles, some Prophets,
For he Ascendeth up on high, and gave Gifts unto men, Some to be Apostles, Some prophets,
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and Evangelists, some Pastors and teachers for the gathering together of the saints, and for the worke of the ministerie,
and Evangelists, Some Pastors and Teachers for the gathering together of the Saints, and for the work of the Ministry,
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and for the edification of the body of Christ. and for the edification of the body of christ.
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And for this cause we ought to pray daily vnto Christ, that he would thrust forth laborers into his haruest:
And for this cause we ought to pray daily unto christ, that he would thrust forth laborers into his harvest:
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that the remnant of Gods elect may bee gathered, and so we see an end of these miserable dayes wherein we liue.
that the remnant of God's elect may be gathered, and so we see an end of these miserable days wherein we live.
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Secondly, in that Christ holdeth them in his right hand, wee may gather that Christ giueth protection and defence vnto his ministers,
Secondly, in that christ holds them in his right hand, we may gather that christ gives protection and defence unto his Ministers,
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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:
when they Are faithful and walk in their calling according to his will: which is a matter to be considered of all that Are called into this office:
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For they haue sundrie occasions of discouragement: as the negligence and backwardnesse of their people; the slanders and mockings of the enemies:
For they have sundry occasions of discouragement: as the negligence and backwardness of their people; the slanders and mockings of the enemies:
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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.
But this protection of christ must Comfort them against them all; seeing they Are in Christ right hand, they must go on with all godly boldness.
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Thirdly, this sheweth the dignitie of this calling. Indeed it is despised and reputed base in the world;
Thirdly, this shows the dignity of this calling. Indeed it is despised and reputed base in the world;
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and hereby many are driuen from it. But let the wicked iudge what they will:
and hereby many Are driven from it. But let the wicked judge what they will:
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Behold Christ honoureth it, for his faithfull ministers are not onely present before him which were no small thing:
Behold christ Honoureth it, for his faithful Ministers Are not only present before him which were no small thing:
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but hee holdeth them in his right hand;
but he holds them in his right hand;
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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.
then which, what greater glory can be done unto them? This must be an inducement unto all those that Are endued with Gifts fit for this calling, to affect the same.
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Lastly, euery minister of the gospell must hereby learne to bee faithfull in his calling, and holy in his conversation:
Lastly, every minister of the gospel must hereby Learn to be faithful in his calling, and holy in his Conversation:
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for by vertue of his calling hee is placed in Christs right hand.
for by virtue of his calling he is placed in Christ right hand.
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Now shall we thinke that Christ wil long bear in his right hād any that are vnfaithfull,
Now shall we think that christ will long bear in his right hand any that Are unfaithful,
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or prophane ▪ Nay, he will take them out of his right hand and put them vnder his feete of brasse,
or profane ▪ Nay, he will take them out of his right hand and put them under his feet of brass,
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and there grind them to powder:
and there grind them to powder:
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For as they are honoured aboue others by their place, so shall their confusion be the greater, vnlesse they be faithfull.
For as they Are honoured above Others by their place, so shall their confusion be the greater, unless they be faithful.
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This wee may see in Nadab and Abihu, Leuit. 10.1. and Hoph••• and Phineas, 1. Sam. 3.13.
This we may see in Nadab and Abihu, Levites 10.1. and Hoph••• and Phinehas, 1. Sam. 3.13.
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And in the same respect ought all the people of God to be carefull to their wayes;
And in the same respect ought all the people of God to be careful to their ways;
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for by their calling of christianitie they be members of Christ.
for by their calling of christianity they be members of christ.
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Now if they be not faithfull and answerable to their profession, hee will surely deale with them,
Now if they be not faithful and answerable to their profession, he will surely deal with them,
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as with vnfaithfull ministers, put them vnder his feet of brasse & confound them for euer:
as with unfaithful Ministers, put them under his feet of brass & confound them for ever:
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They must therefore make conscience of all sin, and become not hearers onely, but doers of his will:
They must Therefore make conscience of all since, and become not hearers only, but doers of his will:
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so shall Christ protect them in this life, and saue them eternally. And out of his mouth went a sharpe two edged sword.
so shall christ Pact them in this life, and save them eternally. And out of his Mouth went a sharp two edged sword.
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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.
This sword that Come out of his Mouth is nothing Else but the Doctrine of the Law and the Gospel uttered and propounded in the writings and Ministry of the prophets and Apostles, Hebrew 4.12. The word of God is lively, mighty in operation and sharper than any two edged sword.
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And it is thereto compared, because as a sword with a double edge entreth sharply into the flesh,
And it is thereto compared, Because as a sword with a double edge entereth sharply into the Flesh,
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and pierceth deeply into the bones, euen to the very marrow:
and pierces deeply into the bones, even to the very marrow:
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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.
So the Doctrine of the Law and the Gospel entereth sharply and pierces deeply into the very marrow of the heart of every man, to the dividing of the Thought and the Spirit.
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This two edged sword, the word of God hath a twofold operation. One vpon the wicked: Another in the elect.
This two edged sword, the word of God hath a twofold operation. One upon the wicked: another in the elect.
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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 :
It wounds the wicked At the very heart with a deadly wound, and thereby brings them to Eternal death, Saiah 11.4. christ shall slay the wicked with the breath of his lips:
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that is, with his word which is this two edged sword. Herewith shall he consume Antichrist, 2. Thes. 2.8.
that is, with his word which is this two edged sword. Herewith shall he consume Antichrist, 2. Thebes 2.8.
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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.
visit Leviathan and slay the dragon, that is, the greatest enemies of his Church, Saiah 27. vers. 1. Here Consider how the word of God should kill an impenitent sinner.
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There be three degrees of spirituall death. First in this life, where an impenitent sinner receiueth his deadly wound:
There be three Degrees of spiritual death. First in this life, where an impenitent sinner receiveth his deadly wound:
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The second at the end of this life, when the bodie is laid in the graue,
The second At the end of this life, when the body is laid in the graven,
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but the soule goeth to the torments of the damned: The third at the end of the world:
but the soul Goes to the torments of the damned: The third At the end of the world:
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when bodie and soule together go to hell eternally. Now a sinner receiueth in this life his deadly wound after this manner:
when body and soul together go to hell eternally. Now a sinner receiveth in this life his deadly wound After this manner:
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Christ in the giuing thereof hath a threefold worke in his heart by the ministerie of his word, which is this two edged sword.
christ in the giving thereof hath a threefold work in his heart by the Ministry of his word, which is this two edged sword.
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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.
First, hereby he Revealeth unto him his Sins, as hypocrisy, pride, and rebellion of heart, with all other his horrible and damnable transgressions against the First and second table, 1. Cor. 14.24.25.
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When all Prophesie, and there commeth in one vnlearned, he is reproued of all, the Prophets by the word iudge him,When all Prophesy, and there comes in one unlearned, he is reproved of all, the prophets by the word judge him,
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and thereby lay open vnto him the secret sinnes of his heart, with the sinnes of his life.
and thereby lay open unto him the secret Sins of his heart, with the Sins of his life.
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Secondly, Christ hereby reue•leth vnto him his indignation and wrath, which is the curse of the law due vnto him:
Secondly, christ hereby reue•leth unto him his Indignation and wrath, which is the curse of the law due unto him:
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In which regard the law is called a killing letter, shewing no mercy, but onely thundreth out the fierce wrath of God vpon transgressors.
In which regard the law is called a killing Letter, showing no mercy, but only Thundereth out the fierce wrath of God upon transgressors.
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Thirdly, hereby Christ awaketh his guiltie conscience, sharpneth the sting thereof, and terrifieth him at the hearing of his word.
Thirdly, hereby christ awakes his guilty conscience, sharpeneth the sting thereof, and terrifieth him At the hearing of his word.
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Thus wicked Felix trembled when hee heard Paul preach of temperance, righteousnesse, and the •udgement to come ▪ So when king Belshazzer, saw the palme of the hand ▪ writing things against him vpon the •all, his countenance was changed, his thoughts troubled him, his ioynts were loosed,
Thus wicked Felix trembled when he herd Paul preach of temperance, righteousness, and the •udgement to come ▪ So when King Belshazzar, saw the palm of the hand ▪ writing things against him upon the •all, his countenance was changed, his thoughts troubled him, his Joints were loosed,
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and his knees stood one against another.
and his knees stood one against Another.
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And al these are wrought in the wicked without apprehension of mercy, or reformation of life.
And all these Are wrought in the wicked without apprehension of mercy, or Reformation of life.
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It may please God to recouer one that •s 〈 ◊ 〉 wounded, but while he is 〈 ◊ 〉 this estate hee hath receiued a deadly wound,
It may please God to recover one that •s 〈 ◊ 〉 wounded, but while he is 〈 ◊ 〉 this estate he hath received a deadly wound,
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and without vnfamed repentance is alreadie in th• first step toward• eternal death:
and without unfamed Repentance is already in th• First step toward• Eternal death:
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for these horror• o• conscience seuered from the apprehension of Gods mercie in Christ, are no grace but the flashes of hell fire,
for these horror• o• conscience severed from the apprehension of God's mercy in christ, Are no grace but the flashes of hell fire,
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and the beginning of eternall woe. And thus we see how Christ by this sword woundeth his enemies.
and the beginning of Eternal woe. And thus we see how christ by this sword wounds his enemies.
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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,
Hence we Are to Learn sundry duties, First, how to earn our selves towards them that After they have herd the word preached unto them, will rage and storm against it,
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and the preachers therof, because it touched them. We must not despise or maligne them, but rather be mooued with compassion towards them.
and the Preachers thereof, Because it touched them. We must not despise or malign them, but rather be moved with compassion towards them.
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For this their behauiour is a token they are wounded with the sword of Christ at the verie heart,
For this their behaviour is a token they Are wounded with the sword of christ At the very heart,
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and these their ragings are nothing but struglings before death eternall: vnlesse the Lord in mercy recouer them of this deadly wound.
and these their ragings Are nothing but strugglings before death Eternal: unless the Lord in mercy recover them of this deadly wound.
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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;
II Hereby we Are let to see and know the lamentable state of the greatest number in those congregations where the word hath long be preached;
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for we shall find by lamentable experience, that in those place• few come to true knowledge, repentance, and obedience;
for we shall find by lamentable experience, that in those place• few come to true knowledge, Repentance, and Obedience;
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but most remaine ignorant and impenitent: now this their condition is most fearefull. A terrible iudgement of God is vpon them:
but most remain ignorant and impenitent: now this their condition is most fearful. A terrible judgement of God is upon them:
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for when men haue long heard Gods word and are not thereby bettered, for knowledge in mind, and obedience of life;
for when men have long herd God's word and Are not thereby bettered, for knowledge in mind, and Obedience of life;
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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;
they Are thereby wounded unto death. This two edged sword hath always his work: it either cureth unto life by working Repentance and other graces of salvation;
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or woundeth vnto death them that receiue it not.
or wounds unto death them that receive it not.
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We must therefore lament the case of such persons as remain• ignorant and impenitent vnder the ministerie of the word,
We must Therefore lament the case of such Persons as remain• ignorant and impenitent under the Ministry of the word,
pns12 vmb av vvi dt n1 pp-f d n2 c-acp n1 j cc j p-acp dt n1 pp-f dt n1,
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for they are as yet dead men for ought wee know, how soeuer they may make a faire shew by their ••ill honestie:
for they Are as yet dead men for ought we know, how soever they may make a fair show by their ••ill honesty:
c-acp pns32 vbr a-acp av j n2 p-acp pi pns12 vvi, c-crq av pns32 vmb vvi dt j n1 p-acp po32 j n1:
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If any man should come into a field, and there behold many thousands slaughtered, and 〈 ◊ 〉 ou• blo•d, some in the •ead, some in the side ▪ &c. this sight would make his heart to bleed.
If any man should come into a field, and there behold many thousands slaughtered, and 〈 ◊ 〉 ou• blo•d, Some in the •ead, Some in the side ▪ etc. this sighed would make his heart to bleed.
cs d n1 vmd vvi p-acp dt n1, cc pc-acp vvi d crd j-vvn, cc 〈 sy 〉 n1 vvn, d p-acp dt n1, d p-acp dt n1 ▪ av d n1 vmd vvi po31 n1 pc-acp vvi.
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Wel this 〈 … 〉 Gods church, though it be not seene with bodily eyes:
Well this 〈 … 〉 God's Church, though it be not seen with bodily eyes:
uh-av d 〈 … 〉 ng1 n1, cs pn31 vbb xx vvn p-acp j n2:
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the most men are wounded with this sword of Gods word ▪ and lye 〈 ◊ 〉 wallowing in the blo•d of their soules, 〈 ◊ 〉 they continue in ignorance, in se•uritie and want of repenta•ce. III.
the most men Are wounded with this sword of God's word ▪ and lie 〈 ◊ 〉 wallowing in the blo•d of their Souls, 〈 ◊ 〉 they continue in ignorance, in se•uritie and want of repenta•ce. III.
dt ds n2 vbr vvn p-acp d n1 pp-f npg1 n1 ▪ cc vvi 〈 sy 〉 n-vvg p-acp dt n1 pp-f po32 n2, 〈 sy 〉 pns32 vvi p-acp n1, p-acp n1 cc n1 pp-f n1. np1.
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This m•st admonish vs all to labour earnestly to haue further things wrought in vs,
This m•st admonish us all to labour earnestly to have further things wrought in us,
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than a knowledge of our sinnes, an apprehension of wrath o• horrour of conscience ▪ namely, 〈 ◊ 〉 faith and repentance, and sound reformation of life:
than a knowledge of our Sins, an apprehension of wrath o• horror of conscience ▪ namely, 〈 ◊ 〉 faith and Repentance, and found Reformation of life:
cs dt n1 pp-f po12 n2, dt n1 pp-f n1 n1 n1 pp-f n1 ▪ av, 〈 sy 〉 uh-n cc n1, cc j n1 pp-f n1:
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for without this ▪ wee haue nothing in vs but the deadly wounds of Christs enemies.
for without this ▪ we have nothing in us but the deadly wounds of Christ enemies.
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And 〈 ◊ 〉 much for the worke of the Word vpon the wicked.
And 〈 ◊ 〉 much for the work of the Word upon the wicked.
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The second worke of this two edged sword is in Gods elect ▪ in them it hath sundry workes ▪ all which •end to their subiection ▪ First, it woundeth to the quicke the corruption of their nature.
The second work of this two edged sword is in God's elect ▪ in them it hath sundry works ▪ all which •end to their subjection ▪ First, it wounds to the quick the corruption of their nature.
dt ord n1 pp-f d crd j-vvn n1 vbz p-acp n2 vvb ▪ p-acp pno32 pn31 vhz j n2 ▪ d r-crq vvb p-acp po32 n1 ▪ ord, pn31 vvz p-acp dt av-j dt n1 pp-f po32 n1.
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This is one speciall cause why it is called a two edged sword, because it entereth deeply into the heart of Gods children,
This is one special cause why it is called a two edged sword, Because it entereth deeply into the heart of God's children,
d vbz pi j n1 c-crq pn31 vbz vvn dt crd j-vvn n1, c-acp pn31 vvz av-jn p-acp dt n1 pp-f npg1 n2,
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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:
and gives their corruption such a deadly blow, as it shall never recover again: It kills not the person, as it does in the wicked:
cc vvz po32 n1 d dt j n1, c-acp pn31 vmb av-x vvi av: pn31 vvz xx dt n1, c-acp pn31 vdz p-acp dt j:
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but quic•ening the soule, it woundeth his corruption. Paule ministred the Gospell, that the offering vp of the Gentiles might be acceptable.
but quic•ening the soul, it wounds his corruption. Paul ministered the Gospel, that the offering up of the Gentiles might be acceptable.
cc-acp vvg dt n1, pn31 vvz po31 n1. np1 vvd dt n1, cst dt n-vvg a-acp pp-f dt n2-j vmd vbi j.
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Where resēbling Gods church to a sacrifice, hee giueth vs to vnderstand, that euery true Christian must be slaine,
Where resembling God's Church to a sacrifice, he gives us to understand, that every true Christian must be slain,
c-crq vvg ng1 n1 p-acp dt n1, pns31 vvz pno12 pc-acp vvi, cst d j njp vmb vbi vvn,
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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.
though not in body and soul, yet in regard of sinful motions, corrupt affections and rebellious actions, by this two edged sword of the Spirit.
cs xx p-acp n1 cc n1, av p-acp n1 pp-f j n2, j n2 cc j n2, p-acp d crd j-vvn n1 pp-f dt n1.
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And this is his conuersion whereby the roote of corruption is stocked vp.
And this is his conversion whereby the root of corruption is stocked up.
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Secondly, after conuersion ▪ this two edged sword serueth to cut off and pare away the remnants of vnbeleefe, doubting, impietie, anger,
Secondly, After conversion ▪ this two edged sword serveth to Cut off and pare away the remnants of unbelief, doubting, impiety, anger,
ord, p-acp n1 ▪ d crd j-vvn n1 vvz pc-acp vvi a-acp cc vvi av dt n2 pp-f n1, vvg, n1, n1,
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and other sins that be in the elect:
and other Sins that be in the elect:
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Euery branch (saith Christ) that bringeth forth fruit in mee, my father the husbandman gruneth, to make it bring fo•rth more fruit. Every branch (Says christ) that brings forth fruit in me, my father the husbandman gruneth, to make it bring fo•rth more fruit.
d n1 (vvz np1) d vvz av n1 p-acp pno11, po11 n1 dt n1 vvz, pc-acp vvi pn31 vvi av dc n1.
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Thirdly, it serueth to keepe Gods children in awe and subiection vnto him.
Thirdly, it serveth to keep God's children in awe and subjection unto him.
ord, pn31 vvz pc-acp vvi npg1 n2 p-acp n1 cc n1 p-acp pno31.
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In this vision, Christ standeth in his church, holding vp the scepter of his kingdome, which hee beareth in his mouth:
In this vision, christ Stands in his Church, holding up the sceptre of his Kingdom, which he bears in his Mouth:
p-acp d n1, np1 vvz p-acp po31 n1, vvg a-acp dt n1 pp-f po31 n1, r-crq pns31 vvz p-acp po31 n1:
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for this end ▪ that though his enemies will not bee brought in subiection vnto him,
for this end ▪ that though his enemies will not be brought in subjection unto him,
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yet his owne children might hereby be kept in awe of him.
yet his own children might hereby be kept in awe of him.
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He therefore that will not at the lifting vp of this two edged sword tremble and feare before Christ, is but a rebellious subiect:
He Therefore that will not At the lifting up of this two edged sword tremble and Fear before christ, is but a rebellious Subject:
pns31 av cst vmb xx p-acp dt vvg a-acp pp-f d crd j-vvn n1 vvi cc vvi p-acp np1, vbz p-acp dt j n-jn:
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If there bee brawling in humane societies, let the magistrate but shew himselfe with the sword of iustice,
If there be brawling in humane societies, let the magistrate but show himself with the sword of Justice,
cs pc-acp vbi vvg p-acp j n2, vvb dt n1 p-acp n1 px31 p-acp dt n1 pp-f n1,
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and straightway euery one is quiet: if any resist, he is taken for a rebell.
and straightway every one is quiet: if any resist, he is taken for a rebel.
cc av d pi vbz j-jn: cs d vvb, pns31 vbz vvn p-acp dt n1.
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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.
Now shall this be effected in civil policy, and not be true in Christ spiritual government ▪ unless Therefore we will show our selves rebels against christ, let us cease from sin and tremble before him, seeing he holds out unto us the sceptre of his word.
av vmb d vbi vvn p-acp j n1, cc xx vbi j p-acp npg1 j n1 ▪ cs av pns12 vmb vvi po12 n2 n2 p-acp np1, vvb pno12 vvi p-acp n1 cc vvi p-acp pno31, vvg pns31 vvz av p-acp pno12 dt n1 pp-f po31 n1.
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Fourthly, this sword serueth notably for our defence and victory in all temptations, Ephes ▪ 6. ••.
Fourthly, this sword serveth notably for our defence and victory in all temptations, Ephesians ▪ 6. ••.
ord, d n1 vvz av-j p-acp po12 n1 cc n1 p-acp d n2, np1 ▪ crd ••.
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This sword of the •pirit, the word of God, is one piece of the complete armour of a Christian. Herewith did Christ vanquish Sathan.This sword of the •pirit, the word of God, is one piece of the complete armour of a Christian. Herewith did christ vanquish Sathan.
d n1 pp-f dt n1, dt n1 pp-f np1, vbz crd n1 pp-f dt j n1 pp-f dt njp. av vdd np1 vvi np1.
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Matth. 4 ▪ And thus wee see how the word of God is a two edged sword, in regard of the elect.Matthew 4 ▪ And thus we see how the word of God is a two edged sword, in regard of the elect.
np1 crd ▪ cc av pns12 vvb c-crq dt n1 pp-f np1 vbz dt crd j-vvn n1, p-acp n1 pp-f dt j-vvn.
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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.
Hence we Are taught, that when we have the Doctrine of the Law and of the Gospel preached unto us, we must with all Reverence hear and receive the same.
av pns12 vbr vvn, cst c-crq pns12 vhb dt n1 pp-f dt n1 cc pp-f dt n1 vvd p-acp pno12, pns12 vmb p-acp d n1 vvi cc vvi dt d.
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Men will heare it while it is taught generally, but if it once touch their particular faults, then they cannot brooke it.
Men will hear it while it is taught generally, but if it once touch their particular Faults, then they cannot brook it.
np1 vmb vvi pn31 cs pn31 vbz vvn av-j, cc-acp cs pn31 a-acp vvi po32 j n2, cs pns32 vmbx vvi pn31.
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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:
But we must suffer it to ransack our hearts, and be glad thereof: for by this means our corruption is wounded, and sin slain in us:
cc-acp pns12 vmb vvi pn31 pc-acp vvi po12 n2, cc vbi j av: c-acp p-acp d n2 po12 n1 vbz vvn, cc n1 vvn p-acp pno12:
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our soules are conuerted vnto God, and shall bee saued.
our Souls Are converted unto God, and shall be saved.
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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.
If any man were diseased with a fistula, or any other dangerous soar, he would willingly suffer the surgeon to search and pierce into the fame.
cs d n1 vbdr vvn p-acp dt n1, cc d j-jn j n1, pns31 vmd av-j vvi dt n1 pc-acp vvi cc vvi p-acp dt n1.
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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,
Shall we do this for our bodily health, and shall we not suffer the word of God to enter into our hearts to rip up our Sins, that they being wounded and subdued, we may be healed,
vmb pns12 vdi d p-acp po12 j n1, cc vmb pns12 xx vvi dt n1 pp-f np1 pc-acp vvi p-acp po12 n2 pc-acp vvi a-acp po12 n2, cst pns32 vbg vvn cc vvn, pns12 vmb vbi vvn,
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and so our soules liue for euer? wee cannot liue vnto God, till wee die vnto sinne:
and so our Souls live for ever? we cannot live unto God, till we die unto sin:
cc av po12 n2 vvi p-acp av? pns12 vmbx vvi p-acp np1, c-acp pns12 vvb p-acp n1:
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and wee can neuer die vnto sinne, till the same bee wounded in vs by this two edged sword.
and we can never die unto sin, till the same be wounded in us by this two edged sword.
cc pns12 vmb av-x vvi p-acp n1, c-acp dt d vbb vvn p-acp pno12 p-acp d crd j-vvn n1.
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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.
Away Therefore with all niceness in disliking the word, when it Crosseth our humour ▪ and if we love Eternal life, Let us then embrace it most willingly.
av av p-acp d n1 p-acp j-vvg dt n1, c-crq pn31 vvz po12 n1 ▪ cc cs pns12 vvb j n1, vvb pno12 av vvi pn31 av-ds av-j.
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Saint Iohn sayth f••ther of this two edged sword; that it came out of Christs mouth.
Saint John say f••ther of this two edged sword; that it Come out of Christ Mouth.
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Other kings carry their swords and scepters in their hands;
Other Kings carry their swords and sceptres in their hands;
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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• mouth of Christ. For first, God reuealeth his will vnto his son,
but christ bears his in his Mouth, to teach us this special point, That we must receive no Doctrine from any man, which he hath not received from th• Mouth of christ. For First, God Revealeth his will unto his son,
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& Christ deliuereth it vnto his Prophet• and Apostles by the spirit, and to his ministers in their writings.
& christ Delivereth it unto his Prophet• and Apostles by the Spirit, and to his Ministers in their writings.
cc np1 vvz pn31 p-acp po31 np1 cc np1 p-acp dt n1, cc p-acp po31 n2 p-acp po32 n2.
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They therefore must deliuer nothing vnto Gods people ▪ but that which they haue from Christ:
They Therefore must deliver nothing unto God's people ▪ but that which they have from christ:
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if they deliuer ought els, they hold no• forth Christs sword; neither can it haue that powerfull effect either in the godly, or in the wicked.
if they deliver ought Else, they hold no• forth Christ sword; neither can it have that powerful Effect either in the godly, or in the wicked.
cs pns32 vvb pi av, pns32 vvb n1 av npg1 n1; dx vmb pn31 vhi d j n1 av-d p-acp dt j, cc p-acp dt j.
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And his face 〈 … 〉 the Sunne shineth i• his brightnesse. And his face 〈 … 〉 the Sun shines i• his brightness.
cc po31 n1 〈 … 〉 dt n1 vvz n1 po31 n1.
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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• as the Sunne is to the world.
Here is the last branch of this description of christ ▪ his face is compared to the shining of the Sun, and that in his strength: Because christ is unto his church• as the Sun is to the world.
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And looke what duties the Sunne performeth vnto the world, the same duties Christ performes vnto his church, in a more excellent manner,
And look what duties the Sun Performeth unto the world, the same duties christ performs unto his Church, in a more excellent manner,
cc vvb r-crq n2 dt n1 vvz p-acp dt n1, dt d n2 np1 vvz p-acp po31 n1, p-acp dt av-dc j n1,
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as their resemblance will euidently declare.
as their resemblance will evidently declare.
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First, the Sunne in the world dispelleth night and darkenesse, and maketh the day by bringing light:
First, the Sun in the world dispelleth night and darkness, and makes the day by bringing Light:
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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.
so christ the son of righteousness, Malachi 4.2. sends down the bright beams of knowledge and grace into his Church, whereby blindness and ignorance is taken away, 2. Corinth. 4.6.
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And hereby euery one, of what sort or place soeuer, is taught: first, to labour for knowledge of the will of God.
And hereby every one, of what sort or place soever, is taught: First, to labour for knowledge of the will of God.
cc av d crd, pp-f r-crq n1 cc n1 av, vbz vvn: ord, pc-acp vvi p-acp n1 pp-f dt n1 pp-f np1.
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A great shame it is for any to bee ignorant her•in;
A great shame it is for any to be ignorant her•in;
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when the day commeth, we set open our windowes to let in the light of the Sunne for our comfort:
when the day comes, we Set open our windows to let in the Light of the Sun for our Comfort:
c-crq dt n1 vvz, pns12 vvb vvi po12 n2 pc-acp vvi p-acp dt n1 pp-f dt n1 p-acp po12 n1:
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behold Christ Iesus is euer a shining light in his church:
behold christ Iesus is ever a shining Light in his Church:
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Why then should wee not open our hearts, that the beames of light and knowledge, which descend from him, may enter into vs,
Why then should we not open our hearts, that the beams of Light and knowledge, which descend from him, may enter into us,
uh-crq av vmd pns12 xx vvi po12 n2, cst dt n2 pp-f n1 cc n1, r-crq vvb p-acp pno31, vmb vvi p-acp pno12,
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and giue vs light? Secondly, wee must hereby learne in our whole conuersation among men, to walke by this light.
and give us Light? Secondly, we must hereby Learn in our Whole Conversation among men, to walk by this Light.
cc vvb pno12 vvi? ord, pns12 vmb av vvi p-acp po12 j-jn n1 p-acp n2, pc-acp vvi p-acp d n1.
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We are here but pilgrims trauelling towards heauen: and the way of this miserable word is full of darkenesse;
We Are Here but pilgrim's travelling towards heaven: and the Way of this miserable word is full of darkness;
pns12 vbr av p-acp n2 vvg p-acp n1: cc dt n1 pp-f d j n1 vbz j pp-f n1;
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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.
yet christ Iesus is in the midst of his Church, shining as the Sun in his strength to give the Light of knowledge ▪ whereby we may see the right Way thither ▪ Without him there is nothing but darkness and wandering ▪ his word is the Light, and himself the day star.
av np1 np1 vbz p-acp dt n1 pp-f po31 n1, vvg p-acp dt n1 p-acp po31 n1 pc-acp vvi dt n1 pp-f n1 ▪ c-crq pns12 vmb vvi dt j-jn n1 av ▪ p-acp pno31 pc-acp vbz pix p-acp n1 cc j-vvg ▪ po31 n1 vbz dt n1, cc px31 dt n1 n1.
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We therefore must attend vnto him in all our affaires of this life:
We Therefore must attend unto him in all our affairs of this life:
pns12 av vmb vvi p-acp pno31 p-acp d po12 n2 pp-f d n1:
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and in the particular duties of our lawfull callings take direction from the light which shineth from his face.
and in the particular duties of our lawful callings take direction from the Light which shines from his face.
cc p-acp dt j n2 pp-f po12 j n2 vvb n1 p-acp dt n1 r-crq vvz p-acp po31 n1.
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Secondly, the Sunne serueth most excellently to comfort and reuiue cold and dead starued bodies; as experience in the spring time teacheth:
Secondly, the Sun serveth most excellently to Comfort and revive cold and dead starved bodies; as experience in the spring time Teaches:
ord, dt n1 vvz av-ds av-j pc-acp vvi cc vvi j-jn cc j j-vvn n2; c-acp n1 p-acp dt n1 n1 vvz:
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So Christ Iesus by the worke of his spirit conueyeth spirituall life and heat •nto the dead and frozen heart of man:
So christ Iesus by the work of his Spirit conveyeth spiritual life and heat •nto the dead and frozen heart of man:
av np1 np1 p-acp dt n1 pp-f po31 n1 vvz j n1 cc n1 av dt j cc j-vvn n1 pp-f n1:
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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•. In regard wherof wee must labour aboue all things to bee partakers of this life and ioy which commeth from Christ.
he is of power to Comfort them that mourn, to give life to the broken hearted ▪ and to revive the Spirit of the humble, Saiah 57.15. and for this most excellent work may well be called the Sun of Righteousness•. In regard whereof we must labour above all things to be partakers of this life and joy which comes from christ.
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In Winter time men vse to stand in the sunne to comfort and warme themselues with the heat thereof.
In Winter time men use to stand in the sun to Comfort and warm themselves with the heat thereof.
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Behold Christ Iesus is the sunne of righteousnesse to his church, which giueth heat and life to all the true members thereof.
Behold christ Iesus is the sun of righteousness to his Church, which gives heat and life to all the true members thereof.
vvb np1 np1 vbz dt n1 pp-f n1 p-acp po31 n1, r-crq vvz n1 cc n1 p-acp d dt j n2 av.
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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.
we Therefore must seek above all things to have his blessed beams of grace to shine upon our cold and frozen hearts, that by his spiritual heat we may be revived unto everlasting life.
pns12 av vmb vvi p-acp d n2 pc-acp vhi po31 j-vvn n2 pp-f n1 pc-acp vvi p-acp po12 n-jn cc j-vvn n2, cst p-acp po31 j n1 pns12 vmb vbi vvn p-acp j n1.
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In this world nothing is so much regarded, as riches, honours, and pleasures: Who will shew vs any good, is the worldlings song.
In this world nothing is so much regarded, as riches, honours, and pleasures: Who will show us any good, is the worldlings song.
p-acp d n1 pix vbz av av-d vvn, c-acp n2, n2, cc n2: r-crq vmb vvi pno12 d j, vbz dt n2 n1.
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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.
But with godly David we must say, Psalm 4.4. Lord lift thou up the Light of thy countenance upon us, quicken thou us with thy spiritual life ▪ and Comfort us with the beams of mercy.
p-acp p-acp j np1 pns12 vmb vvi, np1 crd. n1 vvb pns21 p-acp dt n1 pp-f po21 n1 p-acp pno12, vvb pns21 pno12 p-acp po21 j n1 ▪ cc vvb pno12 p-acp dt n2 pp-f n1.
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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.Quest. How may I get the gracious beams of grace and life, to come from this Sun of righteousness into my heart? Answer Before a man can live by christ, he must be killed in himself.
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Men doe not kill those whom they would restore to temporall life, but the Lord taketh that course.
Men do not kill those whom they would restore to temporal life, but the Lord Takes that course.
n2 vdb xx vvi d ro-crq pns32 vmd vvi p-acp j n1, cc-acp dt n1 vvz d n1.
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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,
Thou Therefore must suffer his two edged sword to enter into thee, yea to be thrust up to the hilts into thy heart, that so thy vile Sins and corruptions may be ripped up,
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and the wrath of God deserued thereby made knowne vnto thee, that in thy selfe thou mayest bee out of hope:
and the wrath of God deserved thereby made known unto thee, that in thy self thou Mayest be out of hope:
cc dt n1 pp-f np1 vvd av vvn vvn p-acp pno21, cst p-acp po21 n1 pns21 vm2 vbi av pp-f n1:
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and then and not before art thou fit to receiue comfort and life by Christ;
and then and not before art thou fit to receive Comfort and life by christ;
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as a man that is cold in bodie is most fit to receiue heat by cloathes and other meanes of warmenesse.
as a man that is cold in body is most fit to receive heat by clothes and other means of warmness.
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Now being thus humbled in thy selfe, thou must vse the meanes which God hath ordained, to wit, the hearing, reading,
Now being thus humbled in thy self, thou must use the means which God hath ordained, to wit, the hearing, reading,
av vbg av vvn p-acp po21 n1, pns21 vmb vvi dt n2 r-crq np1 vhz vvn, p-acp n1, dt n-vvg, vvg,
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and meditating in his word, with earnest prayer for grace and mercie: and th•• shalt thou perceiue the ioyfull beames of life shining into thy soule.
and meditating in his word, with earnest prayer for grace and mercy: and th•• shalt thou perceive the joyful beams of life shining into thy soul.
cc vvg p-acp po31 n1, p-acp j n1 p-acp n1 cc n1: cc n1 vm2 pns21 vvi dt j n2 pp-f n1 vvg p-acp po21 n1.
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If a man had all the world, and wanted this grace of life and comfort by Christ, it were but a curse vnto him:
If a man had all the world, and wanted this grace of life and Comfort by christ, it were but a curse unto him:
cs dt n1 vhd d dt n1, cc vvd d n1 pp-f n1 cc n1 p-acp np1, pn31 vbdr p-acp dt n1 p-acp pno31:
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but though a man want all things els, yet by this life of grace in Christ he is blessed for euer:
but though a man want all things Else, yet by this life of grace in christ he is blessed for ever:
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and therefore aboue all other things men should labour for it. Thirdly, the sunne serueth to discouer all things.
and Therefore above all other things men should labour for it. Thirdly, the sun serveth to discover all things.
cc av p-acp d j-jn n2 n2 vmd vvi p-acp pn31. ord, dt n1 vvz pc-acp vvi d n2.
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In the night nothing is discerned, but al things appear in one form:
In the night nothing is discerned, but all things appear in one from:
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but when the same commeth forth, all things are made manifest, euen the ••all motes in the aire.
but when the same comes forth, all things Are made manifest, even the ••all motes in the air.
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Euen so Christ Iesus the sonne of righteousnesse ▪ he seeth all things, and can discouer the most hidden secrets of men:
Eve so christ Iesus the son of righteousness ▪ he sees all things, and can discover the most hidden secrets of men:
np1 av np1 np1 dt n1 pp-f n1 ▪ pns31 vvz d n2, cc vmb vvi dt av-ds j-vvn n2-jn pp-f n2:
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nothing is hid from the light of his countenance, so infinit is his diuine wisdome and knowledge.
nothing is hid from the Light of his countenance, so infinite is his divine Wisdom and knowledge.
pix vbz vvn p-acp dt n1 pp-f po31 n1, av j vbz po31 j-jn n1 cc n1.
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In regard whereof we must bee moued to looke vnto all our wayes, both thoughts, words,
In regard whereof we must be moved to look unto all our ways, both thoughts, words,
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and actions, that they bee such as Christ approueth:
and actions, that they be such as christ approveth:
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for though we may deceiue the world by a false glosse, yet all that wee do, speake,
for though we may deceive the world by a false gloss, yet all that we do, speak,
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or thinke, is naked and bare before him, he knoweth the same, & can and will reueale it ▪
or think, is naked and bore before him, he Knoweth the same, & can and will reveal it ▪
cc vvi, vbz j cc j p-acp pno31, pns31 vvz dt d, cc vmb cc vmb vvi pn31 ▪
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If this were beleeued and remembred, it would be a meanes to suppresse much fraud and iniustice,
If this were believed and remembered, it would be a means to suppress much fraud and injustice,
cs d vbdr vvn cc vvn, pn31 vmd vbi dt n2 pc-acp vvi d n1 cc n1,
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and many grieuous sinnes which is rise in the world.
and many grievous Sins which is rise in the world.
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Men thinke if they can bleare the eyes of the world, all is well, they may do what they will:
Men think if they can blear the eyes of the world, all is well, they may do what they will:
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but we must thinke vpon the shining face of Christ, which discerneth and discouereth all secrets;
but we must think upon the shining face of christ, which discerneth and Discovereth all secrets;
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and labour thereupon to make conscience of all our wayes, yea of our secret thoughts, that God may approoue the same.
and labour thereupon to make conscience of all our ways, yea of our secret thoughts, that God may approve the same.
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Vers. 17. And when I saw him, I fell at his feete as dead:Vers. 17. And when I saw him, I fell At his feet as dead:
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then hee laid his right hand on me, saying, Feare not, I am the first and the last.
then he laid his right hand on me, saying, fear not, I am the First and the last.
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Verse. 18. And I am aliue, but I was dead ▪ And behold, I am alive for euermore, Amen:Verse. 18. And I am alive, but I was dead ▪ And behold, I am alive for evermore, Amen:
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And I haue the keyes of hell and of the earth. Here Saint Iohn describeth Christ further by other Arguments:
And I have the keys of hell and of the earth. Here Saint John Describeth christ further by other Arguments:
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namely, by sundry actions of his.
namely, by sundry actions of his.
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The first whereof, is a confirmation of Iohn, being sore afraid, set downe in this & the next verse.
The First whereof, is a confirmation of John, being soar afraid, Set down in this & the next verse.
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In which action note two things: First, the occasion therof: Secondly, the mean• of his confirmation.
In which actium note two things: First, the occasion thereof: Secondly, the mean• of his confirmation.
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The occasion was Iohns exceeding feare, set downe in these words: And when I saw him, I fell at his feete as dead.
The occasion was Iohns exceeding Fear, Set down in these words: And when I saw him, I fell At his feet as dead.
dt n1 vbds npg1 vvg n1, vvn a-acp p-acp d n2: cc c-crq pns11 vvd pno31, pns11 vvd p-acp po31 n2 p-acp j.
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The meanes of confirmation, as in the words following, Then hee layed his hand• vpon me, &c. For the occasion.
The means of confirmation, as in the words following, Then he laid his hand• upon me, etc. For the occasion.
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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. Iohns Fear was exceeding great, and that of death: as appears by christ his confirmation: wherein he Telleth John, That be lives, and hath power over death.
npg1 vvb vbds vvg j, cc d pp-f n1: c-acp vvz p-acp np1 po31 n1: c-crq pns31 vvz np1, cst vbi vvz, cc vhz n1 p-acp n1.
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In this his feare note sundry points; The cause, the effect, and the kind of this feare. For the first:
In this his Fear note sundry points; The cause, the Effect, and the kind of this Fear. For the First:
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The cause was Christ his appearancen glo•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.
The cause was christ his appearancen glo•ry and majesty unto John, Set down in these words, When I saw him. Where we Learn, that sinful men since Adams fallen cannot abide the presence of God.
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Adam before his fall talked face to face with God without feare: Adam before his fallen talked face to face with God without Fear:
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but so soone as he had sinned, bee fled away at the hearing of his voyce,
but so soon as he had sinned, be fled away At the hearing of his voice,
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and hid himselfe among the trees of the garden. This feare commeth by reason of mans guiltinesse before God.and hid himself among the trees of the garden. This Fear comes by reason of men guiltiness before God.
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Hence Manoah sayd vnto his wife, Wee shall surely die, because wee haue 〈 ◊ 〉 seene God.
Hence Manoah said unto his wife, we shall surely die, Because we have 〈 ◊ 〉 seen God.
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First, by this, 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,
First, by this, That no sinful man can abide the presence of God, we Are taught to labour to become new creatures, to have the image of sin defaced in us,
ord, p-acp d, cst dx j n1 vmb vvi dt n1 pp-f np1, pns12 vbr vvn pc-acp vvi pc-acp vvi j n2, pc-acp vhi dt n1 pp-f n1 vvn p-acp pno12,
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and the image of God restored in righteousnesse and true holinesse. True happinesse consisteth in fellowship with God:
and the image of God restored in righteousness and true holiness. True happiness Consisteth in fellowship with God:
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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.
but we can never have true fellowship with him, while we live in our Sins, 1. John. 1.6. If we say we have fellowship with him, and walk in darkness, we lie.
cc-acp pns12 vmb av-x vhi j n1 p-acp pno31, cs pns12 vvb p-acp po12 n2, crd np1. crd. cs pns12 vvb pns12 vhb n1 p-acp pno31, cc vvi p-acp n1, pns12 vvb.
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We therefore must labour to bee purged from our sinnes, and so his presence shall bee our ioy.
We Therefore must labour to be purged from our Sins, and so his presence shall be our joy.
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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,
Secondly, this Fear of John At Christ presence in glory, Teaches us That the sighed and presence of God's majesty is a most excellent means to humble a man,
ord, d n1 pp-f np1 p-acp npg1 n1 p-acp n1, vvz pno12 d dt n1 cc n1 pp-f npg1 n1 vbz dt av-ds j n2 pc-acp vvi dt n1,
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and to make him know himselfe to bee nothing in himselfe.
and to make him know himself to be nothing in himself.
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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.
When Abraham talked with God, the more he beheld the majesty of God, the more he humbled himself, confessing At last, that he was but dust and Ashes, Gen. 18.27.
c-crq np1 vvn p-acp np1, dt av-dc pns31 vvd dt n1 pp-f np1, dt av-dc pns31 vvd px31, vvg p-acp ord, cst pns31 vbds p-acp n1 cc n2, np1 crd.
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And Peter by a great draught of fishes seeing but a glimmering of diuine maiesty in Christ, could not abide it,
And Peter by a great draught of Fish seeing but a glimmering of divine majesty in christ, could not abide it,
np1 np1 p-acp dt j n1 pp-f n2 vvg p-acp dt n-vvg pp-f j-jn n1 p-acp np1, vmd xx vvi pn31,
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but cried out, Depart from me, for I am a sinfull man, Luk. 5.8.
but cried out, Depart from me, for I am a sinful man, Luk. 5.8.
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And so the holy Angels when they stand before the maiestie of God are sayd to couer their faces and their f•ete with the•• wings:
And so the holy Angels when they stand before the majesty of God Are said to cover their faces and their f•ete with the•• wings:
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to signifie, that they are nothing in regard of the exceeding Maiestie of God, and in themselues vnable to behould his glorie.
to signify, that they Are nothing in regard of the exceeding Majesty of God, and in themselves unable to behold his glory.
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Thirdly, hereby wee are taught to acknowledge Gods great goodnesse towards vs in the ministerie of the word:
Thirdly, hereby we Are taught to acknowledge God's great Goodness towards us in the Ministry of the word:
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wherein hee vouchsafeth to speake vnto vs, not in his owne person, as hee did in mount S•rra, which would bee so terrible, 〈 ◊ 〉 none could abide it ▪ but fauorably & familiarly by the ministerie of men that are like vnto our selues.
wherein he vouchsafeth to speak unto us, not in his own person, as he did in mount S•rra, which would be so terrible, 〈 ◊ 〉 none could abide it ▪ but favorably & familiarly by the Ministry of men that Are like unto our selves.
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Many abuse this mercy of God, and despise the word because of the messenger:
Many abuse this mercy of God, and despise the word Because of the Messenger:
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but wee must learne by this bountie of God, to receiue the word with all reuerence as from the Lord.
but we must Learn by this bounty of God, to receive the word with all Reverence as from the Lord.
cc-acp pns12 vmb vvi p-acp d n1 pp-f np1, pc-acp vvi dt n1 p-acp d n1 c-acp p-acp dt n1.
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Lastly, in this exceeding feare of Iohn, who was an Apostle and a very godly and righteous man;
Lastly, in this exceeding Fear of John, who was an Apostle and a very godly and righteous man;
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wee learne that the most holy man that is will be astonied euen to death with the presence of Gods glorious maiestie.
we Learn that the most holy man that is will be astonished even to death with the presence of God's glorious majesty.
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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:
And if no man, be he never so holy, can stand before God's presence, much less can the most righteous works of any man endure the trial of his judgement:
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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.
if his person cannot abide his presence; his works will never bear his judgement. For the person must First be approved before the works be accepted.
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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,
Therefore damnable is the Doctrine of the Church of Room, which teach that such as in themselves Are sinful men must stand before God's judgement seat bringing with them works of grace,
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as meanes of their iustification, and part of satisfaction to Gods iustice. It is a doctrine of desperation:
as means of their justification, and part of satisfaction to God's Justice. It is a Doctrine of desperation:
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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.
for how can our works be perfectly holy, seeing our Persons Are but sanctified Here in part? And who can think that the infinite Justice of God can be satisfied by the imperfect righteousness of man? II point.
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The effect of this feare in his body, He fell downe as dead at his feete :
The Effect of this Fear in his body, He fell down as dead At his feet:
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This was no small feare but exceding great, astonishing his senses and laying him downe as dead.
This was no small Fear but exceeding great, astonishing his Senses and laying him down as dead.
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Physitions say, and that truly, the mind followeth the temperature of the body.
Physicians say, and that truly, the mind follows the temperature of the body.
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But hence we may as truly say, That the body followeth the disposition of the mind;
But hence we may as truly say, That the body follows the disposition of the mind;
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for the affections of the soule wil worke vpon the body like vnto strong diseases. Iohns feare casteth his body into a sound:
for the affections of the soul will work upon the body like unto strong diseases. Iohns Fear Cast his body into a found:
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And so horrour of conscience when the heart is cold will make the body hot, and the intrals to roule in the body.
And so horror of conscience when the heart is cold will make the body hight, and the entrails to roll in the body.
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The same may be sayd of anger, 1. Reg. 21.4.
The same may be said of anger, 1. Reg. 21.4.
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When Ahab could not obtaine Nabals vineyard, he layd him downe on his bed in displeasure, and was almost dead:
When Ahab could not obtain Nabals vineyard, he laid him down on his Bed in displeasure, and was almost dead:
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Euen so will other affections worke vpon the body.
Even so will other affections work upon the body.
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Hence wee learne that the bodies of men being diseased must not alwayes be cured by bare physike,
Hence we Learn that the bodies of men being diseased must not always be cured by bore physic,
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but somtimes by curing of the mind and ordering of the affections:
but sometimes by curing of the mind and ordering of the affections:
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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.
for when the distemper of the body arises from the disorder of the mind, then till the mind be well composed and settled, physic will little avail. III. point.
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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:
The kind of this Fear is insinuated in these words, he fell At his feet, Whereby the holy Ghost gives us to understand, that this was a religious reverent Fear, which he bore to christ:
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For this kind of prostrating the body betokeneth humilitie; and argueth a reuerent estimation of the thing feared.
For this kind of prostrating the body Betokeneth humility; and argue a reverent estimation of the thing feared.
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Hence we are taught, when we come into the presence of Christ, we must prostrat our selues as Iohn did,
Hence we Are taught, when we come into the presence of christ, we must prostrate our selves as John did,
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and looke that we be striken with a religious feare of his maiestie.
and look that we be stricken with a religious Fear of his majesty.
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If any shall thinke that Christ is now ascended into heauen, and therefore we cannot now fall down at his feet as Iohn did.
If any shall think that christ is now ascended into heaven, and Therefore we cannot now fallen down At his feet as John did.
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I answer, though Christ be now in heauen, yet hath he his feet vpon earth, at which we must fall downe.
I answer, though christ be now in heaven, yet hath he his feet upon earth, At which we must fallen down.
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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.
In the old Testament the mercy-seat was the pledge of God's presence: and Therefore it is called God's footstool, Psalm 99.5. before which the Iewes were to fallen down.
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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:
Well, though the mercy-seat be now taken away, yet Some thing is instead thereof: For wheresoever God's people assemble themselves in the name of God, there is his footstool:
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and therfore in the assemblies of Gods saints we must cast downe our selues before Christ Iesus,
and Therefore in the assemblies of God's Saints we must cast down our selves before christ Iesus,
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and do all duties vnto him with all feare, awe, and reuerence of his maiestie.
and do all duties unto him with all Fear, awe, and Reverence of his majesty.
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This feare of Iohn, though it was holy, yet is it tainted with some sinne and corruption:
This Fear of John, though it was holy, yet is it tainted with Some sin and corruption:
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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•ectly holy,
for it was an immoderate Fear of death which made him thus astonished and affright. Whence we Learn that the most holy affections of righteous men Are not per•ectly holy,
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but mixed with imperfection according to the measure of their sanctification, which is alwayes in part in this life.
but mixed with imperfection according to the measure of their sanctification, which is always in part in this life.
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Whereby it appeares that no man hath in him a filiall feare of God alone,
Whereby it appears that no man hath in him a filial Fear of God alone,
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but some seruile feare (whereby wee feare God for his iudgements) is mixed therewith.
but Some servile Fear (whereby we Fear God for his Judgments) is mixed therewith.
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And thus much for Iohns feare which is the occasion of his confirmation.
And thus much for Iohns Fear which is the occasion of his confirmation.
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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:
Now follows the means of his confirmation in these words, Then he laid his right hand upon me, saying, Fear not, I am the First and the last:
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and I am aliue, but I was dead: and behold I am aliue for euermore, Amen:
and I am alive, but I was dead: and behold I am alive for evermore, Amen:
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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.and I have the keys of hell and death. Here note two things, First, the time when christ used these means for Iohns confirmation: secondly, the means themselves.
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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;
The time is noted in this word, then, that is, After his presence had stroken a Fear in my heart, which made me as dead;
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then the Lord vsed meanes to comfort me. The meanes of comfort and confirmation are then vsed when the party is humbled.
then the Lord used means to Comfort me. The means of Comfort and confirmation Are then used when the party is humbled.
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And thus the Lord dealeth with all his seruants in the matter of their saluation:
And thus the Lord deals with all his Servants in the matter of their salvation:
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First, he bruiseth their stonie hearts, and woundeth their sinfull soules, before hee powreth in the oyle of grace.
First, he bruiseth their stony hearts, and wounds their sinful Souls, before he poureth in the oil of grace.
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First, a man must bee a lost sheepe, and then Christ findeth him and layeth him on his shoulders and bringeth him home.
First, a man must be a lost sheep, and then christ finds him and Layeth him on his shoulders and brings him home.
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And indeed they that would feele sound comfort by Christ, must first be humbled in themselues.
And indeed they that would feel found Comfort by christ, must First be humbled in themselves.
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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.
And the reason why men reap so little Comfort either by the word or Sacraments, is the want of true humiliation before they come, whereby the soul is fitted for grace and consolation. II point.
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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.
The means used by christ to confirm John, and they Are two. First, a sensible Signen, He laid his right hand upon me. Secondly, comfortable words, fear not.
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Here first obserue in generall Christs gratious dealing with Iohn :
Here First observe in general Christ gracious dealing with John:
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he vseth not one meanes apart, but in great mercie, that he may throughly confirme Iohn, he giueth him both a signe and words.
he uses not one means apart, but in great mercy, that he may thoroughly confirm John, he gives him both a Signen and words.
pns31 vvz xx crd n2 av, cc-acp p-acp j n1, cst pns31 vmb av-j vvi np1, pns31 vvz pno31 d dt n1 cc n2.
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And so hee hath alwayes dealt with his seruants: When he called Moses to bee a deliuerer of his people.
And so he hath always dealt with his Servants: When he called Moses to be a deliverer of his people.
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First, hee gaue him his word;
First, he gave him his word;
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saying, I will be with thee, and then a signe, saying, Vpon this mountaine shal ye serue God, Ex•d. 3.12.
saying, I will be with thee, and then a Signen, saying, Upon this mountain shall you serve God, Ex•d. 3.12.
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So when he would confirme the heart of 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.
So when he would confirm the heart of Ahaz against his enemies, he First gives him a promise of deliverance, verse. 7. then bids him ask a Signen, vers. 11. And for this cause christ in the publishing of his Gospel, added Signs and Miracles unto his word, that the truth thereof might be Fully confirmed.
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And so in the worke of our saluation, besides his mercifull promises which were sufficient in respect of his fidelitie;
And so in the work of our salvation, beside his merciful promises which were sufficient in respect of his Fidis;
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he giueth vs further signes and seales to support our weaknesse, and to confirme our faith in the assurance thereof,
he gives us further Signs and Seals to support our weakness, and to confirm our faith in the assurance thereof,
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euen the vse of the holy Sacraments.
even the use of the holy Sacraments.
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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.
This Teaches us that christ hath a special care over his Church and people, in that he does so condescend and abase himself unto their weakness, adding unto his word, which of it self were sufficient, Signs and tokens, that by both he might more evidently give that assurance, which by one alone our weakness would not so well conceive.
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Againe, in this meanes of confirmation note the order which Christ vseth: First, he giueth him the signe of his presence:
Again, in this means of confirmation note the order which christ uses: First, he gives him the Signen of his presence:
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Laying his hand vpon him, to assure him of protection frō al danger of death.Laying his hand upon him, to assure him of protection from all danger of death.
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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:
Them he gives him his wrod, bidding him not to Fear. Hence ▪ we may Learn that the assurance of God's presence and protection, is a souerigne remedy against all Fear:
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when Moses feared the great calling he was sent about, to take away that feare, the Lord saith, I will be with thee.
when Moses feared the great calling he was sent about, to take away that Fear, the Lord Says, I will be with thee.
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Hence Dauid saith, He will not feare though he walke through the valley of the shadow of death,
Hence David Says, He will not Fear though he walk through the valley of the shadow of death,
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because God is his stay and comfort. Because God is his stay and Comfort.
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Wherefore it concerneth vs to labour to be assured not onely of Gods presence, but of his prouidence and speciall protection:
Wherefore it concerns us to labour to be assured not only of God's presence, but of his providence and special protection:
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And so in all dangers both of life and death, wee shall haue stay and comfort for our soules.
And so in all dangers both of life and death, we shall have stay and Comfort for our Souls.
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The Lord hauing vsed these two meanes to confirme Iohn, both a signe & his word:
The Lord having used these two means to confirm John, both a Signen & his word:
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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 ;
does yet further condescend unto Iohns weakness, and Establisheth his own word by two Reasons. The First in these words, I am the First and the last. christ is the First;
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Because nothing was or could bee before him: The last, because nothing is or can bee after him.
Because nothing was or could be before him: The last, Because nothing is or can be After him.
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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:
These two titles Are given unto christ to express his Godhead and eternity, as before we have herd, verse. 8. Now Here they Are again Set down, to give us to understand that he hath in his own power the beginning and end of all things:
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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.
and Therefore is able to Pact his Servants from all dangers, and from death: and will make good unto them all his promises unto Eternal life.
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Verse. 18. And Am he that liueth; but I was dead, and behold I am aliue for euermore, Amen:Verse. 18. And Am he that lives; but I was dead, and behold I am alive for evermore, Amen:
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And I haue the keyes of hell and of death.
And I have the keys of hell and of death.
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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 :
These words contain the second reason to confirm John. And it may thus be framed by Way of a distinction, Although I was dead, yet I am he that lives (for so the words Are) and behold I am alive for evermore, Amen:
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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.
Yea I have power over death and hell. This distinction Containeth three parts. First, Though I was once dead, yet I am he that lives.
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Secondly, Though I was once dead, yet I liue for euermore.
Secondly, Though I was once dead, yet I live for evermore.
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Thirdly, Though I was once dead, yet I haue the keyes of death and of hell. Of these in order. I. part.
Thirdly, Though I was once dead, yet I have the keys of death and of hell. Of these in order. I. part.
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And Am he that liueth, though I was dead. Here life is ascribed to Christ in a speciall manner:And Am he that lives, though I was dead. Here life is ascribed to christ in a special manner:
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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:
For christ lives in a peculiar sort different from the life of other creatures. For First he hath sufficient life in himself and from himself:
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Secondly, he giueth life to others. For the first:
Secondly, he gives life to Others. For the First:
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that wee may better conceiue it, wee must know that life is twofold, vncreated, and created.
that we may better conceive it, we must know that life is twofold, uncreated, and created.
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Vncreated life is the life of God whereby God liueth: This life is eternall and infinit in it selfe, & from it selfe.
Uncreated life is the life of God whereby God lives: This life is Eternal and infinite in it self, & from it self.
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Now as Christ is God he liueth this vncreated life: which is all one with the godhead. Againe, created is twofold.
Now as christ is God he lives this uncreated life: which is all one with the godhead. Again, created is twofold.
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The first is naturall preserued by means of meat and drinke.
The First is natural preserved by means of meat and drink.
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The second is spirituall, both begunne and continued by meanes of the immediat operation of Gods spirit, whereby wee haue fellowship with God.
The second is spiritual, both begun and continued by means of the immediate operation of God's Spirit, whereby we have fellowship with God.
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And this spirituall life is more perfect than the naturall.
And this spiritual life is more perfect than the natural.
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Now Christ liueth not the naturall life but as he is God liueth the vncreated life,
Now christ lives not the natural life but as he is God lives the uncreated life,
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& 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:
& as he is man he lives the spiritual life, his body and soul having all their subsisting and sustentation in the second person in Trinity:
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and therefore he hath in himselfe most absolut and perfect life, and so liueth of himselfe.
and Therefore he hath in himself most absolute and perfect life, and so lives of himself.
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Secondly, Christ is here said to liue, because, he giueth life vnto men: & that two wayes: First, as he is God;
Secondly, christ is Here said to live, Because, he gives life unto men: & that two ways: First, as he is God;
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and so he giueth life to all good and bad: For in him euery thing liueth, moueth, and hath his beeing, Act. 17.28.
and so he gives life to all good and bad: For in him every thing lives, moves, and hath his being, Act. 17.28.
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Secondly, as he is mediator God and man: and so he giueth spiritual life vnto his church and people.
Secondly, as he is Mediator God and man: and so he gives spiritual life unto his Church and people.
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Hence he saith to his Disciples, Because I liue, yee shall liue also, Iohn. 14.19.
Hence he Says to his Disciples, Because I live, ye shall live also, John. 14.19.
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For looke as Christ died not for himselfe, but for vs, that we might not die eternally:
For look as christ died not for himself, but for us, that we might not die eternally:
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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.
So he lives now in heaven the spiritual life, not for himself alone, but for us, that we might live that spiritual life in and by him eternally.
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And therefore our life is sayd, To be hid with God in Christ.
And Therefore our life is said, To be hid with God in christ.
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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.
And for this cause in the Sacrament ▪ we do eat the body and drink the blood of christ really by the Mouth of faith, that we might know that our life is to be fetched from him.
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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:
For as we receive grace from his grace; so we receive life from his life. Hereby we Are taught to seek for this spiritual life At christ hands:
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that we may say with Paul, I liue not now, but Christ li•eth in me, Gal. •. 21. and that Our life 〈 ◊ 〉 •id in Christ, as in a head and roote. that we may say with Paul, I live not now, but christ li•eth in me, Gal. •. 21. and that Our life 〈 ◊ 〉 •id in christ, as in a head and root.
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For he liueth in heauen that wee might liue by him:
For he lives in heaven that we might live by him:
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our care must not be so much for our temporall life, which is but a vapour and like a fleeting shadow,
our care must not be so much for our temporal life, which is but a vapour and like a fleeting shadow,
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as for this spirituall life which is eternall.
as for this spiritual life which is Eternal.
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But the practise of this duty is rare to bee found, though the omission of it bee a grieuous sinne.
But the practice of this duty is rare to be found, though the omission of it be a grievous sin.
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Mens whole care is for temporall life: few thinke on this, how to procure to themselues this spirituall life by Christ;
Mens Whole care is for temporal life: few think on this, how to procure to themselves this spiritual life by christ;
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though he haue said, I liue that you may liue in me. This appeareth by their common practise:
though he have said, I live that you may live in me. This appears by their Common practice:
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They will goe ten, twenty, yea an hundred miles to prouide means for their bodily preseruation;
They will go ten, twenty, yea an hundred miles to provide means for their bodily preservation;
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and yet will scarce go one or two miles for the meanes of their saluation for euer.
and yet will scarce go one or two miles for the means of their salvation for ever.
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The cause thereof is, the hardnesse of mens hearts, which are not touched for their sinnes,
The cause thereof is, the hardness of men's hearts, which Are not touched for their Sins,
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nor feele the smart & weight thereof. This we may see plainly in the woman of Samariah:
nor feel the smart & weight thereof. This we may see plainly in the woman of Samaria:
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For when Christ sate at the well of Iacob talking with her, and telling her that he was the well of life, of whose water whosoeuer dranke should neuer thirst:
For when christ sat At the well of Iacob talking with her, and telling her that he was the well of life, of whose water whosoever drank should never thirst:
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She did nothing but cauill with him. But when he layd to her heart her principall sinnes, then she left off cauelling,
She did nothing but cavil with him. But when he laid to her heart her principal Sins, then she left off cavilling,
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and in reuerence, and some beginning of faith, Acknowledged him to be the Messias.
and in Reverence, and Some beginning of faith, Acknowledged him to be the Messias.
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Euen so let the minister say vnto his people, hee can bring them to the water of life;
Even so let the minister say unto his people, he can bring them to the water of life;
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they will nothing regard, but cauill at the doctrine of the Gospell, till their sinnes bee touched,
they will nothing regard, but cavil At the Doctrine of the Gospel, till their Sins be touched,
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and their soules humbled by the sight thereof. Wherefore if wee would haue our hearts fit to receiue spirituall life by Christ;
and their Souls humbled by the sighed thereof. Wherefore if we would have our hearts fit to receive spiritual life by christ;
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we must first labor to haue a sense of our sinnes, and to feare Gods wrath due vnto vs for the same.
we must First labour to have a sense of our Sins, and to Fear God's wrath due unto us for the same.
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Hereby we shal be weined from the dangerous loue of earthly things, and our soules shall bee rauished with desire of Christ Iesus.
Hereby we shall be weined from the dangerous love of earthly things, and our Souls shall be ravished with desire of christ Iesus.
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He is the well of life;
He is the well of life;
pns31 vbz dt av pp-f n1;
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and if once we could feele a parching heat in our soules by reason of our sinnes,
and if once we could feel a parching heat in our Souls by reason of our Sins,
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then would we thirst & neuer be at rest till we had drunke our fill, and dined our selues in his sauing merits.
then would we thirst & never be At rest till we had drunk our fill, and dined our selves in his Saving merits.
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This naturall life is but vanishing, and therefore we must labour for this spirituall life by Christ which is eternall.
This natural life is but vanishing, and Therefore we must labour for this spiritual life by christ which is Eternal.
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This will comfort vs in all distresse: and take from vs the feare of death, of hell, and all danger.
This will Comfort us in all distress: and take from us the Fear of death, of hell, and all danger.
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The second part of the distinction: Though I was dead, yet behold I liue for euermore, Amen.
The second part of the distinction: Though I was dead, yet behold I live for evermore, Amen.
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This part is vttered and propounded by two notes to bee obserued.
This part is uttered and propounded by two notes to be observed.
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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:
First, by a note of certainty, Amen. Secondly, by a note of attention, Behold. The note of certainty (Amen) serveth to assure us that this is an infallible truth which christ Affirmeth of himself:
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saying, I liue for euermore. The note of attention which is prefixed, Behold, serueth to stirre vp Iohns mind,
saying, I live for evermore. The note of attention which is prefixed, Behold, serveth to stir up Iohns mind,
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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.
and the mind of every one of us to a serious consideration of this which christ Says, I live for evermore. And Because it Pleases christ to propound this point in this manner, let us a little stand thereon, and herein Consider two points.
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First, in respect of what nature Christ is sayd to liue for euer. Secondly, for what end he liueth for euer.
First, in respect of what nature christ is said to live for ever. Secondly, for what end he lives for ever.
ord, p-acp n1 pp-f r-crq n1 np1 vbz vvn pc-acp vvi p-acp av. ord, p-acp r-crq n1 pns31 vvz p-acp av.
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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.
For the First, No doubt as christ as the Mediator of the Church, He lives for ever ▪ and Therefore this must be understood of christ, in regard of both his nature's, godhead and manhood.
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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.
In respect of his godhead, he is coeternal with the father and with the holy Ghost, living of himself that uncreated and essential life, which is all one with the godhead, being Eternal, without beginning or ending.
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Secondly, hee liueth for euer as hee is man:
Secondly, he lives for ever as he is man:
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for after his death hee ascended vp to heauen, where in full glorie he inioyeth immediat fellowshippe with the godhead:
for After his death he ascended up to heaven, where in full glory he Enjoyeth immediate fellowship with the godhead:
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for in him dwelleth the fulnes of the godhead bodily; his manhood being wholly and immediatly susteined by his godhead. II. Point.
for in him dwells the fullness of the godhead bodily; his manhood being wholly and immediately sustained by his godhead. II Point.
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The end for which Christ liueth for euer, is to giue eternall life to his church,
The end for which christ lives for ever, is to give Eternal life to his Church,
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and to euerie true member thereof.
and to every true member thereof.
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So Saint Iohn saith, This is the testimonie of God, euen the father, that hee hath giuen vs life euerlasting,
So Saint John Says, This is the testimony of God, even the father, that he hath given us life everlasting,
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and this life is in that his sonne. and this life is in that his son.
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And here Christ must bee considered of vs, as the head of his church, as the roote and ground of our saluation,
And Here christ must be considered of us, as the head of his Church, as the root and ground of our salvation,
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and the fountaine of all our happinesse.
and the fountain of all our happiness.
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For as the roote of a tree liueth not for it selfe, but for the body and for all the branches:
For as the root of a tree lives not for it self, but for the body and for all the branches:
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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.
even so christ Iesus, he hath Eternal life in him, not for himself alone, but that he may convey the same to all his members.
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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.
Yea, we must Consider christ as the Common treasury & storehouse of all true felicity: wherein life Eternal is laid up for all the members of his Church.
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For which cause hee saith, His flesh is meate indeed:
For which cause he Says, His Flesh is meat indeed:
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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:and whosoever Eateth his Flesh and Drinketh his blood shall live for ever, To give us to understand, that his manhood hath quickening virtue in it:
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Yet not of it selfe or by it self, but as it is the māhood of the sonne of God;
Yet not of it self or by it self, but as it is the manhood of the son of God;
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For from the godhead it receiueth this quickning power, to giue eternall life vnto the church:
For from the godhead it receiveth this quickening power, to give Eternal life unto the Church:
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And here the meanes must be considered, by which Christ giueth life vnto his church:
And Here the means must be considered, by which christ gives life unto his Church:
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namely, by vertue of that misticall vnion which is betweene him and euery member of his church. Which vnion is thus caused:
namely, by virtue of that mystical Union which is between him and every member of his Church. Which Union is thus caused:
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God the father giueth Christ vnto his church, and to euery one that is to be saued by Christ;
God the father gives christ unto his Church, and to every one that is to be saved by christ;
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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.
and that really and truly according to the terror of the Covenant, in which he hath promised to give christ with all his benefits to every one that Believeth.
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The manner and order of this gift is this: Whole Christ God & man is giuen to euery beleeuer; euen as he is mediator.
The manner and order of this gift is this: whole christ God & man is given to every believer; even as he is Mediator.
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And yet the godhead of Christ is not giuen with the manhood, but only the vertue & operation of the godhead in the manhood;
And yet the godhead of christ is not given with the manhood, but only the virtue & operation of the godhead in the manhood;
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by which the manhod is made able to merit for the beleeuer.
by which the manhood is made able to merit for the believer.
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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;
But the manhood of christ is given both for substance, and in regard of all benefits that Are conveyed to man by it, as justification and redemption;
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as truly as lands and goods are giuen of man to man.
as truly as Lands and goods Are given of man to man.
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And when God giueth Christ to any, he doth withall giue vnto the same partie the spirit of Christ:
And when God gives christ to any, he does withal give unto the same party the Spirit of christ:
cc c-crq np1 vvz np1 p-acp d, pns31 vdz av vvi p-acp dt d n1 dt n1 pp-f np1:
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for hee that hath part in Christ, hath part in his spirit:
for he that hath part in christ, hath part in his Spirit:
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and this spirit createth in his heart the instrument of faith, by which Christ giuen of the father, is receiued and apprehended;
and this Spirit Createth in his heart the Instrument of faith, by which christ given of the father, is received and apprehended;
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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:
both his body and blood, and the efficacy and the benefits thereof. christ is not received in imagination, as men receive things by conceit in the brain:
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but as hee is giuen of the father; namely in the word and sacraments really and truly, though spiritually.
but as he is given of the father; namely in the word and Sacraments really and truly, though spiritually.
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And the same spirit that worketh this faith, doth knit the beleeuer vnto Christ really,
And the same Spirit that works this faith, does knit the believer unto christ really,
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though mystically, making him one with Christ, so as Christ is the head, and the beleeuer a member.
though mystically, making him one with christ, so as christ is the head, and the believer a member.
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And thus is this mysticall coniunction wrought, from whence proceedeth this eternall life. The benefites that come from this mysticall coniunction are these. I.
And thus is this mystical conjunction wrought, from whence Proceedeth this Eternal life. The benefits that come from this mystical conjunction Are these. I.
cc av vbz d j n1 vvn, p-acp q-crq vvz d j n1. dt n2 cst vvb p-acp d j n1 vbr d. pns11.
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Hereby a beleeuer begins in this world to liue eternall life:
Hereby a believer begins in this world to live Eternal life:
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for by the worke of his spirit, Christ maketh that man that is thus vnited vnto him, to begin to die vnto all sinne,
for by the work of his Spirit, christ makes that man that is thus united unto him, to begin to die unto all sin,
c-acp p-acp dt n1 pp-f po31 n1, np1 vvz d n1 cst vbz av vvn p-acp pno31, pc-acp vvi pc-acp vvi p-acp d n1,
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and to liue vnto him spiritually, as himselfe liueth. II. Hence commeth the resurrection of the body:
and to live unto him spiritually, as himself lives. II Hence comes the resurrection of the body:
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for this coniunction being once begun, remaineth eternall, and is neuer wholly broken off, no not from the body,
for this conjunction being once begun, remains Eternal, and is never wholly broken off, no not from the body,
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while it is consumed to dust and ashes. Looke as in the Winter season the sap returneth to the root of the tree,
while it is consumed to dust and Ashes. Look as in the Winter season the sap returns to the root of the tree,
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and then all the branches seeme as they were dead:
and then all the branches seem as they were dead:
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but when Spring time commeth, by vertue of the sunne the sap ascendeth and maketh them fresh and greene againe:
but when Spring time comes, by virtue of the sun the sap Ascendeth and makes them fresh and green again:
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euen so, the bodies of Gods children haue their Winter season, while they lie dead and rotten:
even so, the bodies of God's children have their Winter season, while they lie dead and rotten:
av av, dt n2 pp-f npg1 n2 vhb po32 n1 n1, cs pns32 vvb j cc j-vvn:
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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.
but yet by virtue of their Union and conjunction with christ, At the last day shall life be conveyed from christ Iesus unto them, whereby they shall be raised to life. III.
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Hence commeth eternall life to euery beleeuer: that is, glory and blisse in body and soule in heauen for euer and euer:
Hence comes Eternal life to every believer: that is, glory and bliss in body and soul in heaven for ever and ever:
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for being once begun (as it is in this world) it is neuer dissolued.
for being once begun (as it is in this world) it is never dissolved.
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And thus we see how Christ conueyeth eternall life vnto his members.
And thus we see how christ conveyeth Eternal life unto his members.
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The words bearing this sence, do containe in them the foundation of two maine articles of our beleefe, The words bearing this sense, do contain in them the Foundation of two main Articles of our belief,
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namely, the resurrection of the body, and life euerlasting: for both these are effected to vs, by vertue of our vnion with Christ:
namely, the resurrection of the body, and life everlasting: for both these Are effected to us, by virtue of our Union with christ:
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for he liueth for euer to giue life to vs. And this is the ground of all true ioy:
for he lives for ever to give life to us And this is the ground of all true joy:
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as wee may see in Iob, who in the middest of his miserie stayed himselfe on this, That hee knew his Redeemer liued,
as we may see in Job, who in the midst of his misery stayed himself on this, That he knew his Redeemer lived,
c-acp pns12 vmb vvi p-acp np1, r-crq p-acp dt n1 pp-f po31 n1 vvd px31 p-acp d, cst pns31 vvd po31 n1 vvd,
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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:and that he should rise again, and behold him with those same eyes, wherewith he saw other creatures, Job 19.25, 26. 2. Again, if christ live in heaven to give unto us Eternal life, then must we Learn to have our Conversation in heaven with christ:
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for where our life is, there should our conuersation bee.
for where our life is, there should our Conversation be.
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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:
Now that our Conversation may be with him, we must often seriously Consider with our selves of this everlasting life which christ there Keepeth in store for us:
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and for this cause principally doth Christ here say, Behold, I liue for euer.
and for this cause principally does christ Here say, Behold, I live for ever.
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3. This also must mooue vs to put all our affiance in him, and to place all our ioy and reioicing in him.
3. This also must move us to put all our affiance in him, and to place all our joy and rejoicing in him.
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Men haue most regard to that part of their bodie, by which the whole body and euery member liueth.
Men have most regard to that part of their body, by which the Whole body and every member lives.
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Well, wee professe our selues to bee members of Christ, and in him is hid our spirituall life:
Well, we profess our selves to be members of christ, and in him is hid our spiritual life:
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wee therefore must set our hearts and affections on him especially. The third part of the distinction is this:
we Therefore must Set our hearts and affections on him especially. The third part of the distinction is this:
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Though I was dead, ye• I haue the keyes of death and of hell. Though I was dead, ye• I have the keys of death and of hell.
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Here we must not imagine that hell is a bodily place kept with locke and key,
Here we must not imagine that hell is a bodily place kept with lock and key,
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and dores, as mens dwelling houses are: that cannot bee proued by any place of Gods word.
and doors, as men's Dwelling houses Are: that cannot be proved by any place of God's word.
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Neither yet that the torments thereof are bodily, such as bee inflicted in this world:
Neither yet that the torments thereof Are bodily, such as be inflicted in this world:
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but rather they are spirituall, being the apprehension and feeling of Gods wrath and vengeance, whose iealousie burnes like fire.
but rather they Are spiritual, being the apprehension and feeling of God's wrath and vengeance, whose jealousy burns like fire.
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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.
But christ in this phrase borroweth a comparison from Stewards of great houses, who At their installing into their stewardships, have the keys of all things given unto them.
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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,
Which giving of the keys is a token of regiment and Authority bestowed upon them And the meaning is this, That Iesus christ though he once died,
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yet by his death did vanquish hell and death, and hath obtained full power & dominion ouer them both for euermore. Hence arise sundry instructions:
yet by his death did vanquish hell and death, and hath obtained full power & dominion over them both for evermore. Hence arise sundry instructions:
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first, that power and authoritie to forgiue sinnes properly, belongeth onely vnto Christ. No meere creature hath this power;
First, that power and Authority to forgive Sins properly, belongeth only unto christ. No mere creature hath this power;
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for hee that can forgiue sinnes, must bee able to take away the punishments of sinne,
for he that can forgive Sins, must be able to take away the punishments of sin,
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namely, hell and death, which none can doe but Christ alone, who onely hath the keyes thereof.
namely, hell and death, which none can do but christ alone, who only hath the keys thereof.
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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 to say that a man can properly forgive Sins, is to say, that a man hath power in himself over hell and death.
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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 Therefore the priesthood of the Church of Room is full of blasphemy, who take upon them properly to pronounce unto men the pardon of their Sins of themselves:
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and they deride the custome of reformed churches, who from God pronounce the pardon of sinnes vnto them that repent.
and they deride the custom of reformed Churches, who from God pronounce the pardon of Sins unto them that Repent.
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Secondly, hereby wee are taught to reuerence Christ, and to performe vnto him all due honor and loyall obedience.
Secondly, hereby we Are taught to Reverence christ, and to perform unto him all due honour and loyal Obedience.
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If wee neuer haue done this heretofore, wee must now begin; and if wee haue done it, we must endeuour to do it more.
If we never have done this heretofore, we must now begin; and if we have done it, we must endeavour to do it more.
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For Christ hath the keyes of hell and death, hee can open the gates thereof at his pleasure,
For christ hath the keys of hell and death, he can open the gates thereof At his pleasure,
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and cast thither whom hee will.
and cast thither whom he will.
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Many deceiue themselues through their false conceit of Christ, they thinke not of him as of a Iudge, but as a Sauior onely:
Many deceive themselves through their false conceit of christ, they think not of him as of a Judge, but as a Saviour only:
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they make him all of mercie and pitie, and thereby they take occasion to goe on in sinne.
they make him all of mercy and pity, and thereby they take occasion to go on in sin.
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But wee must consider, that Christ is likewise a righteous iudge, who hath the power of hell and death in his hands,
But we must Consider, that christ is likewise a righteous judge, who hath the power of hell and death in his hands,
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and therefore we must not flatter our selues in our euill wayes, but striue to please him continually with fear and trembling,
and Therefore we must not flatter our selves in our evil ways, but strive to please him continually with Fear and trembling,
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least by our sinnes we stir vp his wrath against vs, and cause him to cast vs into hell, whence is no redemption.
lest by our Sins we stir up his wrath against us, and cause him to cast us into hell, whence is no redemption.
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Thirdly, this is a matter of great comfort vnto all those in Gods church, that in this life vnfainedly cleaue vnto Christ:
Thirdly, this is a matter of great Comfort unto all those in God's Church, that in this life unfeignedly cleave unto christ:
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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 especially in time of affliction and temptation, and At the hour of death, for christ having the keys of hell & death is able to keep them from hell,
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and from the sting of death. And this hee will doe because they trust in him, for he hath promised it.
and from the sting of death. And this he will do Because they trust in him, for he hath promised it.
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If this were alwayes sounding in our eares, it would minister endlesse ioy vnto our soules against the seruile feare of hell and death.
If this were always sounding in our ears, it would minister endless joy unto our Souls against the servile Fear of hell and death.
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Vers. 19. Write the things which thou hast seene, and the things which are, and the things which shall come hereafter.Vers. 19. Write the things which thou hast seen, and the things which Are, and the things which shall come hereafter.
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Here S. Iohn propoundeth a second action of Christ.
Here S. John propoundeth a second actium of christ.
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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,
For having confirmed John against his great Fear, he gives him a Commandment to write the things which he had seen, etc. This Commandment was given to John in the Eleventh verse,
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and is here againe repeated for these causes:
and is Here again repeated for these Causes:
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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.
First, that John might see the special care of christ over his Church that he still Continueth a provident head thereof for their good estate After his Ascension.
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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.
Secondly, that God's Church in all ages may understand, that it is necessary men should know the estate of the Church to be Subject unto Troubles, that thereby they may better arm themselves against the evils to come.
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Thirdly, that Iohn might be fully assured of his calling, to write and publish this booke.
Thirdly, that John might be Fully assured of his calling, to write and publish this book.
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Fourthly, that Gods church in all ages might be out of doubt, that this booke is no deuice of man,
Fourthly, that God's Church in all ages might be out of doubt, that this book is no device of man,
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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:
but a book of God, and part of holy Scripture revealed from christ to John for the good of his Church. If it be said:
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though Christ did faithfully reueale his will, yet Iohn might erre in publishing it.
though christ did faithfully reveal his will, yet John might err in publishing it.
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Answ. As Christ deliuered this to Iohn, so hee receiued and published it faithfully, without all fault either in matter or manner:Answer As christ Delivered this to John, so he received and published it faithfully, without all fault either in matter or manner:
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for we must make a difference betweene the Prophets and Apostles, and all other teachers.
for we must make a difference between the prophets and Apostles, and all other Teachers.
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As the Prophets in former times, so the Apostles in the New Testament were called immediately by Christ,
As the prophets in former times, so the Apostles in the New Testament were called immediately by christ,
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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:
and had such special assistance of God's Spirit, that they could not err, when they propounded by preaching or writing any Doctrine of christ unto the Church of God:
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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:
this appears by the promises of christ made unto them, Luk. 10.16. He which hears you, hears me, and be which Refuseth you, Refuseth me:
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and •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. and •e which Refuseth me, Refuseth him that sent me. Again, Matthew 10.20. It is not you which speak, but the Spirit of your father speaking in you.
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Ioh. 14.26, hee promiseth to send his spirit to be their comforter, which shall teach them all things:
John 14.26, he promises to send his Spirit to be their comforter, which shall teach them all things:
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yea, to lead them into all truth, Iohn 16. 1•. Which promise some apply 〈 ◊ 〉 al Gods ministers;
yea, to led them into all truth, John 16. 1•. Which promise Some apply 〈 ◊ 〉 all God's Ministers;
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but if we marke the circumstances therof, we shall see that properly it agreeth to the Apostles:
but if we mark the Circumstances thereof, we shall see that properly it agreeth to the Apostles:
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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:
for though in Others the certainty hereof cannot be affirmed, yet in them it may: for which cause, in the counsel At Ierusalem thus they write unto the Churches:
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It seemed good to the holy ghost and to vs ; as being assured of the certaine direction of the holy ghost: It seemed good to the holy ghost and to us; as being assured of the certain direction of the holy ghost:
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which no ministers euer since could say, being subiect to errour both in speaking and writing.
which no Ministers ever since could say, being Subject to error both in speaking and writing.
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This distinction must bee held for the certainetie of our faith in the points of Religion,
This distinction must be held for the certainty of our faith in the points of Religion,
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and for our assurance of the faithfull penning and publishing of this booke. And thus much of the causes of this repetition.
and for our assurance of the faithful penning and publishing of this book. And thus much of the Causes of this repetition.
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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.
In the words of this Commandment is contained the division of this Whole book, Write the words which thou hast seen ▪ that is, Set down what I have showed thee in this vision.
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And which are ▪ that is, all things which I reueale vnto thee touching the present estate of the church.And which Are ▪ that is, all things which I reveal unto thee touching the present estate of the Church.
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And which are to come hereafter: And which Are to come hereafter:
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that is, those things which concerne the future estate of the church to the end of the world,
that is, those things which concern the future estate of the Church to the end of the world,
cst vbz, d n2 r-crq vvb dt j-jn n1 pp-f dt n1 p-acp dt n1 pp-f dt n1,
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as I will reueale it vnto thee. Thus then is the whole booke distinguished. I.
as I will reveal it unto thee. Thus then is the Whole book distinguished. I.
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It containeth things touching the present estate of the church in Iohns da•es. II. It entreateth of things which concerne the future estate thereof from Iohns time to the end of the world.
It Containeth things touching the present estate of the Church in Iohns da•es. II It entreateth of things which concern the future estate thereof from Iohns time to the end of the world.
pn31 vvz n2 vvg dt j n1 pp-f dt n1 p-acp npg1 vvz. crd pn31 vvz pp-f n2 r-crq vvb dt j-jn n1 av p-acp npg1 n1 p-acp dt n1 pp-f dt n1.
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Hence obserue the lawfulnesse of the art of Logicke: Hence observe the lawfulness of the art of Logic:
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for diuisions be lawfull (else the holy ghost would not here haue vsed them) and so by proportion are other arguments of reasoning:
for divisions be lawful (Else the holy ghost would not Here have used them) and so by proportion Are other Arguments of reasoning:
c-acp n2 vbb j (av dt j n1 vmd xx av vhi vvn pno32) cc av p-acp n1 vbr j-jn n2 pp-f vvg:
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and therefore that art which giueth rules of direction for the right vse of these arguments is lawfull and good.
and Therefore that art which gives rules of direction for the right use of these Arguments is lawful and good.
cc av d n1 r-crq vvz n2 pp-f n1 p-acp dt j-jn n1 pp-f d n2 vbz j cc j.
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Those men then are farre deceiued, who account the arts of Logicke and Rhetoricke to be friuolous and vnlawfull,
Those men then Are Far deceived, who account the arts of Logic and Rhetoric to be frivolous and unlawful,
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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 in so saying, they condemn the practice of the holy ghost in this place. Vers. 20. The mystery of the seuen Stars which thou Sawest in my right hand,
cc p-acp av vvg, pns32 vvb dt n1 pp-f dt j n1 p-acp d n1. np1 crd dt n1 pp-f dt crd n2 r-crq pns21 vvd2 p-acp po11 j-jn n1,
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and the seuen golden candlestickes is this:
and the seuen golden candlesticks is this:
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The seuen starres are the seuen Angels of the Churches, and the seuen candlesticks which thou sawest are the seuen Churches.
The seuen Stars Are the seuen Angels of the Churches, and the seuen candlesticks which thou Sawest Are the seuen Churches.
dt crd n2 vbr dt crd n2 pp-f dt n2, cc dt crd n2 r-crq pns21 vvd2 vbr dt crd n2.
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This is the third action of Christ: namely the interpretation of the Vision in the principall parts thereof;
This is the third actium of christ: namely the Interpretation of the Vision in the principal parts thereof;
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which he expoundeth for these causes:
which he expoundeth for these Causes:
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First, Iohn in this businesse was to shew himselfe a Prophet of God, by declaring the present and future estate of Gods church.
First, John in this business was to show himself a Prophet of God, by declaring the present and future estate of God's Church.
ord, np1 p-acp d n1 vbds pc-acp vvi px31 dt n1 pp-f np1, p-acp vvg dt j cc j-jn n1 pp-f npg1 n1.
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Now the principall part of a Prophet is to expound visions or dreames reuealed either to himselfe or to others:
Now the principal part of a Prophet is to expound visions or dreams revealed either to himself or to Others:
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as wee may see in Daniell and the rest of the prophets.
as we may see in Daniell and the rest of the Prophets.
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Secondly, that Iohn might bee encouraged in the publishing of this booke and of the things reuealed vnto him:
Secondly, that John might be encouraged in the publishing of this book and of the things revealed unto him:
ord, cst np1 vmd vbi vvn p-acp dt vvg pp-f d n1 cc pp-f dt n2 vvn p-acp pno31:
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For Iohns calling respected the Church of God. And when he should perceiue these visions to concerne the Churches;
For Iohns calling respected the Church of God. And when he should perceive these visions to concern the Churches;
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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;
this would stir up his diligence, in observing, and penning the things revealed. Now christ expoundeth not the Whole vision, but two principal things therein;
d vmd vvi a-acp po31 n1, p-acp vvg, cc vvg dt n2 vvn. av np1 vvz xx dt j-jn n1, cc-acp crd j-jn n2 av;
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namely, what was meant by the seuen starres; to wit, the seuen Angels, or the seuen ministers of the Churches.
namely, what was meant by the seuen Stars; to wit, the seuen Angels, or the seuen Ministers of the Churches.
av, r-crq vbds vvn p-acp dt crd n2; p-acp n1, dt crd n2, cc dt crd n2 pp-f dt n2.
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And what was meant by the seuen golden candlesticks:
And what was meant by the seuen golden candlesticks:
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namely ▪ The seuē Churches thēselues. The reasons why both were so called, wee haue showed before, with the vse therof.
namely ▪ The seuē Churches themselves. The Reasons why both were so called, we have showed before, with the use thereof.
av ▪ dt crd n2 px32. dt n2 q-crq d vbdr av vvn, pns12 vhb vvn a-acp, p-acp dt n1 av.
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Here onely I will obserue these three points:
Here only I will observe these three points:
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First, why Christ in the interpretation of his vision doth not expound the whole, but onely two principall parts thereof:
First, why christ in the Interpretation of his vision does not expound the Whole, but only two principal parts thereof:
ord, c-crq np1 p-acp dt n1 pp-f po31 n1 vdz xx vvi dt j-jn, cc-acp av-j crd j-jn n2 av:
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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:
This he does for these Causes, First, Because he hath given unto his Church the gift of Interpretation, which he would have them to exercise about this vision:
d pns31 vdz p-acp d n2, ord, c-acp pns31 vhz vvn p-acp po31 n1 dt n1 pp-f n1, r-crq pns31 vmd vhi pno32 pc-acp vvi p-acp d n1:
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For if hee had expounded euery part himselfe, then he had left herein no matter to his church, whereabout shee might exercise her gift.
For if he had expounded every part himself, then he had left herein no matter to his Church, whereabout she might exercise her gift.
c-acp cs pns31 vhd vvn d n1 px31, cs pns31 vhd vvn av dx n1 p-acp po31 n1, c-crq pns31 vmd vvi po31 n1.
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Secondly, to prouoke Gods ministers especially, with other members of his church, vnto all diligence in studying this and other parts of scripture.
Secondly, to provoke God's Ministers especially, with other members of his Church, unto all diligence in studying this and other parts of scripture.
ord, pc-acp vvi npg1 n2 av-j, p-acp j-jn n2 pp-f po31 n1, p-acp d n1 p-acp vvg d cc j-jn n2 pp-f n1.
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For if all things were easie and plaine, then men would grow carelesse in reading and searching out the knowledge of Gods word.
For if all things were easy and plain, then men would grow careless in reading and searching out the knowledge of God's word.
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Thirdly, to stir vp in euery Reader of this booke an earnest and hartie desire to vnderstand the same.
Thirdly, to stir up in every Reader of this book an earnest and hearty desire to understand the same.
ord, pc-acp vvi a-acp p-acp d n1 pp-f d n1 dt n1 cc j n1 pc-acp vvi dt d.
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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.
Fourthly, to excite all his Servants to prayer and invocation upon God for his grace, that they may with reading the Scripture understand the true meaning thereof. II point.
ord, pc-acp vvi d po31 n2 p-acp n1 cc n1 p-acp np1 p-acp po31 n1, cst pns32 vmb p-acp vvg dt n1 vvb dt j n1 av. crd n1.
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Note here, the ministers of the churches are called Angels. What these Angels are, appeareth in the chapters following;
Note Here, the Ministers of the Churches Are called Angels. What these Angels Are, appears in the Chapters following;
n1 av, dt n2 pp-f dt n2 vbr vvn n2. q-crq d n2 vbr, vvz p-acp dt n2 vvg;
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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.
to wit, the Pastors and Ministers of these seuen Churches of Asia. So Mathew 11.10. John Baptist is called Christ Angel or Messenger, whereby we have good Light for the expounding of a place in Paul, 1. Cor. 11.10. saying, That the woman ought to have power over her head, that is, be covered, Because of the Angels. Where, by Angels may well be understood the Preachers and Ministers of the Gospel.
p-acp n1, dt n2 cc n2 pp-f d crd n2 pp-f np1. np1 np1 crd. np1 np1 vbz vvn npg1 n1 cc n1, c-crq pns12 vhb j n1 p-acp dt vvg pp-f dt n1 p-acp np1, crd np1 crd. vvg, cst dt n1 vmd pc-acp vhi n1 p-acp po31 n1, cst vbz, vbi vvn, c-acp pp-f dt n2. c-crq, p-acp n2 vmb av vbi vvn dt n2 cc n2 pp-f dt n1.
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And the reason of that precept may bee this:
And the reason of that precept may be this:
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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.
Among the Corinthians the covering of the head was not as it is with us, a token of prelieminence and superiority, but a Signen of subjection.
p-acp dt njp2 dt n-vvg pp-f dt n1 vbds xx c-acp pn31 vbz p-acp pno12, dt n1 pp-f n1 cc n1, cc-acp dt n1 pp-f n1.
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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.
And Therefore the Apostle would have the women of Corinth, when they Come into the congregation, to have their Heads covered according to the custom of their country in other assemblies, to signify their submission and Reverence unto the Ministry of the Gospel.
cc av dt n1 vmd vhi dt n2 pp-f np1, c-crq pns32 vvd p-acp dt n1, pc-acp vhi po32 n2 vvd vvg p-acp dt n1 pp-f po32 n1 p-acp j-jn n2, pc-acp vvi po32 n1 cc n1 p-acp dt n1 pp-f dt n1.
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Whereas Ministers are the Lords angels and embassadours: Whereas Ministers Are the lords Angels and Ambassadors:
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hence wee gather, that euery Minister of the Gospell must carry himselfe as the messenger of the Lord.
hence we gather, that every Minister of the Gospel must carry himself as the Messenger of the Lord.
av pns12 vvb, cst d n1 pp-f dt n1 vmb vvi px31 p-acp dt n1 pp-f dt n1.
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Messengers haue regard of two things;
Messengers have regard of two things;
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of the matter of their message, and of their manner of deliuerie, that they speake all which they are commanded:
of the matter of their message, and of their manner of delivery, that they speak all which they Are commanded:
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and in such order as their Lord and master would haue it spoken, or speake it himselfe if hee were present:
and in such order as their Lord and master would have it spoken, or speak it himself if he were present:
cc p-acp d n1 p-acp po32 n1 cc n1 vmd vhi pn31 vvn, cc vvi pn31 px31 cs pns31 vbdr j:
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and he that faileth in either of these, may iustly bee chalenged of vnfaithfulnesse.
and he that Faileth in either of these, may justly be challenged of unfaithfulness.
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The Minister therefore being Christs messenger, must deliuer the whole will of Christ alone vnto his people:
The Minister Therefore being Christ Messenger, must deliver the Whole will of christ alone unto his people:
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as also in that manner which Christ approoueth, and would himselfe obserue, if hee were present.
as also in that manner which christ approveth, and would himself observe, if he were present.
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Now can we once imagine, that Christ would deliuer his will, partly in English, partly in Latine and other Languages,
Now can we once imagine, that christ would deliver his will, partly in English, partly in Latin and other Languages,
av vmb pns12 a-acp vvi, cst np1 vmd vvi po31 n1, av p-acp jp, av p-acp jp cc j-jn n2,
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or intermingle with the testimonies of the Prophets and Apostles, the sentences of Fathers, of Philosophers, Poets,
or intermingle with the testimonies of the prophets and Apostles, the sentences of Father's, of Philosophers, Poets,
cc vvi p-acp dt n2 pp-f dt n2 cc n2, dt n2 pp-f n2, pp-f n2, n2,
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and other writers? Those therfore that in this sort dispence Christs gospel, doe hereby bewray vnfaithfulnesse in their deliuerie.
and other writers? Those Therefore that in this sort dispense Christ gospel, do hereby bewray unfaithfulness in their delivery.
cc j-jn n2? d av cst p-acp d n1 vvi npg1 n1, vdb av vvi n1 p-acp po32 n1.
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Indeed this is counted the learned kind of preaching: But it is not that manner which Christ approoueth.
Indeed this is counted the learned kind of preaching: But it is not that manner which christ approveth.
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And besides, if this kind of teaching may take place, it will bring in as great Barbarisme, in regard of true Diuinitie,
And beside, if this kind of teaching may take place, it will bring in as great Barbarism, in regard of true Divinity,
cc a-acp, cs d n1 pp-f n-vvg vmb vvi n1, pn31 vmb vvi p-acp c-acp j n1, p-acp n1 pp-f j n1,
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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.
as was among the Schoolmen, when God's word was wholly turned unto needless disputation, yea it would shortly banish the Gospel out of this land. III. point.
c-acp vbds p-acp dt n2, c-crq npg1 n1 vbds av-jn vvn p-acp j n1, uh pn31 vmd av-j vvi dt n1 av pp-f d n1. np1. n1.
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Note the phrase which the holy ghost vseth: he sayth not, The seuen starres signifie the seuen Angels, but Are the seuen Angels:
Note the phrase which the holy ghost uses: he say not, The seuen Stars signify the seuen Angels, but are the seuen Angels:
n1 dt n1 r-crq dt j n1 vvz: pns31 vvz xx, dt crd n2 vvi dt crd n2, cc-acp vbr dt crd n2:
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and the seuen candlestickes Are the seuen churches; giuing to the signe the name of the thing signified.
and the seuen candlesticks are the seuen Churches; giving to the Signen the name of the thing signified.
cc dt crd n2 vbr dt crd n2; vvg p-acp dt n1 dt n1 pp-f dt n1 vvd.
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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 :
Wherein we have a good warrant for our exposition of that phrase in the Sacrament: This bred is my body: this cup is my blood:
c-crq pns12 vhb dt j n1 p-acp po12 n1 pp-f d n1 p-acp dt n1: d n1 vbz po11 n1: d n1 vbz po11 n1:
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Which the Papists vnderstand properly of the very bodie and bloud of Christ by reall transmutation.
Which the Papists understand properly of the very body and blood of christ by real transmutation.
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But as these seuen starres are sayd to bee seuen Ministers, because they did signifie the seuen Ministers:
But as these seuen Stars Are said to be seuen Ministers, Because they did signify the seuen Ministers:
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so is the bread called the body of Christ, because it signifieth and representeth his bodie, and the cup his bloud.
so is the bred called the body of christ, Because it signifies and Representeth his body, and the cup his blood.
av vbz dt n1 vvd dt n1 pp-f np1, c-acp pn31 vvz cc vvz po31 n1, cc dt n1 po31 n1.
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And as it is absurd to say, the seuen ministers were indeed seuen starres, because they are so called:
And as it is absurd to say, the seuen Ministers were indeed seuen Stars, Because they Are so called:
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so it is absurd to hold the bread in the Sacraments to be really Christs body,
so it is absurd to hold the bred in the Sacraments to be really Christ body,
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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.
or the wine his blood, Because it is so called. And thus much of the third actium of christ in the Interpretation of this Vision.
cc dt n1 po31 n1, c-acp pn31 vbz av vvn. cc av d pp-f dt ord n1 pp-f np1 p-acp dt n1 pp-f d n1.
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THE SECOND CHAPTER. Vers. 1. Vnto the Angell of the Church of Ephesus write:
THE SECOND CHAPTER. Vers. 1. Unto the Angel of the Church of Ephesus write:
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These things sayth he that holdeth the seuen starres in his right hand and walketh in the middest of the seuen golden candlestickes.
These things say he that holds the seuen Stars in his right hand and walks in the midst of the seuen golden candlesticks.
d n2 vvz pns31 cst vvz dt crd n2 p-acp po31 j-jn n1 cc vvz p-acp dt n1 pp-f dt crd j n2.
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IN this Chapter and in the next, is contained the fourth action of our Sauiour Christ:
IN this Chapter and in the next, is contained the fourth actium of our Saviour christ:
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wherein he giueth seuen particular commaundements to Iohn, to write vnto the seuen Churches of Asia,
wherein he gives seuen particular Commandments to John, to write unto the seuen Churches of Asia,
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and to send vnto them seuen letters or Epistles. The first of which commandements is expressed in the beginning of this first verse:
and to send unto them seuen letters or Epistles. The First of which Commandments is expressed in the beginning of this First verse:
cc pc-acp vvi p-acp pno32 crd n2 cc n2. dt ord pp-f q-crq n2 vbz vvn p-acp dt n-vvg pp-f d ord n1:
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Vnto the Angell of the Church of Ephesus write ▪ Then after followeth the Epistle, These things, saith hee, &c. continuing to the eight verse. First, for the commaundement:Unto the Angel of the Church of Ephesus write ▪ Then After follows the Epistle, These things, Says he, etc. Continuing to the eight verse. First, for the Commandment:
p-acp dt n1 pp-f dt n1 pp-f np1 vvi ▪ av a-acp vvz dt n1, d n2, vvz pns31, av vvg p-acp dt crd n1. ord, p-acp dt n1:
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The partie to whom Iohn must write is the Angell : which word may bee expounded two wayes:
The party to whom John must write is the Angel: which word may be expounded two ways:
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either to signifie the minister or pastor of the particular church of Ephesus, and so it is commonly taken of the most:
either to signify the minister or pastor of the particular Church of Ephesus, and so it is commonly taken of the most:
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or els it may be token the company of the ministers, teachers, and gouernours of the church of Ephesus:
or Else it may be token the company of the Ministers, Teachers, and Governors of the Church of Ephesus:
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for therein were many pastors and gouernours, as appeareth Act. 20.28. where Paule calleth together the Bishops (as the word signifieth) and giueth them charge ouer their particular flockes.
for therein were many Pastors and Governors, as appears Act. 20.28. where Paul calls together the Bishops (as the word signifies) and gives them charge over their particular flocks.
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Now in Scripture the name of one person taken collectiuely, oftentimes signifieth the whole multitude, as Exod. 4.22. Israell is my sonne, euen my first borne, Where the whole body of the people of Israel is called by the name of one man.
Now in Scripture the name of one person taken collectively, oftentimes signifies the Whole multitude, as Exod 4.22. Israel is my son, even my First born, Where the Whole body of the people of Israel is called by the name of one man.
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And so though Antichrist bee not one particular man, but a state and company of men in the succession of Popes:
And so though Antichrist be not one particular man, but a state and company of men in the succession of Popes:
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yet is that whole estate noted by the speciall name of one man• as that Antichrist; that man of sinne: and sonne of perdition.
yet is that Whole estate noted by the special name of one man• as that Antichrist; that man of sin: and son of perdition.
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Thus we see how the word Angell may bee taken:
Thus we see how the word Angel may be taken:
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and whether wee vnderstand it of one man, or of the whole company of elders, it is not much materiall.
and whither we understand it of one man, or of the Whole company of Elders, it is not much material.
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In this particular commaundement note two points:
In this particular Commandment note two points:
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First, that Christ his intent is to write to the whole church of Ephesus, as appeareth Chap. 1.11. where Iohn is commaunded to write in a boohe, and send it to the Churches:
First, that christ his intent is to write to the Whole Church of Ephesus, as appears Chap. 1.11. where John is commanded to write in a boohe, and send it to the Churches:
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as also by the conclusion of this Epistle, where it is sayd, Let him that hath an eare to heare, heare what the spirit saith vnto the Churches:
as also by the conclusion of this Epistle, where it is said, Let him that hath an ear to hear, hear what the Spirit Says unto the Churches:
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and yet he directeth his Epistle not to the whole church, but particularly to the Angel or pastor therof. and yet he directeth his Epistle not to the Whole Church, but particularly to the Angel or pastor thereof.
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This he doth for two causes: First, to intimate vnto this minister his duty: which stood in two things:
This he does for two Causes: First, to intimate unto this minister his duty: which stood in two things:
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In teaching the contents of this Epistle vnto the whole church:
In teaching the contents of this Epistle unto the Whole Church:
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& in becomming a patterne and example to them all, of doing the things therin required.
& in becoming a pattern and Exampl to them all, of doing the things therein required.
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Secondly because either much good or much euill comes to euery particular church by the ministers thereof, such is the efficacie of his place and calling.
Secondly Because either much good or much evil comes to every particular Church by the Ministers thereof, such is the efficacy of his place and calling.
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If he be faithfull he bringeth great good to the church: if vnfaithfull, exceeding great hurt:
If he be faithful he brings great good to the Church: if unfaithful, exceeding great hurt:
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as might easily be proued by many examples in all ages.
as might Easily be proved by many Examples in all ages.
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Now Christ writeth to the Angell of this church, that he might be a meanes of much good vnto them al, by exciting them to the practise of all good duties required in this Epistle. II. point.
Now christ Writeth to the Angel of this Church, that he might be a means of much good unto them all, by exciting them to the practice of all good duties required in this Epistle. II point.
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Among all the churches of Asia Christ writeth first to the church of Ephesus:
Among all the Churches of Asia christ Writeth First to the Church of Ephesus:
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not for that this church had authoritie ouer the rest (for they were all candlestickes,
not for that this Church had Authority over the rest (for they were all candlesticks,
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and all of gold) but because Ephesus was the mother citie, farre exceeding the rest in riches and estimation.
and all of gold) but Because Ephesus was the mother City, Far exceeding the rest in riches and estimation.
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Whereby Christ giueth vs to vnderstand, that his will is, that those people, towns and cities which excell others in estimation and wealth, should also go before them in knowledge ▪ obedience and other graces of God.
Whereby christ gives us to understand, that his will is, that those people, Towns and cities which excel Others in estimation and wealth, should also go before them in knowledge ▪ Obedience and other graces of God.
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And so answerably should it bee with particular persons:
And so answerably should it be with particular Persons:
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They which excell others for outward reputation and temporal blessings, ought to go before them in spiritual graces, as godlinesse and religion.
They which excel Others for outward reputation and temporal blessings, ought to go before them in spiritual graces, as godliness and Religion.
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Those which shall faile herein, and suffer others that are far their inferiours for outward things to go before them in spiritual graces, shall find it true to their shame before men,
Those which shall fail herein, and suffer Others that Are Far their inferiors for outward things to go before them in spiritual graces, shall find it true to their shame before men,
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but especially at the tribunall seat of Iesus Christ. Thus much for the commandement.
but especially At the tribunal seat of Iesus christ. Thus much for the Commandment.
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Now followeth the example it selfe, which containeth three parts (as all ordinarie Epistles doe.) A pereface ▪ A proposition; and the conclusion.
Now follows the Exampl it self, which Containeth three parts (as all ordinary Epistles do.) A pereface ▪ A proposition; and the conclusion.
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The preface is in these words, These things, saith he, that holdeth the seuen starres in his right hand,
The preface is in these words, These things, Says he, that holds the seuen Stars in his right hand,
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and walketh in the middest of the seuen golden candlestickes. The proposition and conclusion, in the verses following.and walks in the midst of the seuen golden candlesticks. The proposition and conclusion, in the Verses following.
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The preface is borrowed from the former chapter, verse. 16. and 13. Where also it was handled.
The preface is borrowed from the former chapter, verse. 16. and 13. Where also it was handled.
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The intent of Christ herein is to draw this church to a reuerent adoration of his person;
The intent of christ herein is to draw this Church to a reverent adoration of his person;
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and to cause in them a greater care to embrace and obey his admonition.
and to cause in them a greater care to embrace and obey his admonition.
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This appeareth by that twofold action which he auoucheth of himselfe, to wit, his holding the seuen starres in his right hand,
This appears by that twofold actium which he avoucheth of himself, to wit, his holding the seuen Stars in his right hand,
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and his walking in the midst of the seuen golden candlestickes: by the first whereof is signified his power in protecting and gouerning his ministers.
and his walking in the midst of the seuen golden candlesticks: by the First whereof is signified his power in protecting and governing his Ministers.
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And by the second is noted his presence in the middest of his church, guiding and blessing his ministers with all the members thereof. As if he had sayd:
And by the second is noted his presence in the midst of his Church, guiding and blessing his Ministers with all the members thereof. As if he had said:
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If I be he that haue power to protect and gouerne; that am present also to blesse and direct both ministers and people:
If I be he that have power to Pact and govern; that am present also to bless and Direct both Ministers and people:
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then my admonitions are to be reuerenced and obeyed. In this preface note two special points.
then my admonitions Are to be reverenced and obeyed. In this preface note two special points.
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First, that Christ here againe repeateth that which was before deliuered touching his presence in his church,
First, that christ Here again repeateth that which was before Delivered touching his presence in his Church,
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and his mightie power and prouidence ouer the same in protecting, guiding, and blessing both minister and people.
and his mighty power and providence over the same in protecting, guiding, and blessing both minister and people.
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By which reputation hee would giue vs to vnderstand, the specall weight and moment of this point, to wit ▪ that it ought to be ingrauen in the harts of euery one in Gods church.
By which reputation he would give us to understand, the special weight and moment of this point, to wit ▪ that it ought to be engraved in the hearts of every one in God's Church.
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And indeed till we be persuaded thereof, wee shall neuer learne religion soundly. The ground of true religion is this ▪:
And indeed till we be persuaded thereof, we shall never Learn Religion soundly. The ground of true Religion is this ▪:
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To take the true God for our God. And Christ Iesus for our redemer:
To take the true God for our God. And christ Iesus for our redeemer:
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and it consisteth not in a swimming notion hereof in the braine, but in the sure persuasion of the heart, which we neuer haue till we be resolued both of Christs presence with vs:
and it Consisteth not in a swimming notion hereof in the brain, but in the sure persuasion of the heart, which we never have till we be resolved both of Christ presence with us:
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and of his prouidence ouer vs; for our blessing and defence. II. point. In this preface also note:
and of his providence over us; for our blessing and defence. II point. In this preface also note:
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that the persuasion of Christs presence and speciall prouidence in his church, is a notable meanes to draw vs on to all good duties;
that the persuasion of Christ presence and special providence in his Church, is a notable means to draw us on to all good duties;
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for thereby Christ would persuade both the ministers and people of Ephesus, to receiue and embrace this his Epistle.
for thereby christ would persuade both the Ministers and people of Ephesus, to receive and embrace this his Epistle.
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And no doubt he that is indeed persuaded hereof, cannot but bee moued to walke before God in all holinesse and obedience:
And no doubt he that is indeed persuaded hereof, cannot but be moved to walk before God in all holiness and Obedience:
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as did Enoch, Abraham, and all the godly patriarkes. Thus much for the preface.
as did Enoch, Abraham, and all the godly Patriarchs. Thus much for the preface.
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Verse. 2. I know thy workes and thy labour, and thy patience, and how thou canst not forbeare them which are euill,Verse. 2. I know thy works and thy labour, and thy patience, and how thou Canst not forbear them which Are evil,
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and hast examined them which say they are Apostles and are not, and hast found them liers.
and hast examined them which say they Are Apostles and Are not, and hast found them liers.
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Here beginneth the second part of this Epistle, to wit, the proposition; containing the substance and matter of the whole Epistle. This proposition hath two points.
Here begins the second part of this Epistle, to wit, the proposition; containing the substance and matter of the Whole Epistle. This proposition hath two points.
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First, a commendation of this church, in the second and third verses. Secondly, a rebuke and reprehension, in the fourth verse.
First, a commendation of this Church, in the second and third Verses. Secondly, a rebuke and reprehension, in the fourth verse.
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The commen•ation is first generall in these words:
The commen•ation is First general in these words:
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I know thy workes. Then more particular, for special duties & actions in the words following, and thy labour and patience, &c. For the first, I know thy workes: many doe expound this of workes of mercie and liberalitie:I know thy works. Then more particular, for special duties & actions in the words following, and thy labour and patience, etc. For the First, I know thy works: many do expound this of works of mercy and liberality:
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but that wil not so well stand; for he saith to euerie church, I know thy workes ;
but that will not so well stand; for he Says to every Church, I know thy works;
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and yet some of them are blamed for want of these good workes.
and yet Some of them Are blamed for want of these good works.
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By works then is meant, the wayes, that is, the practises and dealings of the whole church:
By works then is meant, the ways, that is, the practises and dealings of the Whole Church:
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as well of ministers as people, in all their affaires.
as well of Ministers as people, in all their affairs.
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Also by knowledge here we must vnderstand a knowledge that goeth with application, as may appeare by comparing this with the fourth verse, whither it hath relation:
Also by knowledge Here we must understand a knowledge that Goes with application, as may appear by comparing this with the fourth verse, whither it hath Relation:
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for thus they must go, I know thy workes, and approue of them: and yet I haue somthing against thee.
for thus they must go, I know thy works, and approve of them: and yet I have something against thee.
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So that his meaning is, I know thy workes, that is, all thy wayes and dealings in thy life and conuersation are manifest vnto me,
So that his meaning is, I know thy works, that is, all thy ways and dealings in thy life and Conversation Are manifest unto me,
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and I do generally approue of them. and I do generally approve of them.
cc pns11 vdb av-j vvi pp-f pno32.
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Here first in this testimonie of his knowledge, Christ ministreth a remedie against secret sinnes and offences.
Here First in this testimony of his knowledge, christ Ministereth a remedy against secret Sins and offences.
av ord p-acp d n1 pp-f po31 n1, np1 vvz dt n1 p-acp j-jn n2 cc n2.
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The theefe, the murtherer, and adulterer wait for the night wherein to attempt their shamefull practises:
The thief, the murderer, and adulterer wait for the night wherein to attempt their shameful practises:
dt n1, dt n1, cc n1 vvb p-acp dt n1 c-crq pc-acp vvi po32 j n2:
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The tradesman in secret falsifyeth his weights, and mingleth his wares: among most men fraud, oppression and iniustice do abound:
The tradesman in secret falsifyeth his weights, and mingleth his wares: among most men fraud, oppression and injustice do abound:
dt n1 p-acp j-jn vvz po31 n2, cc vvz po31 n2: p-acp ds n2 n1, n1 cc n1 vdb vvi:
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and all because they thinke, that if men see not, all is well: as Dauid saith the wicked man saith, God shall not see, he will not regard.
and all Because they think, that if men see not, all is well: as David Says the wicked man Says, God shall not see, he will not regard.
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But if men could thinke and bee persuaded of this, that Christ seeth and knoweth all their wayes, it would cause them to make conscience not onely of grosse sinnes, But if men could think and be persuaded of this, that christ sees and Knoweth all their ways, it would cause them to make conscience not only of gross Sins,
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but euen of their hidden and secret offences.
but even of their hidden and secret offences.
cc-acp av pp-f po32 j-vvn cc j-jn n2.
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Secondly, whereas this knowledge is ioyned with approbation, it may be demanded how this can stand with the iustice of God, to approue of that which is not answerable to the tenour of his law,
Secondly, whereas this knowledge is joined with approbation, it may be demanded how this can stand with the Justice of God, to approve of that which is not answerable to the tenor of his law,
ord, cs d n1 vbz vvn p-acp n1, pn31 vmb vbi vvn c-crq d vmb vvi p-acp dt n1 pp-f np1, pc-acp vvi pp-f d r-crq vbz xx j p-acp dt n1 pp-f po31 n1,
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as the best workes of the most righteous man are not, beeing stained with some corruption, Isay. 64 6. Answ. The Gospell, which is another part of Gods wil, reuealeth more vnto vs than euer the law could do:
as the best works of the most righteous man Are not, being stained with Some corruption, Saiah 64 6. Answer The Gospel, which is Another part of God's will, Revealeth more unto us than ever the law could do:
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namely, that if a man bee in Christ, to him there is no condemnation;
namely, that if a man be in christ, to him there is no condemnation;
av, cst cs dt n1 vbi p-acp np1, p-acp pno31 pc-acp vbz dx n1;
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and that God will accept his true desire and endeuour to please him for the deed it selfe, 2. Cor. 8.12.
and that God will accept his true desire and endeavour to please him for the deed it self, 2. Cor. 8.12.
cc cst np1 vmb vvi po31 j n1 cc n1 pc-acp vvi pno31 p-acp dt n1 pn31 n1, crd np1 crd.
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And thus according to the tenour of the Gospell Christ approueth of their workes in this place,
And thus according to the tenor of the Gospel christ approveth of their works in this place,
cc av vvg p-acp dt n1 pp-f dt n1 np1 vvz pp-f po32 n2 p-acp d n1,
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though they were not able to abide the •igor of his law. But a Papist will here reason thus:
though they were not able to abide the •igor of his law. But a Papist will Here reason thus:
cs pns32 vbdr xx j pc-acp vvi dt n1 pp-f po31 n1. p-acp dt njp vmb av vvi av:
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If a righteous mans workes bee approued of God, then they are no sinnes (for God will not approue of any thing that is sinfull) and if his workes be no sinnes,
If a righteous men works be approved of God, then they Are no Sins (for God will not approve of any thing that is sinful) and if his works be no Sins,
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then he may fulfill the law; and so bee iustified by his workes. Answ. That which Christ approueth simply, hath no sinne in it;
then he may fulfil the law; and so be justified by his works. Answer That which christ approveth simply, hath no sin in it;
cs pns31 vmb vvi dt n1; cc av vbi vvn p-acp po31 n2. np1 cst r-crq np1 vvz av-j, vhz dx n1 p-acp pn31;
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but here he onely approueth of their workes in part, namely, so farre foorth as they came from the work of his spirit in them:
but Here he only approveth of their works in part, namely, so Far forth as they Come from the work of his Spirit in them:
cc-acp av pns31 av-j vvz pp-f po32 n2 p-acp n1, av, av av-j av c-acp pns32 vvd p-acp dt n1 pp-f po31 n1 p-acp pno32:
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but as they proceed from the will of the worker, which is in part corrupt, they are not free from the staine of sinne;
but as they proceed from the will of the worker, which is in part corrupt, they Are not free from the stain of sin;
cc-acp c-acp pns32 vvb p-acp dt n1 pp-f dt n1, r-crq vbz p-acp n1 vvi, pns32 vbr xx j p-acp dt n1 pp-f n1;
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and so he approueth them not. Againe, workes of grace are approued of Christ with the pardon of sinne:
and so he approveth them not. Again, works of grace Are approved of christ with the pardon of sin:
cc av pns31 vvz pno32 xx. av, n2 pp-f n1 vbr vvn pp-f np1 p-acp dt n1 pp-f n1:
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for accepting of the person, he remitteth the faults that be in his good workes, and so onely approueth his own worke in him.
for accepting of the person, he remitteth the Faults that be in his good works, and so only approveth his own work in him.
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And so here we must conceiue of his approbation of their workes, to wit, as proceeding from his spirit,
And so Here we must conceive of his approbation of their works, to wit, as proceeding from his Spirit,
cc av av pns12 vmb vvi pp-f po31 n1 pp-f po32 n2, pc-acp vvi, c-acp vvg p-acp po31 n1,
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and hauing the faults thereof remitted in his owne merit. The speciall commendation of this church is for particular actions:
and having the Faults thereof remitted in his own merit. The special commendation of this Church is for particular actions:
cc vhg dt n2 av vvn p-acp po31 d n1. dt j n1 pp-f d n1 vbz p-acp j n2:
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The first whereof is diligent labour :
The First whereof is diligent labour:
dt ord c-crq vbz j n1:
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which is an excellent worke especally in a minister of Gods word, to be painefull in his particular calling,
which is an excellent work especially in a minister of God's word, to be painful in his particular calling,
r-crq vbz dt j n1 av-j p-acp dt n1 pp-f npg1 n1, pc-acp vbi j p-acp po31 j n-vvg,
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for the faithfull instruction and godly regiment of his particular charge. Hence Paule saith, 1. Tim. 5.17. He that laboureth in the word and doctrine is principally worthy double honor.
for the faithful instruction and godly regiment of his particular charge. Hence Paul Says, 1. Tim. 5.17. He that Laboureth in the word and Doctrine is principally worthy double honour.
p-acp dt j n1 cc j n1 pp-f po31 j n1. av np1 vvz, crd np1 crd. pns31 cst vvz p-acp dt n1 cc n1 vbz av-j j j-jn n1.
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And herein Paul matcheth, yea preferreth himselfe before other Apostles, That hee laboured more abundantly in the ministery of the Gospell than they all, 1. Cor. 15.10.
And herein Paul Matches, yea preferreth himself before other Apostles, That he laboured more abundantly in the Ministry of the Gospel than they all, 1. Cor. 15.10.
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Hence we learne that the worke of the ministerie, if it be done as it ought, is a worke full of great paines and labour, contrary to the common opinion of men, who thinke that the life of the minister is full of ease,
Hence we Learn that the work of the Ministry, if it be done as it ought, is a work full of great pains and labour, contrary to the Common opinion of men, who think that the life of the minister is full of ease,
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and his calling a matter of nothing, such as may be done with the turning of the hand:
and his calling a matter of nothing, such as may be done with the turning of the hand:
cc po31 n-vvg dt n1 pp-f pix, d c-acp vmb vbi vdn p-acp dt n-vvg pp-f dt n1:
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but here the iudgement of Christ is other wayes, who vseth not thus to approue a light or idle worke.
but Here the judgement of christ is other ways, who uses not thus to approve a Light or idle work.
cc-acp av dt n1 pp-f np1 vbz j-jn n2, r-crq vvz xx av pc-acp vvi dt n1 cc j n1.
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Secondly, this commendation of diligence in the minister must admonish all christians that desire to be approoued of Christ, to giue all diligence to learne and know the will of God that they may do the same.
Secondly, this commendation of diligence in the minister must admonish all Christians that desire to be approved of christ, to give all diligence to Learn and know the will of God that they may do the same.
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And here a common fault is to be reproued:
And Here a Common fault is to be reproved:
cc av dt j n1 vbz pc-acp vbi vvn:
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many will heare, but where is their labour to grow in knowledge & in grace? that is wanting:
many will hear, but where is their labour to grow in knowledge & in grace? that is wanting:
d vmb vvi, cc-acp q-crq vbz po32 n1 pc-acp vvi p-acp n1 cc p-acp n1? cst vbz vvg:
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which i• the cause of such fruitlesse hearing as is common in the world. For earthly things men refuse no paines:
which i• the cause of such fruitless hearing as is Common in the world. For earthly things men refuse no pains:
r-crq n1 dt n1 pp-f d j n-vvg c-acp vbz j p-acp dt n1. p-acp j n2 n2 vvb dx n2:
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but Gods heauenly knowledge and graces are not regarded.
but God's heavenly knowledge and graces Are not regarded.
cc-acp npg1 j n1 cc n2 vbr xx vvn.
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What a shame is this that men should bestow their strength and wit about base and transitorie things,
What a shame is this that men should bestow their strength and wit about base and transitory things,
q-crq dt n1 vbz d d n2 vmd vvi po32 n1 cc n1 p-acp j cc j n2,
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and yet neglect the main good which concernes their soules for euer. Thirdly, the ministers diligence in teaching, must prouoke conscience of obedience in the hearers;
and yet neglect the main good which concerns their Souls for ever. Thirdly, the Ministers diligence in teaching, must provoke conscience of Obedience in the hearers;
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that is the end of his worke, without this hee spends his strength in vaine,
that is the end of his work, without this he spends his strength in vain,
d vbz dt n1 pp-f po31 n1, p-acp d pns31 vvz po31 n1 p-acp j,
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and therefore with the Apostle they must indeuour in all things to keepe a good conscience before God and all men, Act. 24.16. The second thing which Christ here commends, is patien•e in bearing the crosse, which doth vsually accompanie the Gospell of Christ.
and Therefore with the Apostle they must endeavour in all things to keep a good conscience before God and all men, Act. 24.16. The second thing which christ Here commends, is patien•e in bearing the cross, which does usually accompany the Gospel of christ.
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And this indeed is praise worthy in the angel of this church: for herin he goeth before sundry worthy prophets:
And this indeed is praise worthy in the angel of this Church: for Herein he Goes before sundry worthy Prophets:
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Ieremie was maruellous impatient, for the mockings of the people:Ieremie was marvelous impatient, for the mockings of the people:
np1 vbds j j, p-acp dt n2 pp-f dt n1:
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And though Ionas had beene schooled in the whales belly, yet when all things went not according to his mind in the destruction of Niniuie, he became exceeding discontent. And though Ionas had been schooled in the Whale's belly, yet when all things went not according to his mind in the destruction of Nineveh, he became exceeding discontent.
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Herein must all the ministers of the Gospell become followers of the Angell of this church.
Herein must all the Ministers of the Gospel become followers of the Angel of this Church.
av vmb d dt n2 pp-f dt n1 vvb n2 pp-f dt n1 pp-f d n1.
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While they labour in the Gospell of God ▪ they must possesse their soules with patience, While they labour in the Gospel of God ▪ they must possess their Souls with patience,
cs pns32 vvb p-acp dt n1 pp-f np1 ▪ pns32 vmb vvi po32 n2 p-acp n1,
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and make knowne to all men their meeke and mild spirit. Yea euerie christian in the profession of religion must learne to practise this duty. Luk. 8.16. The good ground receiueth the seed, and bringeth forth fruit: but how? with patience :
and make known to all men their meek and mild Spirit. Yea every christian in the profession of Religion must Learn to practise this duty. Luk. 8.16. The good ground receiveth the seed, and brings forth fruit: but how? with patience:
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Neither can wee possibly attaine to eternall life, vnlesse we arme our selues with patience to beare the crosse:
Neither can we possibly attain to Eternal life, unless we arm our selves with patience to bear the cross:
av-dx vmb pns12 av-j vvi p-acp j n1, cs pns12 vvb po12 n2 p-acp n1 pc-acp vvi dt n1:
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for whosoeuer will liue godly must suffer affliction, 2. Tim. 3.12. Through many tribulations we must enter into heauen, Act. 14.22. II. Againe here obserue how Christ ioyneth labour and patience together:
for whosoever will live godly must suffer affliction, 2. Tim. 3.12. Through many tribulations we must enter into heaven, Act. 14.22. II Again Here observe how christ Joineth labour and patience together:
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this he doth for two causes.
this he does for two Causes.
d pns31 vdz p-acp crd n2.
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First, to let vs see the fruit of sinne which God hath set on the labour of man.
First, to let us see the fruit of sin which God hath Set on the labour of man.
ord, pc-acp vvi pno12 vvi dt n1 pp-f n1 r-crq np1 vhz vvn p-acp dt n1 pp-f n1.
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Before the fall, the labour of mans calling was practised without all trouble or paines;
Before the fallen, the labour of men calling was practised without all trouble or pains;
p-acp dt n1, dt n1 pp-f ng1 n-vvg vbds vvn p-acp d n1 cc n2;
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but since mans fall, the best callings haue their crosses and vexations, which are the punishments of mans transgression.
but since men fallen, the best callings have their Crosses and vexations, which Are the punishments of men Transgression.
cc-acp c-acp ng1 n1, dt js n2 vhb po32 n2 cc n2, r-crq vbr dt n2 pp-f ng1 n1.
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Socondly, to shew vs the malice of Sathan against the good progresse of the Gospell, Paul saith to the Thessalonians, He would haue come to them but Sathan did binder him.
Socondly, to show us the malice of Sathan against the good progress of the Gospel, Paul Says to the Thessalonians, He would have come to them but Sathan did binder him.
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He seeketh the trouble and sorrow of the minister, not onely by stirring vp persecution, but by keepinh his people from profiting by his ministerie:
He seeks the trouble and sorrow of the minister, not only by stirring up persecution, but by keepinh his people from profiting by his Ministry:
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and therefore euerie minister had need to take paines with patience in his calling. And as Christ ioyneth together labour and patience in the worke of the ministerie:
and Therefore every minister had need to take pains with patience in his calling. And as christ Joineth together labour and patience in the work of the Ministry:
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so should euery christian after this direction ioyne patience with his paines in the duties of his particular calling,
so should every christian After this direction join patience with his pains in the duties of his particular calling,
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whether it be in church, commonwealth, or familie.
whither it be in Church, commonwealth, or family.
cs pn31 vbb p-acp n1, n1, cc n1.
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For looke what is the estate of the minister in his place, such shall be the estate of euerie child of God in his. This therefore they must doe:
For look what is the estate of the minister in his place, such shall be the estate of every child of God in his. This Therefore they must do:
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first seeke to know the duties of their particular calling, and therein labour and take paines with all good conscience:
First seek to know the duties of their particular calling, and therein labour and take pains with all good conscience:
ord vvb pc-acp vvi dt n2 pp-f po32 j n-vvg, cc av n1 cc vvi n2 p-acp d j n1:
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Then considering the crosse doth accompany godly diligence, they must labour to ioyne patience with their diligence,
Then considering the cross does accompany godly diligence, they must labour to join patience with their diligence,
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for their continuance in weldoing euen vnder the crosse.
for their Continuance in welldoing even under the cross.
p-acp po32 n1 p-acp vvg av-j p-acp dt n1.
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And for attaining of this patience, they must set before them the promises of Gods blessing ▪ and protection while they so continue, not suffering themselues to be dismayed by any affliction.
And for attaining of this patience, they must Set before them the promises of God's blessing ▪ and protection while they so continue, not suffering themselves to be dismayed by any affliction.
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And if we shal thus walke in the duties of our particular places painefully and with patience, wee shall haue our commendation of Christ Iesus and his blessed reward, which farre surpasseth the praise of men and their rewards.
And if we shall thus walk in the duties of our particular places painfully and with patience, we shall have our commendation of christ Iesus and his blessed reward, which Far Surpasses the praise of men and their rewards.
cc cs pns12 vmb av vvi p-acp dt n2 pp-f po12 j n2 av-j cc p-acp n1, pns12 vmb vhi po12 n1 pp-f np1 np1 cc po31 j-vvn n1, r-crq av-j vvz dt n1 pp-f n2 cc po32 n2.
(7) chapter (DIV1)
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But on contrarie ▪ if we walke in our callings negligently, or else forsake them because of afflictions:
But on contrary ▪ if we walk in our callings negligently, or Else forsake them Because of afflictions:
p-acp p-acp n-jn ▪ cs pns12 vvb p-acp po12 n2 av-j, cc av vvb pno32 c-acp pp-f n2:
(7) chapter (DIV1)
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or be impatient in our labour, we shall loose our reward, and vndergo the rebuke of Christ, which is worse than all outward euils that can befall vs. The third speciall worke for which Christ commendeth this church is, seueritie shewed against wicked men:
or be impatient in our labour, we shall lose our reward, and undergo the rebuke of christ, which is Worse than all outward evils that can befall us The third special work for which christ commends this Church is, severity showed against wicked men:
cc vbi j p-acp po12 n1, pns12 vmb vvi po12 n1, cc vvi dt n1 pp-f np1, r-crq vbz jc cs d j n2-jn cst vmb vvi pno12 dt ord j n1 p-acp r-crq np1 vvz d n1 vbz, n1 vvd p-acp j n2:
(7) chapter (DIV1)
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in these words, And how thou canst not beare them which are euill. By euill men, Hee meaneth such as liued offensiuely, and maintained manifest errors and heresies.
in these words, And how thou Canst not bear them which Are evil. By evil men, He means such as lived offensively, and maintained manifest errors and heresies.
p-acp d n2, cc c-crq pns21 vm2 xx vvi pno32 r-crq vbr j-jn. p-acp j-jn n2, pns31 vvz d a-acp vvd av-j, cc vvd j n2 cc n2.
(7) chapter (DIV1)
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These she could not beare, but iudged them as burdens: and therefore sought to disburden her selfe of them.
These she could not bear, but judged them as burdens: and Therefore sought to disburden her self of them.
np1 pns31 vmd xx vvi, cc-acp vvd pno32 p-acp n2: cc av vvd pc-acp vvi po31 n1 pp-f pno32.
(7) chapter (DIV1)
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2805
Hence we may gather, that it is a necessary thing for euery church to be purged of euill men.
Hence we may gather, that it is a necessary thing for every Church to be purged of evil men.
av pns12 vmb vvi, cst pn31 vbz dt j n1 p-acp d n1 pc-acp vbi vvn pp-f j-jn n2.
(7) chapter (DIV1)
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The church of God in all ages hath put in practise this worke. The Church of God in all ages hath put in practice this work.
dt n1 pp-f np1 p-acp d n2 vhz vvn p-acp n1 d n1.
(7) chapter (DIV1)
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2807
So soone as Cain had slaine his brother Abel, God cast him out from his face, as appeareth by his owne complaint, to wit, from that particular place where Adam and his familie worshipped God.
So soon as Cain had slain his brother Abel, God cast him out from his face, as appears by his own complaint, to wit, from that particular place where Adam and his family worshipped God.
av av c-acp np1 vhd vvn po31 n1 np1, np1 vvd pno31 av p-acp po31 n1, c-acp vvz p-acp po31 d n1, pc-acp vvi, p-acp cst j n1 c-crq np1 cc po31 n1 vvn np1.
(7) chapter (DIV1)
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When false prophets and Idolaters did arise among the Israelits, the Lord commandeth That they should be killed and taken from among them.
When false Prophets and Idolaters did arise among the Israelites, the Lord commands That they should be killed and taken from among them.
c-crq j n2 cc n2 vdd vvi p-acp dt np2, dt n1 vvz cst pns32 vmd vbi vvn cc vvn p-acp p-acp pno32.
(7) chapter (DIV1)
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And therefore hee saith to Ieremie If thou turne and repent, I wil bring thee againe,
And Therefore he Says to Ieremie If thou turn and Repent, I will bring thee again,
cc av pns31 vvz p-acp np1 cs pns21 vvb cc vvi, pns11 vmb vvi pno21 av,
(7) chapter (DIV1)
389
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and if thou take away the pretious from the vile thou shalt be according to my word. and if thou take away the precious from the vile thou shalt be according to my word.
cc cs pns21 vvb av dt j p-acp dt j pns21 vm2 vbi vvg p-acp po11 n1.
(7) chapter (DIV1)
389
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2811
1. Cor. 5.4, 5, Paul commandeth in the name of Christ, that the incestuous mā be deliuered vnto Sathan, the church purged of that old leauen,
1. Cor. 5.4, 5, Paul commands in the name of christ, that the incestuous man be Delivered unto Sathan, the Church purged of that old leaven,
crd np1 crd, crd, np1 vvz p-acp dt n1 pp-f np1, cst dt j n1 vbi vvn p-acp np1, dt n1 vvn pp-f cst j n1,
(7) chapter (DIV1)
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2812
and that wicked man put from among them, verse. 13. Besides the euidence of these testimonies, some reasons may be added to prooue the necessitie of this separation.
and that wicked man put from among them, verse. 13. Beside the evidence of these testimonies, Some Reasons may be added to prove the necessity of this separation.
cc cst j n1 vvn p-acp p-acp pno32, n1. crd p-acp dt n1 pp-f d n2, d n2 vmb vbi vvn pc-acp vvi dt n1 pp-f d n1.
(7) chapter (DIV1)
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2813
First, God will be worshipped in an holy manner; and they that worship God must be purged and sanctified;
First, God will be worshipped in an holy manner; and they that worship God must be purged and sanctified;
ord, np1 vmb vbi vvn p-acp dt j n1; cc pns32 cst vvb np1 vmb vbi vvn cc vvn;
(7) chapter (DIV1)
389
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2814
but euill men defile Gods worship, and therefore they ought to be seuered from the church.
but evil men defile God's worship, and Therefore they ought to be severed from the Church.
cc-acp j-jn n2 vvi npg1 n1, cc av pns32 vmd pc-acp vbi vvn p-acp dt n1.
(7) chapter (DIV1)
389
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2815
Secondly, lest the whole church be infected with the contagion of their doctrine, or the infection of their life:
Secondly, lest the Whole Church be infected with the contagion of their Doctrine, or the infection of their life:
ord, cs dt j-jn n1 vbi vvn p-acp dt n1 pp-f po32 n1, cc dt n1 pp-f po32 n1:
(7) chapter (DIV1)
389
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2816
for as leau•n sowreth the whole lumpe, so will euill men defile the whole church. Thirdly, they are burdens to the church, and therefore must be cast out.
for as leau•n soureth the Whole lump, so will evil men defile the Whole Church. Thirdly, they Are burdens to the Church, and Therefore must be cast out.
c-acp c-acp n1 vvz dt j-jn n1, av vmb j-jn n2 vvb dt j-jn n1. ord, pns32 vbr n2 p-acp dt n1, cc av vmb vbi vvn av.
(7) chapter (DIV1)
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For the church should be eased of euery burden. This doctrine is the truth of God, & ought to be practised of Gods church.
For the Church should be eased of every burden. This Doctrine is the truth of God, & ought to be practised of God's Church.
p-acp dt n1 vmd vbi vvn pp-f d n1. d n1 vbz dt n1 pp-f np1, cc pi pc-acp vbi vvn pp-f npg1 n1.
(7) chapter (DIV1)
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2818
Whereby we may see a common fault in the most cōgregations among vs:
Whereby we may see a Common fault in the most congregations among us:
c-crq pns12 vmb vvi dt j n1 p-acp dt ds n2 p-acp pno12:
(7) chapter (DIV1)
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2819
wherin all that will are admitted not onely to the hearing of the word, but also vnto the Lords table, hand ouer head without restraint,
wherein all that will Are admitted not only to the hearing of the word, but also unto the lords table, hand over head without restraint,
c-crq d cst n1 vbr vvn xx av-j p-acp dt n-vvg pp-f dt n1, cc-acp av p-acp dt n2 n1, n1 p-acp n1 p-acp n1,
(7) chapter (DIV1)
390
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2820
as though euerie man were a good & sound christian:
as though every man were a good & found christian:
c-acp cs d n1 vbdr dt j cc j njp:
(7) chapter (DIV1)
390
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2821
Whereas experience sheweth, that many be ignorant, many contemners of the Gospell, many Saboath breakers, drunkards and blasphemers, all which ought to bee barred from the sacraments:
Whereas experience shows, that many be ignorant, many contemners of the Gospel, many Sabbath breakers, drunkards and blasphemers, all which ought to be barred from the Sacraments:
cs n1 vvz, cst d vbb j, d n1 pp-f dt n1, d j n2, n2 cc n2, d r-crq vmd pc-acp vbi vvn p-acp dt n2:
(7) chapter (DIV1)
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and in that respect seuered from the church as burdens.
and in that respect severed from the Church as burdens.
cc p-acp d n1 vvn p-acp dt n1 c-acp n2.
(7) chapter (DIV1)
390
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2823
Secondly, hence we may gather, that Christ hath giuen to his church a power iudiciall, to suspend euill men from the sacraments,
Secondly, hence we may gather, that christ hath given to his Church a power judicial, to suspend evil men from the Sacraments,
ord, av pns12 vmb vvi, cst np1 vhz vvn p-acp po31 n1 dt n1 j, pc-acp vvi j-jn n2 p-acp dt n2,
(7) chapter (DIV1)
391
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and to excommunicate them from the outward fellowship of the church:
and to excommunicate them from the outward fellowship of the Church:
cc pc-acp vvi pno32 p-acp dt j n1 pp-f dt n1:
(7) chapter (DIV1)
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2825
for els he would not haue commended this minister with his church for the execution of this power.
for Else he would not have commended this minister with his Church for the execution of this power.
c-acp av pns31 vmd xx vhi vvn d n1 p-acp po31 n1 p-acp dt n1 pp-f d n1.
(7) chapter (DIV1)
391
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2826
The reasons alledged to the contrarie, are of no force. I. Say they, the parable, Matth. 13.30. alloweth the growing together of tares and wheate till haruest:
The Reasons alleged to the contrary, Are of no force. I. Say they, the parable, Matthew 13.30. alloweth the growing together of tares and wheat till harvest:
dt n2 vvn p-acp dt n-jn, vbr pp-f dx n1. pns11. vvb pns32, dt n1, np1 crd. vvz dt vvg av pp-f n2 cc n1 p-acp n1:
(7) chapter (DIV1)
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2827
and therefore euill men must bee suffered in the church without seperation.
and Therefore evil men must be suffered in the Church without separation.
cc av j-jn n2 vmb vbi vvn p-acp dt n1 p-acp n1.
(7) chapter (DIV1)
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Answ. In that parable Christ speaketh not of any particular purging of the church by Ecclesiasticall iurisdiction:Answer In that parable christ speaks not of any particular purging of the Church by Ecclesiastical jurisdiction:
np1 p-acp d n1 np1 vvz xx pp-f d j n-vvg pp-f dt n1 p-acp j n1:
(7) chapter (DIV1)
391
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but of the vniuersall purging of his whole church by his holy Angels in the end of the world:
but of the universal purging of his Whole Church by his holy Angels in the end of the world:
cc-acp pp-f dt j n-vvg pp-f po31 j-jn n1 p-acp po31 j n2 p-acp dt n1 pp-f dt n1:
(7) chapter (DIV1)
391
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for there the field doth not signifie any particular church, but the whole world:
for there the field does not signify any particular Church, but the Whole world:
c-acp a-acp dt n1 vdz xx vvi d j n1, cc-acp dt j-jn n1:
(7) chapter (DIV1)
391
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2831
and the seruants are not m•n, but Angels ▪ that must gather together all both good and bad in the end of the world, to the last iudgement.
and the Servants Are not m•n, but Angels ▪ that must gather together all both good and bad in the end of the world, to the last judgement.
cc dt n2 vbr xx av, cc-acp n2 ▪ cst vmb vvi av d d j cc j p-acp dt n1 pp-f dt n1, p-acp dt ord n1.
(7) chapter (DIV1)
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2832
Againe they alledge, Luk ▪ 14.23, Compell them in the high wayes to come into the supper.
Again they allege, Luk ▪ 14.23, Compel them in the high ways to come into the supper.
av pns32 vvb, np1 ▪ crd, vvb pno32 p-acp dt j n2 pc-acp vvi p-acp dt n1.
(7) chapter (DIV1)
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2833
Here (say they) all must bee brought in, but none must bee excluded the society of the church.
Here (say they) all must be brought in, but none must be excluded the society of the Church.
av (vvb pns32) d vmb vbi vvn p-acp, cc-acp pix vmb vbi vvn dt n1 pp-f dt n1.
(7) chapter (DIV1)
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2834
Ans. Christ speaketh not of compelling men vnto the sacraments, but vnto the ministerie of the word, wherto men must be caused to subiect themselues:Ans. christ speaks not of compelling men unto the Sacraments, but unto the Ministry of the word, whereto men must be caused to Subject themselves:
np1 np1 vvz xx pp-f vvg n2 p-acp dt n2, cc-acp p-acp dt n1 pp-f dt n1, c-crq n2 vmb vbi vvn pc-acp vvi px32:
(7) chapter (DIV1)
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2835
which hindereth nothing why the vngodly should not be debarred from the sacraments, which are the seale of Gods mercy in Christ, ordained onely for such as repent and beleeue.
which hindereth nothing why the ungodly should not be debarred from the Sacraments, which Are the seal of God's mercy in christ, ordained only for such as Repent and believe.
r-crq vvz pix q-crq dt j vmd xx vbi vvn p-acp dt n2, r-crq vbr dt n1 pp-f npg1 n1 p-acp np1, vvn av-j p-acp d c-acp vvb cc vvi.
(7) chapter (DIV1)
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Qu. Seeing this separation must be made, how farre forth may wee conuerse with those that are openly euill & offensiue either for life or doctrine? Ans. Euill men must be considered diuers waies:Qu. Seeing this separation must be made, how Far forth may we converse with those that Are openly evil & offensive either for life or Doctrine? Ans. Evil men must be considered diverse ways:
n1 vvg d n1 vmb vbi vvn, c-crq av-j av vmb pns12 vvi p-acp d cst vbr av-j j-jn cc j av-d p-acp n1 cc n1? np1 j-jn n2 vmb vbi vvn j n2:
(7) chapter (DIV1)
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first, as they be members of some commonwealth, of some citie or incorporation: secondly, as they are members of some particular church by tolleration.
First, as they be members of Some commonwealth, of Some City or incorporation: secondly, as they Are members of Some particular Church by toleration.
ord, c-acp pns32 vbb n2 pp-f d n1, pp-f d n1 cc n1: ord, c-acp pns32 vbr n2 pp-f d j n1 p-acp n1.
(7) chapter (DIV1)
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2838
In the first regard, it is lawfull for vs to conuerse with thē, I.
In the First regard, it is lawful for us to converse with them, I.
p-acp dt ord n1, pn31 vbz j p-acp pno12 pc-acp vvi p-acp pno32, pns11.
(7) chapter (DIV1)
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2839
for outward dealings and ciuile affairs, as bargaining, buying and selling, &c. II. we may maintaine outward ciuile peace with them.
for outward dealings and civil affairs, as bargaining, buying and selling, etc. II we may maintain outward civil peace with them.
p-acp j n2-vvg cc j n2, c-acp vvg, vvg cc vvg, av crd pns12 vmb vvi j j n1 p-acp pno32.
(7) chapter (DIV1)
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So Paule commandeth the Romans to haue peace with al men so much as in them lay :
So Paul commands the Roman to have peace with all men so much as in them lay:
np1 np1 vvz dt njp2 pc-acp vhi n1 p-acp d n2 av av-d c-acp p-acp pno32 vvd:
(7) chapter (DIV1)
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that is, so far as it would stand with faith & good conscience. III.
that is, so Far as it would stand with faith & good conscience. III.
cst vbz, av av-j c-acp pn31 vmd vvi p-acp n1 cc j n1. np1.
(7) chapter (DIV1)
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In this ciuile conuersing with the wicked we must perform all duties of outward courtesie and loue vnto them,
In this civil conversing with the wicked we must perform all duties of outward courtesy and love unto them,
p-acp d j vvg p-acp dt j pns12 vmb vvi d n2 pp-f j n1 cc n1 p-acp pno32,
(7) chapter (DIV1)
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so far forth as it doth not dishonor God, or hinder the good of the church.
so Far forth as it does not dishonour God, or hinder the good of the Church.
av av-j av c-acp pn31 vdz xx vvi np1, cc vvi dt j pp-f dt n1.
(7) chapter (DIV1)
391
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2844
And therefore Paule commaundeth vs to be soft and courteous, shewing all meekenesse vnto all men ;
And Therefore Paul commandeth us to be soft and courteous, showing all meekness unto all men;
cc av np1 vvz pno12 pc-acp vbi j cc j, vvg d n1 p-acp d n2;
(7) chapter (DIV1)
391
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2845
euen to euill men, as the reason following sheweth:
even to evil men, as the reason following shows:
av p-acp j-jn n2, c-acp dt n1 vvg vvz:
(7) chapter (DIV1)
391
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2846
For wee our selues were in time past vnwise, disobedient, deceiued, &c. and then were we euill. For we our selves were in time passed unwise, disobedient, deceived, etc. and then were we evil.
c-acp pns12 po12 n2 vbdr p-acp n1 p-acp j, j, vvn, av cc av vbdr pns12 av-jn.
(7) chapter (DIV1)
391
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2847
Secondly, consider them as dwellers in the church, and members by permission: and so we may liue with them in it:
Secondly, Consider them as dwellers in the Church, and members by permission: and so we may live with them in it:
ord, vvb pno32 c-acp n2 p-acp dt n1, cc n2 p-acp n1: cc av pns12 vmb vvi p-acp pno32 p-acp pn31:
(7) chapter (DIV1)
392
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2848
for we may not make a separation from the church, because wicked men are permitted therein.
for we may not make a separation from the Church, Because wicked men Are permitted therein.
c-acp pns12 vmb xx vvi dt n1 p-acp dt n1, c-acp j n2 vbr vvn av.
(7) chapter (DIV1)
392
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2849
Christ liued among the Iewes, though their teachers and rulers were both heretickes and hypocrits:
christ lived among the Iewes, though their Teachers and Rulers were both Heretics and Hypocrites:
np1 vvd p-acp dt np2, cs po32 n2 cc n2 vbdr d n2 cc n2:
(7) chapter (DIV1)
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2850
and yet wee must remember, that liuing among them, and beholding their wicked conuersation, wee must not approoue of their vngodlinesse,
and yet we must Remember, that living among them, and beholding their wicked Conversation, we must not approve of their ungodliness,
cc av pns12 vmb vvi, cst vvg p-acp pno32, cc vvg po32 j n1, pns12 vmb xx vvi pp-f po32 n1,
(7) chapter (DIV1)
392
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2851
but bee grieued for the same, as righteous Lot was for the abhominations of Sodome, 2. Pet. 2.7 ▪ Further,
but be grieved for the same, as righteous Lot was for the abominations of Sodom, 2. Pet. 2.7 ▪ Further,
cc-acp vbi vvn p-acp dt d, c-acp j n1 vbds p-acp dt n2 pp-f np1, crd np1 crd ▪ av-jc,
(7) chapter (DIV1)
392
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2852
if it fall out by the negligence of the gouernours, that euill men bee admitted to the Sacraments, we must not for their companie refuse to communicate:
if it fallen out by the negligence of the Governors, that evil men be admitted to the Sacraments, we must not for their company refuse to communicate:
cs pn31 vvb av p-acp dt n1 pp-f dt n2, cst j-jn n2 vbi vvn p-acp dt n2, pns12 vmb xx p-acp po32 n1 vvi pc-acp vvi:
(7) chapter (DIV1)
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2853
for our sauior Christ liuing among the Iews communicated with them in their Sacraments and seruice of the Temple,
for our Saviour christ living among the Iews communicated with them in their Sacraments and service of the Temple,
c-acp po12 n1 np1 vvg p-acp dt np2 vvn p-acp pno32 p-acp po32 n2 cc n1 pp-f dt n1,
(7) chapter (DIV1)
392
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2854
though many of them were notorious both for wicked life and false doctrine. The reason is:
though many of them were notorious both for wicked life and false Doctrine. The reason is:
cs d pp-f pno32 vbdr j av-d p-acp j n1 cc j n1. dt n1 vbz:
(7) chapter (DIV1)
392
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2855
for that another mans euill conscience doth not defile our good conscience: but wee may keepe a good conscience in that action wherein the wicked is defiled.
for that Another men evil conscience does not defile our good conscience: but we may keep a good conscience in that actium wherein the wicked is defiled.
c-acp cst j-jn ng1 j-jn n1 vdz xx vvi po12 j n1: cc-acp pns12 vmb vvi dt j n1 p-acp d n1 c-crq dt j vbz vvn.
(7) chapter (DIV1)
392
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2856
Now though wee may thus conuerse with euill men, yet these two caueats must be obserued, I.
Now though we may thus converse with evil men, yet these two caveats must be observed, I.
av cs pns12 vmb av vvi p-acp j-jn n2, av d crd n2 vmb vbi vvn, pns11.
(7) chapter (DIV1)
392
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2857
To haue no priuat companie with knowne and open euill persons. This Paule expressely forbiddeth, saying:
To have no private company with known and open evil Persons. This Paul expressly forbiddeth, saying:
p-acp vhi dx j-jn n1 p-acp vvn cc j j-jn n2. d np1 av-j vvz, vvg:
(7) chapter (DIV1)
392
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2858
I haue written vnto you, that you companie not together : I have written unto you, that you company not together:
pns11 vhb vvn p-acp pn22, cst pn22 n1 xx av:
(7) chapter (DIV1)
392
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2859
that is, in priuate and familiar manner. II. Wee must not shew speciall familiarit•• to euill persons.
that is, in private and familiar manner. II we must not show special familiarit•• to evil Persons.
cst vbz, p-acp j cc j-jn n1. crd pns12 vmb xx vvi j n1 p-acp j-jn n2.
(7) chapter (DIV1)
392
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2860
God will not take the wicked by the hand, Iob. 8.20. and we should be followers of God. Therefore S. Iohn sayth:
God will not take the wicked by the hand, Job 8.20. and we should be followers of God. Therefore S. John say:
np1 vmb xx vvi dt j p-acp dt n1, zz crd. cc pns12 vmd vbi n2 pp-f np1. av np1 np1 vvz:
(7) chapter (DIV1)
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2861
If any man come vnto you, and bring not this do•trine, receiue him not into house, neither bid him God speed. If any man come unto you, and bring not this do•trine, receive him not into house, neither bid him God speed.
cs d n1 vvb p-acp pn22, cc vvb xx d n1, vvb pno31 xx p-acp n1, av-dx vvb pno31 np1 n1.
(7) chapter (DIV1)
392
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2862
2. Iohn. 9. Which must bee vnderstood of speciall familiaritie:
2. John. 9. Which must be understood of special familiarity:
crd np1. crd r-crq vmb vbi vvn pp-f j n1:
(7) chapter (DIV1)
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2863
for thereby we doe not onely performe outward dutie to the person, but also giue countenance to their sinnes:
for thereby we do not only perform outward duty to the person, but also give countenance to their Sins:
c-acp av pns12 vdb xx av-j vvi j n1 p-acp dt n1, cc-acp av vvi n1 p-acp po32 n2:
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which in any case wee must not doe. And thus wee see how to conuerse with euill men.
which in any case we must not do. And thus we see how to converse with evil men.
r-crq p-acp d n1 pns12 vmb xx vdi. cc av pns12 vvb c-crq pc-acp vvi p-acp j-jn n2.
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Hereby all those are iustly blamed which fit themselues for the humors and dispositions of al companies. This ought not to be.
Hereby all those Are justly blamed which fit themselves for the humours and dispositions of all companies. This ought not to be.
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If any be knowne to be openly wicked, either for life or opinions, wee must not keepe priuate companie with them,
If any be known to be openly wicked, either for life or opinions, we must not keep private company with them,
cs d vbb vvn pc-acp vbi av-j j, av-d p-acp n1 cc n2, pns12 vmb xx vvi j-jn n1 p-acp pno32,
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or affoord them our speciall familiaritie; but by withdrawing our selues from them, case vs of such burdens:
or afford them our special familiarity; but by withdrawing our selves from them, case us of such burdens:
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Our Sauiour Christ hauing commended this church for her seueritie against the wicked, in that she could not endure them, doth prooue the same to bee true by two arguments.
Our Saviour christ having commended this Church for her severity against the wicked, in that she could not endure them, does prove the same to be true by two Arguments.
po12 n1 np1 vhg vvn d n1 p-acp po31 n1 p-acp dt j, p-acp cst pns31 vmd xx vvi pno32, vdz vvi dt d pc-acp vbi j p-acp crd n2.
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The first whereof is contained in these words: And hast examined them, &c. to the end of the third verse.
The First whereof is contained in these words: And haste examined them, etc. to the end of the third verse.
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The second, in the sixt verse. For the first: it is taken from the sharpe and round dealing of this church against euill men; and it hath two parts:
The second, in the sixt verse. For the First: it is taken from the sharp and round dealing of this Church against evil men; and it hath two parts:
dt ord, p-acp dt ord n1. p-acp dt ord: pn31 vbz vvn p-acp dt j cc av-j vvg pp-f d n1 p-acp j-jn n2; cc pn31 vhz crd n2:
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First, her discouerie of false Apostles, And hast examined them which say they are Apostles, and are not, and hast found them liers.
First, her discovery of false Apostles, And haste examined them which say they Are Apostles, and Are not, and hast found them liers.
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Secondly, her opposing her selfe against them, being discouered, in the third verse: Thou hast suffered, and hast patience, &c. In their discouerie of these false Apostles note two speciall points:
Secondly, her opposing her self against them, being discovered, in the third verse: Thou hast suffered, and hast patience, etc. In their discovery of these false Apostles note two special points:
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first, that God hath giuen to particular churches the spirit of wisedome, that is, the spirit of discerning:
First, that God hath given to particular Churches the Spirit of Wisdom, that is, the Spirit of discerning:
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This appeareth by sundry testimonies of Scripture, 1. Cor. 2.15. The spirituall man, that is, bee which is endued with Gods holy spirit, discerneth all things.
This appears by sundry testimonies of Scripture, 1. Cor. 2.15. The spiritual man, that is, be which is endued with God's holy Spirit, discerneth all things.
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And Paule assumeth, That the faithfull Corinthians did discerne the Lords bodie:
And Paul assumeth, That the faithful Corinthians did discern the lords body:
cc np1 vvz, cst dt j njp2 vdd vvi dt n2 n1:
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that is, see and put a great difference betweene the bread and wine in that sacrament,
that is, see and put a great difference between the bred and wine in that sacrament,
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and other common bread & wine: which none that want the spirit of God can doe.
and other Common bred & wine: which none that want the Spirit of God can do.
cc j-jn j n1 cc n1: r-crq pix cst vvb dt n1 pp-f np1 vmb vdi.
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Againe, he biddeth them proue themselues whether they be in the faith or not:
Again, he bids them prove themselves whither they be in the faith or not:
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to giue vs to vnderstand, that they had a gift of discerning, whereby they did know their owne estate,
to give us to understand, that they had a gift of discerning, whereby they did know their own estate,
pc-acp vvi pno12 pc-acp vvi, cst pns32 vhd dt n1 pp-f vvg, c-crq pns32 vdd vvi po32 d n1,
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whether they were vnder the curse, or vnder grace. And S. Iohn biddeth the Church to trie the spirits :
whither they were under the curse, or under grace. And S. John bids the Church to try the spirits:
cs pns32 vbdr p-acp dt n1, cc p-acp n1. cc np1 np1 vvz dt n1 p-acp vvb dt n2:
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that is, those doctrines which men pretending the gifts of the spirit, did teach.
that is, those doctrines which men pretending the Gifts of the Spirit, did teach.
cst vbz, d n2 r-crq n2 vvg dt n2 pp-f dt n1, vdd vvi.
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And in this place this churches discouering of false Apostles, declareth plainely, that shee hath a gift to discerne who bee sent of God to teach his church, and who not.
And in this place this Churches discovering of false Apostles, Declareth plainly, that she hath a gift to discern who bee sent of God to teach his Church, and who not.
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And hence the godly learned in the church are sayd to haue their sences exercised to discerne both good and euill, Heb. 5.14.
And hence the godly learned in the Church Are said to have their Senses exercised to discern both good and evil, Hebrew 5.14.
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And in this regard, the churches of God differ from all other companies of men.
And in this regard, the Churches of God differ from all other companies of men.
cc p-acp d n1, dt n2 pp-f np1 vvi p-acp d j-jn n2 pp-f n2.
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For vnlesse men be of Gods church, they want this gift of discerning spirituall things that differ,
For unless men be of God's Church, they want this gift of discerning spiritual things that differ,
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as true Apostles and false, good and bad, truth and falshood, &c.
as true Apostles and false, good and bad, truth and falsehood, etc.
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Hence we may gather, that the church of God hath a gift to discerne which is a true church, and which is not:
Hence we may gather, that the Church of God hath a gift to discern which is a true Church, and which is not:
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for the church can discerne whether a man bee a true Apostle, or not: and by the same gift it may discerne the state of any particular church. for the Church can discern whither a man be a true Apostle, or not: and by the same gift it may discern the state of any particular Church.
p-acp dt n1 vmb vvi cs dt n1 vbi dt j n1, cc xx: cc p-acp dt d n1 pn31 vmb vvi dt n1 pp-f d j n1.
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Whence also it followeth that wee may easily see whether the church of England bee a true church, or not:
Whence also it follows that we may Easily see whither the Church of England be a true Church, or not:
q-crq av pn31 vvz cst pns12 vmb av-j vvi cs dt n1 pp-f np1 vbb dt j n1, cc xx:
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It pleaseth some to call it into question, as it now standeth;
It Pleases Some to call it into question, as it now Stands;
pn31 vvz d pc-acp vvi pn31 p-acp n1, c-acp pn31 av vvz;
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and they auouch, That it is no church of God, that there are no true Ministers, no true preaching,
and they avouch, That it is no Church of God, that there Are no true Ministers, no true preaching,
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or right administration of the Sacraments in it: and that these things with vs are illusions of Sathan, and our church his synagogue.
or right administration of the Sacraments in it: and that these things with us Are illusions of Sathan, and our Church his synagogue.
cc j-jn n1 pp-f dt n2 p-acp pn31: cc cst d n2 p-acp pno12 vbr n2 pp-f np1, cc po12 n1 po31 n1.
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But that ours is a true church of God is thus prooued:
But that ours is a true Church of God is thus proved:
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The churches of Germanie, Fraunce, Scotland, and Italie, that haue receiued the Gospell, are the churches of God:
The Churches of Germany, France, Scotland, and Italy, that have received the Gospel, Are the Churches of God:
dt n2 pp-f np1, np1, np1, cc np1, cst vhb vvn dt n1, vbr dt n2 pp-f np1:
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and they haue the gift of discerning which is a true church of God, and which is not.
and they have the gift of discerning which is a true Church of God, and which is not.
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Now they giue the right hands of fellowship vnto vs, and reuerence our church as the church of God.
Now they give the right hands of fellowship unto us, and Reverence our Church as the Church of God.
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To whose testimonie we must rather cleaue, than to the opinion of a few priuate men,
To whose testimony we must rather cleave, than to the opinion of a few private men,
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and so resolue our selues, that wee are the true church of God.
and so resolve our selves, that we Are the true Church of God.
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Secondly, hence we may gather, that the church of God hath a gift to discerne scripture from that which is no scripture.
Secondly, hence we may gather, that the Church of God hath a gift to discern scripture from that which is no scripture.
ord, av pns12 vmb vvi, cst dt n1 pp-f np1 vhz dt n1 pc-acp vvi n1 p-acp d r-crq vbz dx n1.
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The papists say the church indeed hath this gift: but it is by counsell and commission frō the church of Rome; which is a meere forgerie.
The Papists say the Church indeed hath this gift: but it is by counsel and commission from the Church of Room; which is a mere forgery.
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For the church of Ephesus, which could discerne of false Apostles, could no doubt by the same gift discerne of the booke• of God,
For the Church of Ephesus, which could discern of false Apostles, could not doubt by the same gift discern of the booke• of God,
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and that without counsell from the church of Rome;
and that without counsel from the Church of Room;
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for at this time when Iohn writ ▪ it was a more famous church than the church of Rome,
for At this time when John writ ▪ it was a more famous Church than the Church of Room,
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and therefore went not thither for counsell. II. point. In what things this discerning of false Apostles doth consist:
and Therefore went not thither for counsel. II point. In what things this discerning of false Apostles does consist:
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it is a iudiciall action of the church, consisting in two things here noted: First, in examination of false doctrine and false teachers: secondly, in condemnation afterward.
it is a judicial actium of the Church, consisting in two things Here noted: First, in examination of false Doctrine and false Teachers: secondly, in condemnation afterwards.
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The examination of them is set downe in these words: And hast examined them that say they are Apostles, and are not.
The examination of them is Set down in these words: And haste examined them that say they Are Apostles, and Are not.
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Their condemning or sentence giuing, in the words following, And hast found them liers. For the first:
Their condemning or sentence giving, in the words following, And haste found them liers. For the First:
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examination is a gift of God to his church, and was here vsed for the triall of false Apostles.
examination is a gift of God to his Church, and was Here used for the trial of false Apostles.
n1 vbz dt n1 pp-f np1 p-acp po31 n1, cc vbds av vvn p-acp dt n1 pp-f j n2.
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Que. How may any church trie a false teacher? Answ. This is a point of large discourse:Que. How may any Church try a false teacher? Answer This is a point of large discourse:
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but the heads of true examination are these.
but the Heads of true examination Are these.
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First, that church or that man that would rightly examine a false teacher, must prepare himselfe thereunto after this manner:
First, that Church or that man that would rightly examine a false teacher, must prepare himself thereunto After this manner:
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he must looke that he haue a meeke spirit and an humble heart; for God reuealeth his will, not to the proud, but to the meeke and lowly:
he must look that he have a meek Spirit and an humble heart; for God Revealeth his will, not to the proud, but to the meek and lowly:
pns31 vmb vvi cst pns31 vhb dt j n1 cc dt j n1; p-acp np1 vvz po31 n1, xx p-acp dt j, cc-acp p-acp dt j cc j:
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and as Isay sayth, to them that are of a contrite spirit, Isay. 57.15.
and as Saiah say, to them that Are of a contrite Spirit, Saiah 57.15.
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And in this humbling of himselfe, a man must renounce his owne naturall wit and reason,
And in this humbling of himself, a man must renounce his own natural wit and reason,
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and become nothing in himselfe but euen a foole, in respect of his owne conceit. Also he must vnfainedly pray to God, that hee would reueale vnto him his truth.
and become nothing in himself but even a fool, in respect of his own conceit. Also he must unfeignedly pray to God, that he would reveal unto him his truth.
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Aske (sayth Christ) and it shall be giuen you ▪ euen the holy ghost, vnto them that desire of the father. And S. Iames sayth: Ask (say christ) and it shall be given you ▪ even the holy ghost, unto them that desire of the father. And S. James say:
vvb (vvz np1) cc pn31 vmb vbi vvn pn22 ▪ av dt j n1, p-acp pno32 cst vvb pp-f dt n1. cc np1 np1 vvz:
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If any man lack wisdome, let him aske of God, which giueth to all men liberally. If any man lack Wisdom, let him ask of God, which gives to all men liberally.
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Secondly, after preparation hee must labour to know throughly what the false teachers are, and what be thei• opinions, with the grounds and foundations thereof;
Secondly, After preparation he must labour to know thoroughly what the false Teachers Are, and what be thei• opinions, with the grounds and foundations thereof;
ord, p-acp n1 pns31 vmb vvi pc-acp vvi av-j r-crq dt j n2 vbr, cc q-crq vbb n1 n2, p-acp dt n2 cc n2 av;
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wherein they agree, and wherein they differ from the truth of God, maintained by the church:
wherein they agree, and wherein they differ from the truth of God, maintained by the Church:
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for it is a foule ouersight to misconceiue the state of the aduersaries question, by propounding it otherwise than they hold,
for it is a foul oversight to misconceive the state of the Adversaries question, by propounding it otherwise than they hold,
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as it falleth out with many in the handling of controuersies.
as it falls out with many in the handling of controversies.
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Thirdly, due proofe must bee made, whether the aduersaries doctrine bee of men or of God.
Thirdly, due proof must be made, whither the Adversaries Doctrine be of men or of God.
ord, j-jn n1 vmb vbi vvn, cs dt ng1 n1 vbi pp-f n2 cc pp-f np1.
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This is Gods commandement, 1. Iohn. 4.1. Proue the spirits, whether they be of God, or not.
This is God's Commandment, 1. John. 4.1. Prove the spirits, whither they be of God, or not.
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And for triall hereof, we must haue recourse vnto the word of God;
And for trial hereof, we must have recourse unto the word of God;
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it must be Iudge in this cause, Isa. 8. vers. 20, To the law and to the testimonies,
it must be Judge in this cause, Isaiah 8. vers. 20, To the law and to the testimonies,
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if they speake not according to this word, it is because there is no light in them. if they speak not according to this word, it is Because there is no Light in them.
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Iohn. 5.39, Search the Scriptures, for in them yee looke to haue eternall life, and they are they which testifie of mee.
John. 5.39, Search the Scriptures, for in them ye look to have Eternal life, and they Are they which testify of me.
np1. crd, vvb dt n2, c-acp p-acp pno32 pn22 vvb pc-acp vhi j n1, cc pns32 vbr pns32 r-crq vvb pp-f pno11.
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Who is so fit to iudge in the matters of God, as God himselfe? and so hee doth in his written word, of all doctrine and opinions in religion.
Who is so fit to judge in the matters of God, as God himself? and so he does in his written word, of all Doctrine and opinions in Religion.
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The Scriptures shew whether the doctrine examined be directly gathered thence, and by iust consequent, or not.
The Scriptures show whither the Doctrine examined be directly gathered thence, and by just consequent, or not.
dt n2 vvi cs dt n1 vvn vbi av-j vvn av, cc p-acp j j, cc xx.
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Fourthly, serious consideration must bee had of the faith and liues of the teachers examined: for a false teacher by Gods iust iudgement is vsually a wicked liuer. And therefore Christ sayth:
Fourthly, serious consideration must be had of the faith and lives of the Teachers examined: for a false teacher by God's just judgement is usually a wicked liver. And Therefore christ say:
ord, j n1 vmb vbi vhn pp-f dt n1 cc n2 pp-f dt n2 vvn: c-acp dt j n1 p-acp npg1 j n1 vbz av-j dt j n1. cc av np1 vvz:
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yee shall know them by their fruits: ye shall know them by their fruits:
pn22 vmb vvi pno32 p-acp po32 n2:
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if they bee throughly examined, such they will appeare, howsoeuer for a time they may bleare the eyes of men:
if they be thoroughly examined, such they will appear, howsoever for a time they may blear the eyes of men:
cs pns32 vbb av-j vvn, d pns32 vmb vvi, c-acp p-acp dt n1 pns32 vmb vvi dt n2 pp-f n2:
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as the hystories of the church in many famous heretickes doe plainely declare. The second braunch of this discouerie, is sentence giuing, in these wordes:
as the histories of the Church in many famous Heretics do plainly declare. The second branch of this discovery, is sentence giving, in these words:
c-acp dt n2 pp-f dt n1 p-acp d j n2 vdb av-j vvi. dt ord n1 pp-f d n1, vbz n1 vvg, p-acp d n2:
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And hast found them liers ▪ The church here giueth out a sharpe and seuere sentence against them, shee calleth them false Apostles and liers;And haste found them liers ▪ The Church Here gives out a sharp and severe sentence against them, she calls them false Apostles and liers;
cc n1 vvd pno32 n2 ▪ dt n1 av vvz av dt j cc j n1 p-acp pno32, pns31 vvz pno32 j n2 cc n2;
(7) chapter (DIV1)
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and yet she sinneth not, for Christ commendeth her for it.
and yet she Sinneth not, for christ commends her for it.
cc av pns31 vvz xx, c-acp np1 vvz pno31 p-acp pn31.
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Though to raile or taunt cannot beseem any, yet magistrats and ministers in their places may giue ou• seuere speeches against offendors in token of detestation to their sinnes, and not offend.
Though to rail or taunt cannot beseem any, yet Magistrates and Ministers in their places may give ou• severe Speeches against offenders in token of detestation to their Sins, and not offend.
cs pc-acp vvi cc n1 vmbx vvi d, av n2 cc n2 p-acp po32 n2 vmb vvi n1 j n2 p-acp n2 p-acp n1 pp-f n1 p-acp po32 n2, cc xx vvi.
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Thus Iohn called the Scribes and Pharisees a generation of vipers, Matth. 3.7: and our Sauiour Christ called Herod a foxe, Luk. 13.32. and Paule called the Galathians fooles, Gal. 3.1.
Thus John called the Scribes and Pharisees a generation of vipers, Matthew 3.7: and our Saviour christ called Herod a fox, Luk. 13.32. and Paul called the Galatians Fools, Gal. 3.1.
av np1 vvn dt n2 cc np1 dt n1 pp-f n2, np1 crd: cc po12 n1 np1 vvd np1 dt n1, np1 crd. cc np1 vvn dt np2 n2, np1 crd.
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And in this place the church calleth these false teachers lyers, which is very much: for therein shee accuseth them of three things:
And in this place the Church calls these false Teachers liars, which is very much: for therein she Accuseth them of three things:
cc p-acp d n1 dt n1 vvz d j n2 n2, r-crq vbz av av-d: c-acp av pns31 vvz pno32 a-acp crd n2:
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First, of teaching that which was false indeed: secondly, that they know it to be false, and so sinned of knowledge.
First, of teaching that which was false indeed: secondly, that they know it to be false, and so sinned of knowledge.
ord, pp-f vvg d r-crq vbds j av: ord, cst pns32 vvb pn31 pc-acp vbi j, cc av vvn pp-f n1.
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Thirdly, that they did it of malice, with intent to blind the eyes of the Church, and to deceiue the people.
Thirdly, that they did it of malice, with intent to blind the eyes of the Church, and to deceive the people.
ord, cst pns32 vdd pn31 pp-f n1, p-acp n1 pc-acp vvi dt n2 pp-f dt n1, cc pc-acp vvi dt n1.
(7) chapter (DIV1)
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In this discouerie, wee may obserue the iust accomplishment of Paules prophecie, Acts. 20.29, 30. namely, that there should rise vp among the Ephesians grieuous wolues, and men speaking peruerse things:
In this discovery, we may observe the just accomplishment of Paul's prophecy, Acts. 20.29, 30. namely, that there should rise up among the Ephesians grievous wolves, and men speaking perverse things:
p-acp d n1, pns12 vmb vvi dt j n1 pp-f npg1 n1, n2 crd, crd av, cst a-acp vmd vvi a-acp p-acp dt njp2 j n2, cc n2 vvg j n2:
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and such were these false Apostles, who after examination were found liers.
and such were these false Apostles, who After examination were found liers.
cc d vbdr d j n2, r-crq p-acp n1 vbdr vvn n2.
(7) chapter (DIV1)
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Againe, seeing in the dayes of this Apostle Iohn, men durst presume to claim Apostolicke authoritie,
Again, seeing in the days of this Apostle John, men durst presume to claim Apostolic Authority,
av, vvg p-acp dt n2 pp-f d n1 np1, n2 vvd vvi pc-acp vvi j n1,
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and call themselues Apostles when they were not:
and call themselves Apostles when they were not:
cc vvi px32 n2 c-crq pns32 vbdr xx:
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no maruell if the Pope of Rome sixe hundred yeares after did challenge to himselfe to be Peters successour, and to haue Apostolicke authoritie:
no marvel if the Pope of Rome sixe hundred Years After did challenge to himself to be Peter's successor, and to have Apostolic Authority:
dx n1 cs dt n1 pp-f np1 crd crd n2 a-acp vdd vvi p-acp px31 pc-acp vbi npg1 n1, cc pc-acp vhi j n1:
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and that they dare now auouch some bookes to bee scripture which are not;
and that they Dare now avouch Some books to be scripture which Are not;
cc cst pns32 vvb av vvi d n2 pc-acp vbi n1 r-crq vbr xx;
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as also bring in their traditions & vnwritten verities to bee receiued and obeyed equally with Gods word.
as also bring in their traditions & unwritten verities to be received and obeyed equally with God's word.
c-acp av vvi p-acp po32 n2 cc j n2 pc-acp vbi vvn cc vvd av-j p-acp npg1 n1.
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Verse 3. Thou hast suffered, and hast patience, and for my names sake hast laboured.Verse 3. Thou hast suffered, and hast patience, and for my names sake hast laboured.
n1 crd pns21 vh2 vvn, cc vvb n1, cc p-acp po11 ng1 n1 vh2 vvn.
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Here our Sauiour Christ declareth how this Minister and church of Ephesus opposed themselues against false teachers after their discouerie.
Here our Saviour christ Declareth how this Minister and Church of Ephesus opposed themselves against false Teachers After their discovery.
av po12 n1 np1 vvz q-crq d n1 cc n1 pp-f np1 vvn px32 p-acp j n2 p-acp po32 n1.
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The manner we shall see in handling the points particularly as they lie in order. Thou hast suffered, or, Thou hast borne a burden:
The manner we shall see in handling the points particularly as they lie in order. Thou hast suffered, or, Thou hast born a burden:
dt n1 pns12 vmb vvi p-acp vvg dt n2 av-j c-acp pns32 vvb p-acp n1. pns21 vh2 vvn, cc, pns21 vh2 vvn dt n1:
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for the word signifieth to be pressed downe vnder a great burden.
for the word signifies to be pressed down under a great burden.
c-acp dt n1 vvz pc-acp vbi vvn a-acp p-acp dt j n1.
(7) chapter (DIV1)
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This burden was the troubles which false Apostles brought vpon them after they were discouered, partly by open affliction and persecution, partly by the spreading of their hereticall and schismaticall doctrine.
This burden was the Troubles which false Apostles brought upon them After they were discovered, partly by open affliction and persecution, partly by the spreading of their heretical and Schismatical Doctrine.
d n1 vbds dt n2 r-crq j n2 vvn p-acp pno32 c-acp pns32 vbdr vvn, av p-acp j n1 cc n1, av p-acp dt j-vvg pp-f po32 j cc j n1.
(7) chapter (DIV1)
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These false teachers were Ebion, Cerinthus, Marcion, and such like, who in the dayes of Iohn troubled this church, as hystories do shew.
These false Teachers were Ebion, Cerinthus, Marcion, and such like, who in the days of John troubled this Church, as histories do show.
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Here wee may obserue, that it is Gods will, that the best churches should be troubled by wicked men and hereticall teachers, who both by false doctrine and persecution become grieuous burdens.
Here we may observe, that it is God's will, that the best Churches should be troubled by wicked men and heretical Teachers, who both by false Doctrine and persecution become grievous burdens.
av pns12 vmb vvi, cst pn31 vbz ng1 vmb, cst dt js n2 vmd vbi vvn p-acp j n2 cc j n2, r-crq av-d p-acp j n1 cc n1 vvb j n2.
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This the Lord permits for weighty causes, I.
This the Lord permits for weighty Causes, I.
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That true beleeuers may bee excited more constantly to embrace the syncere doctrine of the Gospell:
That true believers may be excited more constantly to embrace the sincere Doctrine of the Gospel:
cst j n2 vmb vbi vvd av-dc av-j pc-acp vvi dt j n1 pp-f dt n1:
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and therefore Iude most worthily exhorts the Christians in his time to fight for the common faith.
and Therefore Iude most worthily exhorts the Christians in his time to fight for the Common faith.
cc av np1 av-ds av-j vvz dt np1 p-acp po31 n1 pc-acp vvi p-acp dt j n1.
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II. That professors may be tried whether they soundly hold the doctrine of the Gospell, or not. 1. Cor. 11.19.
II That professors may be tried whither they soundly hold the Doctrine of the Gospel, or not. 1. Cor. 11.19.
crd d n2 vmb vbi vvn cs pns32 av-j vvb dt n1 pp-f dt n1, cc xx. crd np1 crd.
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It is •ette (sayth Paule) that there should bee heresies in the Church, that they which are sound in the faith, and approoued, may •ee knowne. III.It is •ette (say Paul) that there should be heresies in the Church, that they which Are found in the faith, and approved, may •ee known. III.
pn31 vbz vvn (vvz np1) cst pc-acp vmd vbi n2 p-acp dt n1, cst pns32 r-crq vbr j p-acp dt n1, cc j-vvn, vmb vbi vvn. np1.
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That God may execute his iudgements vpon wicked men and hypocrites that haue not loued his truth, reuealed vnto them, 2. Thess. 2.10, 11. God gaue them vp to strange illusions to beleeue lies,
That God may execute his Judgments upon wicked men and Hypocrites that have not loved his truth, revealed unto them, 2. Thess 2.10, 11. God gave them up to strange illusions to believe lies,
cst np1 vmb vvi po31 n2 p-acp j n2 cc n2 cst vhb xx vvn po31 n1, vvn p-acp pno32, crd np1 crd, crd np1 vvd pno32 a-acp p-acp j n2 pc-acp vvi n2,
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because they haue not loued his truth. For many know the word, that loue it not.Because they have not loved his truth. For many know the word, that love it not.
c-acp pns32 vhb xx vvn po31 n1. p-acp d vvb dt n1, cst vvb pn31 xx.
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This must teach vs to take heed of a common scandale in the world, which is, to be offended at religion,
This must teach us to take heed of a Common scandal in the world, which is, to be offended At Religion,
d vmb vvi pno12 pc-acp vvi n1 pp-f dt j n1 p-acp dt n1, r-crq vbz, pc-acp vbi vvn p-acp n1,
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because there be in the church schismes and heresies:
Because there be in the Church schisms and heresies:
c-acp pc-acp vbi p-acp dt n1 n2 cc n2:
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which come not from the Gospell, but from the malice of Sathan, who soweth his tares among the Lords wheate.
which come not from the Gospel, but from the malice of Sathan, who Soweth his tares among the lords wheat.
r-crq vvb xx p-acp dt n1, cc-acp p-acp dt n1 pp-f np1, r-crq vvz po31 n2 p-acp dt n2 n1.
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Wee must consider, that it is the will of God there should be such euils in his church;
we must Consider, that it is the will of God there should be such evils in his Church;
pns12 vmb vvi, cst pn31 vbz dt n1 pp-f np1 a-acp vmd vbi d n2-jn p-acp po31 n1;
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and therefore should labour to bee so farre from offence, that hereby wee bee rather prouoked with more cheerefulnesse and courage to loue and embrace religion.
and Therefore should labour to be so Far from offence, that hereby we be rather provoked with more cheerfulness and courage to love and embrace Religion.
cc av vmd vvi pc-acp vbi av av-j p-acp n1, cst av pns12 vbb av-c vvn p-acp dc n1 cc n1 pc-acp vvi cc vvi n1.
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And hast patience, and for my name hast suffered, &c. Here is set downe the dealing of this church against these false Apostles in all their persecutions.And haste patience, and for my name hast suffered, etc. Here is Set down the dealing of this Church against these false Apostles in all their persecutions.
cc n1 n1, cc p-acp po11 n1 vh2 vvn, av av vbz vvn a-acp dt n-vvg pp-f d n1 p-acp d j n2 p-acp d po32 n2.
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But first note the coherence of this vertue with the former: Thou hast suffered trouble, and hast had patience. Quest.
But First note the coherence of this virtue with the former: Thou hast suffered trouble, and haste had patience. Quest.
p-acp ord vvb dt n1 pp-f d n1 p-acp dt j: pns21 vh2 vvn n1, cc n1 vhd n1. n1.
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How can these stand together? It is against mans nature in trouble to be patient:
How can these stand together? It is against men nature in trouble to be patient:
q-crq vmb d vvi av? pn31 vbz p-acp ng1 n1 p-acp n1 pc-acp vbi j:
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for troubles and afflictions make men discontent, and to fret against God and man.
for Troubles and afflictions make men discontent, and to fret against God and man.
c-acp n2 cc n2 vvb n2 j-jn, cc pc-acp vvi p-acp np1 cc n1.
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Answ. They stand not by nature ▪ but by grace, Rom. 5. vers. 4. Tribulation bringeth forth patience: namely, to all those that haue receiued to beleeue in Christ;Answer They stand not by nature ▪ but by grace, Rom. 5. vers. 4. Tribulation brings forth patience: namely, to all those that have received to believe in christ;
np1 pns32 vvb xx p-acp n1 ▪ cc-acp p-acp n1, np1 crd fw-la. crd n1 vvz av n1: av, p-acp d d cst vhb vvn pc-acp vvi p-acp np1;
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for to them God giueth the spirit of meekenesse in their troubles, shedding his loue into their hearts, whereby they are enabled to suffer any thing for his name, euen with ioy.
for to them God gives the Spirit of meekness in their Troubles, shedding his love into their hearts, whereby they Are enabled to suffer any thing for his name, even with joy.
c-acp p-acp pno32 n1 vvz dt n1 pp-f n1 p-acp po32 n2, vvg po31 n1 p-acp po32 n2, c-crq pns32 vbr vvn pc-acp vvi d n1 p-acp po31 n1, av p-acp n1.
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And hast patience. This is the first means whereby this church opposed her selfe against the false Apostles: they troubled her two wayes;And haste patience. This is the First means whereby this Church opposed her self against the false Apostles: they troubled her two ways;
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by persecution, and by false doctrine. Now ▪ by patience this church opposeth her selfe against their persecutions.
by persecution, and by false Doctrine. Now ▪ by patience this Church Opposeth her self against their persecutions.
p-acp n1, cc p-acp j n1. av ▪ p-acp n1 d n1 vvz po31 n1 p-acp po32 n2.
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And indeed that is the most excellent meanes for any man or any church to oppose thēselues against their enemies, and to vanquish them:
And indeed that is the most excellent means for any man or any Church to oppose themselves against their enemies, and to vanquish them:
cc av cst vbz dt av-ds j n2 p-acp d n1 cc d n1 pc-acp vvi px32 p-acp po32 n2, cc pc-acp vvi pno32:
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for hereby they shall stop their mouths, and if it bee possible win them to their faith and religion.
for hereby they shall stop their mouths, and if it be possible win them to their faith and Religion.
c-acp av pns32 vmb vvi po32 n2, cc cs pn31 vbb j vvb pno32 p-acp po32 n1 cc n1.
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In this their practise wee haue an example for our direction: how to oppose our selues against wicked men, with whom we liue;
In this their practice we have an Exampl for our direction: how to oppose our selves against wicked men, with whom we live;
p-acp d po32 n1 pns12 vhb dt n1 p-acp po12 n1: c-crq pc-acp vvi po12 n2 p-acp j n2, p-acp ro-crq pns12 vvb;
(7) chapter (DIV1)
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or any enemie that shall trouble vs, either by oppression, or hereticall doctrines: We must not render taunt for taunt, and abuse for abuse;
or any enemy that shall trouble us, either by oppression, or heretical doctrines: We must not render taunt for taunt, and abuse for abuse;
cc d n1 cst vmb vvi pno12, av-d p-acp n1, cc j n2: pns12 vmb xx vvi n1 p-acp n1, cc vvi p-acp n1;
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but labour for patience, not in bearing with their sinnes (that may not bee) but in a meeke enduring of their iniuries and wrongs whereby they trouble vs. Thus shall we stoppe their mouths, and soonest ouercome them.
but labour for patience, not in bearing with their Sins (that may not be) but in a meek enduring of their injuries and wrongs whereby they trouble us Thus shall we stop their mouths, and soonest overcome them.
cc-acp n1 p-acp n1, xx p-acp vvg p-acp po32 n2 (cst vmb xx vbi) cc-acp p-acp dt j j-vvg pp-f po32 n2 cc vvz c-crq pns32 vvb pno12 av vmb pns12 vvi po32 n2, cc av-s vvn pno32.
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And for my names sake hast laboured. And for my names sake hast laboured.
cc p-acp po11 ng1 n1 vh2 vvn.
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Here Christ setteth downe the second meanes whereby this church opposeth her selfe against the spreading of false doctrine by these false Apostles, which was the second way wherby they became a burden vnto her.
Here christ sets down the second means whereby this Church Opposeth her self against the spreading of false Doctrine by these false Apostles, which was the second Way whereby they became a burden unto her.
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The meaning of the words is this, that they had taken much paines to maintaine the glory of God,
The meaning of the words is this, that they had taken much pains to maintain the glory of God,
dt n1 pp-f dt n2 vbz d, cst pns32 vhd vvn d n2 pc-acp vvi dt n1 pp-f np1,
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and the true doctrine of Christ Iesus, labouring therein as much as the false Apostles did to broach their damnable heresies.
and the true Doctrine of christ Iesus, labouring therein as much as the false Apostles did to broach their damnable heresies.
cc dt j n1 pp-f np1 np1, vvg av p-acp d c-acp dt j n2 vdd p-acp vvi po32 j n2.
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Here wee are taught a second duty how we are to oppose our selues against all hereticall and scismaticall teachers:
Here we Are taught a second duty how we Are to oppose our selves against all heretical and scismaticall Teachers:
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namely, as they labour to publish their false doctrine; so must wee endeuor to maintaine the glorie of God and his true religion.
namely, as they labour to publish their false Doctrine; so must we endeavour to maintain the glory of God and his true Religion.
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Hereunto a twofold labour is required: partly of the minister, and partly of the people. The labour of the minister stands in these things principally. I.
Hereunto a twofold labour is required: partly of the minister, and partly of the people. The labour of the minister Stands in these things principally. I.
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He must endeuour by reading and studie to furnish himselfe with the true knowledge of the foundation and substance of the Gospel & true religion, that hee may be able soundly and plainly to teach the same.
He must endeavour by reading and study to furnish himself with the true knowledge of the Foundation and substance of the Gospel & true Religion, that he may be able soundly and plainly to teach the same.
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For this cause S. Iohn is commanded to eat the little booke, Re.
For this cause S. John is commanded to eat the little book, Re.
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10.9, 10, which was as it were by studie and meditation to haue the same digested and setled in his heart.
10.9, 10, which was as it were by study and meditation to have the same digested and settled in his heart.
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Hence Malachie saith The priests lippes should preserue wisedome, and thither should the people come for instruction.
Hence Malachi Says The Priests lips should preserve Wisdom, and thither should the people come for instruction.
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And euerie scribe taught of God must haue store in the treasury of his har•,
And every scribe taught of God must have store in the treasury of his har•,
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like a good housholder, Matth. 〈 … 〉, he must deliuer the whole will and counsell of God, concerning saluation,like a good householder, Matthew 〈 … 〉, he must deliver the Whole will and counsel of God, Concerning salvation,
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truly and distinctly vnto his people, as it is propounded in the booke• of the Prophets and Apostles.
truly and distinctly unto his people, as it is propounded in the booke• of the prophets and Apostles.
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This Paul commendeth by his owne example, Act. 20.27. testifying vnto this Church that He had taught them all the will of God, and kept back• nothing which he was commanded to deliuer vnto them. III. Hee must labour to discerne and bee able to discouer false teachers vnto the people;
This Paul commends by his own Exampl, Act. 20.27. testifying unto this Church that He had taught them all the will of God, and kept back• nothing which he was commanded to deliver unto them. III. He must labour to discern and be able to discover false Teachers unto the people;
d np1 vvz p-acp po31 d n1, n1 crd. vvg p-acp d n1 cst pns31 vhd vvn pno32 d dt n1 pp-f np1, cc vvd n1 pix r-crq pns31 vbds vvn pc-acp vvi p-acp pno32. np1. pns31 vmb vvi pc-acp vvi cc vbi j pc-acp vvi j n2 p-acp dt n1;
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that hee may not onely know them himselfe, but also cause the church to take notice of them, Tit. 19. Paul requireth that the teacher in the church, Be able to conuince the gainsaiers to his truth.
that he may not only know them himself, but also cause the Church to take notice of them, Tit. 19. Paul requires that the teacher in the Church, Be able to convince the gainers to his truth.
cst pns31 vmb xx av-j vvi pno32 px31, cc-acp av vvi dt n1 pc-acp vvi n1 pp-f pno32, np1 crd np1 vvz cst dt n1 p-acp dt n1, vbb j pc-acp vvi dt n2 p-acp po31 n1.
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In this discouerie he must do two things. First, detect their hereticall doctrins. Secondly, their wicked maners.
In this discovery he must do two things. First, detect their heretical doctrines. Secondly, their wicked manners.
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Thus dealt our Sauiour Christ in his owne person liuing in the church of the Iewes, with the Scribes and Pharises:
Thus dealt our Saviour christ in his own person living in the Church of the Iewes, with the Scribes and Pharisees:
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he did detect vnto the people their false interpretations of the law, Mat. 5.21, to the end.
he did detect unto the people their false interpretations of the law, Mathew 5.21, to the end.
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And also their wicked liues and damn•ble hypocrisie, Mat. 23.3, 4. &c. to the end.
And also their wicked lives and damn•ble hypocrisy, Mathew 23.3, 4. etc. to the end.
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And Saint Paul in all his Epistles, laboureth to discouer the wicked liues, and to confute the hereticall opinions of the false Apostles. IV. Hee must endeuour that the doctrine of the gospell thus published, may edifie.
And Saint Paul in all his Epistles, Laboureth to discover the wicked lives, and to confute the heretical opinions of the false Apostles. IV. He must endeavour that the Doctrine of the gospel thus published, may edify.
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This is the end of all teaching, as Paule sheweth, 1. Cor. 14. throughout the whole chapter.
This is the end of all teaching, as Paul shows, 1. Cor. 14. throughout the Whole chapter.
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Now it doth edifie, when it is so applied to the hearers, that thereby they are wonne to Christ, suffering themselues to be reformed by it in heart and life,
Now it does edify, when it is so applied to the hearers, that thereby they Are won to christ, suffering themselves to be reformed by it in heart and life,
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& so made fit for the kingdome of God. V. He must be careful in his own person to become a patterne of the doctrine of the Gospell which hee teacheth, that so the people may haue a double light to follow.
& so made fit for the Kingdom of God. V. He must be careful in his own person to become a pattern of the Doctrine of the Gospel which he Teaches, that so the people may have a double Light to follow.
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This is a notable meanes in the minister to make men loue the Gospell, and the neglect hereof causeth many to contemne and despise the same. VI.
This is a notable means in the minister to make men love the Gospel, and the neglect hereof Causes many to contemn and despise the same. VI.
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Lastly, he must bee diligent in praying for his owne and other particular churches of God, that they may know, beleeue,
Lastly, he must be diligent in praying for his own and other particular Churches of God, that they may know, believe,
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and obey the same doctrine which is taught them out of Gods word. Thus did Paul as wee may see in his particular Epistles pray for euery church:
and obey the same Doctrine which is taught them out of God's word. Thus did Paul as we may see in his particular Epistles pray for every Church:
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that by the blessing of the spirit, they might embrace and obey the Gospell of Christ, Phil. 1.4.9, 10. Col. 1.9, 10, 11. The people also for the name of Christ and his religion, must vndergo a threefold labour. I.
that by the blessing of the Spirit, they might embrace and obey the Gospel of christ, Philip 1.4.9, 10. Col. 1.9, 10, 11. The people also for the name of christ and his Religion, must undergo a threefold labour. I.
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Euery one must see that himselfe know and beleeue the true and sincere doctrine of the Gospell.
Every one must see that himself know and believe the true and sincere Doctrine of the Gospel.
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This Christ inioyneth to all, in this commandement, Repent and beleeue, which none can do vnlesse they first know and vnderstand the doctrine thereof:
This christ enjoin to all, in this Commandment, repent and believe, which none can do unless they First know and understand the Doctrine thereof:
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and therfore euery one must do as Mary did, for which Christ so commends her:
and Therefore every one must do as Marry did, for which christ so commends her:
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namely, lay aside matters of lesser moment, & giue our selues to heare and learne the doctrine of Christ, Luke. 10.39.42. II. Euery one must vse all good meanes that knowledge of religion which himselfe hath receiued, bee conueyed to others,
namely, lay aside matters of lesser moment, & give our selves to hear and Learn the Doctrine of christ, Luke. 10.39.42. II Every one must use all good means that knowledge of Religion which himself hath received, be conveyed to Others,
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And indeed if we truly beleeue, we cannot containe our selues, but must needs teach others.
And indeed if we truly believe, we cannot contain our selves, but must needs teach Others.
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For as Christ saith, He that drinketh of the water of life, out of his belly shall flow riuers of water of life ▪ streaming out for the good of others.
For as christ Says, He that Drinketh of the water of life, out of his belly shall flow Rivers of water of life ▪ streaming out for the good of Others.
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Que. How should priuat men conuey their knowledge vnto others? Answ. I.Que. How should private men convey their knowledge unto Others? Answer I.
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All maisters and gouernours of families are bound in conscience to teach those that are vnder them the maine points and grounds of true religion:
All masters and Governors of families Are bound in conscience to teach those that Are under them the main points and grounds of true Religion:
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his place requireth gifts, and God lookes for increase.
his place requires Gifts, and God looks for increase.
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For euery christian family should be a little church, as it is sayd of the house of Aquila and Priscilla, 1. Corinth. 16.19. II ▪ Euerie man in his place must labour to conuey that knowledge he hath vnto his neighbour, yea to his enemies.
For every christian family should be a little Church, as it is said of the house of Aquila and Priscilla, 1. Corinth. 16.19. II ▪ Every man in his place must labour to convey that knowledge he hath unto his neighbour, yea to his enemies.
p-acp d njp n1 vmd vbi dt j n1, c-acp pn31 vbz vvn pp-f dt n1 pp-f np1 cc np1, crd np1. crd. crd ▪ d n1 p-acp po31 n1 vmb vvi pc-acp vvi d n1 pns31 vhz p-acp po31 n1, uh p-acp po31 n2.
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The Iewes would compasse sea and land to make a man a pros•lite : The Iewes would compass sea and land to make a man a pros•lite:
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And Idolaters at this day will trauell farre and neere to make a man of their profession.
And Idolaters At this day will travel Far and near to make a man of their profession.
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Much more therefore must all true christians labour to conuey their knowledge to others, so to winne them vnto Christ. III. Euerie man is to edifie those that bee members of the same church, in these three things:
Much more Therefore must all true Christians labour to convey their knowledge to Others, so to win them unto christ. III. Every man is to edify those that be members of the same Church, in these three things:
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faith, hope, and loue, as Iude notably exhorteth in the end of his Epistle, Edifie one another in your most holie faith, verse. 20. Haue compassion of some in putting difference,
faith, hope, and love, as Iude notably exhorteth in the end of his Epistle, Edify one Another in your most holy faith, verse. 20. Have compassion of Some in putting difference,
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and others saue with feare in pulling them out of the fire, ver. 22.23. IV. Euery priuat man must professe and defend the true religion of Christ against all the enemies thereof. 1. Pet. 3.15. Be readie alwayes to giue an answer to euery man that asketh you a reason of the hope that is in you. and Others save with Fear in pulling them out of the fire, ver. 22.23. IV. Every private man must profess and defend the true Religion of christ against all the enemies thereof. 1. Pet. 3.15. Be ready always to give an answer to every man that asks you a reason of the hope that is in you.
cc n2-jn vvb p-acp n1 p-acp vvg pno32 av pp-f dt n1, fw-la. crd. np1 d j n1 vmb vvi cc vvi dt j n1 pp-f np1 p-acp d dt n2 av. crd np1 crd. vbb j av pc-acp vvi dt n1 p-acp d n1 cst vvz pn22 dt n1 pp-f dt n1 cst vbz p-acp pn22.
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And this confession must be, not onely in word, but in deed.
And this Confessi must be, not only in word, but in deed.
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For by a blamelesse and holy conuersation euerie christian holdeth foorth the word of life, Phil. 2, 15, 16. Seeing the maintenance of true religion is so excellent a worke:
For by a blameless and holy Conversation every christian holds forth the word of life, Philip 2, 15, 16. Seeing the maintenance of true Religion is so excellent a work:
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wee must be admonished euery one in our place, to take paines in all the duties that belong vnto vs: we must be admonished every one in our place, to take pains in all the duties that belong unto us:
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that by vs Christ• religion may be furthered.
that by us Christ• Religion may be furthered.
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For Gods church is not called the piller of truth, onely because the minister thereof maintaineth Gods truth:
For God's Church is not called the pillar of truth, only Because the minister thereof maintaineth God's truth:
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but also because euery member of the church is as a piller in his place to maintaine and professe the true doctrine of Christ for his glory.
but also Because every member of the Church is as a pillar in his place to maintain and profess the true Doctrine of christ for his glory.
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Besides, this is a duty of the first table, and therefore we must haue more speciall care for the performance thereof.
Beside, this is a duty of the First table, and Therefore we must have more special care for the performance thereof.
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And thus wee see the two meanes whereby the church of Ephesus opposed her selfe against false teachers.
And thus we see the two means whereby the Church of Ephesus opposed her self against false Teachers.
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And hast not fainted. Here Christ setteth downe in what manner this church laboured to maintaine his true religion,And hast not fainted. Here christ sets down in what manner this Church laboured to maintain his true Religion,
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and thereby his honor and glory: namely, by constancie and perseuerance in labour. This is an excellent vertue, and a notable example for vs to follow:
and thereby his honour and glory: namely, by constancy and perseverance in labour. This is an excellent virtue, and a notable Exampl for us to follow:
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for we through Gods goodnesse haue the true religion of Christ among vs, and for many yeares sundrie among vs haue maintained the same against all enemies,
for we through God's Goodness have the true Religion of christ among us, and for many Years sundry among us have maintained the same against all enemies,
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though not without some trouble and danger.
though not without Some trouble and danger.
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Now this which hath beene done is nothing, vnlesse we hold on our good course constantly,
Now this which hath been done is nothing, unless we hold on our good course constantly,
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and labour vnto death in the maintenance thereof.
and labour unto death in the maintenance thereof.
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This exhortation is the more necessary, because we know not how long we shal enioy the gospel with peace;
This exhortation is the more necessary, Because we know not how long we shall enjoy the gospel with peace;
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for vsually after long peace God trieth his by persecution:
for usually After long peace God trieth his by persecution:
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neither know we by what meanes of triall God will exercise vs. Therefore as we now professe the Gospell,
neither know we by what means of trial God will exercise us Therefore as we now profess the Gospel,
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so let vs continue constant therein, and not turne with time or state: for then wee loose our cōmendation at Christs hands.
so let us continue constant therein, and not turn with time or state: for then we lose our commendation At Christ hands.
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And thus much of the commendation of this church for her vertues. Verse. 4. Neuerthelesse I haue somewhat against thee, because thou hast left thy first loue.
And thus much of the commendation of this Church for her Virtues. Verse. 4. Nevertheless I have somewhat against thee, Because thou hast left thy First love.
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These words containe the second part of the proposition of this Epistle, to wit, a sharpe and seuere reproofe of this church for decay in grace;
These words contain the second part of the proposition of this Epistle, to wit, a sharp and severe reproof of this Church for decay in grace;
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as will appeare in the opening of the words. Neuerthelesse I haue somewhat against thee, Here Christ speaketh as a Iudge vnto this church,
as will appear in the opening of the words. Nevertheless I have somewhat against thee, Here christ speaks as a Judge unto this Church,
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and to the minister thereof, and layeth this action vnto their charge:
and to the minister thereof, and Layeth this actium unto their charge:
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that they had left their first loue, that is, that loue which they bare to God,
that they had left their First love, that is, that love which they bore to God,
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and his religion, and to their brethren, at that time whē they were first called vnto the profession of the gospell.
and his Religion, and to their brothers, At that time when they were First called unto the profession of the gospel.
cc po31 n1, cc p-acp po32 n2, p-acp d n1 c-crq pns32 vbdr ord vvn p-acp dt n1 pp-f dt n1.
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This loue they are sayd to haue left, not as though they had quite lost it,
This love they Are said to have left, not as though they had quite lost it,
d n1 pns32 vbr vvn p-acp vhb vvn, xx c-acp cs pns32 vhd av vvn pn31,
(7) chapter (DIV1)
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but onely because they suffered it to decay, and to waxe cold in good workes.
but only Because they suffered it to decay, and to wax cold in good works.
cc-acp av-j c-acp pns32 vvd pn31 pc-acp vvi, cc pc-acp vvi j-jn p-acp j n2.
(7) chapter (DIV1)
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But some will say they are before commended for their zeale and labour for Gods glory;
But Some will say they Are before commended for their zeal and labour for God's glory;
p-acp d vmb vvi pns32 vbr a-acp vvn p-acp po32 n1 cc n1 p-acp ng1 n1;
(7) chapter (DIV1)
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and for their seueritie against false teachers:
and for their severity against false Teachers:
cc p-acp po32 n1 p-acp j n2:
(7) chapter (DIV1)
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how then had they left their first loue? Answ. At this time when Christ doth thus reproue them, their loue was commendable;
how then had they left their First love? Answer At this time when christ does thus reprove them, their love was commendable;
c-crq av vhd pns32 vvd po32 ord n1? np1 p-acp d n1 c-crq np1 vdz av vvi pno32, po32 n1 vbds j;
(7) chapter (DIV1)
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3052
but yet it was nothing in regard of that which they had at their first conuersion.
but yet it was nothing in regard of that which they had At their First conversion.
cc-acp av pn31 vbds pix p-acp n1 pp-f d r-crq pns32 vhd p-acp po32 ord n1.
(7) chapter (DIV1)
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If Christ haue something against this church for leauing her first loue;
If christ have something against this Church for leaving her First love;
cs np1 vhb pi p-acp d n1 p-acp vvg po31 ord n1;
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then no doubt he hath something against the church of England, and against vs at this day ▪ howsoeuer wee may persuade our selues that we be high in his fauour, then no doubt he hath something against the Church of England, and against us At this day ▪ howsoever we may persuade our selves that we be high in his favour,
av dx n1 pns31 vhz pi p-acp dt n1 pp-f np1, cc p-acp pno12 p-acp d n1 ▪ c-acp pns12 vmb vvi po12 n2 cst pns12 vbb j p-acp po31 n1,
(7) chapter (DIV1)
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yet we are in the like, or a worse estate than this church now was:
yet we Are in the like, or a Worse estate than this Church now was:
av pns12 vbr p-acp dt j, cc dt jc n1 cs d n1 av vbds:
(7) chapter (DIV1)
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for a great part of the body of our church hath left off their first loue:
for a great part of the body of our Church hath left off their First love:
c-acp dt j n1 pp-f dt n1 pp-f po12 n1 vhz vvn a-acp po32 ord n1:
(7) chapter (DIV1)
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3057
and the greatest part hath no loue at all. That many haue left their first loue is too too euident.
and the greatest part hath no love At all. That many have left their First love is too too evident.
cc dt js n1 vhz dx n1 p-acp d. cst d vhb vvn po32 ord n1 vbz av av j.
(7) chapter (DIV1)
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3058
For such as in Queene Maries time were content to suffer much for the Gospell,
For such as in Queen Mary's time were content to suffer much for the Gospel,
p-acp d c-acp p-acp n1 npg1 n1 vbdr j pc-acp vvi d p-acp dt n1,
(7) chapter (DIV1)
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as the histories of our church do shew, after they inioyed a little quietnesse became meere worldlings,
as the histories of our Church do show, After they enjoyed a little quietness became mere worldlings,
c-acp dt n2 pp-f po12 n1 vdb vvi, c-acp pns32 vvd dt j n1 vvd j n2,
(7) chapter (DIV1)
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3060
as their liues haue testified afterward.
as their lives have testified afterwards.
c-acp po32 n2 vhb vvn av.
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And in such congregations where the word hath long bin preached, this is too apparant that men who for the space of twentie, of ten,
And in such congregations where the word hath long been preached, this is too apparent that men who for the Molle of twentie, of ten,
cc p-acp d n2 c-crq dt n1 vhz av-j vbn vvn, d vbz av j cst n2 r-crq p-acp dt n1 pp-f crd, pp-f crd,
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or seuen yeares haue shewed feruent loue to Christ and his Gospell, and to their brethren, do now fall away and shew none at all.
or seuen Years have showed fervent love to christ and his Gospel, and to their brothers, do now fallen away and show none At all.
cc crd n2 vhb vvn j n1 p-acp np1 cc po31 n1, cc p-acp po32 n2, vdb av vvi av cc vvb pix p-acp av-d.
(7) chapter (DIV1)
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He that hath but halfe an eye, may see many for a yeare or two very forward and zealous in religion, who soone after suffer pleasures, profits,
He that hath but half an eye, may see many for a year or two very forward and zealous in Religion, who soon After suffer pleasures, profits,
pns31 cst vhz cc-acp av-jn dt n1, vmb vvi d p-acp dt n1 cc crd av av-j cc j p-acp n1, r-crq av c-acp vvi n2, n2,
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or preferments to drawe them quite away: some I confesse through the mercie of God are free from this decay.
or preferments to draw them quite away: Some I confess through the mercy of God Are free from this decay.
cc n2 pc-acp vvi pno32 av av: d pns11 vvb p-acp dt n1 pp-f np1 vbr j p-acp d n1.
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But there is yet a more grieuous fault among vs: for the greatest part of our people haue no loue at all.
But there is yet a more grievous fault among us: for the greatest part of our people have no love At all.
p-acp pc-acp vbz av dt av-dc j n1 p-acp pno12: p-acp dt js n1 pp-f po12 n1 vhb dx n1 p-acp d.
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3066
These are the dayes whereof Christ sayd loue should waxe cold. And whereof Paul sayd, Men should be louers of themselues:
These Are the days whereof christ said love should wax cold. And whereof Paul said, Men should be lovers of themselves:
d vbr dt n2 c-crq np1 vvd n1 vmd vvi j-jn. cc c-crq np1 vvd, n2 vmd vbi n2 pp-f px32:
(7) chapter (DIV1)
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for take the most congregations where the Gospell hath bene long preached, yet you shall find that the hearers are neither bettered for knowledge nor for obedience,
for take the most congregations where the Gospel hath be long preached, yet you shall find that the hearers Are neither bettered for knowledge nor for Obedience,
p-acp vvi dt av-ds n2 c-crq dt n1 vhz vbn av-j vvn, av pn22 vmb vvi cst dt n2 vbr av-d vvn p-acp n1 ccx p-acp n1,
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3068
but remaine still as ignorant and profane as euer they were.
but remain still as ignorant and profane as ever they were.
cc-acp vvb av c-acp j cc j c-acp av pns32 vbdr.
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3069
This argueth that they haue no loue of God in their hearts, though they haue a formall profession of his name in their mouth:
This argue that they have no love of God in their hearts, though they have a formal profession of his name in their Mouth:
np1 vvz cst pns32 vhb dx n1 pp-f np1 p-acp po32 n2, cs pns32 vhb dt j n1 pp-f po31 n1 p-acp po32 n1:
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For where the loue of God is, there most needs bee increase in knowledge, in grace, and in obedience.
For where the love of God is, there most needs bee increase in knowledge, in grace, and in Obedience.
c-acp c-crq dt n1 pp-f np1 vbz, a-acp av-ds vvz n1 vvi p-acp n1, p-acp n1, cc p-acp n1.
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3071
Againe, see how men generally walke in their callings, and therin behold a meere defect of loue.
Again, see how men generally walk in their callings, and therein behold a mere defect of love.
av, vvb c-crq n2 av-j vvi p-acp po32 n2, cc av vvb dt j n1 pp-f n1.
(7) chapter (DIV1)
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3072
All the paines they take is for their priuat gaine and pleasure;
All the pains they take is for their private gain and pleasure;
av-d dt n2 pns32 vvb vbz p-acp po32 j n1 cc n1;
(7) chapter (DIV1)
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3073
no regard is had of Gods glory, of the maintenance of true religiō, and of the good of their brethren:
no regard is had of God's glory, of the maintenance of true Religion, and of the good of their brothers:
dx n1 vbz vhn pp-f npg1 n1, pp-f dt n1 pp-f j n1, cc pp-f dt j pp-f po32 n2:
(7) chapter (DIV1)
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3074
herein their owne consciences shall be the witnesses. So that generally this may be said, We haue no loue at all.
herein their own Consciences shall be the Witnesses. So that generally this may be said, We have no love At all.
av po32 d n2 vmb vbi dt n2. av cst av-j d vmb vbi vvn, pns12 vhb dx n1 p-acp d.
(7) chapter (DIV1)
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3075
What an action then shall we thinke hath Christ against vs? It must needs bee grieuous;
What an actium then shall we think hath christ against us? It must needs be grievous;
q-crq dt n1 av vmb pns12 vvb vhz np1 p-acp pno12? pn31 vmb av vbi j;
(7) chapter (DIV1)
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3076
and so our case fearefull and dangerous.
and so our case fearful and dangerous.
cc av po12 n1 j cc j.
(7) chapter (DIV1)
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3077
If an earthly prince and potentat had an action against vs, and his case were good, it would make vs looke about vs,
If an earthly Prince and potentat had an actium against us, and his case were good, it would make us look about us,
cs dt j n1 cc n1 vhd dt n1 p-acp pno12, cc po31 n1 vbdr j, pn31 vmd vvi pno12 vvi p-acp pno12,
(7) chapter (DIV1)
419
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yea to tremble and quake, and to be at our wits end.
yea to tremble and quake, and to be At our wits end.
uh p-acp vvi cc vvi, cc pc-acp vbi p-acp po12 n2 vvi.
(7) chapter (DIV1)
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3079
Behold, not a worldly prince but the king of heauen and earth hath a matter against vs, iust and grieuo••• oh how should this moue vs to search our selues, to trie our estate,
Behold, not a worldly Prince but the King of heaven and earth hath a matter against us, just and grieuo••• o how should this move us to search our selves, to try our estate,
vvb, xx dt j n1 p-acp dt n1 pp-f n1 cc n1 vhz dt n1 p-acp pno12, j cc n1 uh q-crq vmd d vvi pno12 pc-acp vvi po12 n2, pc-acp vvi po12 n1,
(7) chapter (DIV1)
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and to humble our selues vpon the knees of our heart before his maiestie. We may not imagine that this charge of Christ doth not concerne vs:
and to humble our selves upon the knees of our heart before his majesty. We may not imagine that this charge of christ does not concern us:
cc pc-acp vvi po12 n2 p-acp dt n2 pp-f po12 n1 p-acp po31 n1. pns12 vmb xx vvi cst d n1 pp-f np1 vdz xx vvi pno12:
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the conclusion of this Epistle shewes it belongs to all that haue eares to heare.
the conclusion of this Epistle shows it belongs to all that have ears to hear.
dt n1 pp-f d n1 vvz pn31 vvz p-acp d cst vhb n2 pc-acp vvi.
(7) chapter (DIV1)
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3082
And therefore we should labour to preuent Gods iudgement, by iudging our selues for our decay and want of loue.
And Therefore we should labour to prevent God's judgement, by judging our selves for our decay and want of love.
cc av pns12 vmd vvi pc-acp vvi npg1 n1, p-acp vvg po12 n2 p-acp po12 n1 cc n1 pp-f n1.
(7) chapter (DIV1)
419
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3083
Againe, this rebuke of Christ for decay of loue, should teach vs to labour for increase in loue to God and to our brethren;
Again, this rebuke of christ for decay of love, should teach us to labour for increase in love to God and to our brothers;
av, d n1 pp-f np1 p-acp n1 pp-f n1, vmd vvi pno12 pc-acp vvi p-acp n1 p-acp n1 p-acp np1 cc p-acp po12 n2;
(7) chapter (DIV1)
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3084
adding grace to grace in our harts, as we adde day vnto day in our liues, that so our loue may obound:
adding grace to grace in our hearts, as we add day unto day in our lives, that so our love may obound:
vvg n1 pc-acp vvi p-acp po12 n2, c-acp pns12 vvb n1 p-acp n1 p-acp po12 n2, cst av po12 n1 vmb vvi:
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read 1. Thes. 4.1.9, 10, where Paule vrgeth this dutie at large: he confesseth they did loue one another, and yet beseecheth them to increase therein. Phil. 3.13.4. in Pauls person we haue a worthie president, which we must follow, if wee thinke to come whither he is gone before:
read 1. Thebes 4.1.9, 10, where Paul urges this duty At large: he Confesses they did love one Another, and yet Beseecheth them to increase therein. Philip 3.13.4. in Paul's person we have a worthy president, which we must follow, if we think to come whither he is gone before:
vvb crd np1 crd, crd, c-crq np1 vvz d n1 p-acp j: pns31 vvz pns32 vdd vvi pi j-jn, cc av vvz pno32 pc-acp vvi av. np1 crd. p-acp npg1 n1 pns12 vhb dt j n1, r-crq pns12 vmb vvi, cs pns12 vvb pc-acp vvi c-crq pns31 vbz vvn a-acp:
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though hee had gone farre in the loue of God, yet he laboured to perfection,
though he had gone Far in the love of God, yet he laboured to perfection,
cs pns31 vhd vvn av-j p-acp dt n1 pp-f np1, av pns31 vvd p-acp n1,
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3087
and therefore considered not that which was past, as resting in it, but rather how farre hee was too short, that so he might vse meanes to increase in loue,
and Therefore considered not that which was passed, as resting in it, but rather how Far he was too short, that so he might use means to increase in love,
cc av vvd xx d r-crq vbds vvn, c-acp vvg p-acp pn31, cc-acp av-c c-crq j pns31 vbds av j, cst av pns31 vmd vvi n2 pc-acp vvi p-acp n1,
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3088
and in all other good graces, till hee come to perfection.
and in all other good graces, till he come to perfection.
cc p-acp d j-jn j n2, c-acp pns31 vvb p-acp n1.
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3089
A christian mans life is a way that leadeth to heauen, wherein we once setting foot, must •uer go forward,
A christian men life is a Way that leads to heaven, wherein we once setting foot, must •uer go forward,
dt njp vvz n1 vbz dt n1 cst vvz p-acp n1, c-crq pns12 a-acp vvg n1, vmb av vvi av-j,
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and not stand still or turne backe, lest we neuer come there.
and not stand still or turn back, lest we never come there.
cc xx vvi av cc vvi av, cs pns12 av-x vvn a-acp.
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3091
The state of a christian is like vnto a child, which still groweth till it come to a perfect strength:
The state of a christian is like unto a child, which still grows till it come to a perfect strength:
dt n1 pp-f dt njp vbz av-j p-acp dt n1, r-crq av vvz p-acp pn31 vvb p-acp dt j n1:
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3092
and so must euerie child of God labour to grow in the graces of God, till they bee perfect men in Christ:
and so must every child of God labour to grow in the graces of God, till they be perfect men in christ:
cc av vmb d n1 pp-f np1 n1 pc-acp vvi p-acp dt n2 pp-f np1, c-acp pns32 vbb j n2 p-acp np1:
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3093
For if they stand still, Christ hath something against them.
For if they stand still, christ hath something against them.
c-acp cs pns32 vvb av, np1 vhz pi p-acp pno32.
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The Rhemists in their annotations abuse this place, to proue that a man may quite fall away from grace.
The Rhemists in their annotations abuse this place, to prove that a man may quite fallen away from grace.
dt n2 p-acp po32 n2 vvi d n1, pc-acp vvi cst dt n1 vmb av vvi av p-acp n1.
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Therefore to cleare this text, and to confirme our hearts in the truth of Gods word, thi• question must be scanned, Whether a man may quite fall away from grace? Answ. Grace in Scripture is taken two wayes:
Therefore to clear this text, and to confirm our hearts in the truth of God's word, thi• question must be scanned, Whither a man may quite fallen away from grace? Answer Grace in Scripture is taken two ways:
av pc-acp vvi d n1, cc pc-acp vvi po12 n2 p-acp dt n1 pp-f npg1 n1, n1 n1 vmb vbi vvn, cs dt n1 vmb av vvi av p-acp n1? np1 n1 p-acp n1 vbz vvn crd n2:
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First, for that fauour of God whereby hee accepteth of some for his children in Christ.
First, for that favour of God whereby he Accepteth of Some for his children in christ.
ord, c-acp cst n1 pp-f np1 c-crq pns31 vvz pp-f d c-acp po31 n2 p-acp np1.
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3097
This is the first grace and the fountaine of all other:
This is the First grace and the fountain of all other:
d vbz dt ord n1 cc dt n1 pp-f d n-jn:
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and taking grace in this sense, I say, that the signes of grace and the sense thereof in the heart, may be lost:
and taking grace in this sense, I say, that the Signs of grace and the sense thereof in the heart, may be lost:
cc vvg n1 p-acp d n1, pns11 vvb, cst dt n2 pp-f n1 cc dt n1 av p-acp dt n1, vmb vbi vvn:
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3099
But the f••our of God it selfe cannot bee lost of them that truly beleeue.
But the f••our of God it self cannot be lost of them that truly believe.
cc-acp dt n1 pp-f np1 pn31 n1 vmbx vbi vvn pp-f pno32 cst av-j vvi.
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3100
When an earthly father is displeased with his child for some notorious crime, hee will turne the signes of his fauour into signes of displeasure,
When an earthly father is displeased with his child for Some notorious crime, he will turn the Signs of his favour into Signs of displeasure,
c-crq dt j n1 vbz vvn p-acp po31 n1 p-acp d j n1, pns31 vmb vvi dt n2 pp-f po31 n1 p-acp n2 pp-f n1,
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and shew the same partly by words, and partly by stripes:
and show the same partly by words, and partly by stripes:
cc vvi dt d av p-acp n2, cc av p-acp n2:
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and yet he still continueth his father, and holdeth him for his sonne, without any purpose to disinherit him:
and yet he still Continueth his father, and holds him for his son, without any purpose to disinherit him:
cc av pns31 av vvz po31 n1, cc vvz pno31 p-acp po31 n1, p-acp d n1 pc-acp vvi pno31:
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3103
Euen so God dealeth with his children;
Even so God deals with his children;
av av np1 vvz p-acp po31 n2;
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3104
for their sins and corruptions, he will turne away his louing countenance from them, and change the signes of his fauour into anger and displeasure;
for their Sins and corruptions, he will turn away his loving countenance from them, and change the Signs of his favour into anger and displeasure;
p-acp po32 n2 cc n2, pns31 vmb vvi av po31 j-vvg n1 p-acp pno32, cc vvi dt n2 pp-f po31 n1 p-acp n1 cc n1;
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when as yet the good purpose of their adoption is not altered, but remaineth firme for euer:
when as yet the good purpose of their adoption is not altered, but remains firm for ever:
c-crq c-acp av dt j n1 pp-f po32 n1 vbz xx vvn, cc-acp vvz j p-acp av:
(7) chapter (DIV1)
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3106
and God is still their father, though an angrie father through the prouocation of their sinnes.
and God is still their father, though an angry father through the provocation of their Sins.
cc np1 vbz av po32 n1, cs dt j n1 p-acp dt n1 pp-f po32 n2.
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3107
Secondly, grace in Scripture is taken for the gifts of grace which are bestowed on them that beleeue in Christ.
Secondly, grace in Scripture is taken for the Gifts of grace which Are bestowed on them that believe in christ.
ord, vvb p-acp n1 vbz vvn p-acp dt n2 pp-f n1 r-crq vbr vvn p-acp pno32 cst vvb p-acp np1.
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3108
These gifts of grace be of two sorts, some more principall, of absolute necessitie vnto saluation, without which none can bee saued;
These Gifts of grace be of two sorts, Some more principal, of absolute necessity unto salvation, without which none can be saved;
d n2 pp-f n1 vbb pp-f crd n2, d dc j-jn, pp-f j n1 p-acp n1, p-acp r-crq pix vmb vbi vvn;
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as faith, and also hope, and loue, which proceed from faith.
as faith, and also hope, and love, which proceed from faith.
c-acp n1, cc av vvb, cc n1, r-crq vvb p-acp n1.
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There be others also lesse principall, which be very profitable and requisit, yet not absolutly needfull vnto saluation:
There be Others also less principal, which be very profitable and requisite, yet not absolutely needful unto salvation:
pc-acp vbb n2-jn av dc j-jn, r-crq vbb av j cc j, av xx av-j j p-acp n1:
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3111
As the feeling of Gods fauor, alacritie in prayer, & sense of ioy and comfort in the holy Ghost.
As the feeling of God's favour, alacrity in prayer, & sense of joy and Comfort in the holy Ghost.
c-acp dt n-vvg pp-f npg1 n1, n1 p-acp n1, cc n1 pp-f n1 cc vvi p-acp dt j n1.
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These lesse principal graces may quite be lost.
These less principal graces may quite be lost.
np1 av-dc j-jn n2 vmb av vbi vvn.
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3113
The principall graces also may be decayed, lessened, and couered, in regard of operation, euen in Gods children:
The principal graces also may be decayed, lessened, and covered, in regard of operation, even in God's children:
dt j-jn n2 av vmb vbi vvn, vvn, cc vvn, p-acp n1 pp-f n1, av p-acp npg1 n2:
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but quite extinguished they cannot be, for God vpholdeth them by perseuerance;
but quite extinguished they cannot be, for God upholdeth them by perseverance;
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where faith, hope, & loue are once truly wrought by Gods spirit, they are neuer wholly or finally taken away,
where faith, hope, & love Are once truly wrought by God's Spirit, they Are never wholly or finally taken away,
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but onely in part, and in sense and feeling for a time.
but only in part, and in sense and feeling for a time.
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This answer is agreeable to this text, for the church of Ephesus is here blamed, not for quite loosing her loue• but because she had left her first loue, suffering it to decay and waxelesse than it was at their first conuersion.
This answer is agreeable to this text, for the Church of Ephesus is Here blamed, not for quite losing her loue• but Because she had left her First love, suffering it to decay and waxelesse than it was At their First conversion.
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And because this doctrine is oppugned earnestly, not onely by the church of Rome, but also by some churches and schooles of the Protestants:
And Because this Doctrine is oppugned earnestly, not only by the Church of Room, but also by Some Churches and Schools of the Protestants:
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I will first shew the truth hereof out of Gods word, and then scan the cheefe reasons that are brought against it.
I will First show the truth hereof out of God's word, and then scan the chief Reasons that Are brought against it.
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That grace cannot bee wholly and finally lost, these reasons proue: I. Matth. 16.18. The promise is made to Peter, and in him to all the faithfull:That grace cannot be wholly and finally lost, these Reasons prove: I Matthew 16.18. The promise is made to Peter, and in him to all the faithful:
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That vpon that faith which he professed, Christ would build his temple, and the gates of hell should not preuaile against it. That upon that faith which he professed, christ would built his temple, and the gates of hell should not prevail against it.
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Which last words must be marked, for they intimate, that the diuell with his adherents would shew much force and violence against the faith of the elect,
Which last words must be marked, for they intimate, that the Devil with his adherents would show much force and violence against the faith of the elect,
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but yet they should neuer get the victory, or ouercome it wholly. II. Matth. 24.24, Christ foretelling that false Prophets should come, sayth:
but yet they should never get the victory, or overcome it wholly. II Matthew 24.24, christ foretelling that false prophets should come, say:
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They should seduce, if it were possible, the very elect. Where he taketh this for graunted, that the elect, albeit they may bee assaulted greeuously,They should seduce, if it were possible, the very elect. Where he Takes this for granted, that the elect, albeit they may be assaulted grievously,
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yet they can neuer be wholly or finally drawne away from their faith. III. Iohn. 10.27, 28, My sheepe heare my voyce (sayth Christ) and I know them, and they follow me:
yet they can never be wholly or finally drawn away from their faith. III. John. 10.27, 28, My sheep hear my voice (say christ) and I know them, and they follow me:
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and I giue vnto them eternall life, and they shall neuer perish. To this they answer:and I give unto them Eternal life, and they shall never perish. To this they answer:
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It is true, they shall neuer perish, so long as they remaine the sheepe of Christ.
It is true, they shall never perish, so long as they remain the sheep of christ.
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But that cauill is cut off in the next wordes:
But that cavil is Cut off in the next words:
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Neither shall any plucke them out of my hands, my father which gaue them me, is greater than all, Neither shall any pluck them out of my hands, my father which gave them me, is greater than all,
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and none is able to plucke them out of my fathers hands: and none is able to pluck them out of my Father's hands:
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And therefore neither the deuill, nor the world, nor the flesh, can by any temptation draw the sheep of Christ from their faith,
And Therefore neither the Devil, nor the world, nor the Flesh, can by any temptation draw the sheep of christ from their faith,
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and make them to be no sheepe. IV. Reason. Iohn. 3.36. Hee that beleeueth in Christ hath eternall life.
and make them to be no sheep. IV. Reason. John. 3.36. He that Believeth in christ hath Eternal life.
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They say hee hath it in hope, and no otherwise. I answere; if they haue it in hope, they shall neuer perish: For hope maketh not ashamed. V. Reason. Rom. 8.30. Whom hee predestinat, them also he called:
They say he hath it in hope, and no otherwise. I answer; if they have it in hope, they shall never perish: For hope makes not ashamed. V. Reason. Rom. 8.30. Whom he predestinate, them also he called:
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and whom hee called, them also be iustified: and whom hee iustified, them also be glorified. and whom he called, them also be justified: and whom he justified, them also be glorified.
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Those which are elected, called, and iustified by faith, must needs be glorified, and therefore cannot fall away finally:
Those which Are elected, called, and justified by faith, must needs be glorified, and Therefore cannot fallen away finally:
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for such shall neuer be glorified. And in the end of the chapter, vers. 38. hee addeth;
for such shall never be glorified. And in the end of the chapter, vers. 38. he adds;
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That neither death, nor life, Angels, principalities, nor powers, nor any thing els can separate vs, viz. the faithfull, from the loue of God, which is in Christ Iesus our Lord. That neither death, nor life, Angels, principalities, nor Powers, nor any thing Else can separate us, viz. the faithful, from the love of God, which is in christ Iesus our Lord.
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But if the faithfull might fall away finally, then they might be seuered from the loue of God. VI. Reason. Rom. 11.29. The gifts of Gods calling (that is, the peculiar gifts that pertaine to saluation) are without repentance. They say it is true, God indeed neuer repenteth him of his gifts:
But if the faithful might fallen away finally, then they might be severed from the love of God. VI. Reason. Rom. 11.29. The Gifts of God's calling (that is, the peculiar Gifts that pertain to salvation) Are without Repentance. They say it is true, God indeed never Repenteth him of his Gifts:
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but yet a man may perish and fall away, because he may refuse and reiect Gods grace giuen vnto him.
but yet a man may perish and fallen away, Because he may refuse and reject God's grace given unto him.
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This answere is friuolous, maintaining this absurditie, that the powerfull will of God should be broght vnder the silly will of the creature:
This answer is frivolous, maintaining this absurdity, that the powerful will of God should be brought under the silly will of the creature:
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if man could repell Gods grace giuen vnto him, then should mans will take place, and Gods will bee made frustrate and void. VII. Reason. 1. Iohn. 3.9. Whosoeuer is borne of God sinneth not, because his seede remaineth in him:
if man could repel God's grace given unto him, then should men will take place, and God's will be made frustrate and void. VII. Reason. 1. John. 3.9. Whosoever is born of God Sinneth not, Because his seed remains in him:
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neither can bee sinne, because he is borne of God. neither can be sin, Because he is born of God.
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How is that true, for chap. 1.10, Hee that sayth he hath not sinned, maketh God a lyar,
How is that true, for chap. 1.10, He that say he hath not sinned, makes God a liar,
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and his word is not in him? Answ. The place must bee vnderstood thus:and his word is not in him? Answer The place must be understood thus:
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He that is borne of God sinneth not, that is, with full consent, and with all his hart.He that is born of God Sinneth not, that is, with full consent, and with all his heart.
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Sinne doth not raigne in him: for the regenerate man consisteth of two parts; flesh and spirit:
Sin does not Reign in him: for the regenerate man Consisteth of two parts; Flesh and Spirit:
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he sinneth not as hee is spirit, that is, regenerate; but as hee is flesh and sinfull.
he Sinneth not as he is Spirit, that is, regenerate; but as he is Flesh and sinful.
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His will sinneth not as it is spirituall, but as it is carnall.
His will Sinneth not as it is spiritual, but as it is carnal.
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The papists say, Indeed he sinneth not, so long as he continueth to be borne of God.
The Papists say, Indeed he Sinneth not, so long as he Continueth to be born of God.
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But this shift is cut off by the wordes of the text, Neither can be sinne, because the seede of grace,
But this shift is Cut off by the words of the text, Neither can be sin, Because the seed of grace,
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euen the word of God abideth in him.
even the word of God Abideth in him.
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This place plainely proueth, euen in the iudgement of the Papists, that the child of God cannot wholly or finally fall from grace.
This place plainly Proves, even in the judgement of the Papists, that the child of God cannot wholly or finally fallen from grace.
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They say it is a hard place, and indeed they cannot answere to it. VIII. Reason. If a man may finally fall from grace, then may hee bee wholly cut off from Christ:
They say it is a hard place, and indeed they cannot answer to it. VIII. Reason. If a man may finally fallen from grace, then may he be wholly Cut off from christ:
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for grace is neuer wholly lost, till a man bee quite cut off from Christ. But it cannot bee, that a member of Christ can be quite cut off:
for grace is never wholly lost, till a man be quite Cut off from christ. But it cannot be, that a member of christ can be quite Cut off:
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for then it should follow, that one and the same man must bee often ioyned to Christ;
for then it should follow, that one and the same man must be often joined to christ;
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namely, so often as hee falleth by sinne, if he would be saued. Whereupon this would also follow, that one and the same man must be often baptized:
namely, so often as he falls by sin, if he would be saved. Whereupon this would also follow, that one and the same man must be often baptised:
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for Baptisme is the Sacrament of incision, the meanes of admission into the church, and the seale of our vnion with Christ.
for Baptism is the Sacrament of incision, the means of admission into the Church, and the seal of our Union with christ.
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But Rebaptization may not bee admitted.
But Rebaptization may not be admitted.
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The church of God denieth it vpon this ground, because a man is onely once borne of God. IX. Reason. Christ teacheth vs to pray thus, Leade vs not into temptation:
The Church of God Denieth it upon this ground, Because a man is only once born of God. IX. Reason. christ Teaches us to pray thus, Lead us not into temptation:
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that is, suffer not Sathan and sinne wholly to preuaile against vs, and finally to vanquish vs. This petition being taught by Christ, must needes be lawfull, and according to Gods will:
that is, suffer not Sathan and sin wholly to prevail against us, and finally to vanquish us This petition being taught by christ, must needs be lawful, and according to God's will:
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and therefore hereunto, as to euery lawfull petition, belong these two things: First, Gods commaund to make it:
and Therefore hereunto, as to every lawful petition, belong these two things: First, God's command to make it:
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Secondly, his promise to assure vs, it shall bee graunted. Whereby this is euident:
Secondly, his promise to assure us, it shall be granted. Whereby this is evident:
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That there is in Gods word a promise, assuring euery child of God, that hee shall neuer wholly be conquered of the deuill:
That there is in God's word a promise, assuring every child of God, that he shall never wholly be conquered of the Devil:
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and therefore he can neuer wholly or finally fall from grace; for if hee might, then were he wholly ouercome in temptation.
and Therefore he can never wholly or finally fallen from grace; for if he might, then were he wholly overcome in temptation.
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The contrarie arguments be of three sorts; places of scripture, Examples, and Reasons:
The contrary Arguments be of three sorts; places of scripture, Examples, and Reasons:
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for the first, Exod. 32, 32. When the Israelits had sinned that great sinne of Idolatrie, Moses prayeth God to forgiue them;
for the First, Exod 32, 32. When the Israelites had sinned that great sin of Idolatry, Moses Prayeth God to forgive them;
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If not (sayth he) blot mee out of thy booke. If not (say he) blot me out of thy book.
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Hence they gather, that a child of God may bee blotted out of Gods booke of life, and so finally perish.
Hence they gather, that a child of God may be blotted out of God's book of life, and so finally perish.
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Answ. That place must be vnderstood with this condition: If is be possible ; as in the like prayer it is expressed by Christ:Answer That place must be understood with this condition: If is be possible; as in the like prayer it is expressed by christ:
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Father, if it be possible, let this cup passe from me. This condition must needs be added:Father, if it be possible, let this cup pass from me. This condition must needs be added:
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for els wee must say, that Moses prayed for that which he knew was impossible;
for Else we must say, that Moses prayed for that which he knew was impossible;
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namely, that one priuate man should suffer eternall punishments for the sinnes of others, though in temporall punishments such a thing may be,
namely, that one private man should suffer Eternal punishments for the Sins of Others, though in temporal punishments such a thing may be,
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yet in eternall, it is impossible.
yet in Eternal, it is impossible.
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Againe, Moses in this prayer doth principally shew his exceeding affection and zeale for Gods glorie,
Again, Moses in this prayer does principally show his exceeding affection and zeal for God's glory,
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and for the safetie of his brethren, both which hee preferred before his owne life; as if hee should say:
and for the safety of his brothers, both which he preferred before his own life; as if he should say:
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Lord pardon them, and rather than thy name should loose glorie, blot me out of thy booke.
Lord pardon them, and rather than thy name should lose glory, blot me out of thy book.
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The like affection was in Paule, when hee sayd, He could wish himselfe to be separate from Christ for the loue of his brethren the Iewes.
The like affection was in Paul, when he said, He could wish himself to be separate from christ for the love of his brothers the Iewes.
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They further vrge the Lords answere to Moyses, vers. 33. Whosoeuer hath sinned against mee, I will put him out of my booke.
They further urge the lords answer to Moses, vers. 33. Whosoever hath sinned against me, I will put him out of my book.
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But as the Lord therein answereth to Moses prayer, so must it bee vnderstood, with the like exception. II. Obiect. Ezek. 18.24. If the righteous man turne away from his righteousnesse, and commit iniquitie, and doe according to all the abhominations that the wicked man doth, shall hee liue? All his righteousnesse that hee hath done shall not be mentioned:
But as the Lord therein Answers to Moses prayer, so must it be understood, with the like exception. II Object. Ezekiel 18.24. If the righteous man turn away from his righteousness, and commit iniquity, and do according to all the abominations that the wicked man does, shall he live? All his righteousness that he hath done shall not be mentioned:
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but hee shall die in his sinne. but he shall die in his sin.
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Here (say they) it is plaine, that a man may fall from grace? Answ. Righteousnesse is twofold:
Here (say they) it is plain, that a man may fallen from grace? Answer Righteousness is twofold:
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of the outward action, and of the person.
of the outward actium, and of the person.
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So Paule distinguisheth, when he desireth to be sound not in his owne righteousnesse, which is of the law ;
So Paul Distinguisheth, when he Desires to be found not in his own righteousness, which is of the law;
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that is, such as was in him while hee was a Pharisee: but in the righteousnesse of Christ.
that is, such as was in him while he was a Pharisee: but in the righteousness of christ.
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The righteousnesse of the action is, when a man for outward actions keeps the law of God.
The righteousness of the actium is, when a man for outward actions keeps the law of God.
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The righteousnesse of the person is that, whereby a man is accepted righteous before God. And answerable hereunto, there be two kinds of righteous men:
The righteousness of the person is that, whereby a man is accepted righteous before God. And answerable hereunto, there be two Kinds of righteous men:
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one that is outwardly righteous before men, thogh not indeed: The other, that is truly righteous before God.
one that is outwardly righteous before men, though not indeed: The other, that is truly righteous before God.
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Now of the former of these two, must that place be vnderstood:
Now of the former of these two, must that place be understood:
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for the Lord there pleadeth with such as did esteeme and auow themselues to be righteous, saying:
for the Lord there pleads with such as did esteem and avow themselves to be righteous, saying:
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Their fathers had eaten soure grapes ;Their Father's had eaten sour grapes;
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that is, had sinned, and they were punished for their fathers offences, though they were righteous:
that is, had sinned, and they were punished for their Father's offences, though they were righteous:
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And the Holy ghost speaking according to their own conceit and opinion of themselues, calleth them righteous:
And the Holy ghost speaking according to their own conceit and opinion of themselves, calls them righteous:
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and of such it is true they may turn from their righteousnesse. III. Obiect. Luk. 8.13. Some beleeue for a time, and in time of temptation goe away.
and of such it is true they may turn from their righteousness. III. Object. Luk. 8.13. some believe for a time, and in time of temptation go away.
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Answ. There be three kinds of faith: Historicall, Temporarie, and sauing faith. In Histo•icall faith, is knowledge of the word of God, with assent vnto it.Answer There be three Kinds of faith: Historical, Temporary, and Saving faith. In Histo•icall faith, is knowledge of the word of God, with assent unto it.
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In temporary faith are three things: knowledge of the Word, Assent, and Approbation also, with some ioy.
In temporary faith Are three things: knowledge of the Word, Assent, and Approbation also, with Some joy.
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In sauing faith, there are foure things: Knowledge, Assent, Approbation, and Apprehension: that is, an applying of the promises of God vnto a mans selfe; whence proceedeth some ioy.
In Saving faith, there Are foure things: Knowledge, Assent, Approbation, and Apprehension: that is, an applying of the promises of God unto a men self; whence Proceedeth Some joy.
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And answerably, there are three kinds of beleeuers. I.
And answerably, there Are three Kinds of believers. I.
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such as know the word of God, but yet haue no loue thereof. II. such as know it, assent vnto it,
such as know the word of God, but yet have no love thereof. II such as know it, assent unto it,
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and reioyce in it also, for a time. The third are such as apprehend the promises, and apply them to themselues.
and rejoice in it also, for a time. The third Are such as apprehend the promises, and apply them to themselves.
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Now the two first kinds of faith may bee left: and the two first kinds of beleeuers may fall away, whereof Saint Luke speaketh:
Now the two First Kinds of faith may be left: and the two First Kinds of believers may fallen away, whereof Saint Lycia speaks:
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But hence it followeth not, that sauing faith, may be lost; for he that is endued therewith, can neuer fall away.
But hence it follows not, that Saving faith, may be lost; for he that is endued therewith, can never fallen away.
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But faith (say they) is onely one, Ephes. 4.5. There is but one faith, one God, one hope, and one Baptisme.
But faith (say they) is only one, Ephesians 4.5. There is but one faith, one God, one hope, and one Baptism.
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Answ. By one faith is there meant one religion, and doctrine of saluation: as elsewhere is vsuall, by the name of faith. 1. Tim. 1.19. Their second kind of arguments are Examples: which are chiefely two: one of Adam, the other of Dauid, For Adam ;Answer By one faith is there meant one Religion, and Doctrine of salvation: as elsewhere is usual, by the name of faith. 1. Tim. 1.19. Their second kind of Arguments Are Examples: which Are chiefly two: one of Adam, the other of David, For Adam;
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they say he was created righteous, and yet hee fell wholly from grace:
they say he was created righteous, and yet he fell wholly from grace:
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and therefore any beleeuer now, may much more fall away, who haue farre lesse grace than he had.
and Therefore any believer now, may much more fallen away, who have Far less grace than he had.
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Answ. This Argument is not good:Answer This Argument is not good:
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for though Adam had a greater measure of grace than we now haue, yet our grace hath a greater priuiledge than his had: his grace came by creation;
for though Adam had a greater measure of grace than we now have, yet our grace hath a greater privilege than his had: his grace Come by creation;
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ours is by redemption and regeneration. Adam had the first grace, to bee able to obey;
ours is by redemption and regeneration. Adam had the First grace, to be able to obey;
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but he wanted the second, to be sure to perseuere:
but he wanted the second, to be sure to persevere:
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because God would permit his fall, to make a way both to manifest his iustice and mercie in our redemption by Christ.
Because God would permit his fallen, to make a Way both to manifest his Justice and mercy in our redemption by christ.
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But the child of God after his conuersion, wherein hee hath the first grace to repent and beleeue, hath also an infallible promise, That he shall receiue the second grace, to abide in that faith. And therefore Paule sayth:
But the child of God After his conversion, wherein he hath the First grace to Repent and believe, hath also an infallible promise, That he shall receive the second grace, to abide in that faith. And Therefore Paul say:
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I am persuaded, that hee which hath begun this good worke in you, will performe it vntill the day of the Lord Iesus Christ. I am persuaded, that he which hath begun this good work in you, will perform it until the day of the Lord Iesus christ.
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And againe, The Lord is faithfull, who will stablish you, and keepe you from euill.
And again, The Lord is faithful, who will establish you, and keep you from evil.
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Secondly, Dauid (say they) by his two grieuous sinnes fell wholly from grace? Answ He fell indeed grieuously, but not wholly:
Secondly, David (say they) by his two grievous Sins fell wholly from grace? Answer He fell indeed grievously, but not wholly:
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for after his fall hee contemned not Gods word, he hated not God, nor despaired of mercie;
for After his fallen he contemned not God's word, he hated not God, nor despaired of mercy;
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which hee must haue done, if he had fallen wholly.
which he must have done, if he had fallen wholly.
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And therefore he had remorse for his sinne, so soone as the Prophet Nathan come vnto him.
And Therefore he had remorse for his sin, so soon as the Prophet Nathan come unto him.
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But (say they) hee prayeth God to create a new heart in him, therefore hee had then no grace:
But (say they) he Prayeth God to create a new heart in him, Therefore he had then no grace:
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For creation is a making of that which hath no being.
For creation is a making of that which hath no being.
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Answ. Dauid then speeketh not as he was before God, but as hee was in his owne sence and feeling:Answer David then speeketh not as he was before God, but as he was in his own sense and feeling:
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for by his sinnes Gods graces were sore decayed. But (say they) hee repented not for the space of one whole yeare:
for by his Sins God's graces were soar decayed. But (say they) he repented not for the Molle of one Whole year:
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Now where there is no repentance, there is no faith, and consequently no grace nor pardon.
Now where there is no Repentance, there is no faith, and consequently not grace nor pardon.
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Answ. In repentance there be two things: the gift of repentance, and the act and practise thereof.Answer In Repentance there be two things: the gift of Repentance, and the act and practise thereof.
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The gift of repentance was in the heart of Dauid, when he yet lay in his sinnes:
The gift of Repentance was in the heart of David, when he yet lay in his Sins:
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but the act thereof lay hid, and he wanted the renewing thereof all that time.
but the act thereof lay hid, and he wanted the renewing thereof all that time.
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Againe, Dauid had the pardon of his sinnes past, though hee had not the pardon of those two sinnes, till hee repented of them.
Again, David had the pardon of his Sins past, though he had not the pardon of those two Sins, till he repented of them.
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Neither was his repentance lost but decayed onely, hee wanted not the power of it simply,
Neither was his Repentance lost but decayed only, he wanted not the power of it simply,
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but the practise of it onely in that act. Their third kind of arguments are drawne from equitie and reason. I.
but the practice of it only in that act. Their third kind of Arguments Are drawn from equity and reason. I.
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Hee that is a member of an harlot, and of the deuill, ceaseth wholly to bee a member of Christ:
He that is a member of an harlot, and of the Devil, ceases wholly to be a member of christ:
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but a child of God truly beleeuing, may become the member of an harlot, and of Sathan, as Dauid did.
but a child of God truly believing, may become the member of an harlot, and of Sathan, as David did.
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Answ. There be three kinds of members; dead, decaied, and liuing members: a dead member is that which is onely in shew a member:Answer There be three Kinds of members; dead, decayed, and living members: a dead member is that which is only in show a member:
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as a legge of wood or of brasse in a mans bodie.
as a leg of wood or of brass in a men body.
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A decayed member is a true member, though weak, as is a legge or arme that is taken with a palsie, or sore wounded.
A decayed member is a true member, though weak, as is a leg or arm that is taken with a palsy, or soar wounded.
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But a liuely member is that which doth moue, and do all it functions perfectly. So in the church there be some members dead, and onely in shew;
But a lively member is that which does move, and do all it functions perfectly. So in the Church there be Some members dead, and only in show;
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others feeble and weake, that by reason of some grieuous sinnes are not able to doe their duties.
Others feeble and weak, that by reason of Some grievous Sins Are not able to do their duties.
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And there bee liuely members, which serue God with an vpright and perfect heart.
And there be lively members, which serve God with an upright and perfect heart.
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Now, though a member of an harlot cannot be a liuely member of Christ, because by his sinnes hee weakeneth and woundeth the graces of God (for euery adulterer and fornicator doth as much as in him lieth cut himselfe off from Christ) yet hee may bee a decayed member of Christ.
Now, though a member of an harlot cannot be a lively member of christ, Because by his Sins he weakeneth and wounds the graces of God (for every adulterer and fornicator does as much as in him lies Cut himself off from christ) yet he may be a decayed member of christ.
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And this may the rather stand, because a man is made the member of Christ one way, namely, spiritually;
And this may the rather stand, Because a man is made the member of christ one Way, namely, spiritually;
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and the member of an harlot another way, namely, bodily.
and the member of an harlot Another Way, namely, bodily.
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II. Reason. If a man cannot fall from grace, then preaching, prayer, the sacraments, and all means of perseuerance are needlesse? Answ. Nothing lesse:
II Reason. If a man cannot fallen from grace, then preaching, prayer, the Sacraments, and all means of perseverance Are needless? Answer Nothing less:
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for they haue all their good and necessarie vse vnto them which haue grace: euen to make them constant in grace.
for they have all their good and necessary use unto them which have grace: even to make them constant in grace.
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For where the Scripture teacheth the certaintie of saluation, it implieth the vse of the meanes of perseuerance.
For where the Scripture Teaches the certainty of salvation, it Implies the use of the means of perseverance.
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Paul in his iourney to Rome was certaine they should come all safe to land by the promise of God: Paul in his journey to Rome was certain they should come all safe to land by the promise of God:
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yet when the marines would haue gone out of the ship, Hee telleth the Captaine, vnlesse these stay in, we cannot be saued :
yet when the marines would have gone out of the ship, He Telleth the Captain, unless these stay in, we cannot be saved:
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because they were the meanes to bring them to land.
Because they were the means to bring them to land.
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So when Isay had told Ezekias from the Lord that he should liue fifteene yeares longer, he was thereby assured of recouerie,
So when Saiah had told Ezekias from the Lord that he should live fifteene Years longer, he was thereby assured of recovery,
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and yet hee vsed a bunch of figges as a meanes thereof: as also food and rayment to preserue his life afterward. III.
and yet he used a bunch of figs as a means thereof: as also food and raiment to preserve his life afterwards. III.
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Reason. This doctrine of certaine perseuerance maintaineth men in securitie? Answ. Securitie is twofold, carnall, and spirituall:Reason. This Doctrine of certain perseverance maintaineth men in security? Answer Security is twofold, carnal, and spiritual:
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carnall, when a man regardeth not at all the means of his saluation, but giueth himselfe wholly to the profits and pleasures of this world.
carnal, when a man Regardeth not At all the means of his salvation, but gives himself wholly to the profits and pleasures of this world.
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Spirituall, when a man relieth on God for his saluation, by beleeuing his promises ▪ and this securitie it maintaineth, but not the carnall securitie:
Spiritual, when a man Relieth on God for his salvation, by believing his promises ▪ and this security it maintaineth, but not the carnal security:
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For it teacheth the vse of the meanes of perseuerance, as prayer, hearing, and reading of the word, and receiuing the Sacraments.
For it Teaches the use of the means of perseverance, as prayer, hearing, and reading of the word, and receiving the Sacraments.
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And thus I conclude this question, That the true child of God, who truly beleeueth, when he sinneth, doth neither wholly nor finally fall away, neither can doe.
And thus I conclude this question, That the true child of God, who truly Believeth, when he Sinneth, does neither wholly nor finally fallen away, neither can do.
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Lastly, if this were true of this famous Church of Ephesus, which was founded and preserued by the Apostles, that shee suffered her first loue to decay;
Lastly, if this were true of this famous Church of Ephesus, which was founded and preserved by the Apostles, that she suffered her First love to decay;
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then how can it bee otherwise with vs, but that wee should suffer our first loue as well towards God as man, to lessen and diminish? and that this is so, our consciences will tell vs,
then how can it be otherwise with us, but that we should suffer our First love as well towards God as man, to lessen and diminish? and that this is so, our Consciences will tell us,
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if wee looke to that loue and zeale we had at our first calling:
if we look to that love and zeal we had At our First calling:
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and though wee haue not felt this decay, yet we must know wee bee in danger of it continually.
and though we have not felt this decay, yet we must know we be in danger of it continually.
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And therefore we must take heed that we suffer not our good affections in religion to diminish.
And Therefore we must take heed that we suffer not our good affections in Religion to diminish.
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Water that hath beene once hot, will afterward be most cold, and freese the hardest:
Water that hath been once hight, will afterwards be most cold, and freeze the Hardest:
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euen so, when our hearts haue beene once heated with the fire of the Lords altar,
even so, when our hearts have been once heated with the fire of the lords altar,
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as true loue, and other graces of the spirit, if we suffer them to decay, we shall become more frozen in iniquitie than any others.
as true love, and other graces of the Spirit, if we suffer them to decay, we shall become more frozen in iniquity than any Others.
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The hawke while shee is quicke to take her prey, is set vpon the hand of kings and nobles:
The hawk while she is quick to take her prey, is Set upon the hand of Kings and Nobles:
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but if shee wax weake and die, she is cast off to the dunghill.
but if she wax weak and die, she is cast off to the dunghill.
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Euen so while we are hote and cheerefull in loue towards God and his church, wee are carried as it were on Gods owne hand:
Eve so while we Are hight and cheerful in love towards God and his Church, we Are carried as it were on God's own hand:
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but if wee faint and decay in loue, we shall be cast lower than if wee had neuer beene so exalted.
but if we faint and decay in love, we shall be cast lower than if we had never been so exalted.
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This loue of God in vs is like a little flame of fire, for the maintaining whereof wee must doe three things:
This love of God in us is like a little flame of fire, for the maintaining whereof we must do three things:
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First, take heed of all manner of sinne, which quencheth loue and other graces of the spirit, as water quencheth fire.
First, take heed of all manner of sin, which quenches love and other graces of the Spirit, as water quenches fire.
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In the old Testament the priests kept fire burning vpon the altar day and night, to be alwayes readie to sacrifice vnto the Lord:
In the old Testament the Priests kept fire burning upon the altar day and night, to be always ready to sacrifice unto the Lord:
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and so must we keep the flame of loue & other graces continually burning in our hearts, that thence we may offer vp acceptable sacrifices of praise and thanksgiuing vnto the Lord.
and so must we keep the flame of love & other graces continually burning in our hearts, that thence we may offer up acceptable Sacrifices of praise and thanksgiving unto the Lord.
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Secondly, we must stir vp the gifts of grace that are in vs, as Paule sayth to Timothie, 2. Tim. 1.6. vsing a comparison from the fire, which burneth more bright and cleare when it is stirred vp.
Secondly, we must stir up the Gifts of grace that Are in us, as Paul say to Timothy, 2. Tim. 1.6. using a comparison from the fire, which burns more bright and clear when it is stirred up.
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Lastly, wee must exercise our selues in the duties of pietie, as faith, repentance, loue, and such like:
Lastly, we must exercise our selves in the duties of piety, as faith, Repentance, love, and such like:
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& so shall they not decay. And thus much for the sinne of this church. Verse 5. Remember therefore whence thou art fallen, and repent and doe thy first workes:
& so shall they not decay. And thus much for the sin of this Church. Verse 5. remember Therefore whence thou art fallen, and Repent and do thy First works:
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or els I will come against thee shortly, and will remooue thy candlesticke out of his place, except thou amend.
or Else I will come against thee shortly, and will remove thy candlestick out of his place, except thou amend.
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Our Sauiour Christ the faithfull physition of our soules, hauing sharpely rebuked this church, doth here prescribe vnto them a soueraigne remedie against their sinne of decay in loue.
Our Saviour christ the faithful Physician of our Souls, having sharply rebuked this Church, does Here prescribe unto them a sovereign remedy against their sin of decay in love.
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Frō whence we may learne, that the law whereby sin is reproued is to be taught,
From whence we may Learn, that the law whereby since is reproved is to be taught,
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but yet with this qualification, that withall the doctrine of the Gospell be ioyned thereunto, that the sinnes which are ripped vp by the law, may be cured by the Gospel.
but yet with this qualification, that withal the Doctrine of the Gospel be joined thereunto, that the Sins which Are ripped up by the law, may be cured by the Gospel.
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This is Christs manner of preaching in this place, whose practise is a most worthie platforme for all his ministers:
This is Christ manner of preaching in this place, whose practice is a most worthy platform for all his Ministers:
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for we haue no warrant at this day to preach the law barely, which onely maketh the wound, without the Gospell which alone sheweth the remedie.
for we have no warrant At this day to preach the law barely, which only makes the wound, without the Gospel which alone shows the remedy.
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This remedie here prescribed is of speciall vse, and worthie our consideration:
This remedy Here prescribed is of special use, and worthy our consideration:
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generally, by it we haue direction to answer to two necessarie questions of practise, which often fall out in the life of man.
generally, by it we have direction to answer to two necessary questions of practice, which often fallen out in the life of man.
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First, a man is effectually called to professe the gospell, and yet after his conuersion, either through the corruption of his nature,
First, a man is effectually called to profess the gospel, and yet After his conversion, either through the corruption of his nature,
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or by the temptation of the diuell and the world, falleth into sinne againe:
or by the temptation of the Devil and the world, falls into sin again:
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what must this man do for his recouerie? Ans. He must remember whence he is fallen,
what must this man do for his recovery? Ans. He must Remember whence he is fallen,
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and repent of those his sinnes, and do his first workes. The second question is this:and Repent of those his Sins, and do his First works. The second question is this:
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A man that hath all his life long liued in ignorance and sin, is now touched in conscience for his loose life;
A man that hath all his life long lived in ignorance and since, is now touched in conscience for his lose life;
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how shall this man escape the wrath of God, & become reconciled vnto him? Ans. He must first remember whence hee is fallen by Adams sinne, and by his owne transgressions:
how shall this man escape the wrath of God, & become reconciled unto him? Ans. He must First Remember whence he is fallen by Adams sin, and by his own transgressions:
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Secondly, hee must repent of his sinnes:
Secondly, he must Repent of his Sins:
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Thirdly, endeuor to do the first workes, whereto he is bound by the law of creation,
Thirdly, endeavour to do the First works, whereto he is bound by the law of creation,
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& so shal he escape the wrath of God, and be receiued into his loue and fauour.
& so shall he escape the wrath of God, and be received into his love and favour.
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In particular, this remedie hath three parts: The first, Remember whence thou art fallen : The second, And repent :
In particular, this remedy hath three parts: The First, remember whence thou art fallen: The second, And Repent:
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The third, And do thy first workes.
The third, And do thy First works.
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The words following, Or else I will come against thee, &c. Are a reason of this remedie to persuade them to do the duties prescribed.
The words following, Or Else I will come against thee, etc. are a reason of this remedy to persuade them to do the duties prescribed.
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For the first, Remember whence thou art fallen ; The words beare this sence: Examine thy selfe throughly, & see in thy selfe the decay of thy former loue:
For the First, remember whence thou art fallen; The words bear this sense: Examine thy self thoroughly, & see in thy self the decay of thy former love:
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and then ponder the same in thy heart seriously and throughly.
and then ponder the same in thy heart seriously and thoroughly.
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Here Christ inioyneth to this church two duties. I. Examination, whereby shee must descend into her owne heart,
Here christ enjoin to this Church two duties. I. Examination, whereby she must descend into her own heart,
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and search out her owne wants;
and search out her own Wants;
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especially the want of her loue to God, to his word and to her brethren. II. Consideration, whereby she must often thinke of these her wants,
especially the want of her love to God, to his word and to her brothers. II Consideration, whereby she must often think of these her Wants,
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and lay the same to her heart vnfainedly.
and lay the same to her heart unfeignedly.
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This course which Christ taketh with this church, teacheth vs first that it is a dangerous thing for any person in Gods church not to bee acquainted throughly with his owne estate, that so hee may search out his owne wants,
This course which christ Takes with this Church, Teaches us First that it is a dangerous thing for any person in God's Church not to be acquainted thoroughly with his own estate, that so he may search out his own Wants,
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and deeply consider of the same.
and deeply Consider of the same.
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For this very thing Ieremie blamed the people in his time, that no man sayd with himselfe, what haue I done. And Christ layeth this sinne to the charge of the people of the old world, that they were ignorant of their estate, They knew nothing till the floud came and ••oke them all away.
For this very thing Ieremie blamed the people in his time, that no man said with himself, what have I done. And christ Layeth this sin to the charge of the people of the old world, that they were ignorant of their estate, They knew nothing till the flood Come and ••oke them all away.
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And this is the common sin of this age:
And this is the Common since of this age:
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no man almost doth examine himselfe & consider in his hart his owne estate, by reason of his sinnes and wants.
no man almost does examine himself & Consider in his heart his own estate, by reason of his Sins and Wants.
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Nay, men are growne to this, that they count it a meanes to breed melancholie,
Nay, men Are grown to this, that they count it a means to breed melancholy,
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and therefore do •lie the practise of this dutie, and so nuzzell themselues in their fearefull securitie.
and Therefore do •lie the practice of this duty, and so nuzzell themselves in their fearful security.
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Secondly, here wee learne that it is a speciall dutie for them that liue in Gods church, to be throughly acquainted with their owne estate:
Secondly, Here we Learn that it is a special duty for them that live in God's Church, to be thoroughly acquainted with their own estate:
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to examine and search out their owne sinnes: and often to consider seriously of their particular wants.
to examine and search out their own Sins: and often to Consider seriously of their particular Wants.
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Zephanie preaching the doctrine of repentance vnto the people, beginneth thus: Search ye, search your selues oh nation not worthie to be beloued. Zephaniah preaching the Doctrine of Repentance unto the people, begins thus: Search you, search your selves o Nation not worthy to be Beloved.
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Where the word translated ( search ) signifieth such a search as a man would make for some small thing in a great heape of chaffe.
Where the word translated (search) signifies such a search as a man would make for Some small thing in a great heap of chaff.
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This is the Lords counsell, Hag. 1.7. Consider your owne wayes in your hearts: and it must be our practise if we would be saued.
This is the lords counsel, Hag. 1.7. Consider your own ways in your hearts: and it must be our practice if we would be saved.
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This duty is the beginning and ground of true repentance, and therefore Christ here giueth it the first place;
This duty is the beginning and ground of true Repentance, and Therefore christ Here gives it the First place;
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for no man can truly repent before hee bee acquainted with his owne infirmities, and with his owne fearefull and damnable estate, by reason of his sinnes.
for no man can truly Repent before he be acquainted with his own infirmities, and with his own fearful and damnable estate, by reason of his Sins.
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And therefore Dauid saith, I first considered my wayes and then I turned my feete into thy testimonies.
And Therefore David Says, I First considered my ways and then I turned my feet into thy testimonies.
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The cause why so few in the world doe truly repent, is want of consideration from whence they are fallen:
The cause why so few in the world do truly Repent, is want of consideration from whence they Are fallen:
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and what bee their sinnes and the dreadful iudgements thereby deserued.
and what be their Sins and the dreadful Judgments thereby deserved.
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For till the mind doe truly conceiue her owne miserie, the hart can neuer rightly hunger after mercie:
For till the mind do truly conceive her own misery, the heart can never rightly hunger After mercy:
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Sinne must bee our greatest woe, before Christ become our chiefest ioy.
Sin must be our greatest woe, before christ become our chiefest joy.
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The second part of this remedie is Repentance i• selfe, for after a man is well acquainted with his wants,
The second part of this remedy is Repentance i• self, for After a man is well acquainted with his Wants,
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and hath throughly considered of his owne misery, then he commeth to repent. In the handling hereof fiue points are to be obserued. I.
and hath thoroughly considered of his own misery, then he comes to Repent. In the handling hereof fiue points Are to be observed. I.
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What repentanceis. II. How it is to be practised. III. Who commandeth it. IV. To whom it is commaunded. V. For what they must repent. For the first.
What repentanceis. II How it is to be practised. III. Who commands it. IV. To whom it is commanded. V. For what they must Repent. For the First.
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Repentance properly is in the mind, as the word in this place doth import: for it signifieth thus much, After some follie or ouerslip to be better aduised.
Repentance properly is in the mind, as the word in this place does import: for it signifies thus much, After Some folly or overslip to be better advised.
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Repentance then in the mind is a change from euil to good, or a turning from sinne vnto God, Act. 26.20, Repent and turne to God.
Repentance then in the mind is a change from evil to good, or a turning from sin unto God, Act. 26.20, repent and turn to God.
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Which latter words expound the former, & plainly shew what repentance is.
Which latter words expound the former, & plainly show what Repentance is.
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And this change in the mind standeth in this resolution, whereby a man by Gods grace purposeth to leaue all his former sinnes,
And this change in the mind Stands in this resolution, whereby a man by God's grace Purposes to leave all his former Sins,
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and to cleaue vnto God in holy obedience vnto all his commandements:
and to cleave unto God in holy Obedience unto all his Commandments:
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And when this resolution is in the mind, therwithall followeth a turning of the whole man in will, in affections,
And when this resolution is in the mind, therewithal follows a turning of the Whole man in will, in affections,
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and in all the actions of his life.
and in all the actions of his life.
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This appeareth by that description of the practise of repentance, which Paul reduceth to seuen heads, viz. Care ▪ clearing of themselues, indignation, feare, great desire, zeale, and reuenge, 2. Cor. 7.11. wherof some are renewed affections, and some reformed actions.
This appears by that description of the practice of Repentance, which Paul reduceth to seuen Heads, viz. Care ▪ clearing of themselves, Indignation, Fear, great desire, zeal, and revenge, 2. Cor. 7.11. whereof Some Are renewed affections, and Some reformed actions.
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Hereby appeareth that their description of repentance is not so fit & proper, which say it standeth in these three: contrition, faith, and new obedience. Hereby appears that their description of Repentance is not so fit & proper, which say it Stands in these three: contrition, faith, and new Obedience.
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For contrition is not a part of repentance, but a cause thereof, and so is faith,
For contrition is not a part of Repentance, but a cause thereof, and so is faith,
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as Christ teacheth in his well-knowne Sermon: Repent, and beleeue the Gospel: where they are plainly distinct.
as christ Teaches in his wellknown Sermon: repent, and believe the Gospel: where they Are plainly distinct.
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And indeed a man must first beleeue in Christ, and then followeth repentance, and for new obedience it is not a part of repentance, but a fruit thereof.
And indeed a man must First believe in christ, and then follows Repentance, and for new Obedience it is not a part of Repentance, but a fruit thereof.
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Others make regeneration and repentance all one, but that cannot so well stand:
Others make regeneration and Repentance all one, but that cannot so well stand:
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for regeneration goeth before, and repentance followeth after as a fruit thereof, for godly sorrow which is a part of regeneration, causeth repentance.
for regeneration Goes before, and Repentance follows After as a fruit thereof, for godly sorrow which is a part of regeneration, Causes Repentance.
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The minde therefore must first be renewed, & then it turneth it selfe vnto God, and withall turneth the whole man.
The mind Therefore must First be renewed, & then it turns it self unto God, and withal turns the Whole man.
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And thus wee see what true repentance is. II. Point. How must repentance be practised? The practise of it standeth in two things:
And thus we see what true Repentance is. II Point. How must Repentance be practised? The practice of it Stands in two things:
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in true humiliation, and true reformation. In humiliation a man humbleth himselfe vnder the hand of God, making true confession of al his sinnes, from a sorrowfull heart, condemning himselfe for the same,
in true humiliation, and true Reformation. In humiliation a man Humbleth himself under the hand of God, making true Confessi of all his Sins, from a sorrowful heart, condemning himself for the same,
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and earnestly crauing pardon for them at the hands of God in Christ. Reformation is a change of all bad actions into good;
and earnestly craving pardon for them At the hands of God in christ. Reformation is a change of all bad actions into good;
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and if case require, a making of satisfaction vnto others for iniuries done vnto them: example hereof wee haue in Dauid ;
and if case require, a making of satisfaction unto Others for injuries done unto them: Exampl hereof we have in David;
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who hauing committed those two great sinnes of whoredome and murder, when he was reproued by Nathan, repented, confessing his sins,
who having committed those two great Sins of whoredom and murder, when he was reproved by Nathan, repented, confessing his Sins,
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and made the one and fiftie Psalme, and (as it is thought) the 32 Psalme, therein notably shewing both his humiliation in heart, and reformation of life.
and made the one and fiftie Psalm, and (as it is Thought) the 32 Psalm, therein notably showing both his humiliation in heart, and Reformation of life.
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So Manasses, when he was conuerted, he repented, humbling himselfe before God, and praying for the pardon of his sinnes, God heard him :
So Manasses, when he was converted, he repented, humbling himself before God, and praying for the pardon of his Sins, God herd him:
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And thus came the prodigall child vnto his father, saying Father I haue sinned against heauen,
And thus Come the prodigal child unto his father, saying Father I have sinned against heaven,
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and before thee, I am not worthie to be called thy sonne, make me one of thine hired seruants. and before thee, I am not worthy to be called thy son, make me one of thine hired Servants.
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And so in all the Psalmes of repentance wee shall see these duties of humiliation and reformation, ioyntlie practised:
And so in all the Psalms of Repentance we shall see these duties of humiliation and Reformation, jointly practised:
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as Psal. 6. and 38. and 77. and 130.143. Here then consider the fearefull practise of the church of Rome in their doctrine of repentance, receiued generally for many hundred yeares.
as Psalm 6. and 38. and 77. and 130.143. Here then Consider the fearful practice of the Church of Room in their Doctrine of Repentance, received generally for many hundred Years.
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Repentance with them standeth in three things:
Repentance with them Stands in three things:
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In contrition, in confession of all his sinnes to the Priests, and in satisfaction to God by good works.
In contrition, in Confessi of all his Sins to the Priests, and in satisfaction to God by good works.
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But all these things may a wicked man doe: For Iudas was greeued for betraying his maister; he confessed his sinnes;
But all these things may a wicked man do: For Iudas was grieved for betraying his master; he confessed his Sins;
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and also gaue againe the money wherwith he was hired. A second abuse is, that they make contrition a part of the practise of repentance:
and also gave again the money wherewith he was hired. A second abuse is, that they make contrition a part of the practice of Repentance:
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by contrition we must vnderstand remorse of conscience for sinne;
by contrition we must understand remorse of conscience for sin;
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which is no grace of it selfe, though it may bee an occasion thereto in Gods elect.
which is no grace of it self, though it may be an occasion thereto in God's elect.
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A third abuse is, that they prescribe a confession of all a mans sinnes vnto men;
A third abuse is, that they prescribe a Confessi of all a men Sins unto men;
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which i• a gibbet for any mans conscience: wherein they require more than God doth. A fourth abuse is, that they require satisfaction to Gods iustice by mans good workes;
which i• a gibbet for any men conscience: wherein they require more than God does. A fourth abuse is, that they require satisfaction to God's Justice by men good works;
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whereby they ouerthrow satisfaction by Christ, and exact that of men which none is able to performe.
whereby they overthrow satisfaction by christ, and exact that of men which none is able to perform.
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We therefore must reiect their wicked doctrine, brought by the diuell into Gods church, and embrace that sauing repentance which standeth in true humiliation and reformation. III. point.
We Therefore must reject their wicked Doctrine, brought by the Devil into God's Church, and embrace that Saving Repentance which Stands in true humiliation and Reformation. III. point.
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Who is it that commandeth repentance vnto this church: namely, Iesus Christ.
Who is it that commands Repentance unto this Church: namely, Iesus christ.
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Many, not onely Papists but Protestants, gather vpon this & such like commandements, That God giueth to euerie man sufficient grace to repent if he will:
Many, not only Papists but Protestants, gather upon this & such like Commandments, That God gives to every man sufficient grace to Repent if he will:
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For else (say they) hee should but mocke them, in bidding them repent:
For Else (say they) he should but mock them, in bidding them Repent:
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considering that without his grace it is as impossible for any man to repent, as for a man to rise and walke that is fast bound hand and foote. Ans. This collection is vnsound:
considering that without his grace it is as impossible for any man to Repent, as for a man to rise and walk that is fast bound hand and foot. Ans. This collection is unsound:
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For the manifestation whereof, I wil first lay down the grounds of the true answere: and then apply the same.
For the manifestation whereof, I will First lay down the grounds of the true answer: and then apply the same.
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First, this commaundement to Repent, is not giuen to euerie man, but only to the church of God,
First, this Commandment to repent, is not given to every man, but only to the Church of God,
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or to that people which is to be a church:
or to that people which is to be a Church:
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and God giueth it to them for this end, that hee may gather among them his elect.
and God gives it to them for this end, that he may gather among them his elect.
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In Gods church there be two sorts of men: Elect, and Reprobat: both which are mingled in this life.
In God's Church there be two sorts of men: Elect, and Reprobate: both which Are mingled in this life.
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Now when the commaundement to beleeue and repent, is giuen out in Gods church, it is directed properly to the elect;
Now when the Commandment to believe and Repent, is given out in God's Church, it is directed properly to the elect;
av c-crq dt n1 p-acp vvb cc vvi, vbz vvn av p-acp ng1 n1, pn31 vbz vvn av-j p-acp dt j-vvn;
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and to the other whom God hath refused only by consequent, because they are mingled with the elect.
and to the other whom God hath refused only by consequent, Because they Are mingled with the elect.
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Againe, these commandements bee giuen to the elect for two causes. I.
Again, these Commandments be given to the elect for two Causes. I.
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To teach them, not what they are able to doe of themselues ▪ but what they ought to doe. II. To •e an outward meanes to bring them to repent and beleeue.
To teach them, not what they Are able to do of themselves ▪ but what they ought to do. II To •e an outward means to bring them to Repent and believe.
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For with the commandement Christ is present by his spirit to worke in the elect grace to repent and beleeue.
For with the Commandment christ is present by his Spirit to work in the elect grace to Repent and believe.
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Phil. 2.12, Worke out your saluation in feare and trembling :
Philip 2.12, Work out your salvation in Fear and trembling:
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rendring this reason in the next words, For God worketh in you both the wil and the deed.
rendering this reason in the next words, For God works in you both the will and the deed.
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In the church there be some reprobates who haue the same commandement giuen vnto them: but for other vses: as I.
In the Church there be Some Reprobates who have the same Commandment given unto them: but for other uses: as I.
p-acp dt n1 pc-acp vbi d n2-jn r-crq vhb dt d n1 vvn p-acp pno32: cc-acp p-acp j-jn n2: c-acp pns11.
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to keepe them in outward order. II. to teach them their owne impotencie. III. and principally, that God in his iustice may make them void of all excuse at the last day. From hence I answer thus.
to keep them in outward order. II to teach them their own impotency. III. and principally, that God in his Justice may make them void of all excuse At the last day. From hence I answer thus.
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This proposition is not true, to wit, If God command men to repent, then he giueth them grace to repent, vnlesse it be thus qualified;
This proposition is not true, to wit, If God command men to Repent, then he gives them grace to Repent, unless it be thus qualified;
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That God command them to repent, for this end that they may practise repentance. For God giueth out his commandements for diuerse ends:That God command them to Repent, for this end that they may practise Repentance. For God gives out his Commandments for diverse ends:
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Some that they may be practised: & others, to take from men al excuse in their disobediēce.
some that they may be practised: & Others, to take from men all excuse in their disobedience.
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Thus he commaunded Pharaoh to let the people go;
Thus he commanded Pharaoh to let the people go;
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that by his disobedience his heart might be more hardned, and God more iustly manifest his glorie in his destruction.
that by his disobedience his heart might be more hardened, and God more justly manifest his glory in his destruction.
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So hee commaunded Isay to go & preach vnto the people: not for their conuersion, but to blind their eyes, and to harden their harts.
So he commanded Saiah to go & preach unto the people: not for their conversion, but to blind their eyes, and to harden their hearts.
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And so he commands the reprobate to repent:
And so he commands the Reprobate to Repent:
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but neither directly, as hee doth his children, in whom he intends the practise of repentance;
but neither directly, as he does his children, in whom he intends the practice of Repentance;
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but by consequent, because they liue among his children:
but by consequent, Because they live among his children:
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nor yet with intent they should obey, but rather to harden them, and to make them inexcusable, because of their sinnes.
nor yet with intent they should obey, but rather to harden them, and to make them inexcusable, Because of their Sins.
ccx av p-acp n1 pns32 vmd vvi, cc-acp av-c pc-acp vvi pno32, cc pc-acp vvi pno32 j, c-acp pp-f po32 n2.
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And therefore in them his commandement cannot import anie abilitie to obey. IV. point.
And Therefore in them his Commandment cannot import any ability to obey. IV. point.
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Who bee commanded to repent? namely, The Church of Ephesus, that is, the minister with the whole body of the church.
Who be commanded to Repent? namely, The Church of Ephesus, that is, the minister with the Whole body of the Church.
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This may seeme strange that he should command them to repent, seeing they had alreadie repented at their conuersion.
This may seem strange that he should command them to Repent, seeing they had already repented At their conversion.
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Here therefore wee must learne that there bee two degree• in the practise of repentance: First, the beginning of repentance:
Here Therefore we must Learn that there be two degree• in the practice of Repentance: First, the beginning of Repentance:
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Secondly, the renewing of the same. And in those two consisteth the whole state of a christian mans life.
Secondly, the renewing of the same. And in those two Consisteth the Whole state of a christian men life.
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He must begin to repent when he is receiued to mercie: he must renew that repentance for his daily offences.
He must begin to Repent when he is received to mercy: he must renew that Repentance for his daily offences.
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If God therefore haue giuen •s grace to repent, we must not content our selues with that good beginning,
If God Therefore have given •s grace to Repent, we must not content our selves with that good beginning,
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but adde more repentance daily vnto it.
but add more Repentance daily unto it.
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For no man liueth that hath receiued grace to repent, but hee seeth in himselfe continuall cause of renewing the same, by reason of his daily s•il• and wants;
For no man lives that hath received grace to Repent, but he sees in himself continual cause of renewing the same, by reason of his daily s•il• and Wants;
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for euery sinne decayeth grace, which must be repaired by a new practise of repentance. This dutie must needs be practised.
for every sin decayeth grace, which must be repaired by a new practice of Repentance. This duty must needs be practised.
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It is the most dangerous case that can bee for any man to lie in sinne,
It is the most dangerous case that can be for any man to lie in sin,
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for sinne makes a man liable to all Gods iudgements.
for sin makes a man liable to all God's Judgments.
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And it is not so much the act of sinne, as the lying in sinne that bringeth damnation.
And it is not so much the act of sin, as the lying in sin that brings damnation.
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For this cause Paule 2. Corin. 5.20, speaking to those that were reconciled to God, doth still most •arnestly beseech them to be reconciled vnto him, saying, We beseech you in Christs steed,
For this cause Paul 2. Corin. 5.20, speaking to those that were reconciled to God, does still most •arnestly beseech them to be reconciled unto him, saying, We beseech you in Christ steed,
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as though God did beseech you through vs ▪ that ye be reconciled to God: as though God did beseech you through us ▪ that you be reconciled to God:
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Intending thereby to prouoke them to the daily renewing of their repentance, that thereby they might get a more full assurance of their reconciliation. V. point.
Intending thereby to provoke them to the daily renewing of their Repentance, that thereby they might get a more full assurance of their reconciliation. V. point.
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For what must they repent? namely, for the decay of their loue :
For what must they Repent? namely, for the decay of their love:
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not for the want thereof, but for that they suffered it to waxe lesser, both towards God,
not for the want thereof, but for that they suffered it to wax lesser, both towards God,
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and his word, and towards their brethren. The same thing is spoken to vs dayly in the ministerie of the word:
and his word, and towards their brothers. The same thing is spoken to us daily in the Ministry of the word:
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that whereas our first loue is gone, many hauing fallen from it, and moe hauing none at all, wee would vnfainedly repent of this our decay and want:
that whereas our First love is gone, many having fallen from it, and more having none At all, we would unfeignedly Repent of this our decay and want:
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that if wee haue had loue, and now waxe cold, wee may renew it; and if we neuer had it, we may labour for it;
that if we have had love, and now wax cold, we may renew it; and if we never had it, we may labour for it;
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that so we may be answerable to his blessed desire. And here obserue, that Christ enioyneth vs a strait repentance.
that so we may be answerable to his blessed desire. And Here observe, that christ enjoineth us a strait Repentance.
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It is not ynough for men to repent them of grosse sinnes, as whoredome, theft, drunkennesse, and such like:
It is not enough for men to Repent them of gross Sins, as whoredom, theft, Drunkenness, and such like:
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but they must repent them of their want• of grace, as of the knowledge, and feare,
but they must Repent them of their want• of grace, as of the knowledge, and Fear,
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and loue of God, and of brotherly loue, and of decay in any grace, bee it neuer so little.
and love of God, and of brotherly love, and of decay in any grace, be it never so little.
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Wee haue many iusticiaries in conceit, that bee Pharisaically minded, thinking too well of themselues, that they need no repentance,
we have many Justiciaries in conceit, that be Pharisaically minded, thinking too well of themselves, that they need no Repentance,
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because they liue ciuilely, and are not tainted with grosse sinnes: But these consider little what God doth here require;
Because they live civilly, and Are not tainted with gross Sins: But these Consider little what God does Here require;
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euen repentance for our secret wants and decayes. And great reason it should bee so:
even Repentance for our secret Wants and decays. And great reason it should be so:
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for els to what end should we examine our selues of our secret wants, vnlesse wee should repent vs of them, hauing found them in vs?
for Else to what end should we examine our selves of our secret Wants, unless we should Repent us of them, having found them in us?
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Againe, if this church must repent for her wants;
Again, if this Church must Repent for her Wants;
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then what great cause haue we to repent in this last age, of Atheisme, a grosse and common sinne:
then what great cause have we to Repent in this last age, of Atheism, a gross and Common sin:
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of outward pride in apparrell, a sinne flat against Gods word: and for contempt of the gospell;
of outward pride in apparel, a sin flat against God's word: and for contempt of the gospel;
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a sinne that enlargeth it selfe more and more among vs. And for crueltie, and want of mercy and compassion, all which are rife in our church:
a sin that enlarges it self more and more among us And for cruelty, and want of mercy and compassion, all which Are rife in our Church:
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and may more easily remooue the candlesticke from vs; then want of loue could remooue the candlesticke from this church.
and may more Easily remove the candlestick from us; then want of love could remove the candlestick from this Church.
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And thus much for the second part of this remedie. The third part of this remedie is, to do their first workes :
And thus much for the second part of this remedy. The third part of this remedy is, to do their First works:
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that is, shewe the like zeale and feruencie of loue to God, to his word, and to their brethren, that they did at the first time of their conuersion.
that is, show the like zeal and fervency of love to God, to his word, and to their brothers, that they did At the First time of their conversion.
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This duty Christ addeth to the former;
This duty christ adds to the former;
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because true repentance neuer perisheth in the heart, but alwaies breaketh out into action in the life.
Because true Repentance never Perishes in the heart, but always breaks out into actium in the life.
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Here then is an excellent lesson for vs to learne and put in practise: wee must search our own harts, and see what good things haue bene in vs:
Here then is an excellent Lesson for us to Learn and put in practice: we must search our own hearts, and see what good things have be in us:
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what good motions and desires, or good affections.
what good motions and Desires, or good affections.
r-crq j n2 cc n2, cc j n2.
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We must also call to mind our former wayes, and see what good things wee haue done:
We must also call to mind our former ways, and see what good things we have done:
pns12 vmb av vvi pc-acp vvi po12 j n2, cc vvb r-crq j n2 pns12 vhb vdn:
(7) chapter (DIV1)
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and if in heart or life we find decay, we must recouer our losse, and seeke to do our first workes,
and if in heart or life we find decay, we must recover our loss, and seek to do our First works,
cc cs p-acp n1 cc n1 pns12 vvb n1, pns12 vmb vvi po12 n1, cc vvb pc-acp vdi po12 ord n2,
(7) chapter (DIV1)
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and striue to continue so doing to our liues end, that so wee may escape this heauie charge of decay in grace.
and strive to continue so doing to our lives end, that so we may escape this heavy charge of decay in grace.
cc vvb pc-acp vvi av vdg pc-acp po12 ng1 n1, cst av pns12 vmb vvi d j n1 pp-f n1 p-acp n1.
(7) chapter (DIV1)
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Thus much of the parts of this remedie.
Thus much of the parts of this remedy.
av d pp-f dt n2 pp-f d n1.
(7) chapter (DIV1)
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3428
If not, I will come against thee shortly, and remooue thy candlesticke out of his place, except thou amend. If not, I will come against thee shortly, and remove thy candlestick out of his place, except thou amend.
cs xx, pns11 vmb vvi p-acp pno21 av-j, cc vvb po21 n1 av pp-f po31 n1, c-acp pns21 vvi.
(7) chapter (DIV1)
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In these words Christ layes downe a reason to persuade the church of Ephesus to the practise of the former remedy; especially for repentance.
In these words christ lays down a reason to persuade the Church of Ephesus to the practice of the former remedy; especially for Repentance.
p-acp d n2 np1 vvz a-acp dt n1 pc-acp vvi dt n1 pp-f np1 p-acp dt n1 pp-f dt j n1; av-j p-acp n1.
(7) chapter (DIV1)
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This reason containeth three parts. I. A generall commination in these words, If not, I wil come against thee shortly.
This reason Containeth three parts. I. A general commination in these words, If not, I will come against thee shortly.
d n1 vvz crd n2. np1 dt j n1 p-acp d n2, cs xx, pns11 vmb vvi p-acp pno21 av-j.
(7) chapter (DIV1)
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II. A particular threatning of a particular iudgement, And remoue thy candlesticke out of his place. III. The condition of them both: except thou amend. I. point.
II A particular threatening of a particular judgement, And remove thy candlestick out of his place. III. The condition of them both: except thou amend. I. point.
crd dt j n-vvg pp-f dt j n1, cc vvb po21 n1 av pp-f po31 n1. np1. dt n1 pp-f pno32 d: c-acp pns21 vvi. pns11. vvb.
(7) chapter (DIV1)
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If not, I will come against thee shortly, that is, if thou do not practise this remedie and the duties therein prescribed, especially the dutie of repentance;If not, I will come against thee shortly, that is, if thou do not practise this remedy and the duties therein prescribed, especially the duty of Repentance;
cs xx, pns11 vmb vvi p-acp pno21 av-j, cst vbz, cs pns21 vdb xx vvi d n1 cc dt n2 av vvn, av-j dt n1 pp-f n1;
(7) chapter (DIV1)
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then will I come against thee shortly.
then will I come against thee shortly.
av vmb pns11 vvi p-acp pno21 av-j.
(7) chapter (DIV1)
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The words may as well bee read thus, If not, then will I come to thee shortly :
The words may as well be read thus, If not, then will I come to thee shortly:
dt n2 vmb a-acp av vbi vvn av, cs xx, av vmb pns11 vvi p-acp pno21 av-j:
(7) chapter (DIV1)
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For so they are in the originall, and doe containe in them sufficient and profitable instruction.
For so they Are in the original, and do contain in them sufficient and profitable instruction.
c-acp av pns32 vbr p-acp dt n-jn, cc vdb vvi p-acp pno32 j cc j n1.
(7) chapter (DIV1)
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3436
God is said to come to any people two wayes, in mercie, and in iudgement. In mercie when he testifieth his presence by workes of mercie:
God is said to come to any people two ways, in mercy, and in judgement. In mercy when he Testifieth his presence by works of mercy:
np1 vbz vvn pc-acp vvi p-acp d n1 crd n2, p-acp n1, cc p-acp n1. p-acp n1 c-crq pns31 vvz po31 n1 p-acp n2 pp-f n1:
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As when Christ in spirit went vnto the old world and preached vnto them in the person of Noe an hundred and twentie yeares before the floud, 1. Pet. 3.19, 20. Secondly, God commeth in iudgement when hee testifieth his presence by iudgements.
As when christ in Spirit went unto the old world and preached unto them in the person of No an hundred and twentie Years before the flood, 1. Pet. 3.19, 20. Secondly, God comes in judgement when he Testifieth his presence by Judgments.
c-acp c-crq np1 p-acp n1 vvd p-acp dt j n1 cc vvd p-acp pno32 p-acp dt n1 pp-f dx dt crd cc crd n2 p-acp dt n1, crd np1 crd, crd ord, np1 vvz p-acp n1 c-crq pns31 vvz po31 n1 p-acp n2.
(7) chapter (DIV1)
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In the second commandement God saith, He wil visite the sinnes of the fathers vpon the children, that is, he will make inquirie among the children for the fathers sinnes,
In the second Commandment God Says, He will visit the Sins of the Father's upon the children, that is, he will make inquiry among the children for the Father's Sins,
p-acp dt ord n1 np1 vvz, pns31 vmb vvi dt n2 pp-f dt n2 p-acp dt n2, cst vbz, pns31 vmb vvi n1 p-acp dt n2 p-acp dt ng1 n2,
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and if hee find them to liue in the same sinnes that their fathers did, then will hee punish them, this is properly to visit.
and if he find them to live in the same Sins that their Father's did, then will he Punish them, this is properly to visit.
cc cs pns31 vvb pno32 pc-acp vvi p-acp dt d n2 cst po32 n2 vdd, av vmb pns31 vvi pno32, d vbz av-j pc-acp vvi.
(7) chapter (DIV1)
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So in this place, If thou repent not I will come vnto thee, and testifie my presence, not in mercie but in iudgement.
So in this place, If thou Repent not I will come unto thee, and testify my presence, not in mercy but in judgement.
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(7) chapter (DIV1)
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In this generall threatening we may obserue:
In this general threatening we may observe:
p-acp d n1 vvg pns12 vmb vvi:
(7) chapter (DIV1)
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that when a church or people decay in loue to God, to his word, or to their brethren; that when a Church or people decay in love to God, to his word, or to their brothers;
cst c-crq dt n1 cc n1 vvi p-acp n1 p-acp np1, p-acp po31 n1, cc p-acp po32 n2;
(7) chapter (DIV1)
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or els lye in any sinne: then God prepareth himselfe to come vnto them in iudgement, Amo• 4.12.
or Else lie in any sin: then God Prepareth himself to come unto them in judgement, Amo• 4.12.
cc av vvb p-acp d n1: av np1 vvz px31 pc-acp vvi p-acp pno32 p-acp n1, np1 crd.
(7) chapter (DIV1)
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Because I will doe thus and thus vnto thee, for thy sinnes, therefore prepare to meete thy God, Oh Israell, meaning, that because they lay still in their sinnes,Because I will do thus and thus unto thee, for thy Sins, Therefore prepare to meet thy God, O Israel, meaning, that Because they lay still in their Sins,
c-acp pns11 vmb vdi av cc av p-acp pno21, p-acp po21 n2, av vvi pc-acp vvi po21 n1, uh np1, vvg, cst c-acp pns32 vvd av p-acp po32 n2,
(7) chapter (DIV1)
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therefore he would make knowne his presence by more fearefull iudgements.
Therefore he would make known his presence by more fearful Judgments.
av pns31 vmd vvi vvn po31 n1 p-acp av-dc j n2.
(7) chapter (DIV1)
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This doctrine according to Christs direction is to bee applied to vs and to our church:
This Doctrine according to Christ direction is to be applied to us and to our Church:
d n1 vvg p-acp npg1 n1 vbz pc-acp vbi vvn p-acp pno12 cc p-acp po12 n1:
(7) chapter (DIV1)
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for the sinnes that were in the church of Ephesus are the sinnes of our church and people.
for the Sins that were in the Church of Ephesus Are the Sins of our Church and people.
c-acp dt n2 cst vbdr p-acp dt n1 pp-f np1 vbr dt n2 pp-f po12 n1 cc n1.
(7) chapter (DIV1)
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They decayed in loue to God, to his word, and to the brethren, so doe we.
They decayed in love to God, to his word, and to the brothers, so do we.
pns32 vvd p-acp n1 p-acp np1, p-acp po31 n1, cc p-acp dt n2, av vdb pns12.
(7) chapter (DIV1)
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Nay, generally there is no loue at all in vs, as hath been shewed:
Nay, generally there is no love At all in us, as hath been showed:
uh-x, av-j a-acp vbz dx n1 p-acp d p-acp pno12, c-acp vhz vbn vvn:
(7) chapter (DIV1)
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and besides these wants, there be many other grosse sinnes wherein our church and people doe lye,
and beside these Wants, there be many other gross Sins wherein our Church and people do lie,
cc p-acp d n2, pc-acp vbi d j-jn j n2 c-crq po12 n1 cc n1 vdb vvi,
(7) chapter (DIV1)
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as in Atheisme both in iudgement and practise; in contempt and neglect of Gods worship and true religion;
as in Atheism both in judgement and practice; in contempt and neglect of God's worship and true Religion;
c-acp p-acp n1 av-d p-acp n1 cc n1; p-acp n1 cc n1 pp-f npg1 n1 cc j n1;
(7) chapter (DIV1)
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in crueltie, oppression, and want of mercie: and that which is more, though God summon men to repent by his dayly iudgements,
in cruelty, oppression, and want of mercy: and that which is more, though God summon men to Repent by his daily Judgments,
p-acp n1, n1, cc n1 pp-f n1: cc cst r-crq vbz av-dc, cs np1 vvb n2 pc-acp vvi p-acp po31 j n2,
(7) chapter (DIV1)
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yet few or none by true humilitie prepare to meete God, and to preuent his iudgements.
yet few or none by true humility prepare to meet God, and to prevent his Judgments.
av d cc pix p-acp j n1 vvb pc-acp vvi np1, cc pc-acp vvi po31 n2.
(7) chapter (DIV1)
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Securitie spreads it selfe ouer the whole bodie of our people.
Security spreads it self over the Whole body of our people.
n1 vvz pn31 n1 p-acp dt j-jn n1 pp-f po12 n1.
(7) chapter (DIV1)
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And this being our case and state, it must needes bee, that God hath beene long since in comming to vs by his iudgements,
And this being our case and state, it must needs be, that God hath been long since in coming to us by his Judgments,
cc d vbg po12 n1 cc n1, pn31 vmb av vbi, cst np1 vhz vbn av-j a-acp p-acp vvg p-acp pno12 p-acp po31 n2,
(7) chapter (DIV1)
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and a• this day he is still comming, because we still decay in loue and other graces,
and a• this day he is still coming, Because we still decay in love and other graces,
cc n1 d n1 pns31 vbz av vvg, c-acp pns12 av vvi p-acp n1 cc j-jn n2,
(7) chapter (DIV1)
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and more and more goe on in sinne. So that if we thus continue, the truth is, hee will come shortly vnto vs,
and more and more go on in sin. So that if we thus continue, the truth is, he will come shortly unto us,
cc av-dc cc av-dc vvi a-acp p-acp n1. av cst cs pns12 av vvi, dt n1 vbz, pns31 vmb vvi av-j p-acp pno12,
(7) chapter (DIV1)
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and that by most fearefull iudgements.
and that by most fearful Judgments.
cc cst p-acp ds j n2.
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For this was written to the church of Ephesus, to be a direction, not onely vnto them,
For this was written to the Church of Ephesus, to be a direction, not only unto them,
p-acp d vbds vvn p-acp dt n1 pp-f np1, pc-acp vbi dt n1, xx av-j p-acp pno32,
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but to all churches to the end of the world, that be in the like or worser case.
but to all Churches to the end of the world, that be in the like or Worse case.
cc-acp p-acp d n2 p-acp dt n1 pp-f dt n1, cst vbb p-acp dt j cc jc n1.
(7) chapter (DIV1)
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What shall wee then doe?
What shall we then do?
q-crq vmb pns12 av vdi?
(7) chapter (DIV1)
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Our dutie is taught vs in these words ( If not ) that is, if thou repent not.
Our duty is taught us in these words (If not) that is, if thou Repent not.
po12 n1 vbz vvn pno12 p-acp d n2 (cs xx) cst vbz, cs pns21 vvb xx.
(7) chapter (DIV1)
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Wee must preuent the Lords comming in iudgement by vnfained repentance:
we must prevent the lords coming in judgement by unfeigned Repentance:
pns12 vmb vvi dt n2 vvg p-acp n1 p-acp j n1:
(7) chapter (DIV1)
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euery man and euery familie apart must repent priuately, and the whole Church openly and publickely:
every man and every family apart must Repent privately, and the Whole Church openly and publicly:
d n1 cc d n1 av vmb vvi av-jn, cc dt j-jn n1 av-j cc av-j:
(7) chapter (DIV1)
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no way else wee haue, to stay the Lords comming against vs by his fearefull iudgements.
no Way Else we have, to stay the lords coming against us by his fearful Judgments.
dx n1 av pns12 vhb, pc-acp vvi dt n2 vvg p-acp pno12 p-acp po31 j n2.
(7) chapter (DIV1)
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The second part of this reason, is a more particular threatening than the former: And will remooue thy candlesticke out of his place.
The second part of this reason, is a more particular threatening than the former: And will remove thy candlestick out of his place.
dt ord n1 pp-f d n1, vbz dt av-dc j n-vvg cs dt j: cc vmb vvi po21 n1 av pp-f po31 n1.
(7) chapter (DIV1)
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Where hee sheweth with what particular iudgement hee will punish this church:
Where he shows with what particular judgement he will Punish this Church:
c-crq pns31 vvz p-acp r-crq j n1 pns31 vmb vvi d n1:
(7) chapter (DIV1)
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namely, by remoouing away the candlesticke. The meaning whereof may bee gathered out of the former chapter, where particular churches were called candlestickes:
namely, by removing away the candlestick. The meaning whereof may be gathered out of the former chapter, where particular Churches were called candlesticks:
av, p-acp vvg av dt n1. dt n1 c-crq vmb vbi vvn av pp-f dt j n1, c-crq j n2 vbdr vvn n2:
(7) chapter (DIV1)
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therefore here hee threateneth to remooue his church from the citie of Ephesus, to take away the Ministerie of his Gospell, and the profession thereof;
Therefore Here he threateneth to remove his Church from the City of Ephesus, to take away the Ministry of his Gospel, and the profession thereof;
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(7) chapter (DIV1)
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and in his iust iudgement to send among them, Ignorance, Apostacie, and Heresie, in steed of the knowledge of his truth.
and in his just judgement to send among them, Ignorance, Apostasy, and Heresy, in steed of the knowledge of his truth.
cc p-acp po31 j n1 pc-acp vvi p-acp pno32, n1, n1, cc n1, p-acp n1 pp-f dt n1 pp-f po31 n1.
(7) chapter (DIV1)
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3471
This particular iudgement must be referred to the first words, If not: that is, if thou repent not, this will I doe;
This particular judgement must be referred to the First words, If not: that is, if thou Repent not, this will I do;
d j n1 vmb vbi vvn p-acp dt ord n2, cs xx: cst vbz, cs pns21 vvb xx, d vmb pns11 vdi;
(7) chapter (DIV1)
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I will make thee to be no Church, and take my Gospell from thee. In this particular threatening, three points are to bee obserued: one concerning the Minister;
I will make thee to be no Church, and take my Gospel from thee. In this particular threatening, three points Are to be observed: one Concerning the Minister;
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(7) chapter (DIV1)
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the second concerning the whole body of the church: the third concerning euery priuat man. Touching the Minister note this:
the second Concerning the Whole body of the Church: the third Concerning every private man. Touching the Minister note this:
dt ord vvg dt j-jn n1 pp-f dt n1: dt ord vvg d j n1. vvg dt n1 vvb d:
(7) chapter (DIV1)
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If he shall decay in loue to God, to his word, or to his brethren,
If he shall decay in love to God, to his word, or to his brothers,
cs pns31 vmb vvi p-acp n1 p-acp np1, p-acp po31 n1, cc p-acp po31 n2,
(7) chapter (DIV1)
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or if hee lye in any one sinne knowne to himselfe, it is a meanes to depriue him either of his calling,
or if he lie in any one sin known to himself, it is a means to deprive him either of his calling,
cc cs pns31 vvb p-acp d crd n1 vvn p-acp px31, pn31 vbz dt n2 pc-acp vvi pno31 d pp-f po31 n-vvg,
(7) chapter (DIV1)
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or of Gods gifts bestowed on him: for this threatening is here directed especially vnto the Angell of this Church of Ephesus.
or of God's Gifts bestowed on him: for this threatening is Here directed especially unto the Angel of this Church of Ephesus.
cc pp-f npg1 n2 vvn p-acp pno31: c-acp d vvg vbz av vvn av-j p-acp dt n1 pp-f d n1 pp-f np1.
(7) chapter (DIV1)
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When Ieremie had beene wanting in deliuering the Lord• will vnto the people, partly for feare, & partly through impatience:
When Ieremie had been wanting in delivering the Lord• will unto the people, partly for Fear, & partly through impatience:
c-crq np1 vhd vbn vvg p-acp vvg dt np1 vmb p-acp dt n1, av p-acp n1, cc av p-acp n1:
(7) chapter (DIV1)
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then the Lord becomes a Prophet vnto him, saying, If thou returne, I will bring thee againe,
then the Lord becomes a Prophet unto him, saying, If thou return, I will bring thee again,
av dt n1 vvz dt n1 p-acp pno31, vvg, cs pns21 vvb, pns11 vmb vvi pno21 av,
(7) chapter (DIV1)
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3479
and thou shalt stand before me. and thou shalt stand before me.
cc pns21 vm2 vvi p-acp pno11.
(7) chapter (DIV1)
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Whereby hee would giue him to vnderstand, That if hee returned not, he should cease to be a Prophet vnto him.
Whereby he would give him to understand, That if he returned not, he should cease to be a Prophet unto him.
c-crq pns31 vmd vvi pno31 pc-acp vvi, cst cs pns31 vvd xx, pns31 vmd vvi pc-acp vbi dt n1 p-acp pno31.
(7) chapter (DIV1)
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The same thing is true of all Gods Ministers:
The same thing is true of all God's Ministers:
dt d n1 vbz j pp-f d ng1 n2:
(7) chapter (DIV1)
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3482
if they decay in loue, faile in their dutie, or lye in any sinne, they must speedily renew themselues by repentance,
if they decay in love, fail in their duty, or lie in any sin, they must speedily renew themselves by Repentance,
cs pns32 vvb p-acp n1, vvb p-acp po32 n1, cc vvi p-acp d n1, pns32 vmb av-j vvi px32 p-acp n1,
(7) chapter (DIV1)
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or els God will depriue them either of their calling, or of the gifts thereof. True repentance and the renewing thereof is needfull vnto all Christians;
or Else God will deprive them either of their calling, or of the Gifts thereof. True Repentance and the renewing thereof is needful unto all Christians;
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(7) chapter (DIV1)
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but especially to Gods Ministers, if they would continue in his fauour, and stand before him, becomming his mouth vnto the people.
but especially to God's Ministers, if they would continue in his favour, and stand before him, becoming his Mouth unto the people.
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(7) chapter (DIV1)
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The second point concerneth the whole bodie of a Church:
The second point concerns the Whole body of a Church:
dt ord n1 vvz dt j-jn n1 pp-f dt n1:
(7) chapter (DIV1)
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to wit, if a Church or people decay in loue to God, to religion, and to their brethren;
to wit, if a Church or people decay in love to God, to Religion, and to their brothers;
p-acp n1, cs dt n1 cc n1 vvi p-acp n1 p-acp np1, p-acp n1, cc p-acp po32 n2;
(7) chapter (DIV1)
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or doe lye in any common sinne, they procure hereby the remoouing of the gospell from them,
or do lie in any Common sin, they procure hereby the removing of the gospel from them,
cc vdb vvi p-acp d j n1, pns32 vvb av dt n-vvg pp-f dt n1 p-acp pno32,
(7) chapter (DIV1)
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and the abolishing of true religion.
and the abolishing of true Religion.
cc dt n-vvg pp-f j n1.
(7) chapter (DIV1)
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3489
The Prophet is a 〈 ◊ 〉 (sayth the Lord) and the man of the spirit i• mad: The Prophet is a 〈 ◊ 〉 (say the Lord) and the man of the Spirit i• mad:
dt n1 vbz dt 〈 sy 〉 (vvz dt n1) cc dt n1 pp-f dt n1 n1 j:
(7) chapter (DIV1)
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This was a great and fearefull iudgement: but mark• the cause; All is 〈 ◊ 〉 thine iniquitie:
This was a great and fearful judgement: but mark• the cause; All is 〈 ◊ 〉 thine iniquity:
d vbds dt j cc j n1: cc-acp n1 dt n1; d vbz 〈 sy 〉 png21 n1:
(7) chapter (DIV1)
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that is ▪ for the sinne of the whole church doth God send foolish Ministers.
that is ▪ for the sin of the Whole Church does God send foolish Ministers.
cst vbz ▪ p-acp dt n1 pp-f dt j-jn n1 vdz np1 vvi j n2.
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If this bee so, then wee haue iust cause in our Church to feare the remoouing of the gospell from vs:
If this be so, then we have just cause in our Church to Fear the removing of the gospel from us:
cs d vbb av, cs pns12 vhb j n1 p-acp po12 n1 pc-acp vvi dt n-vvg pp-f dt n1 p-acp pno12:
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for there is a generall decay of loue in many, and in the most no loue at all.
for there is a general decay of love in many, and in the most no love At all.
c-acp pc-acp vbz dt j n1 pp-f n1 p-acp d, cc p-acp dt av-ds zz n1 p-acp d.
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Many scorne and contemn true religion, and hate the professours thereof.
Many scorn and contemn true Religion, and hate the professors thereof.
av-d n1 cc vvi j n1, cc vvb dt n2 av.
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In regard whereof, wee may wonder at the great patience of God, that yet continueth his gospell among vs:
In regard whereof, we may wonder At the great patience of God, that yet Continueth his gospel among us:
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For God giueth men vp to strong delusion, to beleeue lyes, because they loue not his truth. For God gives men up to strong delusion, to believe lies, Because they love not his truth.
p-acp np1 vvz n2 a-acp p-acp j n1, pc-acp vvi n2, c-acp pns32 vvb xx po31 n1.
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Wherefore, being in this danger, our dutie is, to vse all good meanes to preuent this iudgement of God:
Wherefore, being in this danger, our duty is, to use all good means to prevent this judgement of God:
c-crq, vbg p-acp d n1, po12 n1 vbz, pc-acp vvi d j n2 pc-acp vvi d n1 pp-f np1:
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which can no other way bee done, than by true and vnfained repentance by the whole Church in generall:
which can no other Way be done, than by true and unfeigned Repentance by the Whole Church in general:
r-crq vmb dx j-jn n1 vbi vdn, cs p-acp j cc j n1 p-acp dt j-jn n1 p-acp n1:
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and by euery man apart, and euery familie apart. For when God shall speake suddenly against a nation or kingdome, to root it vp, and to destroy it:
and by every man apart, and every family apart. For when God shall speak suddenly against a Nation or Kingdom, to root it up, and to destroy it:
cc p-acp d n1 av, cc d n1 av. p-acp c-crq np1 vmb vvi av-j p-acp dt n1 cc n1, pc-acp vvi pn31 a-acp, cc pc-acp vvi pn31:
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if that people repent of their wickednesse, the Lord will repent of the plague and iudgement which hee thought to bring vpon them, Ierem. 18. vers. 7, 8. The third point concerneth euery priuate man: and it is this:
if that people Repent of their wickedness, the Lord will Repent of the plague and judgement which he Thought to bring upon them, Jeremiah 18. vers. 7, 8. The third point concerns every private man: and it is this:
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If any man decay in loue, or want loue to God and to his brethren, or lye in any sin knowne to himselfe.
If any man decay in love, or want love to God and to his brothers, or lie in any since known to himself.
cs d n1 n1 p-acp n1, cc vvb n1 p-acp np1 cc p-acp po31 n2, cc vvi p-acp d n1 vvn p-acp px31.
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This is a meanes to remooue the candlesticke from him; to depriue him of his knowledge and other graces of God.
This is a means to remove the candlestick from him; to deprive him of his knowledge and other graces of God.
d vbz dt n2 pc-acp vvi dt n1 p-acp pno31; pc-acp vvi pno31 pp-f po31 n1 cc j-jn n2 pp-f np1.
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The affection of loue in the heart is like the watch of the clocke: if the watch stand, the wheeles stand:
The affection of love in the heart is like the watch of the clock: if the watch stand, the wheels stand:
dt n1 pp-f n1 p-acp dt n1 vbz av-j dt n1 pp-f dt n1: cs dt n1 vvb, dt n2 vvb:
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as the watch goeth fast or softly, so goe the wheeles answerably. And so it is in man:
as the watch Goes fast or softly, so go the wheels answerably. And so it is in man:
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if his loue to God and to his gospell doe encrease, then doth his knowledge and other graces of God encrease in his heart:
if his love to God and to his gospel do increase, then does his knowledge and other graces of God increase in his heart:
cs po31 n1 p-acp np1 cc p-acp po31 n1 vdb vvi, av vdz po31 n1 cc j-jn n2 pp-f np1 vvi p-acp po31 n1:
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but if his loue decay, then other graces decay: and if loue be gone, then farewell all pietie and true religion.
but if his love decay, then other graces decay: and if love be gone, then farewell all piety and true Religion.
cc-acp cs po31 n1 n1, av j-jn ng1 n1: cc cs n1 vbb vvn, cs n1 d n1 cc j n1.
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If we would know the cause of such palpable ignorance as is in many that haue long heard the gospell preached, it is nothing but want of loue.
If we would know the cause of such palpable ignorance as is in many that have long herd the gospel preached, it is nothing but want of love.
cs pns12 vmd vvi dt n1 pp-f d j n1 c-acp vbz p-acp d cst vhb av-j vvn dt n1 vvd, pn31 vbz pix p-acp n1 pp-f n1.
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Heb. 3.12, 13. The Holy ghost sheweth by what degrees men come to fall away from God.Hebrew 3.12, 13. The Holy ghost shows by what Degrees men come to fallen away from God.
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First, sinne deceiues them, by drawing them to commit it: then their hearts are hardened by custome of sinning:
First, sin deceives them, by drawing them to commit it: then their hearts Are hardened by custom of sinning:
ord, n1 vvz pno32, p-acp vvg pno32 pc-acp vvi pn31: cs po32 n2 vbr vvn p-acp n1 pp-f vvg:
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Thence followes vnbeleefe in maine points of Religion: and so they make Apostacie from God, and set themselues against his truth.
Thence follows unbelief in main points of Religion: and so they make Apostasy from God, and Set themselves against his truth.
av vvz n1 p-acp j n2 pp-f n1: cc av pns32 vvb n1 p-acp np1, cc vvi px32 p-acp po31 n1.
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Take heed therefore of lying in any sinne, for that is the high way to finall Apostacie:
Take heed Therefore of lying in any sin, for that is the high Way to final Apostasy:
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rather striue to encrease in loue vnto God and vnto his word; and so shall all his good graces encrease in thine heart.
rather strive to increase in love unto God and unto his word; and so shall all his good graces increase in thine heart.
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Out of this particular threatening some gather, That a man may bee cut off frō Christ,
Out of this particular threatening Some gather, That a man may be Cut off from christ,
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& fall away finally from true faith and repentance. For (say they) if a whole Church may bee cut off from Christ, and become no Church:
& fallen away finally from true faith and Repentance. For (say they) if a Whole Church may be Cut off from christ, and become no Church:
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then may any one member of the Church be cut off, and become no member:
then may any one member of the Church be Cut off, and become no member:
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But a whole church may bee cut off, as here we see, and therefore may any one man.
But a Whole Church may be Cut off, as Here we see, and Therefore may any one man.
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Answ. This reason is not good:Answer This reason is not good:
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there is great difference betweene the state of a whole Church, and of one man that is a true member of Christ.
there is great difference between the state of a Whole Church, and of one man that is a true member of christ.
pc-acp vbz j n1 p-acp dt n1 pp-f dt j-jn n1, cc pp-f crd n1 cst vbz dt j n1 pp-f np1.
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For a particular Church is a mixt companie of true professors and dissemblers: like vnto a field wherein are good corne and tares;
For a particular Church is a mixed company of true professors and dissemblers: like unto a field wherein Are good corn and tares;
p-acp dt j n1 vbz dt vvn n1 pp-f j n2 cc n2: av-j p-acp dt n1 c-crq vbr j n1 cc n2;
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and like vnto a barne floore, wherein is wheat and chaffe mingled together: and yet all are reputed beleeuers, because they professe the Gospell outwardly.
and like unto a bairn floor, wherein is wheat and chaff mingled together: and yet all Are reputed believers, Because they profess the Gospel outwardly.
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Now by reason of this mixture, it may come to passe, that a particular visible Church may fall away, and become no Church:
Now by reason of this mixture, it may come to pass, that a particular visible Church may fallen away, and become no Church:
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either when the godly are taken away, and hypocrites and dissemblers made manifest:
either when the godly Are taken away, and Hypocrites and dissemblers made manifest:
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or els when true beleeuers waxing few, are not able to maintaine the publicke profession of the truth against the might and multitude of the enemies, which may dayly encrease.
or Else when true believers waxing few, Are not able to maintain the public profession of the truth against the might and multitude of the enemies, which may daily increase.
cc av c-crq j n2 j-vvg d, vbr xx j pc-acp vvi dt j n1 pp-f dt n1 p-acp dt n1 cc n1 pp-f dt n2, r-crq vmb av-j vvi.
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But the case is not so with a particular member of Christ, he cannot finally fall away,
But the case is not so with a particular member of christ, he cannot finally fallen away,
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as hath beene shewed at large, vers. 4. And thus much for the second part of this reason.
as hath been showed At large, vers. 4. And thus much for the second part of this reason.
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The third part of this reason, is the condition of both the former threatenings, in these words:
The third part of this reason, is the condition of both the former threatenings, in these words:
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Except th•• amend: that is, I will come in iudgement vnto thee, and take my gospell from thee,Except th•• amend: that is, I will come in judgement unto thee, and take my gospel from thee,
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vnlesse thou preuent my comming by true repentance. Here note, that all the threatenings of the old and new Testament are conditionall:
unless thou prevent my coming by true Repentance. Here note, that all the threatenings of the old and new Testament Are conditional:
cs pns21 vvi po11 n-vvg p-acp j n1. av vvi, cst d dt n2-vvg pp-f dt j cc j n1 vbr j:
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〈 ◊ 〉 commeth to Niniue, and crieth, yet fortie dayes, and Niniue shall bee destroyed. He sayd no more;
〈 ◊ 〉 comes to Nineveh, and cries, yet fortie days, and Nineveh shall be destroyed. He said no more;
〈 sy 〉 vvz p-acp np1, cc vvz, av crd n2, cc np1 vmb vbi vvn. pns31 vvd av-dx av-dc;
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but yet that threatening must bee vnderstood with this exception, vnlesse they repent. Why (wil some say) are the threatenings in Gods word propounded conditionally? Answ. Gods whole will and pleasure is one alone in itselfe:
but yet that threatening must be understood with this exception, unless they Repent. Why (will Some say) Are the threatenings in God's word propounded conditionally? Answer God's Whole will and pleasure is one alone in itself:
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and yet it may bee thus distinguished, to bee partly secret, and partly reuealed. Gods secret will is touching those things which hee hath not made manifest vnto men.
and yet it may be thus distinguished, to be partly secret, and partly revealed. God's secret will is touching those things which he hath not made manifest unto men.
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His reuealed will is touching those things which are manifested in Scripture, or doe fall out euery day.
His revealed will is touching those things which Are manifested in Scripture, or do fallen out every day.
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Now Gods secret will is without condition, for as euery thing commeth to passe, so God willed it:
Now God's secret will is without condition, for as every thing comes to pass, so God willed it:
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when good things come to passe, them he willeth simply: when euill things fall out, them he permitteth to be done.
when good things come to pass, them he wills simply: when evil things fallen out, them he permitteth to be done.
c-crq j n2 vvb pc-acp vvi, pno32 pns31 vvz av-j: c-crq j-jn n2 vvb av, pno32 pns31 vvz pc-acp vbi vdn.
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And to make Gods secret will conditionall, is to bring Gods will vnder the power of man,
And to make God's secret will conditional, is to bring God's will under the power of man,
cc pc-acp vvi npg1 j-jn vmb j, vbz pc-acp vvi n2 vmb p-acp dt n1 pp-f n1,
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and to subiect the Creator vnto the creature. But Gods reuealed will is conditionall; because it containeth the matter of mans saluation:
and to Subject the Creator unto the creature. But God's revealed will is conditional; Because it Containeth the matter of men salvation:
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and this manner of propounding it, is a most effectuall way to bring the same to passe,
and this manner of propounding it, is a most effectual Way to bring the same to pass,
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for it keepeth men more in awfull obedience, than if it were absolute.
for it Keepeth men more in awful Obedience, than if it were absolute.
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In this condition note this thing, that Christ repeateth it twice, both in the beginning of this reason, If not :
In this condition note this thing, that christ repeateth it twice, both in the beginning of this reason, If not:
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and in the end, Except thou amend. Hereby hee would giue vs to vnderstand, That when men commit sinne, and lye therein:
and in the end, Except thou amend. Hereby he would give us to understand, That when men commit sin, and lie therein:
cc p-acp dt n1, c-acp pns21 vvb. av pns31 vmd vvi pno12 pc-acp vvi, cst c-crq n2 vvb n1, cc vvi av:
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or when they decay in any grace, then haue they most necessarie cause to repent, if they would escape Gods fearefull iudgements.
or when they decay in any grace, then have they most necessary cause to Repent, if they would escape God's fearful Judgments.
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And seeing our estate is like to the state of this Church, or els worser by much (for wee lye in sinne,
And seeing our estate is like to the state of this Church, or Else Worse by much (for we lie in sin,
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and thereby cause God to come to vs in iudgement) as we tender our owne good both in this life and after death, let vs turne from our sinnes and repent, euery man apart, euery familie apart, and the whole church publickely:
and thereby cause God to come to us in judgement) as we tender our own good both in this life and After death, let us turn from our Sins and Repent, every man apart, every family apart, and the Whole Church publicly:
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for repentance is most needfull, els would not the Lord haue doubled this condition.
for Repentance is most needful, Else would not the Lord have doubled this condition.
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Verse. 6. But this thou ha••, that thou 〈 ◊ 〉 the workes of the Nicolaitans, which I also hate.Verse. 6. But this thou ha••, that thou 〈 ◊ 〉 the works of the Nicolaitans, which I also hate.
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These words are a second reason to prooue that which was set downe in the second verse:
These words Are a second reason to prove that which was Set down in the second verse:
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namely, That this Church could not abide them that were euill. In the second verse this was made manifest, by their discouery of the false Apostles:
namely, That this Church could not abide them that were evil. In the second verse this was made manifest, by their discovery of the false Apostles:
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and here he prooueth it by their affection of hatred, towards the workes of the Nicolaitans.
and Here he proveth it by their affection of hatred, towards the works of the Nicolaitans.
cc av pns31 vvz pn31 p-acp po32 n1 pp-f n1, p-acp dt n2 pp-f dt njp2.
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These Nicolaitans were certaine heretickes in the primitiue Church that held these two opinions: First, that adulterie and fornication were no sins:
These Nicolaitans were certain Heretics in the primitive Church that held these two opinions: First, that adultery and fornication were no Sins:
np1 njp2 vbdr j n2 p-acp dt j n1 cst vvd d crd n2: ord, cst n1 cc n1 vbdr dx n2:
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Secondly, that men might communicate with the sacrifices of idolaters in their Idoll temples: and according to their opinions were their practises.
Secondly, that men might communicate with the Sacrifices of Idolaters in their Idol Temples: and according to their opinions were their practises.
ord, cst n2 vmd vvi p-acp dt n2 pp-f n2 p-acp po32 n1 n2: cc vvg p-acp po32 n2 vbdr po32 n2.
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These heretickes (as it is thought) came of one Nicholas, one of the seuen deacons mentioned, Acts 6. who though for a while hee did faithfully discharge his dutie outwardly;
These Heretics (as it is Thought) Come of one Nicholas, one of the seuen Deacons mentioned, Acts 6. who though for a while he did faithfully discharge his duty outwardly;
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yet after fell away, and became the head of this hereticall sect. But ▪ this thou hast.
yet After fell away, and became the head of this heretical sect. But ▪ this thou hast.
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This Particle But, hath reference to the former verse.
This Particle But, hath Referente to the former verse.
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As if hee should say, Though this be thy fault, that thou failest in thy first loue;
As if he should say, Though this be thy fault, that thou failest in thy First love;
p-acp cs pns31 vmd vvi, cs d vbb po21 n1, cst pns21 vv2 p-acp po21 ord n1;
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yet for this I commend thee, that thou hatest the workes of the Nicolaitans. This practise of Christ discouereth the common sinne of this age:
yet for this I commend thee, that thou Hatest the works of the Nicolaitans. This practice of christ Discovereth the Common sin of this age:
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which is, to set out in their colours mens faults and infirmities, to their greatest disgrace:
which is, to Set out in their colours men's Faults and infirmities, to their greatest disgrace:
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and yet by silence and obliuion to burie all their vertues, which are prayse worthie. This ought not to bee so;
and yet by silence and oblivion to bury all their Virtues, which Are praise worthy. This ought not to be so;
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wee must follow Christs example, who with iust reproofe adioyneth due deserued praise.
we must follow Christ Exampl, who with just reproof adjoineth due deserved praise.
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If our friend or our foe haue a fault, when we are called thereunto, wee may speake of it, and wee must reprooue them:
If our friend or our foe have a fault, when we Are called thereunto, we may speak of it, and we must reprove them:
cs po12 n1 cc po12 n1 vhb dt n1, c-crq pns12 vbr vvn av, pns12 vmb vvi pp-f pn31, cc pns12 vmb vvi pno32:
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but yet withall we must commend the good things that be in them.
but yet withal we must commend the good things that be in them.
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Secondly, Christ here teacheth vs, That it is not sufficient to anymans good estate before God, that hee haue good things in him:
Secondly, christ Here Teaches us, That it is not sufficient to anyman's good estate before God, that he have good things in him:
ord, np1 av vvz pno12, cst pn31 vbz xx j p-acp ng1 j n1 p-acp np1, cst pns31 vhb j n2 p-acp pno31:
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for that a man may haue, and yet bee in danger to bee cut off from Christ.
for that a man may have, and yet be in danger to be Cut off from christ.
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Saule had good things in him at the first entrance into his kingdome, but what was hee afterward? Iohn was verie zealous for Gods glorie, in killing all the idolatrous priests, but he would not depart from the sinnes of Ieroboam. And Iudas no doubt had many good gifts while he was with Christ, Saule had good things in him At the First Entrance into his Kingdom, but what was he afterwards? John was very zealous for God's glory, in killing all the idolatrous Priests, but he would not depart from the Sins of Jeroboam. And Iudas no doubt had many good Gifts while he was with christ,
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but his end was most fearefull ▪ And this church had many good things in her;
but his end was most fearful ▪ And this Church had many good things in her;
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yet i• she in danger of being cut off from Christ: And so many among vs haue excell••t gifts:
yet i• she in danger of being Cut off from christ: And so many among us have excell••t Gifts:
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some for knowledge, some for 〈 ◊ 〉 and conceiuing of prayer: & yet for all these they may be cut off from Christ.
Some for knowledge, Some for 〈 ◊ 〉 and conceiving of prayer: & yet for all these they may be Cut off from christ.
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Therefore wee must not content our selues with these, but labour for the principall which is true, hearty,
Therefore we must not content our selves with these, but labour for the principal which is true, hearty,
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and vnfained repentance, which wee must dayly renew for our continuall fals. And this will keepe vs in Gods fauour, and from his iudgements.
and unfeigned Repentance, which we must daily renew for our continual falls. And this will keep us in God's favour, and from his Judgments.
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More particularly Christ here commendeth this Church, for hating the errours of the Nicolaitans. Whereby hee would teach vs our dutie if wee bee Christians;
More particularly christ Here commends this Church, for hating the errors of the Nicolaitans. Whereby he would teach us our duty if we be Christians;
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namely, to take knowledge of the sinnes and errours of our times, and to hate the same vnfainedly.
namely, to take knowledge of the Sins and errors of our times, and to hate the same unfeignedly.
av, pc-acp vvi n1 pp-f dt n2 cc n2 pp-f po12 n2, cc pc-acp vvi dt d av-j.
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Yet note, he commendeth them for hating their workes, not their persons : giuing vs direction how to temper our hatred in the world.
Yet note, he commends them for hating their works, not their Persons: giving us direction how to temper our hatred in the world.
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We must set it against the sinne, not against the person of any man. Some will say, the Prophets prayed against the persons of the wicked.
We must Set it against the sin, not against the person of any man. some will say, the prophets prayed against the Persons of the wicked.
pns12 vmb vvi pn31 p-acp dt n1, xx p-acp dt n1 pp-f d n1. d vmb vvi, dt n2 vvd p-acp dt n2 pp-f dt j.
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And Dauid professed hatred of the men, Psalm. 139.21, Doe not I hate them that hate thee? Answ. Dauid was an extraordinarie Prophet,
And David professed hatred of the men, Psalm. 139.21, Do not I hate them that hate thee? Answer David was an extraordinary Prophet,
np1 np1 vvn n1 pp-f dt n2, n1. crd, vdb xx pns11 vvi pno32 cst vvb pno21? np1 np1 vbds dt j n1,
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and no doubt had this reuealed vnto him, that those his enemies were obstinate, and would not repent.
and no doubt had this revealed unto him, that those his enemies were obstinate, and would not Repent.
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Againe, imprecations of the prophets in Scripture, must bee vnderstood as prophecies of Gods iudgement to come vpon those against whome they prayed.
Again, imprecations of the Prophets in Scripture, must be understood as prophecies of God's judgement to come upon those against whom they prayed.
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But wee which want that extraordinarie spirit, must keepe our selues to our ordinarie rule: Hate the sinnes, and loue the persons.
But we which want that extraordinary Spirit, must keep our selves to our ordinary Rule: Hate the Sins, and love the Persons.
cc-acp pns12 r-crq vvb cst j n1, vmb vvi po12 n2 p-acp po12 j n1: vvb dt n2, cc vvb dt n2.
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Further, obserue the workes here hated: namely, Idolatrie, and Adulterie, which are ioyned together in these Nicolaitans.
Further, observe the works Here hated: namely, Idolatry, and Adultery, which Are joined together in these Nicolaitans.
jc, vvb dt n2 av vvn: av, n1, cc n1, r-crq vbr vvn av p-acp d np2.
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Adulterie is the punishment of Idolatrie; and Idolatrie the punishment of Adulterie. Spirituall Adulterie is punished with bodily adulterie.
Adultery is the punishment of Idolatry; and Idolatry the punishment of Adultery. Spiritual Adultery is punished with bodily adultery.
n1 vbz dt n1 pp-f n1; cc n1 dt n1 pp-f n1. j n1 vbz vvn p-acp j n1.
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This was verified in the old Iewes: when they fell a whoring after strange gods, God gaue them vp to vncleane lust.
This was verified in the old Iewes: when they fell a whoring After strange God's, God gave them up to unclean lust.
d vbds vvn p-acp dt j np2: c-crq pns32 vvd dt vvg p-acp j n2, np1 vvd pno32 a-acp p-acp j n1.
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And it is palpable in the Church of Rome: they being fallen to idolatrie, doe abound in all vncleanenesse:
And it is palpable in the Church of Rome: they being fallen to idolatry, do abound in all uncleanness:
cc pn31 vbz j p-acp dt n1 pp-f np1: pns32 vbg vvn p-acp n1, vdb vvi p-acp d n1:
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for they tollerate stewes for fornication: and adulterie and Sodomic are common among them.
for they tolerate Stews for fornication: and adultery and Sodomic Are Common among them.
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Againe, sundry men may here be well admonished, who will bee of no Religion, because there are many sects and schismes among the professours thereof.
Again, sundry men may Here be well admonished, who will be of no Religion, Because there Are many Sects and schisms among the professors thereof.
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These men should consider, That in the best Churches planted by the Apostles, there were sects and heresies,
These men should Consider, That in the best Churches planted by the Apostles, there were Sects and heresies,
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euen in the Apostles times, as here in Ephesus, And therefore no maruell, if there bee sects and schismes among vs at this day.
even in the Apostles times, as Here in Ephesus, And Therefore no marvel, if there be Sects and schisms among us At this day.
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This offence should not mooue any to dislike the gospell: but rather cause them more firmely to cleaue vnto the truth. Which I also doe hate.
This offence should not move any to dislike the gospel: but rather cause them more firmly to cleave unto the truth. Which I also do hate.
d n1 vmd xx vvi d pc-acp vvi dt n1: cc-acp av-c vvi pno32 av-dc av-j pc-acp vvi p-acp dt n1. r-crq pns11 av vdb vvi.
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This Christ addeth to encourage them to goe forward in the vertue for which hee commended them, in hating euill workes:
This christ adds to encourage them to go forward in the virtue for which he commended them, in hating evil works:
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for what could more prouoke them to zeale and constancie therein, than to know they did that which Christ himselfe did? And here wee see, that Christ would haue euery member of his Church to be like minded,
for what could more provoke them to zeal and constancy therein, than to know they did that which christ himself did? And Here we see, that christ would have every member of his Church to be like minded,
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and like affected vnto him, as he was man.
and like affected unto him, as he was man.
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Wee must loue those things which Christ loueth, and hate those things which Christ hateth, reioyce wherein Christ reioyceth,
we must love those things which christ loves, and hate those things which christ hates, rejoice wherein christ rejoices,
pns12 vmb vvi d n2 r-crq np1 vvz, cc vvb d n2 r-crq np1 vvz, vvb c-crq np1 vvz,
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and mourne for those things for which Christ mourned. And great reason it should be so:
and mourn for those things for which christ mourned. And great reason it should be so:
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for wee professe our selues to be members of Christ, bone of his bone, and flesh of his flesh,
for we profess our selves to be members of christ, bone of his bone, and Flesh of his Flesh,
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for out of his bloud sprung the Church: and there must bee consent and conformitie betweene the head and the members.
for out of his blood sprung the Church: and there must be consent and conformity between the head and the members.
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Quest. If Christ hated these wicked men, why did hee suffer them to liue, and not cut them off from troubling his Church? Answ. Because hereby hee would manifest his loue to his Church,Quest. If christ hated these wicked men, why did he suffer them to live, and not Cut them off from troubling his Church? Answer Because hereby he would manifest his love to his Church,
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and his iustice vpon the wicked: for hee can bring light out of darkenesse, and good not onely out of good, but out of euill.
and his Justice upon the wicked: for he can bring Light out of darkness, and good not only out of good, but out of evil.
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Verse. 7. Let him that hath an eare, heare what the spirit sayth vnto the Churches:Verse. 7. Let him that hath an ear, hear what the Spirit say unto the Churches:
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To him that ouercommeth, will I giue to eat of the tree of life, which is in the middest of the paradise of God.
To him that Overcometh, will I give to eat of the tree of life, which is in the midst of the paradise of God.
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These words containe the conclusion of this Epistle:
These words contain the conclusion of this Epistle:
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the scope whereof, is to excite this Church to the more carefull performance of the duties before prescribed. This conclusion hath two parts: a commaundement, and a promise.
the scope whereof, is to excite this Church to the more careful performance of the duties before prescribed. This conclusion hath two parts: a Commandment, and a promise.
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The commaundement in the beginning of the verse: Let him that hath a• •are he ar• what the spirit sayth vnto the Churches.
The Commandment in the beginning of the verse: Let him that hath a• •are he ar• what the Spirit say unto the Churches.
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In this commaundement note three points, I. who are commaunded: These which haue eares. II. The dutie commaunded: They must heare. III. What they must heare:
In this Commandment note three points, I who Are commanded: These which have ears. II The duty commanded: They must hear. III. What they must hear:
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namely, What the spirit sayth vnto the Churches ▪ I. point.
namely, What the Spirit say unto the Churches ▪ I. point.
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The parties commanded are thus set forth, He which hath an eare ▪ who these bee, Christ doth more fully expound, Matth. 13.9. when hee saith:
The parties commanded Are thus Set forth, He which hath an ear ▪ who these bee, christ does more Fully expound, Matthew 13.9. when he Says:
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Let him that hath an eare to heare, heare. Where he maketh this distinction of hearers:Let him that hath an ear to hear, hear. Where he makes this distinction of hearers:
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that some are deafe hearers, some hearing hearers.
that Some Are deaf hearers, Some hearing hearers.
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The deafe hearers are those that bring with them to the ministerie of the word their outward eares only,
The deaf hearers Are those that bring with them to the Ministry of the word their outward ears only,
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but their hearts are not affected with it: neither do they care to learne, to beleeue, or obey, that which is taught them.
but their hearts Are not affected with it: neither do they care to Learn, to believe, or obey, that which is taught them.
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The hearing hearers are all such as beside their bodily eares, haue eares pi••ced in their hearts by the spirit of grace, whereby they doe not onely heare the word outwardly,
The hearing hearers Are all such as beside their bodily ears, have ears pi••ced in their hearts by the Spirit of grace, whereby they do not only hear the word outwardly,
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but their hearts are also affected with it, and made pliable vnto it; so as they beleeue it, and bring forth obedience vnto it.
but their hearts Are also affected with it, and made pliable unto it; so as they believe it, and bring forth Obedience unto it.
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This hearing eare is set foorth by Dauid, when he saith: Sacrifice and burnt offering• thou wouldest not haue:
This hearing ear is Set forth by David, when he Says: Sacrifice and burned offering• thou Wouldst not have:
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but mine •ares hast thou opened and prepar•d ▪ and then I sayd, Lo• I come. but mine •ares hast thou opened and prepar•d ▪ and then I said, Lo• I come.
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Hereof Isay saith, Thou openedst mine eares, and I was no• rebellious. And this hearing eare 〈 … 〉 giuen her:
Hereof Saiah Says, Thou openedst mine ears, and I was no• rebellious. And this hearing ear 〈 … 〉 given her:
av np1 vvz, pns21 vvd2 dt n2, cc pns11 vbds n1 j. cc d vvg n1 〈 … 〉 vvn pno31:
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when God opened her heart whereby she became attentiue to the word of God preached by Paule.
when God opened her heart whereby she became attentive to the word of God preached by Paul.
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By this distinction of hearers which Christ maketh, we may learne, that Gods grace vnto saluation is not vniuersal, that is, God giueth not vnto al men such measure of grace whereby (if they will themselues) they may beleeue, repent, and be saued;
By this distinction of hearers which christ makes, we may Learn, that God's grace unto salvation is not universal, that is, God gives not unto all men such measure of grace whereby (if they will themselves) they may believe, Repent, and be saved;
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For in Christs time, and euer since there haue bene in the church these two kind of hearers;
For in Christ time, and ever since there have be in the Church these two kind of hearers;
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whereof the deafe hearer, doth not receiue nor beleeue the gospell vnto saluation.
whereof the deaf hearer, does not receive nor believe the gospel unto salvation.
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Neither is it true, that God giueth grace sufficient vnto all, whereby they might be saued,
Neither is it true, that God gives grace sufficient unto all, whereby they might be saved,
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if they by their malice and sinne did not abolish the same.
if they by their malice and sin did not Abolah the same.
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For though he admit all sorts into his church, yet not all, but some onely haue eares pierced by the spirit of grace that they can heare.
For though he admit all sorts into his Church, yet not all, but Some only have ears pierced by the Spirit of grace that they can hear.
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And therefore when the Disciples asked Christ, Why hee spake in parables ? he answered thus, To you it is giuen to know the will of God, and the secrets of his kingdom:
And Therefore when the Disciples asked christ, Why he spoke in parables? he answered thus, To you it is given to know the will of God, and the secrets of his Kingdom:
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but to others it is not giuen. but to Others it is not given.
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Shewing plainly that the gift of hearing to saluation is not giuen to all, and in some made void by their own wilfulnesse:
Showing plainly that the gift of hearing to salvation is not given to all, and in Some made void by their own wilfulness:
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but to some it is giuen, and they haue hearing eares: and to some it is not giuen and their eares are deafe.
but to Some it is given, and they have hearing ears: and to Some it is not given and their ears Are deaf.
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Secondly, seeing this commaundement is directed to the hearing hearers;
Secondly, seeing this Commandment is directed to the hearing hearers;
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we must hereby be admonished to vse all good meanes to become good hearers of Gods word;
we must hereby be admonished to use all good means to become good hearers of God's word;
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bringing with vs not onely the bodily eares which we haue by creation, but the spirituall eares of the heart, which we haue by regeneration.
bringing with us not only the bodily ears which we have by creation, but the spiritual ears of the heart, which we have by regeneration.
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For it is not sufficient to our saluation to receiue the word into the outward bodily eares,
For it is not sufficient to our salvation to receive the word into the outward bodily ears,
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vnlesse the inward eares of the heart bee opened, that our soule may bee affected with the word,
unless the inward ears of the heart be opened, that our soul may be affected with the word,
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and fitted to receiue, to beleeue, and obey the same.
and fitted to receive, to believe, and obey the same.
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Thus did good king I•sias heare the law read, the text saith, His heart 〈 ◊ 〉 within him, And thus did Dauid heare when the Lord sayd to the church, Seeke •ee my face: his heart answered, I seeke thy face O Lord.
Thus did good King I•sias hear the law read, the text Says, His heart 〈 ◊ 〉 within him, And thus did David hear when the Lord said to the Church, Seek •ee my face: his heart answered, I seek thy face Oh Lord.
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And as we must bee carefull to get spirituall eares; so wee must take heede of deafe eares.
And as we must be careful to get spiritual ears; so we must take heed of deaf ears.
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Which is when a man commeth & heareth the word of God, but yet hath no care in his heart to learne, beleeue, or obey the same.
Which is when a man comes & hears the word of God, but yet hath no care in his heart to Learn, believe, or obey the same.
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This deafe eare is a fearefull iudgement of God, whereof we may read, Isay. 6.9.
This deaf ear is a fearful judgement of God, whereof we may read, Saiah 6.9.
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where the Prophet is sent, To make their eares heauie, and their harts fat, that they might not beare, nor beleeue:
where the Prophet is sent, To make their ears heavy, and their hearts fat, that they might not bear, nor believe:
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lest they should turne and be saued. And this the rather we must looke vnto: because it is a iudgement of God vpon many among vs at this day.lest they should turn and be saved. And this the rather we must look unto: Because it is a judgement of God upon many among us At this day.
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The greatest part of hearers are deafe hearers;
The greatest part of hearers Are deaf hearers;
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which appeareth by this that after long teaching they neitheir increase in knowledge, nor in faith, nor in obedience:
which appears by this that After long teaching they neither increase in knowledge, nor in faith, nor in Obedience:
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but remaine the same for blindnesse of mind, hardnesse of hart, and profanenesse of life, that they were at their first hearing of the word;
but remain the same for blindness of mind, hardness of heart, and profaneness of life, that they were At their First hearing of the word;
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these must know that Gods iudgement is on them; and if they would bee saued, they must labour to come out of this estate,
these must know that God's judgement is on them; and if they would be saved, they must labour to come out of this estate,
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& endeuour so to heare with their hearts that they may be turned vnto God both in mind, heart, and life. II. point. The dutie commaunded:
& endeavour so to hear with their hearts that they may be turned unto God both in mind, heart, and life. II point. The duty commanded:
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namely, to heare. Hearing in Scripture is not onely to listen with the bodily eare:
namely, to hear. Hearing in Scripture is not only to listen with the bodily ear:
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but to be attētiue to that, which is taught, and with attention to bring faith, conuersion, and obedience euery way.
but to be attentive to that, which is taught, and with attention to bring faith, conversion, and Obedience every Way.
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Eph. 4.21, 22, the hearing of Christ is notably described:
Ephesians 4.21, 22, the hearing of christ is notably described:
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It is not so much to conceiue the doctrine of Christ in our mind•, and to be able to vtter it,
It is not so much to conceive the Doctrine of christ in our mind•, and to be able to utter it,
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as to die vnto sinne, and to the lusts of the flesh, and to ris• 〈 ◊ 〉 new••sse of life.
as to die unto sin, and to the Lustiest of the Flesh, and to ris• 〈 ◊ 〉 new••sse of life.
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And indeed, a man doth heare and learne no more of Gods word, than hee doth beleeue and practise.
And indeed, a man does hear and Learn no more of God's word, than he does believe and practise.
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From whence we are again to be admonished ▪ that we so heare with attention, that by hearing we suffer our selues to be changed ▪ and that with our change, we ioyne •are to beleeue, and conscience to obey.
From whence we Are again to be admonished ▪ that we so hear with attention, that by hearing we suffer our selves to be changed ▪ and that with our change, we join •are to believe, and conscience to obey.
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This i• that sauing hearing which bringeth eternall life ▪ all other hearing doth increase our sinnes to our further condemnation.
This i• that Saving hearing which brings Eternal life ▪ all other hearing does increase our Sins to our further condemnation.
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Whereby also appeareth the fearefull state of many, who lend onely the outward bodily eare to h••re the word,
Whereby also appears the fearful state of many, who lend only the outward bodily ear to h••re the word,
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but then hearts bee not mooued, nor their liues changed thereby. III. point.
but then hearts be not moved, nor their lives changed thereby. III. point.
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What is to be heard? namely, That which the spirit saith •nto 〈 ◊ 〉 Churches.
What is to be herd? namely, That which the Spirit Says •nto 〈 ◊ 〉 Churches.
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Which words must bee referred to that which went be•ore, & not to that which followeth:
Which words must be referred to that which went be•ore, & not to that which follows:
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for thi• commaundement belongs to the matter of the Epistle which went before. The promise following rather concerne ▪ the persons themselues than the matter.
for thi• Commandment belongs to the matter of the Epistle which went before. The promise following rather concern ▪ the Persons themselves than the matter.
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The things then that are to bee heard, are these. Christ his sharpe reproofe for sin: his threatnings of punishment: a remedie prescribed:
The things then that Are to be herd, Are these. christ his sharp reproof for since: his threatenings of punishment: a remedy prescribed:
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& motiues to practise the same, especially repentance: for of all these Christ spake before. From this, that Christ bids them heare these things which cōcerned their estate in sinnes,
& motives to practise the same, especially Repentance: for of all these christ spoke before. From this, that christ bids them hear these things which concerned their estate in Sins,
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& amendment by repentance, we learne two things.
& amendment by Repentance, we Learn two things.
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First, that it is a most necessarie thing for euerie church of God, and euerie member thereof, to know and consider their own wants and sinnes:
First, that it is a most necessary thing for every Church of God, and every member thereof, to know and Consider their own Wants and Sins:
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and also, the iudgements of God that hang ouer them for the same.
and also, the Judgments of God that hang over them for the same.
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Secondly, that after any man, or any church hath considered of theri sinnes, and of Gods iudgements;
Secondly, that After any man, or any Church hath considered of theri Sins, and of God's Judgments;
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it is a most necessary thing, to turne vnto God by true repentance, if they haue not repented:
it is a most necessary thing, to turn unto God by true Repentance, if they have not repented:
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and if they haue repented, to renew the same daily, & do it more: that so Gods iudgements both priuat and common may be auoided.
and if they have repented, to renew the same daily, & do it more: that so God's Judgments both private and Common may be avoided.
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We therefore must hereby be moued to search into our own wayes, to find out our owne sinnes,
We Therefore must hereby be moved to search into our own ways, to find out our own Sins,
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and to consider of Gods iudgements thereby deserued, that by true repentance wee may turne vnto God,
and to Consider of God's Judgments thereby deserved, that by true Repentance we may turn unto God,
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and so escape his fearefull iudgement•.
and so escape his fearful iudgement•.
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Further, these words, What the spirit saith vnto the Churches, containe 〈 ◊ 〉 reasons to moue euerie man to heare. I.
Further, these words, What the Spirit Says unto the Churches, contain 〈 ◊ 〉 Reasons to move every man to hear. I.
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Because they are spoken 〈 ◊ 〉 the spirit, that is, the holy ghost. II ▪ because they 〈 ◊ 〉 spoken to one man, o• one church alone,
Because they Are spoken 〈 ◊ 〉 the Spirit, that is, the holy ghost. II ▪ Because they 〈 ◊ 〉 spoken to one man, o• one Church alone,
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but to all churche• ▪ For the first• It may 〈 ◊ 〉 demanded seein• Christ sp•ke th•se word•,
but to all churche• ▪ For the first• It may 〈 ◊ 〉 demanded seein• christ sp•ke th•se word•,
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How 〈 … 〉 be sayd that the spirit speaketh the• ▪ Ans. Both may stand:
How 〈 … 〉 be said that the Spirit speaks the• ▪ Ans. Both may stand:
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first ▪ because all the outward 〈 ◊ 〉 of 〈 ◊ 〉 person in 〈 ◊ 〉 are common to the 〈 … 〉 to •each the church is an outward action of Christ,
First ▪ Because all the outward 〈 ◊ 〉 of 〈 ◊ 〉 person in 〈 ◊ 〉 Are Common to the 〈 … 〉 to •each the Church is an outward actium of christ,
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and therefore it agreeth to the father, and to the holy ghost ▪ As when the father created thing• in the beginning, the sonne also created,
and Therefore it agreeth to the father, and to the holy ghost ▪ As when the father created thing• in the beginning, the son also created,
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and the holy ghost created them. So her• when the sonne •eacheth, the father teacheth, and the holy ghost teacheth:
and the holy ghost created them. So her• when the son •eacheth, the father Teaches, and the holy ghost Teaches:
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For as the three persons are one in nature, so must they be ioyned in all outward actions.
For as the three Persons Are one in nature, so must they be joined in all outward actions.
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Secondly ▪ Christ saith the spirit speaketh, because he now sitting at the right hand of the father, doth not teach his church in bodily presence,
Secondly ▪ christ Says the Spirit speaks, Because he now sitting At the right hand of the father, does not teach his Church in bodily presence,
ord ▪ np1 vvz dt n1 vvz, c-acp pns31 av vvg p-acp dt j-jn n1 pp-f dt n1, vdz xx vvi po31 n1 p-acp j n1,
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but hy his spirit, which after his ascention hee sent to be their comforter and instructor.
but high his Spirit, which After his Ascension he sent to be their comforter and instructor.
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Here then obserue, that the holy ghost speaketh to the church in Scripture.
Here then observe, that the holy ghost speaks to the Church in Scripture.
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The church of Rome appoints a Iudge to speake vnto men in al matters of controuersie, which is the church,
The Church of Rome appoints a Judge to speak unto men in all matters of controversy, which is the Church,
dt n1 pp-f np1 vvz dt n1 pc-acp vvi p-acp n2 p-acp d n2 pp-f n1, r-crq vbz dt n1,
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because (say they) A iudge must speake: and Christ is absent from his church:
Because (say they) A judge must speak: and christ is absent from his Church:
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and the word is a dumbe letter, and cannot speake: Therefore the church must needes bee iudge. But they erre grosly: The church cannot be iudge:
and the word is a dumb Letter, and cannot speak: Therefore the Church must needs be judge. But they err grossly: The Church cannot be judge:
cc dt n1 vbz dt j n1, cc vmbx vvi: av dt n1 vmb av vbi n1. p-acp pns32 vvb av-j: dt n1 vmbx vbi n1:
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It is but Christs minister to put in execution that which hee commandeth.
It is but Christ minister to put in execution that which he commands.
pn31 vbz p-acp npg1 n1 pc-acp vvi p-acp n1 cst r-crq pns31 vvz.
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Christ therefore must bee iudge vnto his church by Scripture, which is not a dumbe iudge,
christ Therefore must be judge unto his Church by Scripture, which is not a dumb judge,
np1 av vmb vbi n1 p-acp po31 n1 p-acp n1, r-crq vbz xx dt j n1,
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for therein his spirit speaketh plainely and sufficiently for the resoluing of any point in controuersie, that is needfull in Gods church.
for therein his Spirit speaks plainly and sufficiently for the resolving of any point in controversy, that is needful in God's Church.
c-acp av po31 n1 vvz av-j cc av-j p-acp dt vvg pp-f d n1 p-acp n1, cst vbz j p-acp ng1 n1.
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The second reason to attention is, because these things are spoken to all Churches. Where we see that things spoken to one church agree to all.
The second reason to attention is, Because these things Are spoken to all Churches. Where we see that things spoken to one Church agree to all.
dt ord n1 p-acp n1 vbz, c-acp d n2 vbr vvn p-acp d n2. c-crq pns12 vvb d n2 vvn p-acp crd n1 vvi p-acp d.
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From whence we must learne this speciall dutie in reading ▪ and hearing Gods holy word:
From whence we must Learn this special duty in reading ▪ and hearing God's holy word:
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namely, to read and heare with applicacation.
namely, to read and hear with applicacation.
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We must not rest in a flourishing knowledge of the storie, but apply euery precept and example vnto our selues.
We must not rest in a flourishing knowledge of the story, but apply every precept and Exampl unto our selves.
pns12 vmb xx vvi p-acp dt j-vvg n1 pp-f dt n1, cc-acp vvb d n1 cc n1 p-acp po12 n2.
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If it be an example of vertue, wee must apply it to our selues for imitation:
If it be an Exampl of virtue, we must apply it to our selves for imitation:
cs pn31 vbb dt n1 pp-f n1, pns12 vmb vvi pn31 p-acp po12 n2 p-acp n1:
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if it be an example of vice, we must apply it to our selues to moue vs to eschew and auoid the like.
if it be an Exampl of vice, we must apply it to our selves to move us to eschew and avoid the like.
cs pn31 vbb dt n1 pp-f n1, pns12 vmb vvi pn31 p-acp po12 n2 pc-acp vvi pno12 pc-acp vvi cc vvi dt j.
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For God would haue all to learne that which hee speaketh vnto one. And thus much of the commandement.
For God would have all to Learn that which he speaks unto one. And thus much of the Commandment.
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To him that ouercommeth will I giue to eate of the tree of life, which is in the middest of the paradise of God. To him that Overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.
p-acp pno31 cst vvz vmb pns11 vvi pc-acp vvi pp-f dt n1 pp-f n1, r-crq vbz p-acp dt n1 pp-f dt n1 pp-f np1.
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These words containe the second part of this conclusion, to wit, a most excellent promise: wherein consider two points, First, to whom it is made. Secondly, what is promised. For the first.
These words contain the second part of this conclusion, to wit, a most excellent promise: wherein Consider two points, First, to whom it is made. Secondly, what is promised. For the First.
d n2 vvi dt ord n1 pp-f d n1, pc-acp vvi, dt av-ds j n1: c-crq vvb crd n2, ord, p-acp ro-crq pn31 vbz vvn. ord, r-crq vbz vvn. p-acp dt ord.
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The promise is made to him that ouercommeth :
The promise is made to him that Overcometh:
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That is, to him that in fighting, preuaileth against all the spirituall enemies of his saluation, sinne, sathan, hell, and condemnation.
That is, to him that in fighting, prevaileth against all the spiritual enemies of his salvation, sin, sathan, hell, and condemnation.
cst vbz, p-acp pno31 cst p-acp vvg, vvz p-acp d dt j n2 pp-f po31 n1, n1, fw-ge, n1, cc n1.
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There bee three things requisit to make a man able to ouercome these enemies.
There be three things requisite to make a man able to overcome these enemies.
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First, he must be borne anew in Christ, of water, and of the spirit, 1. Ioh. 5.4.
First, he must be born anew in christ, of water, and of the Spirit, 1. John 5.4.
ord, pns31 vmb vbi vvn av p-acp np1, pp-f n1, cc pp-f dt n1, crd np1 crd.
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He that is borne of God ouercommeth the world, so by regeneratiō he is freed from the bondage of hell, death, sinne, and Sathan.He that is born of God Overcometh the world, so by regeneration he is freed from the bondage of hell, death, sin, and Sathan.
pns31 cst vbz vvn pp-f np1 vvz dt n1, av p-acp n1 pns31 vbz vvn p-acp dt n1 pp-f n1, n1, n1, cc np1.
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Secondly, hee must haue true faith, by vertue whereof hee must denie and renounce himselfe, and bee whatsoeuer he is in the death, passion, & obediēce of Christ.
Secondly, he must have true faith, by virtue whereof he must deny and renounce himself, and be whatsoever he is in the death, passion, & Obedience of christ.
ord, pns31 vmb vhi j n1, p-acp n1 c-crq pns31 vmb vvi cc vvi px31, cc vbb r-crq pns31 vbz p-acp dt n1, n1, cc n1 pp-f np1.
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Therfore S. Iohn saith in the same place: This is the •ictorie which ouercommeth the world, euen your faith.
Therefore S. John Says in the same place: This is the •ictorie which Overcometh the world, even your faith.
av np1 np1 vvz p-acp dt d n1: d vbz dt n1 r-crq vvz dt n1, av po22 n1.
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For when a man is in Christ, by faith hee is made partaker of Christ his victorie vpon the crosse,
For when a man is in christ, by faith he is made partaker of christ his victory upon the cross,
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and by it receiueth power to subdue his owne corruptions, the world, and the diuell.
and by it receiveth power to subdue his own corruptions, the world, and the Devil.
cc p-acp pn31 vvz n1 pc-acp vvi po31 d n2, dt n1, cc dt n1.
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Thirdly, hee that would ouercome must keepe faith, that is, true religion, and a good conscience, standing out in life and death against all aduersarie power whatsoeuer.
Thirdly, he that would overcome must keep faith, that is, true Religion, and a good conscience, standing out in life and death against all adversary power whatsoever.
ord, pns31 cst vmd vvi vmb vvi n1, cst vbz, j n1, cc dt j n1, vvg av p-acp n1 cc n1 p-acp d n1 n1 r-crq.
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In this, that life euerlasting is promised to them that ouercome. In this, that life everlasting is promised to them that overcome.
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First, we obserue that the doctrine of vniuersall grace, affirming that the promises of the gospell for life and saluation belong to all and euerie man whatsoeuer,
First, we observe that the Doctrine of universal grace, affirming that the promises of the gospel for life and salvation belong to all and every man whatsoever,
ord, pns12 vvb cst dt n1 pp-f j n1, vvg cst dt n2 pp-f dt n1 p-acp n1 cc n1 vvb p-acp d cc d n1 r-crq,
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vnlesse hee will reiect them, is a deuice of mans braine.
unless he will reject them, is a device of men brain.
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For life eternall is not promised to euerie man as he is a man comming of Adam :
For life Eternal is not promised to every man as he is a man coming of Adam:
p-acp n1 j vbz xx vvn p-acp d n1 c-acp pns31 vbz dt n1 vvg pp-f np1:
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but to a man as hee is in Christ by faith, and a new creature. The promises of the gospell bee vniuersall indeed to all that ouercome:
but to a man as he is in christ by faith, and a new creature. The promises of the gospel be universal indeed to all that overcome:
cc-acp p-acp dt n1 c-acp pns31 vbz p-acp np1 p-acp n1, cc dt j n1. dt n2 pp-f dt n1 vbb j av p-acp d cst vvb:
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but that is a propertie which restraines them wholly to true beleeuers.
but that is a property which restrains them wholly to true believers.
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Secondly, hereby we are taught so to liue, that we may say truly in the testimonie of a good conscience, we haue ouercome all our spirituall enemies,
Secondly, hereby we Are taught so to live, that we may say truly in the testimony of a good conscience, we have overcome all our spiritual enemies,
ord, av pns12 vbr vvn av pc-acp vvi, cst pns12 vmb vvi av-j p-acp dt n1 pp-f dt j n1, pns12 vhb vvn d po12 j n2,
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and do continually stand conquerours ouer them.
and do continually stand conquerors over them.
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This is a matter of endlesse ioy & comfort, which will cheere the soule in greatest distresse:
This is a matter of endless joy & Comfort, which will cheer the soul in greatest distress:
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But to liue and lie in sinne, is or will bee a hell to the conscience.
But to live and lie in sin, is or will be a hell to the conscience.
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What auaile the treasures & honors of this world to any man, while his conscience shall tell him he is a vassall to sinne and sathan? for while he continueth in that estate, he is out of the fauour of God,
What avail the treasures & honours of this world to any man, while his conscience shall tell him he is a vassal to sin and sathan? for while he Continueth in that estate, he is out of the favour of God,
q-crq n1 dt n2 cc n2 pp-f d n1 p-acp d n1, cs po31 n1 vmb vvi pno31 pns31 vbz dt n1 p-acp n1 cc fw-ge? c-acp cs pns31 vvz p-acp d n1, pns31 vbz av pp-f dt n1 pp-f np1,
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and hath no part nor portion in the kingdome of heauen.
and hath no part nor portion in the Kingdom of heaven.
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Therefore it standeth vs vpon to labour to feele in our harts the certaine euidence of this victorie ouer our spirituall enemies, by the sure testimonie of the spirit of grace.
Therefore it Stands us upon to labour to feel in our hearts the certain evidence of this victory over our spiritual enemies, by the sure testimony of the Spirit of grace.
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The second point is the thing promised, to wit, life euerlasting, noted by this gift, To eate of the tree of life.
The second point is the thing promised, to wit, life everlasting, noted by this gift, To eat of the tree of life.
dt ord n1 vbz dt n1 vvd, p-acp n1, n1 j, vvn p-acp d n1, pc-acp vvi pp-f dt n1 pp-f n1.
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And it is set out vnto vs by two circumstances. First, by the cause of it.
And it is Set out unto us by two Circumstances. First, by the cause of it.
cc pn31 vbz vvn av p-acp pno12 p-acp crd n2. ord, p-acp dt n1 pp-f pn31.
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Secondly, by the place where it is to bee found. The cause is Christ Iesus: I will giue to him to eat of the tree of life.
Secondly, by the place where it is to be found. The cause is christ Iesus: I will give to him to eat of the tree of life.
ord, p-acp dt n1 c-crq pn31 vbz pc-acp vbi vvn. dt n1 vbz np1 np1: pns11 vmb vvi p-acp pno31 pc-acp vvi pp-f dt n1 pp-f n1.
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Where he maketh an opposition betweene himselfe and the first Adam. The first Adam sinned;
Where he makes an opposition between himself and the First Adam. The First Adam sinned;
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and thereby cast himselfe with all his posterity out of the earthly paradise, and lost the benefit of the tree of life:
and thereby cast himself with all his posterity out of the earthly paradise, and lost the benefit of the tree of life:
cc av vvd px31 p-acp d po31 n1 av pp-f dt j n1, cc vvd dt n1 pp-f dt n1 pp-f n1:
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But Christ the second Adam commeth and suffereth for sinne, and thereby openeth the way to a better paradise, than the first Adam lost:
But christ the second Adam comes and suffers for sin, and thereby Openeth the Way to a better paradise, than the First Adam lost:
cc-acp np1 dt ord np1 vvz cc vvz p-acp n1, cc av vvz dt n1 p-acp dt jc n1, cs dt ord np1 vvn:
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and to all that ouercome he giueth libertie to enter in, and to eate of the tree of life.
and to all that overcome he gives liberty to enter in, and to eat of the tree of life.
cc p-acp d cst vvb pns31 vvz n1 pc-acp vvi p-acp, cc pc-acp vvi pp-f dt n1 pp-f n1.
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The tree of life properly, was a tree placed in the middest of the earthy paradise:
The tree of life properly, was a tree placed in the midst of the earthy paradise:
dt n1 pp-f n1 av-j, vbds dt n1 vvn p-acp dt n1 pp-f dt j n1:
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and it was so called, first because it was a pledge and sacrament vnto Adam, that he should liue for euer if hee continued in obedience to God:
and it was so called, First Because it was a pledge and sacrament unto Adam, that he should live for ever if he continued in Obedience to God:
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secondly, because it had in it (as may be proued) vertue and power, whereby it would haue preserued him from death and old age for euer,
secondly, Because it had in it (as may be proved) virtue and power, whereby it would have preserved him from death and old age for ever,
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if hee had stood in his innocencie.
if he had stood in his innocence.
cs pns31 vhd vvn p-acp po31 n1.
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This earthly tree of life was a figure and signe of Christ our Sauiour and mediator:
This earthly tree of life was a figure and Signen of christ our Saviour and Mediator:
d j n1 pp-f n1 vbds dt n1 cc n1 pp-f np1 po12 n1 cc n1:
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who liueth an eternall spirituall life, not onely as hee is God, but as hee is mediator,
who lives an Eternal spiritual life, not only as he is God, but as he is Mediator,
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and that not for himself alone, but for this end, that h•e may conuey quickning spirituall life to all that beleeue in him:
and that not for himself alone, but for this end, that h•e may convey quickening spiritual life to all that believe in him:
cc cst xx p-acp px31 av-j, cc-acp p-acp d n1, cst n1 vmb vvi j-vvg j n1 p-acp d cst vvb p-acp pno31:
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and for this cause hee tearmeth himselfe the tree of life. Further, he saith, He will giue hereof to eate:
and for this cause he termeth himself the tree of life. Further, he Says, He will give hereof to eat:
cc p-acp d n1 pns31 vvz px31 dt n1 pp-f n1. av-jc, pns31 vvz, pns31 vmb vvi av pc-acp vvi:
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To eate, sometime signifieth to beleeue : Iohn. 6.50. but it cannot heare be so taken; For faith endeth with this life, and hath no vse afterward.To eat, sometime signifies to believe: John. 6.50. but it cannot hear be so taken; For faith Endeth with this life, and hath no use afterwards.
pc-acp vvi, av vvz p-acp vvb: np1. crd. cc-acp pn31 vmbx vvi vbb av vvn; c-acp n1 vvz p-acp d n1, cc vhz dx n1 av.
(7) chapter (DIV1)
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Therefore to eate, in this place signifieth to haue immediat fellowship with Christ in heauen:
Therefore to eat, in this place signifies to have immediate fellowship with christ in heaven:
av pc-acp vvi, p-acp d n1 vvz pc-acp vhi j n1 p-acp np1 p-acp n1:
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where Christ shall bee vnto him a tree of life to make him liue for euer.
where christ shall be unto him a tree of life to make him live for ever.
c-crq np1 vmb vbi p-acp pno31 dt n1 pp-f n1 pc-acp vvi pno31 vvi p-acp av.
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In this promise note two points. I. In what things eternal life consisteth: namely, in immediat fellowship and communion with Christ in heauen.
In this promise note two points. I. In what things Eternal life Consisteth: namely, in immediate fellowship and communion with christ in heaven.
p-acp d n1 vvi crd n2. np1 p-acp q-crq n2 j n1 vvz: av, p-acp j n1 cc n1 p-acp np1 p-acp n1.
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Secondly, that life eternall standeth not in outward meanes, as meat, drinke, clothing, physicke, recreation, sleepe, and such like:
Secondly, that life Eternal Stands not in outward means, as meat, drink, clothing, physic, recreation, sleep, and such like:
ord, cst n1 j vvz xx p-acp j n2, c-acp n1, n1, vvg, n1, n1, n1, cc d av-j:
(7) chapter (DIV1)
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but in an immediat partaking with Christ in all his blessings.
but in an immediate partaking with christ in all his blessings.
cc-acp p-acp dt j n-vvg p-acp np1 p-acp d po31 n2.
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So that when Christ is all in all vnto vs immediatly, then do we eat of the tree of life, and therby shall liue eternally.
So that when christ is all in all unto us immediately, then do we eat of the tree of life, and thereby shall live eternally.
av cst c-crq np1 vbz d p-acp d p-acp pno12 av-j, av vdb pns12 vvi pp-f dt n1 pp-f n1, cc av vmb vvi av-j.
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II. Circumst. The place where eternall life is to be had, is in the paradise of God.
II Circumstance. The place where Eternal life is to be had, is in the paradise of God.
crd js. dt n1 c-crq j n1 vbz pc-acp vbi vhn, vbz p-acp dt n1 pp-f np1.
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This paradise of God is the third heauen, a place wherein the Lord doth manifest himself in his glorious maiesty,
This paradise of God is the third heaven, a place wherein the Lord does manifest himself in his glorious majesty,
d n1 pp-f np1 vbz dt ord n1, dt n1 c-crq dt n1 vdz vvi px31 p-acp po31 j n1,
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and which he hath prepared for the glory of all his elect.
and which he hath prepared for the glory of all his elect.
cc r-crq pns31 vhz vvn p-acp dt n1 pp-f d po31 j-vvn.
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Hereof Christ spake to the the•fe on the crosse, saying, This day thou shalt be with me in paradise, Luk. 23.43. and hither was Paule wrapped in vision:
Hereof christ spoke to the the•fe on the cross, saying, This day thou shalt be with me in paradise, Luk. 23.43. and hither was Paul wrapped in vision:
av np1 vvd p-acp dt n1 p-acp dt n1, vvg, d n1 pns21 vm2 vbi p-acp pno11 p-acp n1, np1 crd. cc av vbds np1 vvn p-acp n1:
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and saw and heard things that cannot bee vttered, and he calleth it the third heauen, in respect of the heauens vnder it,
and saw and herd things that cannot be uttered, and he calls it the third heaven, in respect of the heavens under it,
cc vvd cc vvd n2 cst vmbx vbi vvn, cc pns31 vvz pn31 dt ord n1, p-acp n1 pp-f dt n2 p-acp pn31,
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for the place wherein we breath is the first heauen, the starrie firmament is the second heauen,
for the place wherein we breath is the First heaven, the starry firmament is the second heaven,
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and this paradise of God is the third: which is therefore called paradise, because it is a place of endlesse ioy and pleasure.
and this paradise of God is the third: which is Therefore called paradise, Because it is a place of endless joy and pleasure.
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And the adding of the name of God, doth not onely put a difference betweene it and Adams earthly paradise,
And the adding of the name of God, does not only put a difference between it and Adams earthly paradise,
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but also sheweth it to be a great and most excellent place.
but also shows it to be a great and most excellent place.
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So Rabel saith, I haue wrestled with my sister the wrestlings of God, that is strong wrestlings.
So Rabel Says, I have wrestled with my sister the wrestlings of God, that is strong wrestlings.
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And in the Psalmes the mountaines of God, do signifie high and mightie mountaines.
And in the Psalms the Mountains of God, do signify high and mighty Mountains.
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And that this paradise is such an excellent, place appeareth at large ▪ Reuel. 22. For therein must come none vncleane thing,
And that this paradise is such an excellent, place appears At large ▪ Revel. 22. For therein must come none unclean thing,
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but the Saints and Angels do there enioy the presence of God, and behold his glorie so much as the creature is able to comprehend:
but the Saints and Angels do there enjoy the presence of God, and behold his glory so much as the creature is able to comprehend:
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There God communicateth himselfe to all the elect, and becommeth all things vnto the• immediatly; so that this must needs be•• place of all ioy and comfort.
There God Communicateth himself to all the elect, and becomes all things unto the• immediately; so that this must needs be•• place of all joy and Comfort.
a-acp np1 vvz px31 p-acp d dt j-vvn, cc vvz d n2 p-acp n1 av-j; av cst d vmb av n1 n1 pp-f d n1 cc n1.
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The consideration whereof must admonish vs to seeke the thing• that bee aboue, that wee may haue a place in this heauenly paradise.
The consideration whereof must admonish us to seek the thing• that be above, that we may have a place in this heavenly paradise.
dt n1 c-crq vmb vvi pno12 pc-acp vvi dt n1 cst vbb a-acp, cst pns12 vmb vhi dt n1 p-acp d j n1.
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For why should we set our heart• vpon the vaine glorie of this world which passeth away as a shadow and commeth to nothing,
For why should we Set our heart• upon the vain glory of this world which passes away as a shadow and comes to nothing,
p-acp q-crq vmd pns12 vvi po12 n1 p-acp dt j n1 pp-f d n1 r-crq vvz av p-acp dt n1 cc vvz p-acp pix,
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and in the end is but labour and sorrow, when wee haue all that the world can affoord? But the ioyes and glorie of this paradise of God bee endlesse and vnspeakeable:
and in the end is but labour and sorrow, when we have all that the world can afford? But the Joys and glory of this paradise of God be endless and unspeakable:
cc p-acp dt n1 vbz p-acp n1 cc n1, c-crq pns12 vhb d cst dt n1 vmb vvi? p-acp dt n2 cc n1 pp-f d n1 pp-f np1 vbb j cc j-u:
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Let vs therefore denie our selues, depend vpon Christ, and in all things keepe faith and a good conscience vnto the end.
Let us Therefore deny our selves, depend upon christ, and in all things keep faith and a good conscience unto the end.
vvb pno12 av vvi po12 n2, vvb p-acp np1, cc p-acp d n2 vvb n1 cc dt j n1 p-acp dt n1.
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And thus much for the first Epistle.
And thus much for the First Epistle.
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Verse. 8. And vnto the Angell of the Church of the Smirnians write, these things sayth he that is the first and the last, which was dead and is aliue.Verse. 8. And unto the Angel of the Church of the Smyrnians write, these things say he that is the First and the last, which was dead and is alive.
n1. crd cc p-acp dt n1 pp-f dt n1 pp-f dt njp2 vvb, d n2 vvz pns31 cst vbz dt ord cc dt ord, r-crq vbds j cc vbz j.
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In this verse and the rest that follow, to the twelfth, i• layd downe the second letter or Epistle of Christ to another church of Asia, called Smyrna.
In this verse and the rest that follow, to the twelfth, i• laid down the second Letter or Epistle of christ to Another Church of Asia, called Smyrna.
p-acp d n1 cc dt n1 cst vvb, p-acp dt ord, n1 vvd a-acp dt ord n1 cc n1 pp-f np1 p-acp j-jn n1 pp-f np1, vvn np1.
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Before the Epistle Christ giues a second particular commaundement vnto Iohn ;
Before the Epistle christ gives a second particular Commandment unto John;
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touching the writing hereof vnto this church in these words, And vnto the Angell of the Church of the Smirnians write:
touching the writing hereof unto this Church in these words, And unto the Angel of the Church of the Smyrnians write:
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Which is prefixed to this Epistle, that this church, and all other churches of God might bee assured, that 〈 ◊ 〉 had sufficient warrant and calling for the writing hereof.
Which is prefixed to this Epistle, that this Church, and all other Churches of God might be assured, that 〈 ◊ 〉 had sufficient warrant and calling for the writing hereof.
r-crq vbz vvn p-acp d n1, cst d n1, cc d j-jn n2 pp-f np1 vmd vbi vvn, cst 〈 sy 〉 vhn j n1 cc vvg p-acp dt n-vvg av.
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Which thing is necessarie to euerie pen-man of the holie Ghost, that the church need not to doubt of the authoritie of Scripture,
Which thing is necessary to every penman of the holy Ghost, that the Church need not to doubt of the Authority of Scripture,
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but receiue the same as the pure word of God.
but receive the same as the pure word of God.
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Hence we may gather, that all ordinarie Ministers of the gospell must haue warrant and calling for euery doctrine which they teach in Gods church:
Hence we may gather, that all ordinary Ministers of the gospel must have warrant and calling for every Doctrine which they teach in God's Church:
av pns12 vmb vvi, cst d j n2 pp-f dt n1 vmb vhi n1 cc vvg p-acp d n1 r-crq pns32 vvb p-acp ng1 n1:
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for the Apostles, that were extraordinarie men, of mo•e •xcellent gifts, might doe nothing without warrant. for the Apostles, that were extraordinary men, of mo•e •xcellent Gifts, might do nothing without warrant.
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Of the parts of this commaundement we spake in the first verse of this chapter. The Epistle it selfe followeth, containing thr•e parts:
Of the parts of this Commandment we spoke in the First verse of this chapter. The Epistle it self follows, containing thr•e parts:
pp-f dt n2 pp-f d n1 pns12 vvd p-acp dt ord n1 pp-f d n1. dt n1 pn31 n1 vvz, vvg j n2:
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a Preface, a Proposition, and a Conclusion. The Preface containeth a preparation to the matter of the Epistle, in these words:
a Preface, a Proposition, and a Conclusion. The Preface Containeth a preparation to the matter of the Epistle, in these words:
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These things, sayth •e, that is, the first to 〈 ◊ 〉 last ▪ which was dead, and is aliue. These things, say •e, that is, the First to 〈 ◊ 〉 last ▪ which was dead, and is alive.
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In this Preface he sheweth in whose name this Epistle was written vnto this Church, namely in Christs name:
In this Preface he shows in whose name this Epistle was written unto this Church, namely in Christ name:
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which he setteth downe for two causes ▪ First, to stir vp the people in this church to a religious attention,
which he sets down for two Causes ▪ First, to stir up the people in this Church to a religious attention,
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and a reuerent care of receiuing the things therin written, as the pure words of Christ Iesus.
and a reverent care of receiving the things therein written, as the pure words of christ Iesus.
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Secondly, because no commaundement in the matter of Gods worship and religion is to be receiued from any creature, but from Christ alone.
Secondly, Because no Commandment in the matter of God's worship and Religion is to be received from any creature, but from christ alone.
ord, c-acp dx n1 p-acp dt n1 pp-f npg1 n1 cc n1 vbz pc-acp vbi vvn p-acp d n1, cc-acp p-acp np1 av-j.
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And therefore this Epistle concerning the true worship and religion of God is propounded in his name alone.
And Therefore this Epistle Concerning the true worship and Religion of God is propounded in his name alone.
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In this Preface Christ is described by two notable Arguments: First, To be the first and the last :
In this Preface christ is described by two notable Arguments: First, To be the First and the last:
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second, that he was dead, but is aliue.
second, that he was dead, but is alive.
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The meaning of them both was shewed in the 17 and 18 verses of the former chapter, whence they are borrowed.
The meaning of them both was showed in the 17 and 18 Verses of the former chapter, whence they Are borrowed.
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By the first, Christ would signifie, that he is euerliuing God, without beginning or ending, before all creatures and after them.
By the First, christ would signify, that he is everliving God, without beginning or ending, before all creatures and After them.
p-acp dt ord, np1 vmd vvi, cst pns31 vbz j np1, p-acp n1 cc vvg, c-acp d n2 cc p-acp pno32.
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By the second, that hee is true man, and assumed mans nature to suffer death for our sinnes,
By the second, that he is true man, and assumed men nature to suffer death for our Sins,
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and rose againe to liue for euer, and to giue to man eternall life. In this description two points of doctrine are expressed. I.
and rose again to live for ever, and to give to man Eternal life. In this description two points of Doctrine Are expressed. I.
cc vvd av pc-acp vvi p-acp av, cc pc-acp vvi p-acp n1 j n1. p-acp d n1 crd n2 pp-f n1 vbr vvn. pns11.
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That Christ is a person, consisting of two natures; Godhead, and Manhood: He is the first and the last, and therefore God:
That christ is a person, consisting of two nature's; Godhead, and Manhood: He is the First and the last, and Therefore God:
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He was dead, and is aliue, and therefore is true man.He was dead, and is alive, and Therefore is true man.
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If any aske how one person can consist of two natures? Answ. As bodie and soule concurre to make one man:
If any ask how one person can consist of two nature's? Answer As body and soul concur to make one man:
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so the Godhead and Manhood of Christ concurre to make one Christ; and therefore are vnited.
so the Godhead and Manhood of christ concur to make one christ; and Therefore Are united.
av dt n1 cc n1 pp-f np1 vvb pc-acp vvi crd np1; cc av vbr vvn.
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II. Doctr. Here is the foundation of all true comfort vnto Gods Church and people, in any miserie or afflictiō. Which standeth in two points:
II Doctrine Here is the Foundation of all true Comfort unto God's Church and people, in any misery or affliction. Which Stands in two points:
crd np1 av vbz dt n1 pp-f d j n1 p-acp ng1 n1 cc n1, p-acp d n1 cc n1. r-crq vvz p-acp crd n2:
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first, that Christ is able to helpe them in any miserie ▪ either by freeing them quite from it,
First, that christ is able to help them in any misery ▪ either by freeing them quite from it,
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or easing them in it, seeing hee is God ▪ the first and last. Secondly, that as he is able so he is willing and readie to helpe them;
or easing them in it, seeing he is God ▪ the First and last. Secondly, that as he is able so he is willing and ready to help them;
cc vvg pno32 p-acp pn31, vvg pns31 vbz np1 ▪ dt ord cc ord. ord, cst c-acp pns31 vbz j av pns31 vbz j cc j pc-acp vvi pno32;
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for he is man, who tooke on him our nature, died for vs, and rose againe vnto life, to giue to vs eternall life.
for he is man, who took on him our nature, died for us, and rose again unto life, to give to us Eternal life.
c-acp pns31 vbz n1, r-crq vvd p-acp pno31 po12 n1, vvd p-acp pno12, cc vvd av p-acp n1, pc-acp vvi p-acp pno12 j n1.
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This is the very scope and end for which Christ thus describeth himselfe to this church that was in affliction.
This is the very scope and end for which christ thus Describeth himself to this Church that was in affliction.
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Here then wee haue direction, where and ▪ whence to seeke for true comfort 〈 … 〉 tribulation of this life;
Here then we have direction, where and ▪ whence to seek for true Comfort 〈 … 〉 tribulation of this life;
av cs pns12 vhb n1, c-crq cc ▪ c-crq pc-acp vvi p-acp j n1 〈 … 〉 n1 pp-f d n1;
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namely, wee must haue recourse to Christ, and in him •onsider both his abilitie and his willingnesse;
namely, we must have recourse to christ, and in him •onsider both his ability and his willingness;
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to •ase all 〈 ◊ 〉 children in affliction.
to •ase all 〈 ◊ 〉 children in affliction.
pc-acp vvi d 〈 sy 〉 n2 p-acp n1.
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And by these wee must arme our selues against d•spair•, and against immoderate grief• and sorrow vnder the crosse ▪ Verse 9. I kn•• thy workes,
And by these we must arm our selves against d•spair•, and against immoderate grief• and sorrow under the cross ▪ Verse 9. I kn•• thy works,
cc p-acp d pns12 vmb vvi po12 n2 p-acp n1, cc p-acp j n1 cc n1 p-acp dt n1 ▪ n1 crd pns11 n1 po21 n2,
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and ••ibulation and 〈 ◊ 〉, (but th•• ar• 〈 ◊ 〉) and I know the blasphemie of them which say they are Iewes 〈 … 〉 but are the Synagogue of Satan.
and ••ibulation and 〈 ◊ 〉, (but th•• ar• 〈 ◊ 〉) and I know the blasphemy of them which say they Are Iewes 〈 … 〉 but Are the Synagogue of Satan.
cc n1 cc 〈 sy 〉, (p-acp n1 n1 〈 sy 〉) cc pns11 vvb dt n1 pp-f pno32 r-crq vvb pns32 vbr np2 〈 … 〉 cc-acp vbr dt n1 pp-f np1.
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Here beginneth the Proposition of this Epistle, containing the matter and substance of the whole Epistl•.
Here begins the Proposition of this Epistle, containing the matter and substance of the Whole Epistl•.
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This Proposition hath two parts ▪ a commendation of this Church: and counsell how to behaue 〈 ◊ 〉 selfe ▪ in the time to come.
This Proposition hath two parts ▪ a commendation of this Church: and counsel how to behave 〈 ◊ 〉 self ▪ in the time to come.
d n1 vhz crd n2 ▪ dt n1 pp-f d n1: cc n1 c-crq pc-acp vvi 〈 sy 〉 n1 ▪ p-acp dt n1 pc-acp vvi.
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The commendation is in this ninth verse, wherewithall are mingled some comfort• vnto this Church, being in affliction.
The commendation is in this ninth verse, wherewithal Are mingled Some comfort• unto this Church, being in affliction.
dt n1 vbz p-acp d ord n1, c-crq vbr vvn d n1 p-acp d n1, vbg p-acp n1.
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I kn•w thy work••. These word• were handled in the former Epistle ▪ The meaning breefely is this:I kn•w thy work••. These word• were handled in the former Epistle ▪ The meaning briefly is this:
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I know all thy dealings, & thy waies, I know the whole tenor of thy life ▪ and I doe withall well like and approoue of them.
I know all thy dealings, & thy ways, I know the Whole tenor of thy life ▪ and I do withal well like and approve of them.
pns11 vvb d po21 n2-vvg, cc po21 n2, pns11 vvb dt j-jn n1 pp-f po21 n1 ▪ cc pns11 vdb av av av-j cc vvi pp-f pno32.
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Here Christ setteth downe an excellent propertie touching himselfe: namely, that he seeth and knoweth all things whatsoeuer, nothing is hid from him:
Here christ sets down an excellent property touching himself: namely, that he sees and Knoweth all things whatsoever, nothing is hid from him:
av np1 vvz a-acp dt j n1 vvg px31: av, cst pns31 vvz cc vvz d n2 r-crq, pix vbz vvn p-acp pno31:
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and that this Church might bee resolued hereof, hee repeateth this vnto them: I know thy workes. Neither is it any vaine repetition;
and that this Church might be resolved hereof, he repeateth this unto them: I know thy works. Neither is it any vain repetition;
cc cst d n1 vmd vbi vvn av, pns31 vvz d p-acp pno32: pns11 vvb po21 n2. d vbz pn31 d j n1;
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being indeed the ground of all true pietie, and syncere obedience.
being indeed the ground of all true piety, and sincere Obedience.
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Wee therefore in a our affaires are here taught to labour, to bee fully resolued in our consciences, that Christ is with vs,
we Therefore in a our affairs Are Here taught to labour, to be Fully resolved in our Consciences, that christ is with us,
pns12 av p-acp dt po12 n2 vbr av vvn p-acp n1, pc-acp vbi av-j vvn p-acp po12 n2, cst np1 vbz p-acp pno12,
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and seeth vs, and knoweth the whole tenour of our wayes in thoughts ▪ words, and ••eds.
and sees us, and Knoweth the Whole tenor of our ways in thoughts ▪ words, and ••eds.
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Dauid had learned this, when as he sayd ▪ Thou knowest my sitting and my rising, thou vnderstandest my thoughts a farre off. David had learned this, when as he said ▪ Thou Knowest my sitting and my rising, thou Understandest my thoughts a Far off.
np1 vhd vvn d, c-crq c-acp pns31 vvd ▪ pns21 vv2 po11 vvg cc po11 n-vvg, pns21 vv2 po11 n2 dt av-j a-acp.
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Thou compassest my paths and my lying downe, and art accustomed vnto all my wayes: there is not a word in my toung, but thou knowest it wholly. This persuasion is very necessarie;
Thou compassest my paths and my lying down, and art accustomed unto all my ways: there is not a word in my tongue, but thou Knowest it wholly. This persuasion is very necessary;
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for it will moue a man to make conscience of euery thought, word, and action, and of his whole behauiour:
for it will move a man to make conscience of every Thought, word, and actium, and of his Whole behaviour:
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but where this persuasion is wanting, there is no religion in the heart, nor good behauior in the life.
but where this persuasion is wanting, there is no Religion in the heart, nor good behaviour in the life.
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When this takes place, Religion beginneth and encreaseth with it; so doth good conscience and true obedience:
When this Takes place, Religion begins and increases with it; so does good conscience and true Obedience:
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for hee that hath the Lord alwayes before him, will not greatly fall, Psal. 16.8. And tribulation. Marke here how workes, that is, a godly conuersation, and tribulation goe together.
for he that hath the Lord always before him, will not greatly fallen, Psalm 16.8. And tribulation. Mark Here how works, that is, a godly Conversation, and tribulation go together.
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Hence we learne, that God will haue tribulations ioyned with his grace; where hee bestowes his graces, there also hee layeth tribulation:
Hence we Learn, that God will have tribulations joined with his grace; where he bestows his graces, there also he Layeth tribulation:
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and that for weightie causes, as to humble them for their sinnes past, to make triall of their faith and other graces,
and that for weighty Causes, as to humble them for their Sins past, to make trial of their faith and other graces,
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and to preuent in them sinnes to come.
and to prevent in them Sins to come.
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The consideration wherof must mooue all Gods children in this our Church to looke for some tribulation:
The consideration whereof must move all God's children in this our Church to look for Some tribulation:
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for God hath bestowed among vs plentie of his graces, with long peace, and many outward blessings:
for God hath bestowed among us plenty of his graces, with long peace, and many outward blessings:
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and his will is, that trouble and affliction should accompanie the same. Further, Christ saying, I know thy tribulations, would hereby comfort this Church;
and his will is, that trouble and affliction should accompany the same. Further, christ saying, I know thy tribulations, would hereby Comfort this Church;
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as if hee should say, True it is thou art in great trouble, but it commeth not by chaunce,
as if he should say, True it is thou art in great trouble, but it comes not by chance,
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but by the speciall prouidence of my father; and I do know and regard the same.
but by the special providence of my father; and I do know and regard the same.
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Psal. 113.6, 7, The raising vp of the poore and needie, is made a fruit of Gods beholding the things that are done vpon the earth.Psalm 113.6, 7, The raising up of the poor and needy, is made a fruit of God's beholding the things that Are done upon the earth.
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This is an excellent comfort for any church or people that be in affliction:
This is an excellent Comfort for any Church or people that be in affliction:
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for when they shall know, that beside the hand of God therein, Christ Iesus regardeth their sorrowes;
for when they shall know, that beside the hand of God therein, christ Iesus Regardeth their sorrows;
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this must needes arme them with long suffering and ioyfulnesse.
this must needs arm them with long suffering and joyfulness.
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We in this Church (as hath beene shewed) may persuade our selues, that God will send tribulations among vs;
We in this Church (as hath been showed) may persuade our selves, that God will send tribulations among us;
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now when they come, what shall we doe? Shall wee sinke vnder them? No:
now when they come, what shall we do? Shall we sink under them? No:
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but wee must now forecast to vse the meanes whereby we may stay our hearts vnder the smart and burden of them;
but we must now forecast to use the means whereby we may stay our hearts under the smart and burden of them;
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that is, by setling our hearts in this persuasion, that Christ seeth our affliction, and withall hath speciall care to comfort or deliuer vs,
that is, by settling our hearts in this persuasion, that christ sees our affliction, and withal hath special care to Comfort or deliver us,
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as hee seeth most for his glory, and the good of our soule•.
as he sees most for his glory, and the good of our soule•.
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In the next words Christ setteth downe two kinds of tribulations in this church, Pouertie ▪ and Repro•h: By Pouertie he meaneth want of temporall things, to maintaine this naturall life. Where obserue sundry things, I.
In the next words christ sets down two Kinds of tribulations in this Church, Poverty ▪ and Repro•h: By Poverty he means want of temporal things, to maintain this natural life. Where observe sundry things, I.
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That true religion and pietie will not free any from outward pouertie. The religion of this church was excellent, and yet they were in want:
That true Religion and piety will not free any from outward poverty. The Religion of this Church was excellent, and yet they were in want:
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and therefore let no man think, because he is godly, he shall bee rich, or not fall into pouertie. If it be sayd:
and Therefore let no man think, Because he is godly, he shall be rich, or not fallen into poverty. If it be said:
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Godlinesse hath the promise not onely of the life to come, but also of this life, that is, of earthly blessings and riches: I answere, it is true; but yet with difference: Godliness hath the promise not only of the life to come, but also of this life, that is, of earthly blessings and riches: I answer, it is true; but yet with difference:
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Eternall blessings onely are promised absolutely;
Eternal blessings only Are promised absolutely;
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and temporall blessings with restraint, namely, if they serue for Gods glory and the good of his children:
and temporal blessings with restraint, namely, if they serve for God's glory and the good of his children:
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otherwise they must want as this Church did. II. The Lord would comfort this Church in her pouertie, by saying that hee knew it and regarded it.
otherwise they must want as this Church did. II The Lord would Comfort this Church in her poverty, by saying that he knew it and regarded it.
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Where wee see a meanes to comfort all those that be in want of outward blessings:
Where we see a means to Comfort all those that be in want of outward blessings:
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They must consider, that Christ seeth & obserueth their want whatsoeuer;
They must Consider, that christ sees & observeth their want whatsoever;
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and if they be his seruants, he will free them from it, so it bee for his glory and the good of their soules;
and if they be his Servants, he will free them from it, so it be for his glory and the good of their Souls;
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or els arme them with patience to beare it, if they pray vnto him. III. Christ here approueth of works, where he acknowledgeth pouertie:
or Else arm them with patience to bear it, if they pray unto him. III. christ Here approveth of works, where he acknowledgeth poverty:
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so that good workes and pouertie may stand together.
so that good works and poverty may stand together.
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And therefore good workes doe not consist onely in large a•mes, as the Church of Rome would haue it;
And Therefore good works do not consist only in large a•mes, as the Church of Rome would have it;
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though these haue due reward and prayse in their place.
though these have due reward and praise in their place.
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But euery worke of a mans lawfull calling, done in obedience to God, with an honest heart, from a good conscience,
But every work of a men lawful calling, done in Obedience to God, with an honest heart, from a good conscience,
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and for Gods glory, is a good worke, bee the calling neuer so base.
and for God's glory, is a good work, be the calling never so base.
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Thus may the shepheard please God in his calling as well as the magistrate or minister.
Thus may the shepherd please God in his calling as well as the magistrate or minister.
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For it is not the matter of the worke that commends it vnto God; but the manner of doing.
For it is not the matter of the work that commends it unto God; but the manner of doing.
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But thou art rich. Here Christ intendeth both to prayse and to comfort this church:But thou art rich. Here christ intends both to praise and to Comfort this Church:
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as if hee should say, Notwithstanding thy outward pouertie, yet thou art rich in God, 〈 ◊ 〉 Luke 12.21. Men are rich in God in two respects: I. when they are reconciled to God in the merites of Christ, 2 Cor. 8, 9. Christ became poore for our sakes, that we through his pouertie might be made rich:
as if he should say, Notwithstanding thy outward poverty, yet thou art rich in God, 〈 ◊ 〉 Luke 12.21. Men Are rich in God in two respects: I when they Are reconciled to God in the merits of christ, 2 Cor. 8, 9. christ became poor for our sakes, that we through his poverty might be made rich:
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that is, that wee might haue the pardon of sinne, and bee receiued into Gods fauour.
that is, that we might have the pardon of sin, and be received into God's favour.
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Hereupon Dauid cals the Lord his portion and his cup.
Hereupon David calls the Lord his portion and his cup.
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And durable riches, and righteousnesse are with wisedome, Proverb. 8.18. II. When they receiue his grace, whereby they are enabled to bring forth good works, both in duties to God and man.
And durable riches, and righteousness Are with Wisdom, Proverb. 8.18. II When they receive his grace, whereby they Are enabled to bring forth good works, both in duties to God and man.
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Of this Paule speaketh, when he exhorteth rich men to be rich in good works,
Of this Paul speaks, when he exhorteth rich men to be rich in good works,
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and to lay vp for themselues a good foundation against the time to come, 1. Tim. 6.16.and to lay up for themselves a good Foundation against the time to come, 1. Tim. 6.16.
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In this commendation sundry duties are to be learned: I. poore men are here taught, seeing God denieth vnto them earthly riches and wealth to labour to be rich in God, to bee reconciled vnto him in Christ,
In this commendation sundry duties Are to be learned: I poor men Are Here taught, seeing God Denieth unto them earthly riches and wealth to labour to be rich in God, to be reconciled unto him in christ,
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and to get such grace, that they may doe good duties both vnto God and man ▪ in faith and with a good conscience. II. Rich men, on whom God bestoweth outward wealth, must hereby be admonished to embrace Paules charge, 1. Tim. 6.17, 18, Aboue all things seeke for true riches in the liuing God:
and to get such grace, that they may do good duties both unto God and man ▪ in faith and with a good conscience. II Rich men, on whom God bestoweth outward wealth, must hereby be admonished to embrace Paul's charge, 1. Tim. 6.17, 18, Above all things seek for true riches in the living God:
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and not suffer these outward blessings to puffe vp their minds;
and not suffer these outward blessings to puff up their minds;
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but vse them as meanes to make thē rich in God, by getting Gods grace, doing good workes, and distributing to the poore.
but use them as means to make them rich in God, by getting God's grace, doing good works, and distributing to the poor.
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This admonition is most necessarie, for though the promises of Gods grace be not denied vnto the rich;
This admonition is most necessary, for though the promises of God's grace be not denied unto the rich;
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yet sure it is, riches doe choke the seede of grace in the heart, and hinder the care men ought to haue for spirituall riches.
yet sure it is, riches do choke the seed of grace in the heart, and hinder the care men ought to have for spiritual riches.
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And hence it commeth, that moe of the poorer sort receiue and obey the gospell than of the rich. III. Herein behold the madnesse of the world.
And hence it comes, that more of the Poorer sort receive and obey the gospel than of the rich. III. Herein behold the madness of the world.
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For the most mens greatest labour and care is after worldly wealth and honour:
For the most men's greatest labour and care is After worldly wealth and honour:
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neuer regarding the true treasures of Gods grace which will commend them vnto God, when the other must perish, and the wicked owners thereof.
never regarding the true treasures of God's grace which will commend them unto God, when the other must perish, and the wicked owners thereof.
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Let vs therefore iudge as Christ doth of true riches, and accordingly labour to be rich in his •igh•.
Let us Therefore judge as christ does of true riches, and accordingly labour to be rich in his •igh•.
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The second part of their tribulation is the reproch and blasphemie of their enemies, in these words:
The second part of their tribulation is the reproach and blasphemy of their enemies, in these words:
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I kn•w the blasphemie of them which say they are Iewes, and are not, &c. that is, I know the greeuous slaunders and reuilings which thine enemies fasten vpon thee.I kn•w the blasphemy of them which say they Are Iewes, and Are not, etc. that is, I know the grievous slanders and revilings which thine enemies fasten upon thee.
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For Blasphemie signifieth not onely speeches of disgrace against God, but also against men.
For Blasphemy signifies not only Speeches of disgrace against God, but also against men.
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As Na•••b was accused, 1. King. 21.10, to 〈 ◊ 〉 blasphemed God and the king. And of this Paule sayth:
As Na•••b was accused, 1. King. 21.10, to 〈 ◊ 〉 blasphemed God and the King. And of this Paul say:
p-acp vvb vbds vvn, crd n1. crd, pc-acp 〈 sy 〉 vvn np1 cc dt n1. cc pp-f d np1 vvz:
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When wee are re••led, wee blesse• when wee are blasphemed, wee pray, 1. Cor. 4.12, 13.When we Are re••led, we blesse• when we Are blasphemed, we pray, 1. Cor. 4.12, 13.
c-crq pns12 vbr vvn, pns12 n1 c-crq pns12 vbr vvn, pns12 vvb, crd np1 crd, crd
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Hence wee learne, that all churches and men that desire truely to serue God, and to keepe good consciences, must looke for slaunders and reuilings:
Hence we Learn, that all Churches and men that desire truly to serve God, and to keep good Consciences, must look for slanders and revilings:
av pns12 vvb, cst d n2 cc n2 cst vvb av-j pc-acp vvi np1, cc pc-acp vvi j n2, vmb vvi p-acp n2 cc n2-vvg:
(7) chapter (DIV1)
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Neither must this seeme strange vnto them; for Christ hath sayd, it must bee so.
Neither must this seem strange unto them; for christ hath said, it must be so.
d vmb d vvi j p-acp pno32; c-acp np1 vhz vvn, pn31 vmb vbi av.
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Nay, rather they might maruell, if they should suffer no reproches for Christs sake, seeing hee hath sayd:
Nay, rather they might marvel, if they should suffer no Reproaches for Christ sake, seeing he hath said:
uh-x, av-c pns32 vmd vvi, cs pns32 vmd vvi dx n2 p-acp npg1 n1, vvg pns31 vhz vvn:
(7) chapter (DIV1)
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Cursed are you, when all men speake well of you, Luke 6.26. It is indeed a greeuous thing, to bee so euill rewarded for well doing:Cursed Are you, when all men speak well of you, Lycia 6.26. It is indeed a grievous thing, to be so evil rewarded for well doing:
vvn vbr pn22, c-crq d n2 vvb av pp-f pn22, av crd. pn31 vbz av dt j n1, pc-acp vbi av av-jn vvn p-acp av vdg:
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but this must bee their comfort, and ground of patience, That Christ heareth and knoweth euery reproch,
but this must be their Comfort, and ground of patience, That christ hears and Knoweth every reproach,
cc-acp d vmb vbi po32 n1, cc n1 pp-f n1, cst np1 vvz cc vvz d n1,
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and will in his good time remedie the same. The persons which blaspheme this Church are thus described:
and will in his good time remedy the same. The Persons which Blaspheme this Church Are thus described:
cc vmb p-acp po31 j n1 vvi dt d. dt n2 r-crq vvb d n1 vbr av vvn:
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Which say they be Iewes, and are not, but are of the Synagogue of Sathan. Which say they be Iewes, and Are not, but Are of the Synagogue of Sathan.
r-crq vvb pns32 vbb np2, cc vbr xx, cc-acp vbr pp-f dt n1 pp-f np1.
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As in other famous cities, so in Smyrna dwelt some of the Iewes, who had their Synagogues, that is, such places of assemblies, where they serued God after their manner:
As in other famous cities, so in Smyrna dwelled Some of the Iewes, who had their Synagogues, that is, such places of assemblies, where they served God After their manner:
c-acp p-acp j-jn j n2, av p-acp np1 vvd d pp-f dt np2, r-crq vhd po32 n2, cst vbz, d n2 pp-f n2, c-crq pns32 vvd np1 p-acp po32 n1:
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and though they denied Christ, yet they thought themselues to be the onely true worshippers of God in all the world;
and though they denied christ, yet they Thought themselves to be the only true worshippers of God in all the world;
cc cs pns32 vvd np1, av pns32 vvd px32 pc-acp vbi dt j j n2 pp-f np1 p-acp d dt n1;
(7) chapter (DIV1)
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and therefore did blaspheme and raile vpon the Christians that beleeued in Christ.
and Therefore did Blaspheme and rail upon the Christians that believed in christ.
cc av vdd vvi cc vvi p-acp dt np1 cst vvd p-acp np1.
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And of these Christ sayth, though by birth they were Iewes, yet indeed they were not the Israell of God,
And of these christ say, though by birth they were Iewes, yet indeed they were not the Israel of God,
cc pp-f d np1 vvz, cs p-acp n1 pns32 vbdr np2, av av pns32 vbdr xx dt np1 pp-f np1,
(7) chapter (DIV1)
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nor his true worshippers, as they accounted themselues. Whereby in generall we may see, from whom come railings and reproches on Gods seruants;
nor his true worshippers, as they accounted themselves. Whereby in general we may see, from whom come railings and Reproaches on God's Servants;
ccx po31 j n2, c-acp pns32 vvd px32. c-crq p-acp n1 pns12 vmb vvi, p-acp ro-crq vvb n2-vvg cc n2 p-acp npg1 n2;
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namely, from those which say they are true worshippers of God, and are not: For he is not a Iew that is 〈 ◊ 〉 outwardpunc; Rom. 2.28.
namely, from those which say they Are true worshippers of God, and Are not: For he is not a Iew that is 〈 ◊ 〉 outwardpunc; Rom. 2.28.
av, p-acp d r-crq vvb pns32 vbr j n2 pp-f np1, cc vbr xx: c-acp pns31 vbz xx dt np1 cst vbz 〈 sy 〉 fw-la; np1 crd.
(7) chapter (DIV1)
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He therefore that slandereth the truth and the professors thereof is an enemie to Christ, as well as to his seruants:
He Therefore that Slandereth the truth and the professors thereof is an enemy to christ, as well as to his Servants:
pns31 av cst vvz dt n1 cc dt n2 av vbz dt n1 p-acp np1, c-acp av c-acp p-acp po31 n2:
(7) chapter (DIV1)
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for no friend of Christ can possibly speake euill of his gospell and religion.
for no friend of christ can possibly speak evil of his gospel and Religion.
c-acp dx n1 pp-f np1 vmb av-j vvi j-jn pp-f po31 n1 cc n1.
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This should be considered for the comfort of the godly, because they that endeuour to serue God in synceritie, are of all men most subiect to reproch:
This should be considered for the Comfort of the godly, Because they that endeavour to serve God in sincerity, Are of all men most Subject to reproach:
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(7) chapter (DIV1)
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Hee that refraineth from euill, maketh himselfe a prey, Isay 59. 1•. Touching these Iewes, two points are to bee considered: I.He that refraineth from evil, makes himself a prey, Saiah 59. 1•. Touching these Iewes, two points Are to be considered: I.
pns31 cst vvz p-acp n-jn, vvz px31 dt n1, np1 crd. n1. vvg d np2, crd n2 vbr pc-acp vbi vvn: pns11.
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What they are in their owne opinion: II. What they are in the iudgement of Christ.
What they Are in their own opinion: II What they Are in the judgement of christ.
r-crq pns32 vbr p-acp po32 d n1: crd r-crq pns32 vbr p-acp dt n1 pp-f np1.
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For the first, because they were Iewes, by birth descending from Abraham, Isaac, and Iacob, Gods auntient seruants,
For the First, Because they were Iewes, by birth descending from Abraham, Isaac, and Iacob, God's ancient Servants,
p-acp dt ord, c-acp pns32 vbdr np2, p-acp n1 vvg p-acp np1, np1, cc np1, n2 j n2,
(7) chapter (DIV1)
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therefore they thought themselues the onely true worshippers of God, as their forefathers were. And this is the manner of all wicked men;
Therefore they Thought themselves the only true worshippers of God, as their Forefathers were. And this is the manner of all wicked men;
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(7) chapter (DIV1)
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to blesse themselues in their wickednesse: and whatsoeuer they doe, yet still to say and thinke, God will blesse them. to bless themselves in their wickedness: and whatsoever they do, yet still to say and think, God will bless them.
pc-acp vvi px32 p-acp po32 n1: cc r-crq pns32 vdb, av av pc-acp vvi cc vvi, np1 vmb vvi pno32.
(7) chapter (DIV1)
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Take an heretick•, who ouerthrowes the truth of God by his errors, and he will say he teacheth that which in conscience hee is persuaded is the truth,
Take an heretick•, who overthrows the truth of God by his errors, and he will say he Teaches that which in conscience he is persuaded is the truth,
vvb dt n1, r-crq vvz dt n1 pp-f np1 p-acp po31 n2, cc pns31 vmb vvi pns31 vvz cst r-crq p-acp n1 pns31 vbz vvn vbz dt n1,
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for which hee will shed his bloud, and whereto he would haue all men yeeld.
for which he will shed his blood, and whereto he would have all men yield.
p-acp r-crq pns31 vmb vvi po31 n1, cc c-crq pns31 vmd vhi d n2 vvi.
(7) chapter (DIV1)
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So take a professed witch, man or woman, they will say, all that they doe is by the power of the good Angels,
So take a professed witch, man or woman, they will say, all that they do is by the power of the good Angels,
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(7) chapter (DIV1)
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and by some speciall gifts giuen vnto them aboue others;
and by Some special Gifts given unto them above Others;
cc p-acp d j n2 vvn p-acp pno32 p-acp n2-jn;
(7) chapter (DIV1)
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but they will not bee brought to acknowledge, that they doe any thing by vertue of their league with the deuil, from whence indeed commeth all they can doe.
but they will not be brought to acknowledge, that they do any thing by virtue of their league with the Devil, from whence indeed comes all they can do.
cc-acp pns32 vmb xx vbi vvn pc-acp vvi, cst pns32 vdb d n1 p-acp n1 pp-f po32 n1 p-acp dt n1, p-acp c-crq av vvz d pns32 vmb vdi.
(7) chapter (DIV1)
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And so the carnall protestants of our time, they looke for Gods blessings in this life,
And so the carnal protestants of our time, they look for God's blessings in this life,
cc av dt j n2 pp-f po12 n1, pns32 vvb p-acp npg1 n2 p-acp d n1,
(7) chapter (DIV1)
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and for eternall life by Christ after death, and yet walke in the broad way to destruction, in sinne & profanesse.
and for Eternal life by christ After death, and yet walk in the broad Way to destruction, in sin & profaneness.
cc p-acp j n1 p-acp np1 p-acp n1, cc av vvb p-acp dt j n1 p-acp n1, p-acp n1 cc n1.
(7) chapter (DIV1)
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Thus they blesse themselues in their euill wayes, and make Christ a pack-horse for their iniquities.
Thus they bless themselves in their evil ways, and make christ a packhorse for their iniquities.
av pns32 vvb px32 p-acp po32 j-jn n2, cc vvi np1 dt n1 p-acp po32 n2.
(7) chapter (DIV1)
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But in the example of these Iewes we must learn to lay downe all presumptuous thoughts of our owne goodnesse and vaine persuasions of gods fauor, without his true grace,
But in the Exampl of these Iewes we must Learn to lay down all presumptuous thoughts of our own Goodness and vain persuasions of God's favour, without his true grace,
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(7) chapter (DIV1)
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and rather looke vnto our sinnes, and bee humbled for them, that God may lift vs vp. II. point.
and rather look unto our Sins, and be humbled for them, that God may lift us up. II point.
cc av-c vvi p-acp po12 n2, cc vbi vvn p-acp pno32, cst np1 vmb vvi pno12 a-acp. crd n1.
(7) chapter (DIV1)
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Christs iudgement of them is this: They are not Iewes, but a Synagogue of Sathan ; that is, a companie of men that seemed to serue God after the Iewish maner,
Christ judgement of them is this: They Are not Iewes, but a Synagogue of Sathan; that is, a company of men that seemed to serve God After the Jewish manner,
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(7) chapter (DIV1)
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but did indeed worship the deuill.
but did indeed worship the Devil.
cc-acp vdd av vvi dt n1.
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Herein are many things to be considered, I. How this could be true of any companie of the Iewes, who were the chosen people of God? Answ. Election is twofold: speciall, and generall.
Herein Are many things to be considered, I How this could be true of any company of the Iewes, who were the chosen people of God? Answer Election is twofold: special, and general.
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(7) chapter (DIV1)
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Gods speci•ll election is, when in his eternall couns•ll he chuseth a man to life eternall;
God's speci•ll election is, when in his Eternal couns•ll he chooseth a man to life Eternal;
npg1 j n1 vbz, c-crq p-acp po31 j vmb pns31 vvz dt n1 p-acp n1 j;
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and •his befell not all the Iewes, but some onely:
and •his befell not all the Iewes, but Some only:
cc n2 vvd xx d dt np2, cc-acp d av-j:
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Gods generall election is ▪ •hē he •ouchsafeth any people to become his visible church, to haue and 〈 ◊ 〉 the outward signe• and 〈 … 〉 his co•e•ant• & thus ▪ was the 〈 ◊ 〉 of the Iews elected,
God's general election is ▪ •hen he •ouchsafeth any people to become his visible Church, to have and 〈 ◊ 〉 the outward signe• and 〈 … 〉 his co•e•ant• & thus ▪ was the 〈 ◊ 〉 of the Iews elected,
ng1 j n1 vbz ▪ av pns31 vvz d n1 pc-acp vvi po31 j n1, pc-acp vhi cc 〈 sy 〉 dt j n1 cc 〈 … 〉 po31 n1 cc av ▪ vbds dt 〈 sy 〉 pp-f dt np2 vvd,
(7) chapter (DIV1)
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and therefore were circumcised, and receiued the passeouer ▪ From this generall election ▪ a church and people may fall,
and Therefore were circumcised, and received the passover ▪ From this general election ▪ a Church and people may fallen,
cc av vbdr vvn, cc vvd dt av ▪ p-acp d j n1 ▪ dt n1 cc n1 vmb vvi,
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as the Iewes did, and so became the Synagogue of Sathan; being indeed neuer within the particular calling, from which a man cannot fall away:
as the Iewes did, and so became the Synagogue of Sathan; being indeed never within the particular calling, from which a man cannot fallen away:
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(7) chapter (DIV1)
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for Gods election remaineth s••e, 2. Tim. 2.19. his calling is without repentance, Rom. 11. •9. II. point.
for God's election remains s••e, 2. Tim. 2.19. his calling is without Repentance, Rom. 11. •9. II point.
c-acp ng1 n1 vvz n1, crd np1 crd. po31 n-vvg vbz p-acp n1, np1 crd n1. crd n1.
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At what time did the Iewes begin to be a synagogue of Sathan? Answ. Not at the crucifying of the Lord of life, (though that were a most heinous sinne) for though some therin sinned of malice,
At what time did the Iewes begin to be a synagogue of Sathan? Answer Not At the crucifying of the Lord of life, (though that were a most heinous sin) for though Some therein sinned of malice,
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(7) chapter (DIV1)
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yet many did it of ignorance. This Peter confess•th, Acts. 3.17.
yet many did it of ignorance. This Peter confess•th, Acts. 3.17.
av d vdd pn31 pp-f n1. d np1 av, n2 crd.
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And therfore in his first Sermon after Christs ascension telleth them, That the 〈 ◊ 〉 belonged to them and to 〈 … 〉 that were a farre off, Act ▪ •. ••.
And Therefore in his First Sermon After Christ Ascension Telleth them, That the 〈 ◊ 〉 belonged to them and to 〈 … 〉 that were a Far off, Act ▪ •. ••.
cc av p-acp po31 ord n1 p-acp npg1 n1 vvz pno32, cst dt 〈 sy 〉 vvd p-acp pno32 cc pc-acp 〈 … 〉 cst vbdr dt av-j a-acp, n1 ▪ •. ••.
(7) chapter (DIV1)
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But when the Apostles had a long time preached Christ vnto them, & conuinced their consciences out of the old testament that he was the true Messias,
But when the Apostles had a long time preached christ unto them, & convinced their Consciences out of the old Testament that he was the true Messias,
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(7) chapter (DIV1)
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and yet they remained obstinate, reiecting and persecuting both them and their doctrine ▪ then they ceased to bee a church of God,
and yet they remained obstinate, rejecting and persecuting both them and their Doctrine ▪ then they ceased to be a Church of God,
cc av pns32 vvd j, vvg cc vvg d pno32 cc po32 n1 ▪ av pns32 vvd pc-acp vbi dt n1 pp-f np1,
(7) chapter (DIV1)
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and became the synagogue of Sathan: for this cause Paule and Barnabas shooke off the dust of their feet against them,
and became the synagogue of Sathan: for this cause Paul and Barnabas shook off the dust of their feet against them,
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and turned to the G•••ils, Whereby we see when a church of God becommeth no church, and turned to the G•••ils, Whereby we see when a Church of God becomes no Church,
cc vvd p-acp dt n2, c-crq pns12 vvb c-crq dt n1 pp-f np1 vvz dx n1,
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namely, not so soone as they hold an heresie:
namely, not so soon as they hold an heresy:
av, xx av av c-acp pns32 vvb dt n1:
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for the church of the Galatians held iustification by workes, yet thereupon ceased not to be a church ▪ but when they embrace an heresie against the foundation of religion,
for the Church of the Galatians held justification by works, yet thereupon ceased not to be a Church ▪ but when they embrace an heresy against the Foundation of Religion,
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(7) chapter (DIV1)
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and be conuicted of it, not by priuate men, but by Apostolicall authority, or by publick iudiciall sentence of the church, from the authoritie of Gods word.
and be convicted of it, not by private men, but by Apostolical Authority, or by public judicial sentence of the Church, from the Authority of God's word.
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(7) chapter (DIV1)
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Hence we may learne, first, what we are to thinke and iudge of the church of the papists, of the Libertines and Anabaptists, familie of Loue, and such like:
Hence we may Learn, First, what we Are to think and judge of the Church of the Papists, of the Libertines and Anabaptists, family of Love, and such like:
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namely, that they are no churches of God:
namely, that they Are no Churches of God:
av, cst pns32 vbr dx n2 pp-f np1:
(7) chapter (DIV1)
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for they hold heresies against the foundation which the Church long agone condemned by Apostolicall and Iudiciall authoritie.
for they hold heresies against the Foundation which the Church long ago condemned by Apostolical and Judicial Authority.
c-acp pns32 vvb n2 p-acp dt n1 r-crq dt n1 av-j av vvn p-acp j cc j n1.
(7) chapter (DIV1)
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Againe, here we learne what to iudge of this our church of England:
Again, Here we Learn what to judge of this our Church of England:
av, av pns12 vvb r-crq pc-acp vvi pp-f d po12 n1 pp-f np1:
(7) chapter (DIV1)
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many there be that say wee haue no church among vs, because some priuat men haue reprooued the same for some things that are amisse,
many there be that say we have no Church among us, Because Some private men have reproved the same for Some things that Are amiss,
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(7) chapter (DIV1)
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and yet they are not reformed. But this is a fond and foolish reason:
and yet they Are not reformed. But this is a found and foolish reason:
cc av pns32 vbr xx vvn. p-acp d vbz dt j cc j n1:
(7) chapter (DIV1)
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For first, the errour must be against the foundation, and yet that maketh not a church to bee no church,
For First, the error must be against the Foundation, and yet that makes not a Church to be no Church,
c-acp ord, dt n1 vmb vbi p-acp dt n1, cc av cst vvz xx dt n1 pc-acp vbi dx n1,
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vnlesse it be obstinatly maintained after sufficient reproofe and iudiciall conuiction by the word of God:
unless it be obstinately maintained After sufficient reproof and judicial conviction by the word of God:
cs pn31 vbb av-j vvn p-acp j n1 cc j n1 p-acp dt n1 pp-f np1:
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But no such thing can be affirmed of vs, and therfore we remaine the true church of God. III. point.
But no such thing can be affirmed of us, and Therefore we remain the true Church of God. III. point.
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How became the Iewes a Sinagogue of Sathan? Answ. Through their vnbeleefe: as is plainely prooued, Roman. 11.20.
How became the Iewes a Synagogue of Sathan? Answer Through their unbelief: as is plainly proved, Roman. 11.20.
np1 vvd dt np2 dt n1 pp-f np1? np1 p-acp po32 n1: c-acp vbz av-j vvn, np1. crd.
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Obiect. But they held the word of God and defended the bookes of the old Testament,Object. But they held the word of God and defended the books of the old Testament,
n1. p-acp pns32 vvd dt n1 pp-f np1 cc vvd dt n2 pp-f dt j n1,
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for which we are beholding vnto them. Answ. Indeed they held the letter:
for which we Are beholding unto them. Answer Indeed they held the Letter:
p-acp r-crq pns12 vbr vvg p-acp pno32. np1 av pns32 vvd dt n1:
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but if we regard the true meaning of the Prophets, and the subiect of the old Testament, which is Iesus Christ, that they raced out and denied.
but if we regard the true meaning of the prophets, and the Subject of the old Testament, which is Iesus christ, that they razed out and denied.
cc-acp cs pns12 vvb dt j n1 pp-f dt n2, cc dt n-jn pp-f dt j n1, r-crq vbz np1 np1, cst pns32 vvd av cc vvn.
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And so though they held the letter, yet worshipping God out of Christ they worshipped an idoll,
And so though they held the Letter, yet worshipping God out of christ they worshipped an idol,
cc av cs pns32 vvd dt n1, av vvg np1 av pp-f np1 pns32 vvd dt n1,
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and not that God which would giue vnto them eternal life. For out of Christ there is no saluation.
and not that God which would give unto them Eternal life. For out of christ there is no salvation.
cc xx cst np1 r-crq vmd vvi p-acp pno32 j n1. p-acp av pp-f np1 pc-acp vbz dx n1.
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And so wee may say of the church of Rome:
And so we may say of the Church of Rome:
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though they hold the bookes of the Old and New testament, with the Creed of the Apostles (whereupon some say wee ought not to depart from them,) yet the truth is, that indeed they hold them not.
though they hold the books of the Old and New Testament, with the Creed of the Apostles (whereupon Some say we ought not to depart from them,) yet the truth is, that indeed they hold them not.
cs pns32 vvb dt n2 pp-f dt j cc j n1, p-acp dt n1 pp-f dt n2 (c-crq d vvb pns12 vmd xx pc-acp vvi p-acp pno32,) av dt n1 vbz, cst av pns32 vvb pno32 xx.
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The Christ of the Papists is but a fained Christ:
The christ of the Papists is but a feigned christ:
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for they take from him both his nature (especially his humanitie) and his offices:
for they take from him both his nature (especially his humanity) and his Offices:
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and therefore wee haue iust cause to separat from them.
and Therefore we have just cause to separate from them.
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This example of the Iewes, that were once a most famous people, but are now become the Sinagogue of Sathan must be set before our eyes continually.
This Exampl of the Iewes, that were once a most famous people, but Are now become the Synagogue of Sathan must be Set before our eyes continually.
d n1 pp-f dt np2, cst vbdr a-acp dt av-ds j n1, cc-acp vbr av vvn dt n1 pp-f np1 vmb vbi vvn p-acp po12 n2 av-j.
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For whē al the world were reiected, they stood high in Gods fauour:
For when all the world were rejected, they stood high in God's favour:
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but now for their vnbeleefe they are cast off from God, and are become the Sinagogue of the diuell.
but now for their unbelief they Are cast off from God, and Are become the Synagogue of the Devil.
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Which must admonish vs, Not to be high minded but to feare, Ro. 11.20.
Which must admonish us, Not to be high minded but to Fear, Ro. 11.20.
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For if God spared not the naturall branches, them that were his first chosen people, he will not spare vs that are but wild oliues graffed into the true vine.
For if God spared not the natural branches, them that were his First chosen people, he will not spare us that Are but wild Olive graffed into the true vine.
p-acp cs np1 vvd xx dt j n2, pno32 d vbdr po31 ord vvn n1, pns31 vmb xx vvi pno12 cst vbr p-acp j n2 vvn p-acp dt j n1.
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We must therefore take heed of vnbeleefe, and labour for true faith, which we must testifie by obedience in our liues & cōuersations.
We must Therefore take heed of unbelief, and labour for true faith, which we must testify by Obedience in our lives & conversations.
pns12 vmb av vvi n1 pp-f n1, cc n1 p-acp j n1, r-crq pns12 vmb vvi p-acp n1 p-acp po12 n2 cc n2.
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Verse. 10. Feare none of th•se things which thou shalt suffer.Verse. 10. fear none of th•se things which thou shalt suffer.
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Behold it shall come to passe that the 〈 ◊ 〉 shall cast 〈 ◊ 〉 of you into prison that yee may be trie•,
Behold it shall come to pass that the 〈 ◊ 〉 shall cast 〈 ◊ 〉 of you into prison that ye may be trie•,
vvb pn31 vmb vvi pc-acp vvi cst dt 〈 sy 〉 vmb vvd 〈 sy 〉 pp-f pn22 p-acp n1 cst pn22 vmb vbi n1,
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and yee shall haue tribulation ten dayes. Be thou faithfull vnto the death and I will giue thee the crowne of life.
and ye shall have tribulation ten days. Be thou faithful unto the death and I will give thee the crown of life.
cc pn22 vmb vhi n1 crd n2. vbb pns21 j p-acp dt n1 cc pns11 vmb vvi pno21 dt n1 pp-f n1.
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Here followeth the second part of th• proposition of this Epistle, to wit, that heauenly and spirituall counsell which Christ giueth to this church of Smyrna:
Here follows the second part of th• proposition of this Epistle, to wit, that heavenly and spiritual counsel which christ gives to this Church of Smyrna:
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which I call counsell, because in the next chapter our Sauiour Christ calleth such kind of instruction by the name of counsell.
which I call counsel, Because in the next chapter our Saviour christ calls such kind of instruction by the name of counsel.
r-crq pns11 vvb vvi, c-acp p-acp dt ord n1 po12 n1 np1 vvz d n1 pp-f n1 p-acp dt n1 pp-f n1.
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First, •ere note that Christ commendeth this church and giueth her counsell, but doth not at all rebuke her for her faults,
First, •ere note that christ commends this Church and gives her counsel, but does not At all rebuke her for her Faults,
ord, av vvb cst np1 vvz d n1 cc vvz po31 n1, cc-acp vdz xx p-acp d n1 pno31 p-acp po31 n2,
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as he did the church of Ephesus.
as he did the Church of Ephesus.
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Hence the Papists gather, that Gods church, and so the members thereof, may liue without sinne, and ful•ill the law. But they are deceiued:
Hence the Papists gather, that God's Church, and so the members thereof, may live without sin, and ful•ill the law. But they Are deceived:
av dt njp2 vvb, cst ng1 n1, cc av dt n2 av, vmb vvi p-acp n1, cc av dt n1. p-acp pns32 vbr vvn:
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Christ therfore abstaineth from reproofe of this church, not for that he had not any thing against them,
christ Therefore abstaineth from reproof of this Church, not for that he had not any thing against them,
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3949
but for these two causes especially.
but for these two Causes especially.
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First, because this church of Smyrna did truely repent and beleeue, and did not decay in grace as the church of Ephesus did;
First, Because this Church of Smyrna did truly Repent and believe, and did not decay in grace as the Church of Ephesus did;
ord, c-acp d n1 pp-f np1 vdd av-j vvi cc vvi, cc vdd xx vvi p-acp n1 p-acp dt n1 pp-f np1 vdd;
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and therefore had the pardon of her sinnes, and was in Gods loue and fauour.
and Therefore had the pardon of her Sins, and was in God's love and favour.
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Secondly, this church did indeuour to obey Christ, and to testifie her faith and loue thereby.
Secondly, this Church did endeavour to obey christ, and to testify her faith and love thereby.
ord, d n1 vdd vvi pc-acp vvi np1, cc pc-acp vvi po31 n1 cc n1 av.
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3953
Now God accepteth the desire and will of obedience in his children, as obedience it selfe:
Now God Accepteth the desire and will of Obedience in his children, as Obedience it self:
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3954
and therefore did not repro•ue them for any fault that was among them.
and Therefore did not repro•ue them for any fault that was among them.
cc av vdd xx vvi pno32 p-acp d n1 cst vbds p-acp pno32.
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Seeing this church being in affliction is so farre forth accepted, that Christ reproueth nothing in her;
Seeing this Church being in affliction is so Far forth accepted, that christ Reproveth nothing in her;
vvg d n1 vbg p-acp n1 vbz av av-j av vvn, cst np1 vvz pix p-acp pno31;
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wee are taught it is profitable for Gods church and people sometime to bee in affliction:
we Are taught it is profitable for God's Church and people sometime to be in affliction:
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3957
for thereby, are the gifts and graces of God preserued: as Faith and Repentance; and many greeuous sinnes preuented, which otherwise Gods children might fall into.
for thereby, Are the Gifts and graces of God preserved: as Faith and Repentance; and many grievous Sins prevented, which otherwise God's children might fallen into.
c-acp av, vbr dt n2 cc n2 pp-f np1 vvd: c-acp n1 cc n1; cc d j n2 vvn, r-crq av ng1 n2 vmd vvi p-acp.
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3958
The counsell it selfe containeth three parts. A precept. A prophesie. And a precept againe.
The counsel it self Containeth three parts. A precept. A prophesy. And a precept again.
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The first precept is in these words, Feare none of those things which thou shalt suffer.
The First precept is in these words, fear none of those things which thou shalt suffer.
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This precept may seeme to be against other places of Scripture, as Phil. 2.12. Worke out your saluation in feare and trembling. And Rom. 11.20. •e not high minded but feare.
This precept may seem to be against other places of Scripture, as Philip 2.12. Work out your salvation in Fear and trembling. And Rom. 11.20. •e not high minded but Fear.
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Answ. There bee three kinds of feare. I. naturall feare. II. feare proceeding from grace. III. a distrustfull fearefull proceeding from vnbeleefe. I. The naturall feare is a declining and eschewing of death and those things that tend thereto:Answer There be three Kinds of Fear. I. natural Fear. II Fear proceeding from grace. III. a distrustful fearful proceeding from unbelief. I. The natural Fear is a declining and Eschewing of death and those things that tend thereto:
np1 pc-acp vbi crd n2 pp-f n1. np1 j n1. crd n1 vvg p-acp n1. np1. dt j j n-vvg p-acp n1. np1 dt j n1 vbz dt j-vvg cc vvg pp-f n1 cc d n2 cst vvb av:
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this feare is in all men, in as much as euerie thing desireth to preserue it selfe:
this Fear is in all men, in as much as every thing Desires to preserve it self:
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this was in Christ, who in his agonie feared death, as it was a separation of soule and bodie asunder:
this was in christ, who in his agony feared death, as it was a separation of soul and body asunder:
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yet this was no sinne in him, but onely an infirmitie without sinne. The second kind of feare, is that which commeth from grace, Mal. 1.6. If I be a maister where is mine •onor, If I be a father where is my feare.
yet this was no sin in him, but only an infirmity without sin. The second kind of Fear, is that which comes from grace, Malachi 1.6. If I be a master where is mine •onor, If I be a father where is my Fear.
av d vbds dx n1 p-acp pno31, cc-acp av-j dt n1 p-acp n1. dt ord n1 pp-f n1, vbz d r-crq vvz p-acp n1, np1 crd. cs pns11 vbb dt n1 q-crq vbz po11 n1, cs pns11 vbb dt n1 c-crq vbz po11 n1.
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This feare is a reuerent awe towards God in regard of his mercie and iudgements: and this is a vertue and no sinne. The third is distrustfull feare ;
This Fear is a reverent awe towards God in regard of his mercy and Judgments: and this is a virtue and no sin. The third is distrustful Fear;
d n1 vbz dt j n1 p-acp np1 p-acp n1 pp-f po31 n1 cc n2: cc d vbz dt n1 cc dx n1. dt ord vbz j n1;
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when men for affliction forsake religion and obedience to God, standing more in feare of men than of God:
when men for affliction forsake Religion and Obedience to God, standing more in Fear of men than of God:
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and this is that feare which Christ in this place forbiddeth, being a sin that draweth men from God vnto perdition.
and this is that Fear which christ in this place forbiddeth, being a since that draws men from God unto perdition.
cc d vbz d n1 r-crq np1 p-acp d n1 vvz, vbg dt n1 cst vvz n2 p-acp np1 p-acp n1.
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In this commaundement Christ doth two things.
In this Commandment christ does two things.
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First, he giueth them and vs to vnderstand, what is the sinne in which euerie man is conceiued,
First, he gives them and us to understand, what is the sin in which every man is conceived,
ord, pns31 vvz pno32 cc pno12 p-acp vvi, q-crq vbz dt n1 p-acp r-crq d n1 vbz vvn,
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and the seed whereof remaineth stil in the children of God;
and the seed whereof remains still in the children of God;
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namely, distrustfull vnbeleefe, whereby men feare the authoritie of the creature more than the glorious maiesty of the eternall God:
namely, distrustful unbelief, whereby men Fear the Authority of the creature more than the glorious majesty of the Eternal God:
av, j n1, c-crq n2 vvb dt n1 pp-f dt n1 av-dc cs dt j n1 pp-f dt j np1:
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which proceedeth from this, that men consider not of God as he extendeth his prouidence ouer all things,
which Proceedeth from this, that men Consider not of God as he extendeth his providence over all things,
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and as he is a mightie iudge taking reuenge vpon all sin and wickednesse.
and as he is a mighty judge taking revenge upon all since and wickedness.
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Secondly, here Christ describeth the meanes wherby Gods people may arme themselues against all perils and troubles whatsoeuer, to wit, Christian fortitude :
Secondly, Here christ Describeth the means whereby God's people may arm themselves against all perils and Troubles whatsoever, to wit, Christian fortitude:
ord, av np1 vvz dt n2 c-crq ng1 n1 vmb vvi px32 p-acp d n2 cc n2 r-crq, p-acp n1, njp n1:
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which is a gift of God proceeding frō true faith inabling a man to lay aside all feare,
which is a gift of God proceeding from true faith enabling a man to lay aside all Fear,
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and with courage to vndergo al dangers whatsoeuer, that he may in life and death maintaine faith and a good conscience.
and with courage to undergo all dangers whatsoever, that he may in life and death maintain faith and a good conscience.
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This vertue God prescribed to the Prophets when they were to enter into their calling, and our Sauiour Christ to his Apostles, and to this church of Smyrna.
This virtue God prescribed to the prophets when they were to enter into their calling, and our Saviour christ to his Apostles, and to this Church of Smyrna.
d n1 np1 vvn p-acp dt n2 c-crq pns32 vbdr pc-acp vvi p-acp po32 n-vvg, cc po12 n1 np1 p-acp po31 n2, cc p-acp d n1 pp-f np1.
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And it were to be wished that all the ministers of the gospell might speake vnto their people as Christ speaketh vnto this church, Feare not. But the truth is,
And it were to be wished that all the Ministers of the gospel might speak unto their people as christ speaks unto this Church, fear not. But the truth is,
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3979
if they deale faithfully they must change their note, and say with Ioell, Waile and houle ye priests and people lying in sackcloth and ashes,
if they deal faithfully they must change their note, and say with Joel, Wail and houle you Priests and people lying in Sackcloth and Ashes,
cs pns32 vvb av-j pns32 vmb vvi po32 n1, cc vvb p-acp np1, vvb cc vvb pn22 n2 cc n1 vvg p-acp n1 cc n2,
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because the day of the Lords vengeance is at hand. Because the day of the lords vengeance is At hand.
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For it is lamentable to see ▪ the state of the whole body of our people, of whom wee may generally say with the Prophet, There is no knowledge of God in the land.
For it is lamentable to see ▪ the state of the Whole body of our people, of whom we may generally say with the Prophet, There is no knowledge of God in the land.
p-acp pn31 vbz j pc-acp vvi ▪ dt n1 pp-f dt j-jn n1 pp-f po12 n1, pp-f ro-crq pns12 vmb av-j vvi p-acp dt n1, pc-acp vbz dx n1 pp-f np1 p-acp dt n1.
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And where knowledge is, there is litle conscience to liue therafter.
And where knowledge is, there is little conscience to live thereafter.
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Consider also how the most are carnall minded, dead in sin, they sauour not th• things that pertaine to Gods kingdome,
Consider also how the most Are carnal minded, dead in since, they savour not th• things that pertain to God's Kingdom,
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but their hearts are wholly possessed with earthly desires & delights, and spirituall things affect them not.
but their hearts Are wholly possessed with earthly Desires & delights, and spiritual things affect them not.
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Yea in all places wee shall see that as naturall sleepe wrappeth vp the senses of the body:
Yea in all places we shall see that as natural sleep wrappeth up the Senses of the body:
uh p-acp d n2 pns12 vmb vvi d c-acp j n1 vvz a-acp dt n2 pp-f dt n1:
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so a spiritual slumber benummeth their minds and hearts.
so a spiritual slumber benumbeth their minds and hearts.
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For though God preach daily vnto vs by his iudgements, yet like the old world wee know nothing of the euill day:
For though God preach daily unto us by his Judgments, yet like the old world we know nothing of the evil day:
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we neuer cal to mind the iudgement to come.
we never call to mind the judgement to come.
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And if herunto we ioyne the common crying sinnes of this land, as swearing, cursing, oppression, Saboath breaking, drunkennesse, whordome,
And if hereunto we join the Common crying Sins of this land, as swearing, cursing, oppression, Sabbath breaking, Drunkenness, whoredom,
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and all vncleannesse, yea Atheisme it selfe the ground of all:
and all uncleanness, yea Atheism it self the ground of all:
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How can we say with Christ, Feare not? yea rather wee must call men to repentance in sackcloth and ashes.
How can we say with christ, fear not? yea rather we must call men to Repentance in Sackcloth and Ashes.
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For God is iealous of his glorie, neither will hee alway be chiding, nor winke at our iniquities, he hath whet his sword,
For God is jealous of his glory, neither will he always be chiding, nor wink At our iniquities, he hath whet his sword,
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and bent his bow, and vnlesse wee repent the day of hauocke will come shortly, wherein hee will take vengeance vpon all our iniquities.
and bent his bow, and unless we Repent the day of havoc will come shortly, wherein he will take vengeance upon all our iniquities.
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And although this be the common state of our land, yet Christ hath his remnant among vs who mourne for the sinnes and abhominations of the times,
And although this be the Common state of our land, yet christ hath his remnant among us who mourn for the Sins and abominations of the times,
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and doe endeuour to keepe faith and a good conscience in all things:
and do endeavour to keep faith and a good conscience in all things:
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and to these it may be sayd, Feare not, but take to your selues christian courage, & arme your selues therewith;
and to these it may be said, fear not, but take to your selves christian courage, & arm your selves therewith;
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lay aside all distrustfull feare, and glorifie God in your hearts, striue to keepe the faith in a pure conscience vnto the end,
lay aside all distrustful Fear, and Glorify God in your hearts, strive to keep the faith in a pure conscience unto the end,
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and so shall Christ appeare to your ioy when the wicked shall be ashamed. And to moue Gods children to this christian fortitude;
and so shall christ appear to your joy when the wicked shall be ashamed. And to move God's children to this christian fortitude;
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First, let them consider what a iudgement of God is due vnto them that are distrustfully fearfull,
First, let them Consider what a judgement of God is due unto them that Are distrustfully fearful,
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when they should suffer any thing for the name of Christ, Reuel. 21.8. They must haue their reward in the lake that burneth with fire and brimstone among the damned.
when they should suffer any thing for the name of christ, Revel. 21.8. They must have their reward in the lake that burns with fire and brimstone among the damned.
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Secondly, let them obserue the Lords presence and his gracious promise of protection in distresse, He will cause his Angels to pitch their tents about them that no perill shall hurt them.
Secondly, let them observe the lords presence and his gracious promise of protection in distress, He will cause his Angels to pitch their tents about them that no peril shall hurt them.
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2. King. 6. When a mightie armie came against Elisha, his seruant was fore afraid:
2. King. 6. When a mighty army Come against Elisha, his servant was before afraid:
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but marke how he comforteth him, Feare not (saith he) for they that be with vs are more than they that be with them:
but mark how he comforts him, fear not (Says he) for they that be with us Are more than they that be with them:
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And so it is with Gods children.
And so it is with God's children.
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Thirdly, let them consider that it is a most honourable estate to suffer any thing for the name of Christ.
Thirdly, let them Consider that it is a most honourable estate to suffer any thing for the name of christ.
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And therefore the Apostles reioyced exceedingly when they had bene beaten, That they were counted worthie to suffer any thing for Christs sake. Gal. 5.14. The crosse of Christ i• 〈 ◊ 〉 whole reioycing.
And Therefore the Apostles rejoiced exceedingly when they had be beaten, That they were counted worthy to suffer any thing for Christ sake. Gal. 5.14. The cross of christ i• 〈 ◊ 〉 Whole rejoicing.
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And if hee would •ost of any thing it should bee herein, 2. Cor. 1•. 9, 10. Thus were Gods seruants affected:
And if he would •ost of any thing it should be herein, 2. Cor. 1•. 9, 10. Thus were God's Servants affected:
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and therefore they that repent and beleeue, need not to feare what flesh can do vnto them.
and Therefore they that Repent and believe, need not to Fear what Flesh can do unto them.
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The second part of Christs counsell is his prophesie:
The second part of Christ counsel is his prophesy:
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which is a prediction of that particular afflictions which this church of Smirna should suffer ▪ and first he prefixeth this note of attention, behold :
which is a prediction of that particular afflictions which this Church of Smyrna should suffer ▪ and First he prefixeth this note of attention, behold:
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then he setteth downe the prophesie it selfe, The diuell shall cast some of you into prison.
then he sets down the prophesy it self, The Devil shall cast Some of you into prison.
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Behold, hereby he would teach vs an excellent lesson:Behold, hereby he would teach us an excellent Lesson:
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that wee must often consider before •and of the day of our visitation, wherein God will try v•, lest we perish therin:
that we must often Consider before •and of the day of our Visitation, wherein God will try v•, lest we perish therein:
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our Sauior Christ comming towards Ierusalem wept ouer it, and when he came to it hee foretold the finall destruction of that citie which therefore came vpon them,
our Saviour christ coming towards Ierusalem wept over it, and when he Come to it he foretold the final destruction of that City which Therefore Come upon them,
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because they considered not the day of their visitation, neither the things therein foretold that did concerne their peace.
Because they considered not the day of their Visitation, neither the things therein foretold that did concern their peace.
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And the like destruction wil come vpon vs in this land, if we consider not the dayes of our visitation:
And the like destruction will come upon us in this land, if we Consider not the days of our Visitation:
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let vs therefore now in the dayes of peace forecast what is to come, and prepare our selues against the day of the Lords triall;
let us Therefore now in the days of peace forecast what is to come, and prepare our selves against the day of the lords trial;
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and so shall wee escape the fearefull and finall destruction that shall come vpon the wicked.
and so shall we escape the fearful and final destruction that shall come upon the wicked.
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It shall come to passe that the diuell shall cast some of you into prison that ye may bee tried: It shall come to pass that the Devil shall cast Some of you into prison that you may be tried:
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and yee shall haue tribulation ten dayes. These words containe Christs prophesie, wherin he sheweth himselfe to be true God:and ye shall have tribulation ten days. These words contain Christ prophesy, wherein he shows himself to be true God:
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for as Isay in many places sheweth, it is a propertie of God alone to foretell a particular affliction that is contingent.
for as Saiah in many places shows, it is a property of God alone to foretell a particular affliction that is contingent.
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But some wil say, others can foretel certaine things to come; as the Physition, the sicke mans death;
But Some will say, Others can foretell certain things to come; as the physician, the sick men death;
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and the Astronomer the time of the eclips;
and the Astronomer the time of the eclipse;
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how then is this proper to God? Answ. The Physition foretelleth the sicke mans death, onely by vertue of causes present, in which the future death is to him apparant:
how then is this proper to God? Answer The physician foretelleth the sick men death, only by virtue of Causes present, in which the future death is to him apparent:
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And the Astronomers foretelleth the eclips by the consideration of the naturall and ordinarie course of the heauens in present,
And the Astronomers foretelleth the eclipse by the consideration of the natural and ordinary course of the heavens in present,
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and by that can come to foretell it in time to come.
and by that can come to foretell it in time to come.
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So that simply none can foretell a thing contingent, except he see it present in the causes:
So that simply none can foretell a thing contingent, except he see it present in the Causes:
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but Christ foretelleth things to come simply of himself, though no cause be present, as appeareth in this place.
but christ foretelleth things to come simply of himself, though no cause be present, as appears in this place.
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In this prophesie Christ describeth this affliction by sundry arguments. First by the cause thereof, which is the diuell.
In this prophesy christ Describeth this affliction by sundry Arguments. First by the cause thereof, which is the Devil.
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Secondly, by the parties that were to be afflicted, Some of you of the Church of Smyrna.
Secondly, by the parties that were to be afflicted, some of you of the Church of Smyrna.
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Thirdly, by the kind of punishment, Imprisonment. Fourthly, by the end thereof, their triall. And fiftly by the time of it continuance, for ten dayes.
Thirdly, by the kind of punishment, Imprisonment. Fourthly, by the end thereof, their trial. And Fifty by the time of it Continuance, for ten days.
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I. Argument. The cause of their affliction is the diuell.
I. Argument. The cause of their affliction is the Devil.
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Quest. How can that be, for being a spirit he cannot offer violence to mens bodies to cast them into prison? Answ. True,Quest. How can that be, for being a Spirit he cannot offer violence to men's bodies to cast them into prison? Answer True,
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but he is the God of the world that ruleth in the hearts of the wicked:
but he is the God of the world that Ruleth in the hearts of the wicked:
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he inclineth their wils to hate Gods children, hee stirreth them vp to persecute, and maketh them hi• instruments to cast God• seruants into prison.
he Inclineth their wills to hate God's children, he stirs them up to persecute, and makes them hi• Instruments to cast God• Servants into prison.
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In this that the diuell causeth the affliction of Gods church, we learne sundry points. I.
In this that the Devil Causes the affliction of God's Church, we Learn sundry points. I.
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What manner of men those be that persecute the church of God? namely, wicked men, such as ar• inspired by Sathan,
What manner of men those be that persecute the Church of God? namely, wicked men, such as ar• inspired by Sathan,
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and wholly guided in mind, will, and in affection by him: this made Paule say, He was the head of all sinners ;
and wholly guided in mind, will, and in affection by him: this made Paul say, He was the head of all Sinners;
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because in persecuting the church of God he was guided by the diuell, and made his minister:
Because in persecuting the Church of God he was guided by the Devil, and made his minister:
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which must teach vs to take heed how we persecute the church of God, or any membe• thereof, either in word or deed:
which must teach us to take heed how we persecute the Church of God, or any membe• thereof, either in word or deed:
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for he that doth so is the vassall of Sathan in that action, and while he holdeth that course he sheweth himselfe to be no better than one that is wholly guided by the diuell:
for he that does so is the vassal of Sathan in that actium, and while he holds that course he shows himself to be no better than one that is wholly guided by the Devil:
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for the diuell is the principal agent in persecutions, and wicked men be his instruments.
for the Devil is the principal agent in persecutions, and wicked men be his Instruments.
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II. Hereby wee are taught to take pittie vpon all persecutors, be they kings or monarks, or whatsoeuer.
II Hereby we Are taught to take pity upon all persecutors, be they Kings or monarchs, or whatsoever.
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Yea wee must pray for them, though they be our enemies:
Yea we must pray for them, though they be our enemies:
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because they are possessed and guided by the diuell, and in their persecutions do his will,
Because they Are possessed and guided by the Devil, and in their persecutions do his will,
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and become his seruants and vassals. III.
and become his Servants and vassals. III.
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Hence wee learne with what weapons we are to defend our selues in time of persecution:
Hence we Learn with what weapons we Are to defend our selves in time of persecution:
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namely, with spirituall weapons of prayers, & inuocation, wherin we must shew our faith in Christ, our repentance & true obedience;
namely, with spiritual weapons of Prayers, & invocation, wherein we must show our faith in christ, our Repentance & true Obedience;
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for our principall aduersary is a spirit, and hereby we shall best defend our selues against him, and get the chiefest victorie.
for our principal adversary is a Spirit, and hereby we shall best defend our selves against him, and get the chiefest victory.
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Elia• for his prayer is called The chariot and horsemen of Israell. Elia• for his prayer is called The chariot and horsemen of Israel.
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Nothing doth so much preuaile in troubles and persecutions as prayer frō a penitent & beleeuing heart.
Nothing does so much prevail in Troubles and persecutions as prayer from a penitent & believing heart.
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And if God should send a forrain nation against vs, howsoeuer the weapons of the souldier must bee vsed,
And if God should send a foreign Nation against us, howsoever the weapons of the soldier must be used,
cc cs np1 vmd vvi dt j n1 p-acp pno12, c-acp dt n2 pp-f dt n1 vmb vbi vvn,
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yet our principall weapons must bee prayer and fasting:
yet our principal weapons must be prayer and fasting:
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for thereby we shall soonest foyle our principal aduersary Sathan, who •easeth not the speare nor sword,
for thereby we shall soonest foil our principal adversary Sathan, who •easeth not the spear nor sword,
c-acp av pns12 vmb av-s vvi po12 j-jn n1 np1, r-crq vvz xx dt n1 ccx n1,
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and yet will flie before these spirituall weapons.
and yet will fly before these spiritual weapons.
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II. Argument. The parties that must be afflicted, were some of the church of Smyrna, not all. III. Argument. The kind of their affliction was imprisonment.
II Argument. The parties that must be afflicted, were Some of the Church of Smyrna, not all. III. Argument. The kind of their affliction was imprisonment.
crd n1. dt n2 cst vmb vbi vvn, vbdr d pp-f dt n1 pp-f np1, xx d. np1. n1. dt n1 pp-f po32 n1 vbds n1.
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IV. Argument. The end of their affliction, was the triall of their faith, hope, loue,
IV. Argument. The end of their affliction, was the trial of their faith, hope, love,
np1 n1. dt n1 pp-f po32 n1, vbds dt n1 pp-f po32 n1, vvb, n1,
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and patience, with other graces of God, and the manifestation of the same, first to their owne conscience, and then vnto the world.
and patience, with other graces of God, and the manifestation of the same, First to their own conscience, and then unto the world.
cc n1, p-acp j-jn n2 pp-f np1, cc dt n1 pp-f dt d, ord p-acp po32 d n1, cc av p-acp dt n1.
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In these three arguments note, first a speciall point touching Gods prouidence, to wit, that it is the first cause of all, aboue all causes, ruling and disposing them all.
In these three Arguments note, First a special point touching God's providence, to wit, that it is the First cause of all, above all Causes, ruling and disposing them all.
p-acp d crd n2 n1, ord dt j n1 vvg npg1 n1, pc-acp vvi, cst pn31 vbz dt ord n1 pp-f d, p-acp d n2, vvg cc vvg pno32 d.
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God in gouerning the world by his prouidence vseth instruments of two sorts: good, or euill.
God in governing the world by his providence uses Instruments of two sorts: good, or evil.
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The good instruments are good Angels and regenerat men; by whome commeth no disorder, for God worketh both in them and by them.
The good Instruments Are good Angels and regenerate men; by whom comes no disorder, for God works both in them and by them.
dt j n2 vbr j n2 cc j-vvn n2; p-acp ro-crq vvz dx n1, c-acp np1 vvz d p-acp pno32 cc p-acp pno32.
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Wicked instruments, are the diuell and wicked men, and though God vse them well, yet from them is much disorder and sinne:
Wicked Instruments, Are the Devil and wicked men, and though God use them well, yet from them is much disorder and sin:
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for he worketh not in them, but onely by them, permitting their sinnes and disorders, that therby he may shew forth his iustice, mercie, and power:
for he works not in them, but only by them, permitting their Sins and disorders, that thereby he may show forth his Justice, mercy, and power:
c-acp pns31 vvz xx p-acp pno32, cc-acp av-j p-acp pno32, vvg po32 n2 cc n2, cst av pns31 vmb vvi av po31 n1, n1, cc n1:
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which herein doe notably appeare in vsing these instrumēts, which be euill in themselues, that notwithstanding their malice he causeth wonderfull order:
which herein do notably appear in using these Instruments, which be evil in themselves, that notwithstanding their malice he Causes wonderful order:
r-crq av vdb av-j vvi p-acp vvg d n2, r-crq vbb n-jn p-acp px32, cst p-acp po32 n1 pns31 vvz j n1:
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for first by his prouidence hee restraineth their furie and rage, so as they cannot shew it to the full as they desire.
for First by his providence he restraineth their fury and rage, so as they cannot show it to the full as they desire.
c-acp ord p-acp po31 n1 pns31 vvz po32 n1 cc n1, av c-acp pns32 vmbx vvi pn31 p-acp dt j c-acp pns32 vvb.
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See this in the diuels persecution against this church: he cannot kill the members hereof, but onely cast them into prison:
See this in the Devils persecution against this Church: he cannot kill the members hereof, but only cast them into prison:
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hee cannot imprison them all, but some onely: neither can he keepe them in prison alwaies, but for a short time.
he cannot imprison them all, but Some only: neither can he keep them in prison always, but for a short time.
pns31 vmbx vvi pno32 d, cc-acp d av-j: av-dx vmb pns31 vvi pno32 p-acp n1 av, cc-acp p-acp dt j n1.
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Secondly, by his prouidence hee turneth all that they doe, to the good of the church:
Secondly, by his providence he turns all that they do, to the good of the Church:
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the diuell afflicteth the church for the destruction and damnation of their soules;
the Devil afflicts the Church for the destruction and damnation of their Souls;
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but God turneth it to their good, to make their faith manifest, and to preuent many sinnes in them.
but God turns it to their good, to make their faith manifest, and to prevent many Sins in them.
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These things wee should often thinke of, and blesse Gods name for euer, that by his prouidence he doth maister Sathans power & malice:
These things we should often think of, and bless God's name for ever, that by his providence he does master Satan's power & malice:
np1 n2 pns12 vmd av vvi pp-f, cc vvi npg1 n1 p-acp av, cst p-acp po31 n1 pns31 vdz vvi npg1 n1 cc n1:
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and so dispose of all actions of the wicked, that they tend to the good of his church.
and so dispose of all actions of the wicked, that they tend to the good of his Church.
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This must also teach vs to renounce our selues, and to put all our trust and confidence in Christ his prouidence, making that our comfort, our stay and protection in all distresse.
This must also teach us to renounce our selves, and to put all our trust and confidence in christ his providence, making that our Comfort, our stay and protection in all distress.
d vmb av vvi pno12 pc-acp vvi po12 n2, cc pc-acp vvi d po12 n1 cc n1 p-acp np1 po31 n1, vvg cst po12 n1, po12 n1 cc n1 p-acp d n1.
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Againe, whereas the end of afflictions in Gods church is the trial of faith & other graces.
Again, whereas the end of afflictions in God's Church is the trial of faith & other graces.
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Hence we are taught many things: First, to labour to haue in our hearts the power of godlinesse in true faith, and vnfained repentance;
Hence we Are taught many things: First, to labour to have in our hearts the power of godliness in true faith, and unfeigned Repentance;
av pns12 vbr vvn d n2: ord, pc-acp vvi pc-acp vhi p-acp po12 n2 dt n1 pp-f n1 p-acp j n1, cc j n1;
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and not to content our selues with the forme and shew thereof in a naked profession only:
and not to content our selves with the Form and show thereof in a naked profession only:
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For we must bee cast into the fie•ie triall of afflictions to see what is in our hearts.
For we must be cast into the fie•ie trial of afflictions to see what is in our hearts.
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In the day of triall shewes will not serue the turne, nor stand vs in ste•d ▪ Trials and afflictions will consume them,
In the day of trial shows will not serve the turn, nor stand us in ste•d ▪ Trials and afflictions will consume them,
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as the fire doth drosse and stubble.
as the fire does dross and stubble.
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Secondly, to bee ioyfull and glad, when the Lords will is to call vs to suffer for his sake:
Secondly, to be joyful and glad, when the lords will is to call us to suffer for his sake:
ord, pc-acp vbi j cc j, c-crq dt n2 vmb vbz pc-acp vvi pno12 pc-acp vvi p-acp po31 n1:
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Because this is a means to make knowne good graces in our hearts. Iames 1.2. Brethren, count it exceeding great ioy, when yee fall into diuers afflictions, knowing that the triall of your faith bringeth foorth patience.
Because this is a means to make known good graces in our hearts. James 1.2. Brothers, count it exceeding great joy, when ye fallen into diverse afflictions, knowing that the trial of your faith brings forth patience.
c-acp d vbz dt n2 pc-acp vvi vvn j n2 p-acp po12 n2. np1 crd. n2, vvb pn31 vvg j n1, c-crq pn22 vvb p-acp j n2, vvg cst dt n1 pp-f po22 n1 vvz av n1.
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V. Argument. The time of their continuance in affliction is for tenne dayes. By which some vnderstand a long time: according vnto that which Iacob sayth to Laban; Thou hast changed my wages tenne times, that is, often.
V. Argument. The time of their Continuance in affliction is for tenne days. By which Some understand a long time: according unto that which Iacob say to Laban; Thou hast changed my wages tenne times, that is, often.
np1 n1. dt n1 pp-f po32 n1 p-acp n1 vbz p-acp crd n2. p-acp r-crq d vvb dt j n1: vvg p-acp d r-crq np1 vvz p-acp np1; pns21 vh2 vvn po11 n2 crd n2, cst vbz, av.
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And so the Israelits are sayd to sinne, tenne times against the Lord ; that is, many times:
And so the Israelites Are said to sin, tenne times against the Lord; that is, many times:
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but this Exposition will not so fitly stand in this place; for Christ intendeth to comfort this church.
but this Exposition will not so fitly stand in this place; for christ intends to Comfort this Church.
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But what comfort could this bee, to say they should bee so long in affliction? Others expound tenne dayes to be tenne yeares. And so the word dayes is sometime vsed to betoken yeares:
But what Comfort could this be, to say they should be so long in affliction? Others expound tenne days to be tenne Years. And so the word days is sometime used to betoken Years:
p-acp r-crq n1 vmd d vbi, pc-acp vvi pns32 vmd vbi av av-j p-acp n1? ng2-jn vvb crd ng2 pc-acp vbi crd n2. cc av dt n1 ng2 vbz av vvn pc-acp vvi n2:
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for in the Scripture there bee yeares of dayes, as well as yeares of weekes.
for in the Scripture there be Years of days, as well as Years of weeks.
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But though this exposition may well stand with the words, yet none can shew by true record, That this church was afflicted only f••tenne yeares and no longer.
But though this exposition may well stand with the words, yet none can show by true record, That this Church was afflicted only f••tenne Years and no longer.
p-acp cs d n1 vmb av vvi p-acp dt n2, av pix vmb vvi p-acp j n1, cst d n1 vbds vvn av-j n2 n2 cc dx av-jc.
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Therfore a third exposition is this, That by tenne dayes is meant some short space of time:
Therefore a third exposition is this, That by tenne days is meant Some short Molle of time:
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and I so vnderstand this place, because it is most sutable to all circumstances.
and I so understand this place, Because it is most suitable to all Circumstances.
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For here Christ intendeth to comfort this church, which is most fitly done, by foretelling a short time of their affliction.
For Here christ intends to Comfort this Church, which is most fitly done, by foretelling a short time of their affliction.
p-acp av np1 vvz pc-acp vvi d n1, r-crq vbz av-ds av-j vdn, p-acp vvg dt j n1 pp-f po32 n1.
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In this circumstance of time, Christ setteth downe two things: In this circumstance of time, christ sets down two things:
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First, that the affliction of Gods church and people are for a certaine time decreed of God, which cannot bee changed, lengthened, or shortened.
First, that the affliction of God's Church and people Are for a certain time decreed of God, which cannot be changed, lengthened, or shortened.
ord, cst dt n1 pp-f npg1 n1 cc n1 vbr p-acp dt j n1 vvn pp-f np1, r-crq vmbx vbi vvn, vvn, cc vvn.
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Particular proofes hereof we haue in Scripture. So God foretold Abraham, That the afflictions of his people should be 430 yeares :
Particular proofs hereof we have in Scripture. So God foretold Abraham, That the afflictions of his people should be 430 Years:
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which time they were afflicted, especially in Egypt:
which time they were afflicted, especially in Egypt:
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but at the same night when those yeares were expired, they were led out of Egypt,
but At the same night when those Years were expired, they were led out of Egypt,
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and their afflictions ceased, Exod. 12.46.
and their afflictions ceased, Exod 12.46.
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And the 70 yeares captiuitie were well knowne vnto Daniell to bee determined of the Lord:
And the 70 Years captivity were well known unto Daniell to be determined of the Lord:
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And therefore hee armed himselfe with patience during that time, and prayed not for deliuerance, vntill it should bee expired.
And Therefore he armed himself with patience during that time, and prayed not for deliverance, until it should be expired.
cc av pns31 vvd px31 p-acp n1 p-acp d n1, cc vvd xx p-acp n1, c-acp pn31 vmd vbi vvn.
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The consideration hereof must moue vs to arme our selues with patience when God shall send affliction,
The consideration hereof must move us to arm our selves with patience when God shall send affliction,
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because wee cannot deliuer our selues before the time which God hath appointed:
Because we cannot deliver our selves before the time which God hath appointed:
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for the continuance of our afflictions is set downe by God, and cannot bee changed by vs. Secondly, here Christ sheweth, that the afflictions of his church are but for a short time:
for the Continuance of our afflictions is Set down by God, and cannot be changed by us Secondly, Here christ shows, that the afflictions of his Church Are but for a short time:
c-acp dt n1 pp-f po12 n2 vbz vvn a-acp p-acp np1, cc vmbx vbi vvn p-acp pno12 ord, av np1 vvz, cst dt n2 pp-f po31 n1 vbr p-acp p-acp dt j n1:
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and therefore Paule calleth them moment anie, in regard of the eternall weight of glorie which shall be reuealed at the end of this life, and neuer haue end.
and Therefore Paul calls them moment any, in regard of the Eternal weight of glory which shall be revealed At the end of this life, and never have end.
cc av np1 vvz pno32 n1 d, p-acp n1 pp-f dt j n1 pp-f n1 r-crq vmb vbi vvn p-acp dt n1 pp-f d n1, cc av-x vhi n1.
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Which is a singular ground of comfort vnto the child of God in any distresse. Thus we see the parts of this prophesie;
Which is a singular ground of Comfort unto the child of God in any distress. Thus we see the parts of this prophesy;
r-crq vbz dt j n1 pp-f n1 p-acp dt n1 pp-f np1 p-acp d n1. av pns12 vvb dt n2 pp-f d vvb;
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yet in the words there is a further thing intended, for euery word containeth a reason to comfort this church:
yet in the words there is a further thing intended, for every word Containeth a reason to Comfort this Church:
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as first from the cause of their persecution, which is the deuill;
as First from the cause of their persecution, which is the Devil;
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and therefore they must not feare, for if hee cast them into prison, their case is good, he is Gods enemie,
and Therefore they must not Fear, for if he cast them into prison, their case is good, he is God's enemy,
cc av pns32 vmb xx vvi, c-acp cs pns31 vvd pno32 p-acp n1, po32 n1 vbz j, pns31 vbz ng1 n1,
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and so the Lord is on their side, who then can bee against them to doe them hurt? Secondly, not all your whole church,
and so the Lord is on their side, who then can be against them to do them hurt? Secondly, not all your Whole Church,
cc av dt n1 vbz p-acp po32 n1, r-crq av vmb vbi p-acp pno32 pc-acp vdi pno32 vvi? ord, xx d po22 j-jn n1,
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but onely some (sayth Christ) must be afflicted. Thirdly, Sathan cannot kill you, but onely cast you into prison.
but only Some (say christ) must be afflicted. Thirdly, Sathan cannot kill you, but only cast you into prison.
cc-acp av-j d (vvz np1) vmb vbi vvn. ord, np1 vmbx vvi pn22, cc-acp av-j vvd pn22 p-acp n1.
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Fourthly, his imprisonment shall not tend to your damnation, but make for the triall of your grace.
Fourthly, his imprisonment shall not tend to your damnation, but make for the trial of your grace.
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And lastly, it is but for a short time.
And lastly, it is but for a short time.
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In all which you may see the power of Gods prouidence ouerruling your enemie, and turning his rage vnto your saluation:
In all which you may see the power of God's providence overruling your enemy, and turning his rage unto your salvation:
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and therefore take comfort and courage vnto your soules, lay aside all feare and al dread,
and Therefore take Comfort and courage unto your Souls, lay aside all Fear and all dread,
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and keepe faith and good conscience to the end. The third part of this counsell, is a most blessed precept, containing most heauenly aduice:
and keep faith and good conscience to the end. The third part of this counsel, is a most blessed precept, containing most heavenly Advice:
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Bee thou faithfull vnto death, and I will giue thee the crowne of life. Gods seruants are called faithfull, in regard of their fidelitie which they owe to God:be thou faithful unto death, and I will give thee the crown of life. God's Servants Are called faithful, in regard of their Fidis which they owe to God:
vbb pns21 j p-acp n1, cc pns11 vmb vvi pno21 dt n1 pp-f n1. npg1 n2 vbr vvn j, p-acp n1 pp-f po32 n1 r-crq pns32 vvb p-acp np1:
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and that is in two respects: I.
and that is in two respects: I.
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Euery member of Christ is baptized, wherein God for his part promiseth Christ, with life euerlasting:
Every member of christ is baptised, wherein God for his part promises christ, with life everlasting:
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and the partie baptized promiseth vnto God againe, that hee will denie himselfe, and cast himselfe wholly vpon God in life and death,
and the party baptised promises unto God again, that he will deny himself, and cast himself wholly upon God in life and death,
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and keepe faith and a good conscience. Which promise •s called the stipulation of a good conscience, 1. Pet. 3.21.
and keep faith and a good conscience. Which promise •s called the stipulation of a good conscience, 1. Pet. 3.21.
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And when a man keepeth this promise made to God, then is hee faithfull, and when hee breaketh it, hee is vnfaithfull. II. God giueth vnto his children many good gifts and graces,
And when a man Keepeth this promise made to God, then is he faithful, and when he breaks it, he is unfaithful. II God gives unto his children many good Gifts and graces,
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as knowledge, faith, repentance, and care to keepe a good conscience, which he would haue them in all things to keepe and preserue.
as knowledge, faith, Repentance, and care to keep a good conscience, which he would have them in all things to keep and preserve.
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And therefore Paule biddeth Timothie, keepe that thing which is committed vnto him of trust.
And Therefore Paul bids Timothy, keep that thing which is committed unto him of trust.
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Now a man is faithfull vnto God, when hee maketh good vse of the gifts and graces of God,
Now a man is faithful unto God, when he makes good use of the Gifts and graces of God,
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and still preserueth the same, vsing them for Gods glorie and the good of his owne soule, and of his brethren:
and still Preserveth the same, using them for God's glory and the good of his own soul, and of his brothers:
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like as we are counted faithfull with men, when wee keepe that thing safe which is committed vnto vs of trust.
like as we Are counted faithful with men, when we keep that thing safe which is committed unto us of trust.
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The meaning then of Christ is this:
The meaning then of christ is this:
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Thou hast made a promise vnto mee in baptisme, to renounce sinne and Sathan, and to keepe faith and a good conscience vnto death; therefore performe this thy promise:
Thou hast made a promise unto me in Baptism, to renounce sin and Sathan, and to keep faith and a good conscience unto death; Therefore perform this thy promise:
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and for those gifts which I haue committed of trust vnto thee, see thou keepe them well,
and for those Gifts which I have committed of trust unto thee, see thou keep them well,
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and vse them to my glorie in the good of thy brethren. Against this precept, three sorts of men offend, and bee vnfaithfull vnto God. I.
and use them to my glory in the good of thy brothers. Against this precept, three sorts of men offend, and be unfaithful unto God. I.
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Those that being baptized, doe yet liue in ignorance and securitie, neuer seeking to know God,
Those that being baptised, do yet live in ignorance and security, never seeking to know God,
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or to vnderstand his will, no not so much as for their owne vow in baptisme;
or to understand his will, no not so much as for their own Voelli in Baptism;
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though none will brag more of fidelitie vnto God, than these men do. II. Those that haue knowledge and vnderstanding in Gods will,
though none will brag more of Fidis unto God, than these men do. II Those that have knowledge and understanding in God's will,
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and yet make no conscience to liue accordingly. III. Those that for a time shew forth many good things, as care to get knowledge,
and yet make no conscience to live accordingly. III. Those that for a time show forth many good things, as care to get knowledge,
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and to keepe faith and a good conscience, but after suffer themselues to be intangled and drawne away with the profites and pleasures of the world,
and to keep faith and a good conscience, but After suffer themselves to be entangled and drawn away with the profits and pleasures of the world,
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or els to bee driuen backe by trials and persecutions. And of these three sorts be most men generally:
or Else to be driven back by trials and persecutions. And of these three sorts be most men generally:
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whose case is fearefull and dangerous, for they shall neuer haue the crowne of life, if they continue thus vnfaithfull.
whose case is fearful and dangerous, for they shall never have the crown of life, if they continue thus unfaithful.
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To induce men to fidelitie, Christ addeth a most forcible reason: promising thereunto, The crowne of eternall life.
To induce men to Fidis, christ adds a most forcible reason: promising thereunto, The crown of Eternal life.
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Hence the Papists conclude, that Martyrs by suffering martyrdome doe merite the kingdome of heauen; because it is called a crowne, therefore say they it is a reward.
Hence the Papists conclude, that Martyrs by suffering martyrdom do merit the Kingdom of heaven; Because it is called a crown, Therefore say they it is a reward.
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Whereto I answere two wayes: I. The kingdome of heauen is called a crowne onely in resemblance,
Whereto I answer two ways: I The Kingdom of heaven is called a crown only in resemblance,
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because as with men after the race is run, they receiue the garland;
Because as with men After the raze is run, they receive the garland;
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euen so after men haue fought the good fight of faith, and kept good conscience in this life,
even so After men have fought the good fight of faith, and kept good conscience in this life,
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then in the life to come they receiue the crowne of glorie.
then in the life to come they receive the crown of glory.
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For the keeping of faith & good conscience is not the cause, but the antecedent of eternall life.
For the keeping of faith & good conscience is not the cause, but the antecedent of Eternal life.
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Secondly, the reward is promised not to the martyrdome but to the martyr;
Secondly, the reward is promised not to the martyrdom but to the martyr;
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and yet not for his sufferings, but because hee is a member of Christ, and by suffring death hath shewed his faith in Christ;
and yet not for his sufferings, but Because he is a member of christ, and by suffering death hath showed his faith in christ;
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for whose merit alone hee is so rewarded. And so must this and all other promises of like sort be vnderstood:
for whose merit alone he is so rewarded. And so must this and all other promises of like sort be understood:
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for the Papists do foulely erre, when they apply the promises vnto the workes, which are made vnto the workers.
for the Papists do foully err, when they apply the promises unto the works, which Are made unto the workers.
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By this promise, wee all that haue made our vow to God in baptisme, must learne to become faithfull in keeping the same vnto the end.
By this promise, we all that have made our Voelli to God in Baptism, must Learn to become faithful in keeping the same unto the end.
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It is a shame for a man to be vnfaithfull vnto men, much more with God.
It is a shame for a man to be unfaithful unto men, much more with God.
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And the more fearefull is this sinne, because onely the faithfull shall inherite eternall life.
And the more fearful is this sin, Because only the faithful shall inherit Eternal life.
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Secondly, all such as haue made a shew of good things heretofore, and now doe suffer the same to decay, must call to mind from whence they are fallen,
Secondly, all such as have made a show of good things heretofore, and now do suffer the same to decay, must call to mind from whence they Are fallen,
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and become faithfull keepers of the graces of God, holding fast true religion and good conscience, and walke constantly in obedience:
and become faithful keepers of the graces of God, holding fast true Religion and good conscience, and walk constantly in Obedience:
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and then shall they haue the crowne of life, though not for their deserts, but only for the merits of Christ.
and then shall they have the crown of life, though not for their deserts, but only for the merits of christ.
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Verse. 11. Let him that hath an eare heare what the Spirit sayth vnto the Churches ▪ he that ouercommeth, shall not bee hurt of the second death.Verse. 11. Let him that hath an ear hear what the Spirit say unto the Churches ▪ he that Overcometh, shall not be hurt of the second death.
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These words containe the last part of this Epistle: namely, the Conclusion.
These words contain the last part of this Epistle: namely, the Conclusion.
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Wherein obserue generally, as also in the two next verses, that Christ repeateth the same things which he spake before in this and the former chapters,
Wherein observe generally, as also in the two next Verses, that christ repeateth the same things which he spoke before in this and the former Chapters,
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yea, in the very same words.
yea, in the very same words.
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This must bee considered, because it is done by Christ, who is the doctor of his church;
This must be considered, Because it is done by christ, who is the Doctor of his Church;
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whose example both for matter and manner of teaching must bee our rule and precept. The like did the Apostles:
whose Exampl both for matter and manner of teaching must be our Rule and precept. The like did the Apostles:
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It grieued not Paule to write the same things, Phil. 3.1.It grieved not Paul to write the same things, Philip 3.1.
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And Peter sayth vnto the dispersed Church, That he will often put them in mind of the same things before his departing, wherein they had knowledge and were established.
And Peter say unto the dispersed Church, That he will often put them in mind of the same things before his departing, wherein they had knowledge and were established.
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Hereby all the Ministers of the gospell in their Ministerie haue warrant, often to teach and repeat the same points of doctrine, euen in the same words.
Hereby all the Ministers of the gospel in their Ministry have warrant, often to teach and repeat the same points of Doctrine, even in the same words.
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Yea, Gods faithfull Minister may preach the same Sermon oftentimes, if hee doe it not for ease to himselfe,
Yea, God's faithful Minister may preach the same Sermon oftentimes, if he do it not for ease to himself,
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but for the benefit of the people.
but for the benefit of the people.
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And therefore if any hearer of Gods word shall at any time marke the Minister to deliuer the same things often;
And Therefore if any hearer of God's word shall At any time mark the Minister to deliver the same things often;
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he is not curiously to find fault with his Ministerie, for by that reason they may find fault with Christ, who seuen times repeateth the same things vnto these churches. This Conclusion hath two parts: a Commaundement, and a Promise:
he is not curiously to find fault with his Ministry, for by that reason they may find fault with christ, who seuen times repeateth the same things unto these Churches. This Conclusion hath two parts: a Commandment, and a Promise:
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The words of this commaundement haue beene expounded in the seuenth verse, with the doctrines and vses thereof:
The words of this Commandment have been expounded in the Seventh verse, with the doctrines and uses thereof:
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yet here is to bee obserued what the spirit commendeth thus seriously to our hearing. The things are three, which were handled in the former verses.
yet Here is to be observed what the Spirit commends thus seriously to our hearing. The things Are three, which were handled in the former Verses.
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First, touching Gods prouidence, that hee seeth and regardeth the tribulations of his church. The second, touching triall:
First, touching God's providence, that he sees and Regardeth the tribulations of his Church. The second, touching trial:
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that Gods church and people ought beforehand to consider of the day of visitation, and thereby arme themselues with courage against all afflictions, that they suffer not themselues to bee ouermuch daunted with any feare. The third touching faithfulnesse:
that God's Church and people ought beforehand to Consider of the day of Visitation, and thereby arm themselves with courage against all afflictions, that they suffer not themselves to be overmuch daunted with any Fear. The third touching faithfulness:
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Gods people must consider what promises they haue made to God in baptisme, namely, to keepe faith, true religion,
God's people must Consider what promises they have made to God in Baptism, namely, to keep faith, true Religion,
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and good conscience vnto the end; and these they must performe vnto death.
and good conscience unto the end; and these they must perform unto death.
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These things being so carefully commended vnto vs by Christ, wee must labour to haue them engrauen in our hearts, that we may practise them in our liues.
These things being so carefully commended unto us by christ, we must labour to have them engraved in our hearts, that we may practise them in our lives.
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And to incite vs hereunto, wee must marke the two reasons contained in the words.
And to incite us hereunto, we must mark the two Reasons contained in the words.
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First, because the Spirit of Christ speaketh to vs. Secondly, because they concerne all Churches, (though principally they were spoken to the church of Smyrna) and therefore none may seeke excuse to exempt himselfe from learning and obeying these things.
First, Because the Spirit of christ speaks to us Secondly, Because they concern all Churches, (though principally they were spoken to the Church of Smyrna) and Therefore none may seek excuse to exempt himself from learning and obeying these things.
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The Promise, Hee that ouercommeth shall not be hurt of the second death. Of the meanes of ouercomming, we haue spoken in the seuenth verse.
The Promise, He that Overcometh shall not be hurt of the second death. Of the means of overcoming, we have spoken in the Seventh verse.
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By second death is meant the condemnation of the soule and bodie for euer and euer.
By second death is meant the condemnation of the soul and body for ever and ever.
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For there be two kinds of death mentioned in Scripture:
For there be two Kinds of death mentioned in Scripture:
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The first is the separation of bodie and soule asunder at the end of this life:
The First is the separation of body and soul asunder At the end of this life:
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The second is, when soule and bodie both are s••ered for euer from Gods comfortable presence, Reu. 21.8. This second death is expounded to bee an abode in the lake that burneth with fire and brimstone.
The second is, when soul and body both Are s••ered for ever from God's comfortable presence, Reu. 21.8. This second death is expounded to be an Abided in the lake that burns with fire and brimstone.
dt ord vbz, c-crq n1 cc n1 d vbr vvn p-acp av p-acp ng1 j n1, np1 crd. d ord n1 vbz vvn pc-acp vbi dt n1 p-acp dt n1 cst vvz p-acp n1 cc n1.
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The meaning therefore of the promise is this;
The meaning Therefore of the promise is this;
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that they which ouercome, thogh they may suffer the first death, yet they shall neuer suffer damnation:
that they which overcome, though they may suffer the First death, yet they shall never suffer damnation:
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their soule and bodie may be seuered one from the other for a time, but neither soule nor bodie shall euer be seuered from God to goe into that lake that burneth with fire and brimstone.
their soul and body may be severed one from the other for a time, but neither soul nor body shall ever be severed from God to go into that lake that burns with fire and brimstone.
po32 n1 cc n1 vmb vbi vvn pi p-acp dt j-jn p-acp dt n1, cc-acp dx n1 ccx n1 vmb av vbi vvn p-acp np1 pc-acp vvi p-acp d n1 cst vvz p-acp n1 cc n1.
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Which is a most gracious and happy promise.
Which is a most gracious and happy promise.
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Here first marke to whome this promise is made, namely, To them that ouercome. Where learne, that it is not sufficient for a man to professe and approoue,
Here First mark to whom this promise is made, namely, To them that overcome. Where Learn, that it is not sufficient for a man to profess and approve,
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or to teach the doctrine of the gospell: but withall he must ioyne a fight against himselfe, against sinne, the world, the deuill,
or to teach the Doctrine of the gospel: but withal he must join a fight against himself, against sin, the world, the Devil,
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and against all the enemies of his saluation, and not suffer them to raigne ouer him,
and against all the enemies of his salvation, and not suffer them to Reign over him,
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but so fight, as by Gods grace hee may ouercome; and then shall the second death neuer hurt him.
but so fight, as by God's grace he may overcome; and then shall the second death never hurt him.
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It is nothing to professe, if we still liue in sinne:
It is nothing to profess, if we still live in sin:
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and therefore wee must not content our selues with knowledge, but labour to feele in our hearts such power of grace,
and Therefore we must not content our selves with knowledge, but labour to feel in our hearts such power of grace,
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as will make vs truly to say we are conquerours ouer our spirituall enemies.
as will make us truly to say we Are conquerors over our spiritual enemies.
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This is that blessed state of all those, vnto whom life euerlasting belongeth, who shall neuer taste of the second death.
This is that blessed state of all those, unto whom life everlasting belongeth, who shall never taste of the second death.
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Secondly, here is answered a great question, which euery mans conscience will mooue vnto him;
Secondly, Here is answered a great question, which every men conscience will move unto him;
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namely, How may I scape the second death, that lake that burneth with fire and brimstone? Answ. Thou must in this life truely turne vnto God from all thine euill wayes, renounce thy selfe,
namely, How may I escape the second death, that lake that burns with fire and brimstone? Answer Thou must in this life truly turn unto God from all thine evil ways, renounce thy self,
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and put all thine affiance in Christ his death and passion;
and put all thine affiance in christ his death and passion;
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and euermore labour to keepe true religion, faith, and good conscience vnto death in all estates.
and evermore labour to keep true Religion, faith, and good conscience unto death in all estates.
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This doe, and though thou tast of the first, yet the second death shall neuer touch thee.
This do, and though thou taste of the First, yet the second death shall never touch thee.
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Thirdly, hereby Christ giueth vs to vnderstand, that of the two deaths the second is the worser.
Thirdly, hereby christ gives us to understand, that of the two death's the second is the Worse.
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The bodily death is terrible vnto Nature;
The bodily death is terrible unto Nature;
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but the second is the proper death indeed, the destruction of the creature in soule and bodie eternally.
but the second is the proper death indeed, the destruction of the creature in soul and body eternally.
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And yet behold the madnesse of man, who feareth greatly the first death, and regardeth nothing the burning lake;
And yet behold the madness of man, who fears greatly the First death, and Regardeth nothing the burning lake;
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like vnto little children that feare their owne shaddowes, and yet are not afraid of fire and water, that will burne and drowne thē.
like unto little children that Fear their own shadows, and yet Are not afraid of fire and water, that will burn and drown them.
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This is mans miserable estate, through the blindnesse of his mind, & the hardnesse of his heart.
This is men miserable estate, through the blindness of his mind, & the hardness of his heart.
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Verse. 12. And to the Angell of the Church which is at Pergamus write, This sayth hee, that hath that sharpe sword with two edges.Verse. 12. And to the Angel of the Church which is At Pergamos write, This say he, that hath that sharp sword with two edges.
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Here is the third particular commaundement which Christ gaue to Iohn, whereof wee haue spoken before in the first verse:
Here is the third particular Commandment which christ gave to John, whereof we have spoken before in the First verse:
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shewing there what is meant by Angell;
showing there what is meant by Angel;
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and why this particular commaundement was giuen vnto Iohn. This third Epistle of Christ, as the former, hath three parts: a Preface in this verse:
and why this particular Commandment was given unto John. This third Epistle of christ, as the former, hath three parts: a Preface in this verse:
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The Proposition of the Epistle, verse 13, and so forward vnto the 17: And the Conclusion in the 17 verse. I. part.
The Proposition of the Epistle, verse 13, and so forward unto the 17: And the Conclusion in the 17 verse. I. part.
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The Preface sheweth in whose name this Epistle is written; namely, in Christs name: The causes whereof we haue shewed before in the first verse.
The Preface shows in whose name this Epistle is written; namely, in Christ name: The Causes whereof we have showed before in the First verse.
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Christ is here set foorth by an action of his kingly office, borrowed from the former Chapter, verse 16. These things sayth hee, that hath that sharpe two edged sword:
christ is Here Set forth by an actium of his kingly office, borrowed from the former Chapter, verse 16. These things say he, that hath that sharp two edged sword:
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that is, He who is not onely Priest and Prophet of his church, but the king thereof, to guide and gouerne the same.
that is, He who is not only Priest and Prophet of his Church, but the King thereof, to guide and govern the same.
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The sword which hee hath in his hand, or in his mouth (as Isay sayth) is that two edged sword,
The sword which he hath in his hand, or in his Mouth (as Saiah say) is that two edged sword,
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yea, that sharpe two-edged sword ▪ thereby is signified the whole word of God, the Law and Gospell:
yea, that sharp two-edged sword ▪ thereby is signified the Whole word of God, the Law and Gospel:
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which is so called, by reason of the operation thereof, as it is Hebr. the 4.12. Christ is thus described to comfort this Church of Pergamus.
which is so called, by reason of the operation thereof, as it is Hebrew the 4.12. christ is thus described to Comfort this Church of Pergamos.
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For hereby three things are signified: First, his wonderfull power in slaying originall sinne and corruption by his word;
For hereby three things Are signified: First, his wonderful power in slaying original sin and corruption by his word;
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in all them that beleeue in him: so as there is no hope of recouerie for sinne, after it is once wounded.
in all them that believe in him: so as there is no hope of recovery for sin, After it is once wounded.
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Secondly, that hee will strengthen and preserue his Church, and all the true members thereof, by the same word, against all their enemies.
Secondly, that he will strengthen and preserve his Church, and all the true members thereof, by the same word, against all their enemies.
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This it doth after this manner: The whole word of God, both law and gospell, must both bee knowne, and beleeued;
This it does After this manner: The Whole word of God, both law and gospel, must both be known, and believed;
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then whensoeuer any temptation commeth, faith maketh the same word powerfull in vs, to repell the temptation,
then whensoever any temptation comes, faith makes the same word powerful in us, to repel the temptation,
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and to strengthen vs in affliction: for it is that sword of the spirit, whereby wee wound all our enemies.
and to strengthen us in affliction: for it is that sword of the Spirit, whereby we wound all our enemies.
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But if it bee not beleeued, it is but as a sword in a sheath, and will nothing helpe vs. Thirdly, hereby he signifieth, that hee destroyeth all their enemies:
But if it be not believed, it is but as a sword in a sheath, and will nothing help us Thirdly, hereby he signifies, that he Destroyeth all their enemies:
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this is the chiefe end why hee so describeth himselfe in this place.
this is the chief end why he so Describeth himself in this place.
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How Christ woundeth his enemies herewith, wee haue shewed in the former Chapter, and the sixteenth verse, with the vses thereof.
How christ wounds his enemies herewith, we have showed in the former Chapter, and the sixteenth verse, with the uses thereof.
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Verse 13. I know thy workes, and where thou dwellest, euen where Sathans throne is:Verse 13. I know thy works, and where thou dwellest, even where Satan's throne is:
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and thou keepest my name, and hast not denied my faith, euen in th•se dayes when Antipas my faithfull Martyr was slaine among you, where Sathan dwelleth.
and thou Keepest my name, and hast not denied my faith, even in th•se days when Antipas my faithful Martyr was slain among you, where Sathan dwells.
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Here beginneth the second part of this Epistle; to wit, the Proposition: which containeth two parts:
Here begins the second part of this Epistle; to wit, the Proposition: which Containeth two parts:
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A commendation of this Church, in this verse: and a Reproofe, vers. 14, 15. The commendation is twofold: First, generall, in these words: I know thy workes ;
A commendation of this Church, in this verse: and a Reproof, vers. 14, 15. The commendation is twofold: First, general, in these words: I know thy works;
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then speciall, in the words following, I know where thou dwellest, &c. Of the generall commendation wee haue spoken in the former Epistles, verse 2. and 9. This yet must be obserued, that Christ herewith beginneth the matter of all his Epistles:
then special, in the words following, I know where thou dwellest, etc. Of the general commendation we have spoken in the former Epistles, verse 2. and 9. This yet must be observed, that christ herewith begins the matter of all his Epistles:
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intending no doubt, hereby to settle the persuasion of his presence deepely in euery one of our hearts:
intending no doubt, hereby to settle the persuasion of his presence deeply in every one of our hearts:
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for it is indeed the ground of the holy feare of God, which is the beginning of all true religion and godlinesse.
for it is indeed the ground of the holy Fear of God, which is the beginning of all true Religion and godliness.
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And here Christ giueth a president for his ministers:
And Here christ gives a president for his Ministers:
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namely, that the first thing they must teach their people is, to be persuaded of this presence of Christ;
namely, that the First thing they must teach their people is, to be persuaded of this presence of christ;
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wheresoeuer they are Christ is with them, and whatsoeuer they do he seeth them.
wheresoever they Are christ is with them, and whatsoever they do he sees them.
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This will cause them make conscience of all their waies, and it is impossible that any should euer haue sound knowledge or good conscience, till he be persuaded hereof.
This will cause them make conscience of all their ways, and it is impossible that any should ever have found knowledge or good conscience, till he be persuaded hereof.
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Abraham knew well that in Abimelekes court they would make no conscience of murther, because they wanted this feare of God : Abraham knew well that in Abimelekes court they would make no conscience of murder, Because they wanted this Fear of God:
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to feare God and keepe his commaundements is the whole man: and therefore wee should giue all diligence hereunto.
to Fear God and keep his Commandments is the Whole man: and Therefore we should give all diligence hereunto.
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It is indeed a hard lesson for vs to learne, and of our selues wee cannot learne it:
It is indeed a hard Lesson for us to Learn, and of our selves we cannot Learn it:
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but if we vse the meanes, Gods blessing will be vpon our endeuour, and then shall wee haue knowledge vpon knowledge,
but if we use the means, God's blessing will be upon our endeavour, and then shall we have knowledge upon knowledge,
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and grace vpon grace, with the comfort of a good conscience.
and grace upon grace, with the Comfort of a good conscience.
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The particular commendation of this church is, for her constancie in maintaining the doctrine of the gospell, in these words, I know where thou dwellest,
The particular commendation of this Church is, for her constancy in maintaining the Doctrine of the gospel, in these words, I know where thou dwellest,
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euen in a place where Sathans throne is, and yet for all that thou keepest my name :even in a place where Satan's throne is, and yet for all that thou Keepest my name:
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that is, thou holdest still my true religion and doctrine.
that is, thou holdest still my true Religion and Doctrine.
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The throne of Sathan is any place where superstition, idolatry, or profanenesse is maintained without controlement,
The throne of Sathan is any place where Superstition, idolatry, or profaneness is maintained without controlment,
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and from whence wickednesse is conueyed to other places.
and from whence wickedness is conveyed to other places.
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For the diuell is the God of the world ▪ and he hath his thrones among men.
For the Devil is the God of the world ▪ and he hath his thrones among men.
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Pergamus was a great citie of the gentiles which maintained idolatry, and persecuted the gospell, from whence also iniquitie was deriued to other townes and places:
Pergamos was a great City of the Gentiles which maintained idolatry, and persecuted the gospel, from whence also iniquity was derived to other Towns and places:
np1 vbds dt j n1 pp-f dt n2-j r-crq vvd n1, cc vvn dt n1, p-acp c-crq av n1 vbds vvn p-acp j-jn n2 cc n2:
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therefore it is called the diuels throne. Herein we may obserue sundrie points of great importance.
Therefore it is called the Devils throne. Herein we may observe sundry points of great importance.
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First, the exceeding pollicie of Sathan: he hath his kingdome in this world:
First, the exceeding policy of Sathan: he hath his Kingdom in this world:
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and for the establishing thereof, he must haue his thrones where wickednesse and idolatrie is maintained without controlement,
and for the establishing thereof, he must have his thrones where wickedness and idolatry is maintained without controlment,
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and whence sin is deriued to other places. In all ages it hath bene thus, and will continue so to the end.
and whence since is derived to other places. In all ages it hath be thus, and will continue so to the end.
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In the old world hee had his thrones among Cains posteritie:
In the old world he had his thrones among Cains posterity:
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in the church of the Iewes, euen in the daies of the kings of Israell, the high places and groues ▪ where the people sacrificed to their idols were the diuels thrones:
in the Church of the Iewes, even in the days of the Kings of Israel, the high places and groves ▪ where the people sacrificed to their Idols were the Devils thrones:
p-acp dt n1 pp-f dt np2, av-j p-acp dt n2 pp-f dt n2 pp-f np1, dt j n2 cc n2 ▪ c-crq dt n1 vvn p-acp po32 n2 vbdr dt ng1 n2:
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the oracles of the gentiles where the diuels gaue answere vnto men were his cheefe thrones:
the oracles of the Gentiles where the Devils gave answer unto men were his chief thrones:
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in the dayes of poperie, euerie church and chappell were thrones of Sathan, wherein were erected images & holy roods for the worship of saints;
in the days of popery, every Church and chapel were thrones of Sathan, wherein were erected Images & holy roods for the worship of Saints;
p-acp dt n2 pp-f n1, d n1 cc n1 vbdr n2 pp-f np1, c-crq vbdr vvn n2 cc j ng1 p-acp dt n1 pp-f n2;
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whither the people came to worship from countrey to countrey. In most schooles of learning for many hundred yeares the diuell had his thrones;
whither the people Come to worship from country to country. In most Schools of learning for many hundred Years the Devil had his thrones;
c-crq dt n1 vvd pc-acp vvi p-acp n1 p-acp n1. p-acp ds n2 pp-f n1 p-acp d crd n2 dt n1 vhd po31 n2;
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For therein was nothing taught but errors, heresies, and most abhominable idolatries. In these our dayes the diuell hath his thrones among vs, where any wizard dwelleth,
For therein was nothing taught but errors, heresies, and most abominable idolatries. In these our days the Devil hath his thrones among us, where any vizard dwells,
c-acp av vbds pix vvn p-acp n2, n2, cc av-ds j n2. p-acp d po12 n2 dt n1 vhz po31 n2 p-acp pno12, c-crq d n1 vvz,
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or cūning person (as they are called) for thither whole countries do flocke for helpe and for counsell,
or cunning person (as they Are called) for thither Whole countries do flock for help and for counsel,
cc j-jn n1 (c-acp pns32 vbr vvn) p-acp av j-jn n2 vdb vvi p-acp n1 cc p-acp n1,
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and so yeeld homage to Sathan. All dicing, & all brothel houses, wherein abhominable wickednesse is freely committed, are Sathans thrones.
and so yield homage to Sathan. All dicing, & all brothel houses, wherein abominable wickedness is freely committed, Are Satan's thrones.
cc av vvb n1 p-acp np1. av-d vvg, cc d n1 n2, c-crq j n1 vbz av-j vvn, vbr npg1 n2.
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Yea all those families are the diuels thrones, where men liue without loue or practise of religion, in blindnesse and ignorance, in blasphemie, drunkennesse, whoredome, iniustice, or any such impieties.
Yea all those families Are the Devils thrones, where men live without love or practice of Religion, in blindness and ignorance, in blasphemy, Drunkenness, whoredom, injustice, or any such impieties.
uh d d n2 vbr dt ng1 n2, c-crq n2 vvb p-acp n1 cc n1 pp-f n1, p-acp n1 cc n1, p-acp n1, n1, n1, n1, cc d d n2.
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And in reason it must needs bee thus, for the diuell being a prince of this world, will haue his throne in some parts thereof.
And in reason it must needs be thus, for the Devil being a Prince of this world, will have his throne in Some parts thereof.
cc p-acp n1 pn31 vmb av vbi av, p-acp dt n1 vbg dt n1 pp-f d n1, vmb vhi po31 n1 p-acp d n2 av.
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Hereby we see it is most needfull in euerie Christian kingdom, there should be thrones of iustice in ciuill courts,
Hereby we see it is most needful in every Christian Kingdom, there should be thrones of Justice in civil Courts,
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for the maintenance of equity, the reward of vertue, and for the repressing of iniustice and iniquitie.
for the maintenance of equity, the reward of virtue, and for the repressing of injustice and iniquity.
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And also thrones of Ecclesiasticall iurisdiction for the reprehending and punishing of all those sinnes which the ciuill court reacheth not vnto.
And also thrones of Ecclesiastical jurisdiction for the reprehending and punishing of all those Sins which the civil court reaches not unto.
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And it is necessarie that in these thrones iustice should bee administred without partialitie, that Gods throne may bee erected, which is opposit to the throne of Sathan.
And it is necessary that in these thrones Justice should be administered without partiality, that God's throne may be erected, which is opposite to the throne of Sathan.
cc pn31 vbz j cst p-acp d ng1 n1 vmd vbi vvn p-acp n1, cst ng1 n1 vmb vbi vvn, r-crq vbz j-jn p-acp dt n1 pp-f np1.
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Againe, the diuels cunning appeares notably in the choise of the place where he setteth vp his throne:
Again, the Devils cunning appears notably in the choice of the place where he sets up his throne:
av, dt ng1 j-jn vvz av-j p-acp dt n1 pp-f dt n1 c-crq pns31 vvz a-acp po31 n1:
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it was no petty towne or village, but a chiefe and famous citie, which had beene the seate of many kings.
it was no Petty town or village, but a chief and famous City, which had been the seat of many Kings.
pn31 vbds dx j n1 cc n1, cc-acp dt j-jn cc j n1, r-crq vhd vbn dt n1 pp-f d n2.
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This hath bene his practise in all ages, to chuse the chiefest places for the seat of his throne.
This hath be his practice in all ages, to choose the chiefest places for the seat of his throne.
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Great Babylon in Scripture is called, A citie of iniquitie, that is, a throne of the diuell.
Great Babylon in Scripture is called, A City of iniquity, that is, a throne of the Devil.
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And Rome that was once a famous church, is now, and hath beene long that spirituall Babylon, the throne of the diuell.
And Room that was once a famous Church, is now, and hath been long that spiritual Babylon, the throne of the Devil.
cc vvb cst vbds a-acp dt j n1, vbz av, cc vhz vbn av-j d j np1, dt n1 pp-f dt n1.
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Yea, in Ierusalem the city of the great king, had the diuell got vp his throne,
Yea, in Ierusalem the City of the great King, had the Devil god up his throne,
uh, p-acp np1 dt n1 pp-f dt j n1, vhd dt n1 vvd a-acp po31 n1,
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when Christ called the temple a den of theeues.
when christ called the temple a den of thieves.
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And in our dayes the people of great towns and cities are generally more backward in embracing the gospell, than in little villages.
And in our days the people of great Towns and cities Are generally more backward in embracing the gospel, than in little villages.
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The cause hereof is, the malice of the diuell, who will haue his throne in chiefest places,
The cause hereof is, the malice of the Devil, who will have his throne in chiefest places,
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for the greater hinderance of religion:
for the greater hindrance of Religion:
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there he much preuaileth by choaking the word with pride, profit, and pleasures, causing them to content themselues with a forme of godlinesse,
there he much prevaileth by choking the word with pride, profit, and pleasures, causing them to content themselves with a Form of godliness,
a-acp pns31 d vvz p-acp vvg dt n1 p-acp n1, n1, cc n2, vvg pno32 pc-acp vvi px32 p-acp dt n1 pp-f n1,
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when as they want the power thereof.
when as they want the power thereof.
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And thus he dealeth in greater townes, that thence impietie may be deriued to the countrie round about,
And thus he deals in greater Towns, that thence impiety may be derived to the country round about,
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as tradesmen do their wares from place to place.
as Tradesmen do their wares from place to place.
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And therefore the people of great townes especially, must labour not onely to know the gospell,
And Therefore the people of great Towns especially, must labour not only to know the gospel,
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but to beleeue and obey the same. Euery man must reforme himselfe, and euerie familie themselues, that Gods throne may be established,
but to believe and obey the same. Every man must reform himself, and every family themselves, that God's throne may be established,
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& the diuels throne battered down among them.
& the Devils throne battered down among them.
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Secondly, whereas this church dwelleth where the diuels throne is, wee may obserue, whence the church of God is gathered, namely, out of Sathans kingdome.
Secondly, whereas this Church dwells where the Devils throne is, we may observe, whence the Church of God is gathered, namely, out of Satan's Kingdom.
ord, cs d n1 vvz c-crq dt ng1 n1 vbz, pns12 vmb vvi, c-crq dt n1 pp-f np1 vbz vvn, av, av pp-f npg1 n1.
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Gods church is a company of men ordained to saluation, taken from vnder the power of the diuell:
God's Church is a company of men ordained to salvation, taken from under the power of the Devil:
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though after their calling they be Gods peculiar flocke, yet they are by nature the children of wrath.
though After their calling they be God's peculiar flock, yet they Are by nature the children of wrath.
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Thus Paul speaketh of all the Gentiles, Act. 26.18. And particularly of the church of Colossa, Colos. 1.13. that God deliuered them from the power of darknesse, and translated them into the kingdome of his deare sonne. Hence we learn. I.
Thus Paul speaks of all the Gentiles, Act. 26.18. And particularly of the Church of Colossae, Colos 1.13. that God Delivered them from the power of darkness, and translated them into the Kingdom of his deer son. Hence we Learn. I.
av np1 vvz pp-f d dt n2-j, n1 crd. cc av-j pp-f dt n1 pp-f np1, np1 crd. cst np1 vvd pno32 p-acp dt n1 pp-f n1, cc vvn pno32 p-acp dt n1 pp-f po31 j-jn n1. av pns12 vvb. pns11.
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That no man is to stand vpon his his gentilitie, or glory in his parentage for nobilitie and great bloud,
That no man is to stand upon his his gentility, or glory in his parentage for Nobilt and great blood,
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but onely reioyce in this, that hee is drawne out of the kingdome of darknesse,
but only rejoice in this, that he is drawn out of the Kingdom of darkness,
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and from vnder the power of Sathan, and placed by Christ Iesus in the kingdom of grace.
and from under the power of Sathan, and placed by christ Iesus in the Kingdom of grace.
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For what will it profit a man to weare about his necke a chaine of gold,
For what will it profit a man to wear about his neck a chain of gold,
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if so be his heart, will, & affections bee chained to the diuels seruice? and what auaileth it princes to sit vpon their stately thrones,
if so be his heart, will, & affections be chained to the Devils service? and what avails it Princes to fit upon their stately thrones,
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if they themselues be in subiection vnto Sathan, and do homage vnto his throne? yea what will all the treasures, honors,
if they themselves be in subjection unto Sathan, and do homage unto his throne? yea what will all the treasures, honours,
cs pns32 px32 vbi p-acp n1 p-acp np1, cc vdb n1 p-acp po31 n1? uh q-crq vmb d dt n2, n2,
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and pleasures of the world auaile to him that is debarred from the riches of Gods loue in Christ,
and pleasures of the world avail to him that is debarred from the riches of God's love in christ,
cc n2 pp-f dt n1 vvi p-acp pno31 cst vbz vvn p-acp dt n2 pp-f npg1 n1 p-acp np1,
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and destitute of the treasures of his grace, and so led captiue by Sathan at his will and pleasure? Secondly, some do thinke that a man may be saued by any religion, the Iew by his religion, the Turke by his,
and destitute of the treasures of his grace, and so led captive by Sathan At his will and pleasure? Secondly, Some do think that a man may be saved by any Religion, the Iew by his Religion, the Turk by his,
cc j pp-f dt n2 pp-f po31 n1, cc av vvd j-jn p-acp np1 p-acp po31 n1 cc n1? ord, d vdb vvi cst dt n1 vmb vbi vvn p-acp d n1, dt np1 p-acp po31 n1, dt np1 p-acp png31,
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and the Papist by his, &c. Yea, it is the common receiued opinion of our ignorant people, that euerie one shall bee saued by his good meaning.
and the Papist by his, etc. Yea, it is the Common received opinion of our ignorant people, that every one shall be saved by his good meaning.
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But all these are meere dotages of mens braine:
But all these Are mere dotages of men's brain:
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for a man may hold his good meaning, and yet serue the diuell at his throne.
for a man may hold his good meaning, and yet serve the Devil At his throne.
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It is not sufficient to hold this or that religion, or to practise ciuill vertues,
It is not sufficient to hold this or that Religion, or to practise civil Virtues,
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as iustice, temperance, &c. vnlesse a man be one of Gods church, seuered frō the company of thē that serue Sathan.
as Justice, temperance, etc. unless a man be one of God's Church, severed from the company of them that serve Sathan.
c-acp n1, n1, av cs dt n1 vbi crd pp-f npg1 n1, vvn p-acp dt n1 pp-f pno32 cst vvb np1.
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Thirdly, here all Gods seruants haue a notable meanes of stay and comfort in afflictions.
Thirdly, Here all God's Servants have a notable means of stay and Comfort in afflictions.
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If they be persecuted, and cast into most darke dung•ons for the name of Christ, they must call to mind, that they are taken out of the diuels prison in the kingdome of darknes,
If they be persecuted, and cast into most dark dung•ons for the name of christ, they must call to mind, that they Are taken out of the Devils prison in the Kingdom of darkness,
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and placed in the glorious kingdome of Iesus Christ, and made members of his church, and shall be inheritors of his glory.
and placed in the glorious Kingdom of Iesus christ, and made members of his Church, and shall be inheritors of his glory.
cc vvn p-acp dt j n1 pp-f np1 np1, cc vvd n2 pp-f po31 n1, cc vmb vbi n2 pp-f po31 n1.
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Fourthly, hence wee learne, that the preaching of the gospell hath in it a diuine power:
Fourthly, hence we Learn, that the preaching of the gospel hath in it a divine power:
ord, av pns12 vvb, cst dt vvg pp-f dt n1 vhz p-acp pn31 dt j-jn n1:
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no creatures, except the good Angels, haue power comparable to the diuels: and yet the preaching of the gospell is stronger than al the power of Sathan,
no creatures, except the good Angels, have power comparable to the Devils: and yet the preaching of the gospel is Stronger than all the power of Sathan,
dx n2, c-acp dt j n2, vhb n1 j p-acp dt n2: cc av dt vvg pp-f dt n1 vbz jc cs d dt n1 pp-f np1,
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for it gathereth a church where the diuell hath his throne, it deliuers men from vnder the power of Sathan,
for it gathereth a Church where the Devil hath his throne, it delivers men from under the power of Sathan,
c-acp pn31 vvz dt n1 c-crq dt n1 vhz po31 n1, pn31 vvz n2 p-acp p-acp dt n1 pp-f np1,
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and placeth them in the glorious libertie of the sonnes of God:
and places them in the glorious liberty of the Sons of God:
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although therefore it be preached by sinfull man, yet it must be reuerenced as the power of God,
although Therefore it be preached by sinful man, yet it must be reverenced as the power of God,
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and his owne arme to saue his elect.
and his own arm to save his elect.
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Fiftly, hence wee gather that God will haue his people to dwell with wicked and vngodly men:
Fifty, hence we gather that God will have his people to dwell with wicked and ungodly men:
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for the church of Pergamus dwelleth where Sathans throne is. This hee doth with wicked and vngodly men for good causes: I.
for the Church of Pergamos dwells where Satan's throne is. This he does with wicked and ungodly men for good Causes: I.
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That their faith, obedience, and repentance might be exercised, and they preserued from many sins which otherwayes they should fall into.
That their faith, Obedience, and Repentance might be exercised, and they preserved from many Sins which otherways they should fallen into.
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Moses telleth the Israelits that the Cananits must not be all cast out at their first entrance,Moses Telleth the Israelites that the Canaanites must not be all cast out At their First Entrance,
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but dwell among them, lest wild beasts did grow vp which would deuour them: & so the wicked must dwell among the godly to exercise Gods graces in them,
but dwell among them, lest wild beasts did grow up which would devour them: & so the wicked must dwell among the godly to exercise God's graces in them,
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lest they fall into sinne and securitie. II. That they might shine foorth as lights vnto the wicked by their godly conuersation, Phil. 2.15.
lest they fallen into sin and security. II That they might shine forth as lights unto the wicked by their godly Conversation, Philip 2.15.
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That ye may be blameles•e and pure, the sonnes of God without rebuke in the middes of a naughtie and crooked nation, That you may be blameles•e and pure, the Sons of God without rebuke in the mids of a naughty and crooked Nation,
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and among whom ye shine as lights in the world: holding foorth word of life. and among whom you shine as lights in the world: holding forth word of life.
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And thus the godly must do, that by their vnblameable life others might bee wonne to the faith;
And thus the godly must do, that by their unblameable life Others might be won to the faith;
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for godly example is a notable meanes to draw men to loue and embrace faith and true religion, 1. Pet. 3.1. III. That God may shew on the godly tokens of his speciall loue and fauour:
for godly Exampl is a notable means to draw men to love and embrace faith and true Religion, 1. Pet. 3.1. III. That God may show on the godly tokens of his special love and favour:
p-acp j n1 vbz dt j n2 pc-acp vvi n2 pc-acp vvi cc vvi n1 cc j n1, crd np1 crd. np1. cst np1 vmb vvi p-acp dt j n2 pp-f po31 j n1 cc n1:
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which he doth when hee sendeth iudgements vpon the wicked, and spareth his children.
which he does when he sends Judgments upon the wicked, and spares his children.
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Hence it was, that when the Lord would bring a common iudgement vpon the Iewes, he causeth those that mourned for their owne sinnes,
Hence it was, that when the Lord would bring a Common judgement upon the Iewes, he Causes those that mourned for their own Sins,
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and for the abhominations of the people, To bee marked in the forehead, that they might bespared.
and for the abominations of the people, To be marked in the forehead, that they might bespared.
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So that if any godly person dwell among such as hate religion, and bee profane, he must content himselfe, knowing it is Gods will his church should be vexed and troubled by the societies of the wicked and vngodly.
So that if any godly person dwell among such as hate Religion, and be profane, he must content himself, knowing it is God's will his Church should be vexed and troubled by the societies of the wicked and ungodly.
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Sixtly, hence it appeareth that Gods people may lawfully dwell among wicked and vngodly men, alwayes remembring that they communicate not with them in their sins and rebellions against God:
Sixty, hence it appears that God's people may lawfully dwell among wicked and ungodly men, always remembering that they communicate not with them in their Sins and rebellions against God:
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For so L•t dwelt in Sodome, and this church of Pergamus, where the diuell had his throne. 1. Cor. 7.2 ▪ This question is answered:
For so L•t dwelled in Sodom, and this Church of Pergamos, where the Devil had his throne. 1. Cor. 7.2 ▪ This question is answered:
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a maister is a heathen man, and his seruant is conuerted to the faith; whereupon hee thinketh that he is free from seruing his maister:
a master is a heathen man, and his servant is converted to the faith; whereupon he Thinketh that he is free from serving his master:
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but Paule telleth him he must doe externall seruice still, so farre forth as he keepe good conscience,
but Paul Telleth him he must do external service still, so Far forth as he keep good conscience,
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and bee not constrained to renounce true religion.
and be not constrained to renounce true Religion.
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Lastly, hence wee haue direction to aunswere a question much vrged against vs by the Papists, to wit, Where our church was fourescore yeares ago,
Lastly, hence we have direction to answer a question much urged against us by the Papists, to wit, Where our Church was fourescore Years ago,
ord, av pns12 vhb n1 pc-acp vvi dt n1 av-d vvn p-acp pno12 p-acp dt njp2, pc-acp vvi, c-crq po12 n1 vbds crd n2 av,
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when Luther first beganne to preach:
when Luther First began to preach:
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they intend hereby to proue our church to be but of fourscore yeares continuance, and so our religion to be new.
they intend hereby to prove our Church to be but of fourscore Years Continuance, and so our Religion to be new.
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We aunswere by the like, Where was the church of Pergamus when the diuels throne was in that citie? Surely it was there where the diuell had his throne.
We answer by the like, Where was the Church of Pergamos when the Devils throne was in that City? Surely it was there where the Devil had his throne.
pns12 vvb p-acp dt j, c-crq vbds dt n1 pp-f np1 c-crq dt ng1 n1 vbds p-acp d n1? np1 pn31 vbds a-acp c-crq dt n1 vhd po31 n1.
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And so when Antichrist that man of sin, had spread poperie ouer all Europe, at that verie same time was Gods church in Europe where poperie was professed, mingled with the Papists:
And so when Antichrist that man of since, had spread popery over all Europe, At that very same time was God's Church in Europe where popery was professed, mingled with the Papists:
cc av c-crq np1 cst n1 pp-f n1, vhd vvn n1 p-acp d np1, p-acp cst av d n1 vbds npg1 n1 p-acp np1 q-crq n1 vbds vvn, vvn p-acp dt njp2:
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which to bee true appeareth by this, that in all ages there haue bene some, who openly haue oppugned poperie, more or lesse, partly by writing,
which to be true appears by this, that in all ages there have be Some, who openly have oppugned popery, more or less, partly by writing,
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and partly by speaking, as the records of all ages do testifie & make manifest:
and partly by speaking, as the records of all ages do testify & make manifest:
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so that though iniquitie had the vpper hand, yet our church had his being in the middest of poperie.
so that though iniquity had the upper hand, yet our Church had his being in the midst of popery.
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And thou keepest my name, That is, though thou dwell in a place where the diuell hath his throne,And thou Keepest my name, That is, though thou dwell in a place where the Devil hath his throne,
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yet thou holdest fast my name, so as neither force nor fraud of the aduersarie can take my name from thee: so much the words import.
yet thou holdest fast my name, so as neither force nor fraud of the adversary can take my name from thee: so much the words import.
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By Christs name we must vnderstand the doctrine of the gospell:
By Christ name we must understand the Doctrine of the gospel:
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so Paul is sayd to bee A chosen vessell to carrie Christs name among the Gentiles:
so Paul is said to be A chosen vessel to carry Christ name among the Gentiles:
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That is, to publish among them the doctrine of the Gospell.
That is, to publish among them the Doctrine of the Gospel.
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Here this church of Pergamus is particularly commended for her constancie in holding fast true religion against all aduersary power whatsoeuer.
Here this Church of Pergamos is particularly commended for her constancy in holding fast true Religion against all adversary power whatsoever.
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Hence wee learne that it is not sufficient to teach, or know, and beleeue the doctrine of the gospell in time of peace:
Hence we Learn that it is not sufficient to teach, or know, and believe the Doctrine of the gospel in time of peace:
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but we must be constant in holding it fast against all gainsayers, and not be turned about with euery wind of doctrine,
but we must be constant in holding it fast against all gainsayers, and not be turned about with every wind of Doctrine,
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but in life and death keepe sure the truth, that neither fraud nor forc• of any aduersary power draw it from vs, or vs from it.
but in life and death keep sure the truth, that neither fraud nor forc• of any adversary power draw it from us, or us from it.
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Mat. 13. The kingdome of heauen 〈 ◊ 〉 compared to a treasure hid in the field, which when a man s••deth bee goeth and selleth all hee, hath to buy the field. Mathew 13. The Kingdom of heaven 〈 ◊ 〉 compared to a treasure hid in the field, which when a man s••deth bee Goes and Selleth all he, hath to buy the field.
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The scope of that par•ble is this ▪ If any man should come into any of our fields,
The scope of that par•ble is this ▪ If any man should come into any of our fields,
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& by searching find a gold mine;
& by searching find a gold mine;
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he would not make it knowne to any, but couer it close, and go his way and sell all that he had to buy that field, that thereby he might enrich himselfe:
he would not make it known to any, but cover it close, and go his Way and fell all that he had to buy that field, that thereby he might enrich himself:
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euen so hauing found this, that the gospell reuealeth the way to life euerlasting, though we must not conceale the same from others,
even so having found this, that the gospel Revealeth the Way to life everlasting, though we must not conceal the same from Others,
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yet we must be like this man herein, that we could be content to part with all that we haue, that so we might make the gospell ours ▪ 1. Tim. 3.9. Deacons must haue this propertie, To haue the ministerie of faith in a pure conscience.
yet we must be like this man herein, that we could be content to part with all that we have, that so we might make the gospel ours ▪ 1. Tim. 3.9. Deacons must have this property, To have the Ministry of faith in a pure conscience.
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There a good conscience is compared to a sure treasure house, which cannot bee robbed by any aduersaries power:
There a good conscience is compared to a sure treasure house, which cannot be robbed by any Adversaries power:
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and faith, that is, true religion is the treasure that is there safely layd vp: such a store-house must wee get for the preseruation of the faith.
and faith, that is, true Religion is the treasure that is there safely laid up: such a storehouse must we get for the preservation of the faith.
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Any thing else we may leese, but if we part with true religion, saluation is gone and all is lost.
Any thing Else we may lose, but if we part with true Religion, salvation is gone and all is lost.
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And therefore in life and death we must keepe fast the faith. Further Christ amplifieth the praise of their conscience by two arguments:
And Therefore in life and death we must keep fast the faith. Further christ amplifieth the praise of their conscience by two Arguments:
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First, that they held Christs name without deniall: Secondly, that they kept the faith in the time of bloudie persecution.
First, that they held Christ name without denial: Secondly, that they kept the faith in the time of bloody persecution.
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For the first in these words, And hast not denied my faith. This is an excellent commendation;
For the First in these words, And hast not denied my faith. This is an excellent commendation;
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for many will hold the doctrine of the gospell for a time, and yet after deny the same by apostacie:
for many will hold the Doctrine of the gospel for a time, and yet After deny the same by apostasy:
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but this Church held fast true religion without any reuolt at all. Their practise must we follow:
but this Church held fast true Religion without any revolt At all. Their practice must we follow:
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and so hold fast true religion that therein we neuer make reuolt:
and so hold fast true Religion that therein we never make revolt:
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for if wee shall once deny religion, wee know not whether God will giue vs the grace of repentance, that w•e may professe it againe;
for if we shall once deny Religion, we know not whither God will give us the grace of Repentance, that w•e may profess it again;
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which if he do not, we perish eternally.
which if he do not, we perish eternally.
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Consider Esau• example who sold his birth right for a messe of red broth, and after lost the blessing ▪ which when he wold haue recouered he was reiected:
Consider Esau• Exampl who sold his birth right for a mess of read broth, and After lost the blessing ▪ which when he would have recovered he was rejected:
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And found no place to repentance, though be sought it with teares. And found no place to Repentance, though be sought it with tears.
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Therfore to preuent the fearefull danger of not repenting after reuoult, we must still hold fast true religion without deniall.
Therefore to prevent the fearful danger of not repenting After reuoult, we must still hold fast true Religion without denial.
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Here in this place the faith of Christ, is all one with Christs name, that is, with the true doctrine of the gospel.
Here in this place the faith of christ, is all one with Christ name, that is, with the true Doctrine of the gospel.
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And it is called Christs faith: first, because Christ with the father and the spirit, is the author thereof:
And it is called Christ faith: First, Because christ with the father and the Spirit, is the author thereof:
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Secondly, because Christ reuealeth the same from the bosome of his father: for God reuealeth his Gospell vnto men by his sonne Christ Iesus.
Secondly, Because christ Revealeth the same from the bosom of his father: for God Revealeth his Gospel unto men by his son christ Iesus.
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Thirdly, because Christ is the substance and matter of the gospell:
Thirdly, Because christ is the substance and matter of the gospel:
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for indeed Christ Iesus is the principal subiect of the whole Bible, being the end of the law,
for indeed christ Iesus is the principal Subject of the Whole bible, being the end of the law,
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& the substance of the gospell. The second argument of their praise for conscience, is taken from the circumstance of time;
& the substance of the gospel. The second argument of their praise for conscience, is taken from the circumstance of time;
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they hold fast true religion in the time of bloudy persecution:
they hold fast true Religion in the time of bloody persecution:
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Euen in those dayes (saith Christ) when Antipas my faithful martyr was slaine among you where Sathan dwelleth. Even in those days (Says christ) when Antipas my faithful martyr was slain among you where Sathan dwells.
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Who this Antipas was, is not knowne, neither certainely recorded in any historie:
Who this Antipas was, is not known, neither Certainly recorded in any history:
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it is thought hee was the minister of this church, vnto opposed himselfe against idolatrie and gentilisme in this citie of Pergamus.
it is Thought he was the minister of this Church, unto opposed himself against idolatry and gentilism in this City of Pergamos.
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In this argument note two points. I. That Christ commends Antipas, calling him his faithfull martyr.
In this argument note two points. I. That christ commends Antipas, calling him his faithful martyr.
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Whereby wee see, that in Gods church it is lawfull to honor saints and martyrs. For that which Christ doth, his church may doe.
Whereby we see, that in God's Church it is lawful to honour Saints and Martyrs. For that which christ does, his Church may do.
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This their honour must stand in two things, In due deserued praise & commendation, & in a careful imitatiō of their good vertues & godly liues:
This their honour must stand in two things, In due deserved praise & commendation, & in a careful imitation of their good Virtues & godly lives:
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and for this end doth Christ cōmend Antipas vnto this church, that they might follow his good conuersation:
and for this end does christ commend Antipas unto this Church, that they might follow his good Conversation:
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but as for popish honor of inuocation & adoration, it hath no ground in Gods word.
but as for popish honour of invocation & adoration, it hath no ground in God's word.
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Againe, in calling him faithfull martyr, hee commendeth more the cause of his death, than the death:
Again, in calling him faithful martyr, he commends more the cause of his death, than the death:
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to shew, that the cause maketh a martyr, not the death: For an hereticke may be put to death for his damnable opinions.
to show, that the cause makes a martyr, not the death: For an heretic may be put to death for his damnable opinions.
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Therefore Antipas is a martyr, not because he was slain, but because he was faithful vnto death for the maintenance of Christs true religion. II. point.
Therefore Antipas is a martyr, not Because he was slave, but Because he was faithful unto death for the maintenance of Christ true Religion. II point.
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In the end of the verse Christ sheweth who were the authors of Antipas his death;
In the end of the verse christ shows who were the Authors of Antipas his death;
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namely such among them in whom Sathan ruled: for he was slaine (sayth Christ) among you, where Sathan dwelleth.
namely such among them in whom Sathan ruled: for he was slain (say christ) among you, where Sathan dwells.
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Which words hee repenteth, to giue vs to vnderstand, that all persecutors, let them carry what face they will, are in truth such, in whome the deuill ruleth, where he hath his hold, and keepes possession.
Which words he Repenteth, to give us to understand, that all persecutors, let them carry what face they will, Are in truth such, in whom the Devil Ruleth, where he hath his hold, and keeps possession.
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Quest. Why did Sathan more dwell there than in other places? Answ. Because many in this place were Gentiles, who contemned and mocked the gospell,Quest. Why did Sathan more dwell there than in other places? Answer Because many in this place were Gentiles, who contemned and mocked the gospel,
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and maintained idolatrie, wherby they became the holds of Sathan.
and maintained idolatry, whereby they became the holds of Sathan.
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And by proportion we may gather, that all contemners of religion, and all that walke in their owne wicked wayes, are indeed the stables and holds of the deuill,
And by proportion we may gather, that all contemners of Religion, and all that walk in their own wicked ways, Are indeed the stables and holds of the Devil,
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though they should bee the temples of the holy ghost.
though they should be the Temples of the holy ghost.
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And so many families as there are, where religion is mocked, Gods name blasphemed, iniustice and impietie practised;
And so many families as there Are, where Religion is mocked, God's name blasphemed, injustice and impiety practised;
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so many holds of Sathan there are where the deuill ruleth:
so many holds of Sathan there Are where the Devil Ruleth:
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and such they continue, till they reforme themselues of their impieties, and embrace the Gospell syncerely.
and such they continue, till they reform themselves of their impieties, and embrace the Gospel sincerely.
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And therefore all masters of families especially should loue the Gospell, and see that in their families religion be taught, embraced and obeyed, that so the deuill may haue no hold in their families.
And Therefore all Masters of families especially should love the Gospel, and see that in their families Religion be taught, embraced and obeyed, that so the Devil may have no hold in their families.
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Que. Whether might not Antipas, being Pastour of this Church, haue fled for the safetie of his life? Answ. There bee two kinds of persecution, one that is directly intended against the Pastor principally:Que. Whither might not Antipas, being Pastor of this Church, have fled for the safety of his life? Answer There be two Kinds of persecution, one that is directly intended against the Pastor principally:
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the other against the whole Church equally.
the other against the Whole Church equally.
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In the persecution directed against the Pastor, this must bee considered, Whether God gaue him oportunitie and libertie to flie, or not:
In the persecution directed against the Pastor, this must be considered, Whither God gave him opportunity and liberty to fly, or not:
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if God giue him libertie and oportunitie, hee may flie, and the Church is to assist him,
if God give him liberty and opportunity, he may fly, and the Church is to assist him,
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and to vse means for his preseruation:
and to use means for his preservation:
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but if God denie him meanes to escape, then he must iudge himselfe to bee called of God, to suffer death for his name;
but if God deny him means to escape, then he must judge himself to be called of God, to suffer death for his name;
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and so hee may not flie. And such was the cause of Antipas in this Church.
and so he may not fly. And such was the cause of Antipas in this Church.
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But if the persecution be directed against the whole church equally, then the Pastor may not flie,
But if the persecution be directed against the Whole Church equally, then the Pastor may not fly,
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but take part in their sufferings, that hee may be a meanes to stay and comfort his brethren.
but take part in their sufferings, that he may be a means to stay and Comfort his brothers.
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Verse 14. But I haue a few things against thee, because thou hast there them that maintaine the doctrine of Balaam, which taught Balac to put a stumbling blocke before the children of Israell, that they should eat of things sacrificed vnto Idols, and commit fornication.Verse 14. But I have a few things against thee, Because thou hast there them that maintain the Doctrine of balaam, which taught Balaam to put a stumbling block before the children of Israel, that they should eat of things sacrificed unto Idols, and commit fornication.
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Here followeth the reproofe of this Church of Pergamus, which is first generally propounded in these words, I haue a few things against thee :
Here follows the reproof of this Church of Pergamos, which is First generally propounded in these words, I have a few things against thee:
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Secondly, in particular, for want of zeale, in suffering among them such as maintained the doctrine of Balam.
Secondly, in particular, for want of zeal, in suffering among them such as maintained the Doctrine of Balaam.
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Thirdly, hee setteth downe a reason or confirmation thereof in the end of the 14 verse, and in the 15. The generall reproofe is the same which was giuen out against the Church of Ephesus, vers. 4. Whereby hee would teach vs a speciall dutie:
Thirdly, he sets down a reason or confirmation thereof in the end of the 14 verse, and in the 15. The general reproof is the same which was given out against the Church of Ephesus, vers. 4. Whereby he would teach us a special duty:
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namely, that euery man must seriously consider with himselfe what sinnes hee hath in him, which Christ may haue to lay vnto his charge.
namely, that every man must seriously Consider with himself what Sins he hath in him, which christ may have to lay unto his charge.
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For this very cause doth Christ rehearse it vnto this Church.
For this very cause does christ rehearse it unto this Church.
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And therefore wee must call our selues to reckoning, and examine our selues not by our owne wits,
And Therefore we must call our selves to reckoning, and examine our selves not by our own wits,
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but by the rule of Gods word, and search out all our thoughts, words, and actions;
but by the Rule of God's word, and search out all our thoughts, words, and actions;
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and see how many things Christ may haue against vs, that so making a forehand reckoning,
and see how many things christ may have against us, that so making a forehand reckoning,
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and seeking to be cleared by true repentance we may not bee condemned for them at the last day:
and seeking to be cleared by true Repentance we may not be condemned for them At the last day:
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for if we would iudge our selues, we should not be iudged.
for if we would judge our selves, we should not be judged.
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This is a necessarie dutie, and the practise of it is the ground of all grace, and conscionable obedience:
This is a necessary duty, and the practice of it is the ground of all grace, and conscionable Obedience:
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as on the other side, the want hereof is the cause why many that liue in the Church doe perish eternally.
as on the other side, the want hereof is the cause why many that live in the Church do perish eternally.
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For a day of accounts will come, wherein wee shall neuer escape, vnlesse by a forehand reckoning in the practise of true repentance from dead workes,
For a day of accounts will come, wherein we shall never escape, unless by a forehand reckoning in the practice of true Repentance from dead works,
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and by faith in Christ Iesus wee preuent the same.
and by faith in christ Iesus we prevent the same.
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Lamentable and fearefull is the state of all those, that neuer call themselues to this account:
Lamentable and fearful is the state of all those, that never call themselves to this account:
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it causeth them to goe on in sinne without remorse, Hos 7.2. Hereof Ieremie complained, That no man sayd what haue I done.
it Causes them to go on in sin without remorse, Hos 7.2. Hereof Ieremie complained, That no man said what have I done.
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And for that cause hee denounceth fearefull iudgements against the people. This was the sinne of the old world:
And for that cause he Denounceth fearful Judgments against the people. This was the sin of the old world:
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men knew nothing till the floud came and destroyed them all. This securitie bringeth mens soules to hell, before they wot where they are: men knew nothing till the flood Come and destroyed them all. This security brings men's Souls to hell, before they wot where they Are:
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And therefore Dauid crieth out, Psal. 50. vers. 22. Oh consider this (meaning the account that God will take with them) least God teare them in pieces,
And Therefore David cries out, Psalm 50. vers. 22. O Consider this (meaning the account that God will take with them) least God tear them in Pieces,
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and there bee none to deliuer them. and there be none to deliver them.
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The end of preaching and hearing Gods word, is to bring the soule to eternall life and saluation:
The end of preaching and hearing God's word, is to bring the soul to Eternal life and salvation:
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but the want of this account maketh the holy ordinance of God to bee of none effect to many a one.
but the want of this account makes the holy Ordinance of God to be of none Effect to many a one.
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For how should men embrace with comfort the word of reconciliation, till they feele in themselues their enmitie with God, and desert of condemnation. II. point.
For how should men embrace with Comfort the word of reconciliation, till they feel in themselves their enmity with God, and desert of condemnation. II point.
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Because thou hast them that maintaine the doctrine of Balaam, &c. Here is the particular reproofe of this Church for want of zeale, in that they entertained and suffered hereticall Ministers to liue among them which maintained the doctrine of Balaam. This shewed, that though they loued the gospell,Because thou hast them that maintain the Doctrine of balaam, etc. Here is the particular reproof of this Church for want of zeal, in that they entertained and suffered heretical Ministers to live among them which maintained the Doctrine of balaam. This showed, that though they loved the gospel,
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and embraced it, yet it was very coldly, and without that feruent zeale which they ought to haue shewed against such heretickes.
and embraced it, yet it was very coldly, and without that fervent zeal which they ought to have showed against such Heretics.
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Here first Christ teacheth this church to shew forth zeale in excommunicating and casting out such heretickes as by damnable doctrine did trouble them. Here First christ Teaches this Church to show forth zeal in excommunicating and casting out such Heretics as by damnable Doctrine did trouble them.
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This place is a sufficient ground for the practise of that Ecclesiasticall censure.
This place is a sufficient ground for the practice of that Ecclesiastical censure.
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When men hold hereticall opinions, the Church after two or three admonitions is to excommunicate them and cast them out.
When men hold heretical opinions, the Church After two or three admonitions is to excommunicate them and cast them out.
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So did Paule to Hymaeneus and Alexander, 1. Tim. 1.20 ▪ Secondly, Christ reprouing this Church for entertaining such heretickes and wicked men, doth giue vs to vnderstand, that euery member of Gods church should haue a great dislike of all persons, that hold not the doctrine of Christ in truth,
So did Paul to Hymenaeus and Alexander, 1. Tim. 1.20 ▪ Secondly, christ reproving this Church for entertaining such Heretics and wicked men, does give us to understand, that every member of God's Church should have a great dislike of all Persons, that hold not the Doctrine of christ in truth,
av vdd np1 p-acp np1 cc np1, crd np1 crd ▪ ord, np1 vvg d n1 p-acp vvg d n2 cc j n2, vdz vvi pno12 pc-acp vvi, cst d n1 pp-f npg1 n1 vmd vhi dt j n1 pp-f d n2, cst vvb xx dt n1 pp-f np1 p-acp n1,
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but maintaine errours against the tenour of Scripture, and the profession of the Church.
but maintain errors against the tenor of Scripture, and the profession of the Church.
cc-acp vvb n2 p-acp dt n1 pp-f n1, cc dt n1 pp-f dt n1.
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For this cause Paule chargeth Timothie to separat himselfe from such a• teach otherwise than hee had giuen direct on,
For this cause Paul charges Timothy to separate himself from such a• teach otherwise than he had given Direct on,
p-acp d n1 np1 vvz np1 p-acp vvi px31 p-acp d n1 vvb av cs pns31 vhd vvn j p-acp,
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and consent not vnto the wholesome words of our Lord Iesus Christ, and to the doctrine which is according to godlinesse:
and consent not unto the wholesome words of our Lord Iesus christ, and to the Doctrine which is according to godliness:
cc vvb xx p-acp dt j n2 pp-f po12 n1 np1 np1, cc p-acp dt n1 r-crq vbz vvg p-acp n1:
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being puffed vp and knowing nothing. This then must be our carefull practise: wee haue by Gods mercie true religion among vs, which wee must maintaine with zeale:being puffed up and knowing nothing. This then must be our careful practice: we have by God's mercy true Religion among us, which we must maintain with zeal:
vbg vvn a-acp cc vvg pix. d av vmb vbi po12 j n1: pns12 vhb p-acp npg1 n1 j n1 p-acp pno12, r-crq pns12 vmb vvi p-acp n1:
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and if any bring in other doctrine, wee must reiect it, and shew forth detestation to him that bringeth it, not bidding him God speed. 2. Iohn. 10. Wee must rather loose our liues,
and if any bring in other Doctrine, we must reject it, and show forth detestation to him that brings it, not bidding him God speed. 2. John. 10. we must rather lose our lives,
cc cs d vvb p-acp j-jn n1, pns12 vmb vvi pn31, cc vvi av n1 p-acp pno31 cst vvz pn31, xx vvg pno31 n1 n1. crd np1. crd pns12 vmb av-c vvi po12 n2,
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than suffer the truth of God to be defaced.
than suffer the truth of God to be defaced.
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Thirdly, that which Christ laieth to the charge of this church may in sundry respects be charged vpon our churches and congregations at this day;
Thirdly, that which christ Layeth to the charge of this Church may in sundry respects be charged upon our Churches and congregations At this day;
ord, cst r-crq np1 vvz p-acp dt n1 pp-f d n1 vmb p-acp j n2 vbb vvn p-acp po12 n2 cc n2 p-acp d n1;
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namely, want of zeale against sinne, and seueritie against sinners:
namely, want of zeal against sin, and severity against Sinners:
av, vvb pp-f n1 p-acp n1, cc n1 p-acp n2:
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for though the gouernours of our Church repell the heresies of Poperie, Anabaptists, and familie of Loue,
for though the Governors of our Church repel the heresies of Popery, Anabaptists, and family of Love,
c-acp cs dt n2 pp-f po12 n1 vvi dt n2 pp-f n1, np1, cc n1 pp-f n1,
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and suppresse all doctrines that race the foundation, which are commendable things:
and suppress all doctrines that raze the Foundation, which Are commendable things:
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yet in the middest of our congregations bee abundance of Atheists, who by deed and conuersation denie Christ Iesus ▪ for many know nothing in the matters of religion,
yet in the midst of our congregations be abundance of Atheists, who by deed and Conversation deny christ Iesus ▪ for many know nothing in the matters of Religion,
av p-acp dt n1 pp-f po12 n2 vbb n1 pp-f n2, r-crq p-acp n1 cc n1 vvb np1 np1 ▪ p-acp d vvb pix p-acp dt n2 pp-f n1,
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and moe be profane, who both thinke and speake most basely of religion, and of the teachers and professours thereof.
and more be profane, who both think and speak most basely of Religion, and of the Teachers and professors thereof.
cc dc vbi j, r-crq d vvb cc vvb av-ds av-j pp-f n1, cc pp-f dt n2 cc n2 av.
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Yea, wee haue flat epicures permitted to liue in our church, such as make their bellie their God:
Yea, we have flat Epicureans permitted to live in our Church, such as make their belly their God:
uh, pns12 vhb j n2 vvn pc-acp vvi p-acp po12 n1, d c-acp vvb po32 n1 po32 n1:
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who giue themselues wholly vnto eating, drinking sports, and delights, without all regard either of the generall duties of Christianitie,
who give themselves wholly unto eating, drinking sports, and delights, without all regard either of the general duties of Christianity,
r-crq vvb px32 av-jn p-acp vvg, vvg n2, cc n2, p-acp d n1 av-d pp-f dt j n2 pp-f np1,
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or of the particular duties of their calling.
or of the particular duties of their calling.
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Wee haue also among vs many cruell and mercilesse persons, that in their affaires abound in the practises of fraud, wrong, vsurie,
we have also among us many cruel and merciless Persons, that in their affairs abound in the practises of fraud, wrong, Usury,
pns12 vhb av p-acp pno12 d j cc j n2, cst p-acp po32 n2 vvi p-acp dt n2 pp-f n1, vvb, n1,
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and oppression, whose treading is vpon the poore in the pride of their couetousnesse, wherby also they eate the flesh of God• people,
and oppression, whose treading is upon the poor in the pride of their covetousness, whereby also they eat the Flesh of God• people,
cc n1, rg-crq vvg vbz p-acp dt j p-acp dt n1 pp-f po32 n1, c-crq av pns32 vvb dt n1 pp-f np1 n1,
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and flea off their skin from them, and breake their bones, and chop them in pieces as for the pot,
and flay off their skin from them, and break their bones, and chop them in Pieces as for the pot,
cc vvi a-acp po32 n1 p-acp pno32, cc vvi po32 n2, cc vvb pno32 p-acp n2 c-acp p-acp dt n1,
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and as flesh within the cauldron, Mich. 3.6.and as Flesh within the cauldron, Mich. 3.6.
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And yet all these, because they submit themselues to the ciuile authoritie, are permitted without controlment to be partakers of the priuiledges of Gods Church,
And yet all these, Because they submit themselves to the civil Authority, Are permitted without controlment to be partakers of the privileges of God's Church,
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euen to the receiuing of the seales of Gods couenant, being themselues flat enemies to the grace of God.
even to the receiving of the Seals of God's Covenant, being themselves flat enemies to the grace of God.
av p-acp dt n-vvg pp-f dt n2 pp-f npg1 n1, vbg px32 av-j n2 p-acp dt n1 pp-f np1.
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Yea, many of these are greatly countenanced and graced for wisedome and reputation; when as such as feare God, and make conscience of their wayes, are counted vile.
Yea, many of these Are greatly countenanced and graced for Wisdom and reputation; when as such as Fear God, and make conscience of their ways, Are counted vile.
uh, d pp-f d vbr av-j vvn cc vvn p-acp n1 cc n1; c-crq p-acp d c-acp n1 np1, cc vvi n1 pp-f po32 n2, vbr vvn j.
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All which as it argueth exceeding want of zeale in seueritie against sinne:
All which as it argue exceeding want of zeal in severity against sin:
av-d r-crq c-acp pn31 vvz vvg n1 pp-f n1 p-acp n1 p-acp n1:
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so it cannot chuse but prouoke the Lord to come against vs in iudgement, as hee did against this Church.
so it cannot choose but provoke the Lord to come against us in judgement, as he did against this Church.
av pn31 vmbx vvi cc-acp vvi dt n1 pc-acp vvi p-acp pno12 p-acp n1, c-acp pns31 vdd p-acp d n1.
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The meanes whereby this euill is to bee reformed, doth follow afterward. III. point.
The means whereby this evil is to be reformed, does follow afterwards. III. point.
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The reason or confirmation of the former reproofe, whereby the Lord would mooue this Church to detest these false teachers, is taken from the effect of their doctrine,
The reason or confirmation of the former reproof, whereby the Lord would move this Church to detest these false Teachers, is taken from the Effect of their Doctrine,
dt n1 cc n1 pp-f dt j n1, c-crq dt n1 vmd vvi d n1 pc-acp vvi d j n2, vbz vvn p-acp dt n1 pp-f po32 n1,
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and it is layed downe in this similitude.
and it is laid down in this similitude.
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As Balaam the false Prophet taught Balac to put a stumbling blocke before the children of Israell, to cause them to eat of things sacrificed to Idols, and to commit fornication:
As balaam the false Prophet taught Balaam to put a stumbling block before the children of Israel, to cause them to eat of things sacrificed to Idols, and to commit fornication:
p-acp np1 dt j n1 vvd np1 pc-acp vvi dt j-vvg n1 p-acp dt n2 pp-f np1, pc-acp vvi pno32 pc-acp vvi pp-f n2 vvn p-acp n2, cc pc-acp vvi n1:
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so this Church maintained among them Nicholaitans, who taught, it was lawfull to eat things sacrificed to Idols, at Idols feasts, and to commit fornication.
so this Church maintained among them Nicolaitans, who taught, it was lawful to eat things sacrificed to Idols, At Idols feasts, and to commit fornication.
av d n1 vvn p-acp pno32 n2, r-crq vvd, pn31 vbds j pc-acp vvi n2 vvn p-acp n2, p-acp n2 n2, cc pc-acp vvi n1.
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The first part of this similitude is in the end of this 14 verse:
The First part of this similitude is in the end of this 14 verse:
dt ord n1 pp-f d n1 vbz p-acp dt n1 pp-f d crd n1:
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Which taught Balac to put a stumbling blocke, &c. The second part is in the 15 verse.Which taught Balaam to put a stumbling block, etc. The second part is in the 15 verse.
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Touching the doctrine of Balaam we are to obserue three points: First, What a stumbling blocke, or an offence is.
Touching the Doctrine of balaam we Are to observe three points: First, What a stumbling block, or an offence is.
vvg dt n1 pp-f np1 pns12 vbr pc-acp vvi crd n2: ord, q-crq dt j-vvg n1, cc dt n1 vbz.
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Secondly, what it is to cast or put a stumbling blocke.
Secondly, what it is to cast or put a stumbling block.
ord, r-crq pn31 vbz pc-acp vvi cc vvi dt j-vvg n1.
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Thirdly, by what meanes king Balac did cast a stumbling block before the children of Israell.
Thirdly, by what means King Balaam did cast a stumbling block before the children of Israel.
ord, p-acp r-crq vvz n1 np1 vdd vvi dt j-vvg n1 p-acp dt n2 pp-f np1.
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For the first, a stumbling block is properly any thing, as wood, or stone, or such like, that is cast in a mans way, to hinder him in his gate,
For the First, a stumbling block is properly any thing, as wood, or stone, or such like, that is cast in a men Way, to hinder him in his gate,
p-acp dt ord, dt j-vvg n1 vbz av-j d n1, c-acp n1, cc n1, cc d av-j, cst vbz vvn p-acp dt ng1 n1, pc-acp vvi pno31 p-acp po31 n1,
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and to cause him to trip or fall:
and to cause him to trip or fallen:
cc pc-acp vvi pno31 pc-acp vvi cc vvi:
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And by rese•blance in this place, an offence is any thing that causeth a man to sinne against God,
And by rese•blance in this place, an offence is any thing that Causes a man to sin against God,
cc p-acp n1 p-acp d n1, dt n1 vbz d n1 cst vvz dt n1 p-acp n1 p-acp np1,
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and so to slip or fall, or to go out of his way that leadeth to life. Further, an offence is twofold; either giuen or taken.
and so to slip or fallen, or to go out of his Way that leads to life. Further, an offence is twofold; either given or taken.
cc av pc-acp vvi cc vvi, cc pc-acp vvi av pp-f po31 n1 cst vvz p-acp n1. av-jc, dt n1 vbz j; d vvn cc vvn.
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An offence giuen, is any speech or deed, whereby a man is prouoked to sinne: and so was Peter an offence vnto Christ, though he tooke it not, Mat. 16.23. An offence taken, is when any man taketh occasion to fall and sinne, by that which is well done by others:
an offence given, is any speech or deed, whereby a man is provoked to sin: and so was Peter an offence unto christ, though he took it not, Mathew 16.23. an offence taken, is when any man Takes occasion to fallen and sin, by that which is well done by Others:
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so were the Pharisies offended at the sacred preaching of our Sauiour Christ. II. point.
so were the Pharisees offended At the sacred preaching of our Saviour christ. II point.
av vbdr dt np2 vvn p-acp dt j vvg pp-f po12 n1 np1. crd n1.
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The casting or putting of a stumbling blocke, or giuing an offence, is the doing or saying of any thing, whereby a man is occasioned to sinne:
The casting or putting of a stumbling block, or giving an offence, is the doing or saying of any thing, whereby a man is occasioned to sin:
dt n-vvg cc vvg pp-f dt j-vvg n1, cc vvg dt n1, vbz dt vdg cc vvg pp-f d n1, c-crq dt n1 vbz vvn p-acp n1:
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and this is done, either about things euill in themselues, or in things indifferent. Things euill are such as Gods word forbiddeth:
and this is done, either about things evil in themselves, or in things indifferent. Things evil Are such as God's word forbiddeth:
cc d vbz vdn, av-d p-acp n2 j-jn p-acp px32, cc p-acp n2 j. n2 j-jn vbr d c-acp npg1 n1 vvz:
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and they are twofold, either persuasions, or examples. Bad persuasions are false doctrine, and euill counsell.
and they Are twofold, either persuasions, or Examples. Bad persuasions Are false Doctrine, and evil counsel.
cc pns32 vbr j, d n2, cc n2. j n2 vbr j n1, cc j-jn n1.
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Bad example is also a giuing of offence, because it doth embolden euill men in their sinne,
Bad Exampl is also a giving of offence, Because it does embolden evil men in their sin,
j n1 vbz av dt vvg pp-f n1, c-acp pn31 vdz vvi j-jn n2 p-acp po32 n1,
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and draw the godly to euill.
and draw the godly to evil.
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Againe, in things indifferent, as meate, drinke, apparrell, &c. may offence be giuen, when as they are vsed vnseasonably, not in fit time and place, and before fit persons.
Again, in things indifferent, as meat, drink, apparel, etc. may offence be given, when as they Are used unseasonably, not in fit time and place, and before fit Persons.
av, p-acp n2 j, c-acp n1, n1, n1, av vmb n1 vbi vvn, c-crq c-acp pns32 vbr vvn av-j, xx p-acp j n1 cc n1, cc p-acp j n2.
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And of this Paule speaketh, saying:
And of this Paul speaks, saying:
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If I knew my eating did offend my brother, I would eat no flesh while the world standeth. If I knew my eating did offend my brother, I would eat no Flesh while the world Stands.
cs pns11 vvd po11 n-vvg vdd vvi po11 n1, pns11 vmd vvi dx n1 cs dt n1 vvz.
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The offence here spoken of, was an offence giuē in euil things, for it was an euill act done by Balaam, and accordingly receiued and taken of the Israelits,
The offence Here spoken of, was an offence given in evil things, for it was an evil act done by balaam, and accordingly received and taken of the Israelites,
dt n1 av vvn pp-f, vbds dt n1 vvn p-acp j-jn n2, c-acp pn31 vbds dt j-jn n1 vdn p-acp np1, cc av-vvg vvn cc vvn pp-f dt np2,
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for he vsed outward prouocations to allure them vnto sinne. III. point.
for he used outward provocations to allure them unto sin. III. point.
c-acp pns31 vvd j n2 pc-acp vvi pno32 p-acp n1. np1. n1.
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The meanes whereby king Balac did cast a stumbling blocke before the children of Israell, is set downe in the end of the verse, by prouoking them to eat of things sacrificed to Idols, and to commit fornication.
The means whereby King Balaam did cast a stumbling block before the children of Israel, is Set down in the end of the verse, by provoking them to eat of things sacrificed to Idols, and to commit fornication.
dt n2 c-crq n1 np1 vdd vvi dt j-vvg n1 p-acp dt n2 pp-f np1, vbz vvn a-acp p-acp dt n1 pp-f dt n1, p-acp vvg pno32 pc-acp vvi pp-f n2 vvn p-acp n2, cc pc-acp vvi n1.
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That we may vnderstand this fully, read Numbers 25. The summe of the historie is this:
That we may understand this Fully, read Numbers 25. The sum of the history is this:
cst pns12 vmb vvi d av-j, vvb n2 crd dt n1 pp-f dt n1 vbz d:
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When Balaam had assayed sundry wayes to curse the children of Israell, and could not, he gaue Balac counsell to vse meanes to cause them to sinne.
When balaam had assayed sundry ways to curse the children of Israel, and could not, he gave Balaam counsel to use means to cause them to sin.
c-crq np1 vhd vvn j n2 pc-acp vvi dt n2 pp-f np1, cc vmd xx, pns31 vvd np1 n1 pc-acp vvi n2 pc-acp vvi pno32 p-acp n1.
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At his counsell Balac sent foorth the most beautifull women in his kingdome into the campe of Israell to entise them to the seruice of their idols,
At his counsel Balaam sent forth the most beautiful women in his Kingdom into the camp of Israel to entice them to the service of their Idols,
p-acp po31 n1 uh vvd av dt av-ds j n2 p-acp po31 n1 p-acp dt n1 pp-f np1 pc-acp vvi pno32 p-acp dt n1 pp-f po32 n2,
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and to banquet with them at their idoll feasts, that so they might draw them to fornication:
and to banquet with them At their idol feasts, that so they might draw them to fornication:
cc pc-acp vvi p-acp pno32 p-acp po32 n1 n2, cst av pns32 vmd vvi pno32 p-acp n1:
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whereunto the Israelites condescended, and so sinned against God. Thus much of the meaning of the words.
whereunto the Israelites condescended, and so sinned against God. Thus much of the meaning of the words.
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First, here obserue a speciall property of false teachers:
First, Here observe a special property of false Teachers:
ord, av vvi dt j n1 pp-f j n2:
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namely, to cast offences before men, to cause them to fall in the way that leadeth to saluation.
namely, to cast offences before men, to cause them to fallen in the Way that leads to salvation.
av, pc-acp vvi n2 p-acp n2, pc-acp vvi pno32 pc-acp vvi p-acp dt n1 cst vvz p-acp n1.
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By this Christ intendeth to make knowne vnto this Church the false doctrine of Balaam. Paule in his Epistles calleth the doctrin of the gospell a truth according to godlinesse:
By this christ intends to make known unto this Church the false Doctrine of balaam. Paul in his Epistles calls the Doctrine of the gospel a truth according to godliness:
p-acp d np1 vvz pc-acp vvi vvn p-acp d n1 dt j n1 pp-f np1. np1 p-acp po31 n2 vvz dt n1 pp-f dt n1 dt n1 vvg p-acp n1:
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because the intent of the gospell is, to lead men to true godlinesse. On the contrarie, the doctrine of Antichrist is called the mysterie of iniquitie ;
Because the intent of the gospel is, to led men to true godliness. On the contrary, the Doctrine of Antichrist is called the mystery of iniquity;
p-acp dt n1 pp-f dt n1 vbz, pc-acp vvi n2 p-acp j n1. p-acp dt n-jn, dt n1 pp-f np1 vbz vvn dt n1 pp-f n1;
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because the scope thereof is, to draw men to all iniquitie and abhomination. Here then wee haue a rule, whereby wee may iudge betweene true doctrine and false,
Because the scope thereof is, to draw men to all iniquity and abomination. Here then we have a Rule, whereby we may judge between true Doctrine and false,
c-acp dt n1 av vbz, pc-acp vvi n2 p-acp d n1 cc n1. av cs pns12 vhb dt n1, c-crq pns12 vmb vvi p-acp j n1 cc j,
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euen by looking into the end and scope thereof:
even by looking into the end and scope thereof:
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if it ayme at true pietie and syncere obedience, wee may iudge it to be good;
if it aim At true piety and sincere Obedience, we may judge it to be good;
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but if it tend to draw men to idolatrie and sinne, then it is a false doctrine.
but if it tend to draw men to idolatry and sin, then it is a false Doctrine.
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Thus wee might scan all false religions, as the religion of the Turke and Iew at this day.
Thus we might scan all false Religions, as the Religion of the Turk and Iew At this day.
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But because wee are more troubled with the doctrine of Poperie among our common people, who call it The old Religion, therefore let vs a little examine the same by this rule.
But Because we Are more troubled with the Doctrine of Popery among our Common people, who call it The old Religion, Therefore let us a little examine the same by this Rule.
cc-acp c-acp pns12 vbr av-dc vvn p-acp dt n1 pp-f n1 p-acp po12 j n1, r-crq vvb pn31 dt j n1, av vvb pno12 dt j vvi dt d p-acp d n1.
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The end of Poperie is to pull downe the kingdome of Christ, and to disanull his lawes;
The end of Popery is to pull down the Kingdom of christ, and to disannul his laws;
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as will appeare by a short view in euery commaundement: and therfore it cannot bee the true religion.
as will appear by a short view in every Commandment: and Therefore it cannot be the true Religion.
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The first commaundement teacheth vs, To chuse and acknowledge the true God for our God alone.
The First Commandment Teaches us, To choose and acknowledge the true God for our God alone.
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But the Church of Rome teacheth to make more gods than one, & to acknowledge the creature to be God:
But the Church of Rome Teaches to make more God's than one, & to acknowledge the creature to be God:
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for by their doctrine men are to pray vnto Saints, wherby they make them gods, in giuing this diuine propertie vnto them to know the heart.
for by their Doctrine men Are to pray unto Saints, whereby they make them God's, in giving this divine property unto them to know the heart.
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Their doctrine also ascribeth vnto Saints power to merite ; which is a propertie of God: for none can merite but he that is God.
Their Doctrine also ascribeth unto Saints power to merit; which is a property of God: for none can merit but he that is God.
po32 n1 av vvz p-acp n2 n1 pc-acp vvi; r-crq vbz dt n1 pp-f np1: c-acp pix vmb vvi cc-acp pns31 cst vbz np1.
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The humane nature of Christ •ould not haue merited any thing, vnlesse it had beene ioyned to the godhead.
The humane nature of christ •ould not have merited any thing, unless it had been joined to the godhead.
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Yea they make the wood of the crosse to bee God, for in their masse booke at this day they call (not Christ crucified on the crosse) but the very crosse it selfe, our only hope: yea, the virgine Marie, who is but a creature, they place as a queene in heauē, giuing her power ouer Christ to commaund him in the matter of saluation,
Yea they make the wood of the cross to be God, for in their mass book At this day they call (not christ Crucified on the cross) but the very cross it self, our only hope: yea, the Virgae marry, who is but a creature, they place as a queen in heaven, giving her power over christ to command him in the matter of salvation,
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and so they disanull the first commaundement.
and so they disannul the First Commandment.
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The second commaundement they reuoke, in teaching it to bee lawfull to make images of the Trinitie, according as they shewed themselues in the old and new Testament:
The second Commandment they revoke, in teaching it to be lawful to make Images of the Trinity, according as they showed themselves in the old and new Testament:
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the father like an old man, the sonne as hee liued, and the holy ghost like a doue; and therein to worship them.
the father like an old man, the son as he lived, and the holy ghost like a dove; and therein to worship them.
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Againe, they teach that men may adore the Images of Saints, which is flat against that commaundement.
Again, they teach that men may adore the Images of Saints, which is flat against that Commandment.
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The third commaundement they disanull, in teaching it to bee lawfull to sweare by Saints, and not by God onely.
The third Commandment they disannul, in teaching it to be lawful to swear by Saints, and not by God only.
dt ord n1 pns32 vvb, p-acp vvg pn31 pc-acp vbi j pc-acp vvi p-acp n2, cc xx p-acp np1 av-j.
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The fourth they disanull, by making the feastiuall dayes of Saints equall with the Lords Sabbath,
The fourth they disannul, by making the festival days of Saints equal with the lords Sabbath,
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and to be kept holy vnto God as solemnly as the Lords day.
and to be kept holy unto God as solemnly as the lords day.
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Wherby also they take away the libertie of the church in the lawfull vse of the six dayes,
Whereby also they take away the liberty of the Church in the lawful use of the six days,
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for honest labour in a mans calling.
for honest labour in a men calling.
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The fift they disanull in giuing freedome and immunitie to their cleargie from subiection to ciuile authoritie:
The fift they disannul in giving freedom and immunity to their Clergy from subjection to civil Authority:
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and in dispensing with subiects, for their loyaltie and allegeance to their lawfull princes:
and in dispensing with Subjects, for their loyalty and allegiance to their lawful Princes:
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and with children and seruants from yeelding due helpe, seruice, and obedience, to their parents and masters.
and with children and Servants from yielding due help, service, and Obedience, to their Parents and Masters.
cc p-acp n2 cc n2 p-acp vvg j-jn n1, n1, cc n1, p-acp po32 n2 cc n2.
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The sixt, by their houses of refuge which they call Sanctuarie, wherein murderers may be in safetie;
The sixt, by their houses of refuge which they call Sanctuary, wherein murderers may be in safety;
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and by maintaining ignorance in religion, through which they murder many a simple soule. The seuenth, by tollerating of stewes, and allowing of incest:
and by maintaining ignorance in Religion, through which they murder many a simple soul. The Seventh, by tolerating of Stews, and allowing of Incest:
cc p-acp vvg n1 p-acp n1, p-acp r-crq pns32 vvb d dt j n1. dt ord, p-acp vvg pp-f n2, cc vvg pp-f n1:
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for by their law it is lawfull for the great vncle to marry his neece, descending from his brother or sister,
for by their law it is lawful for the great uncle to marry his niece, descending from his brother or sister,
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so it bee without the fourth degree, which is against nature. The eight, by making sale of all things, of heauen, hell, of earth, of pardons, & deliuering men from purgatorie:
so it be without the fourth degree, which is against nature. The eight, by making sale of all things, of heaven, hell, of earth, of Pardons, & delivering men from purgatory:
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which is flat robberie, and most grosse deceit and cousenage.
which is flat robbery, and most gross deceit and cozenage.
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The ninth they disanull, by falsifying the canon of scripture, for they make that canonicall which is no Scripture:
The ninth they disannul, by falsifying the canon of scripture, for they make that canonical which is no Scripture:
dt ord pns32 vvi, p-acp vvg dt n1 pp-f n1, c-acp pns32 vvb cst j r-crq vbz dx n1:
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and besides in their doctrine practicall they defend a lye, for when a man hath confessed his sinnes to the priest,
and beside in their Doctrine practical they defend a lie, for when a man hath confessed his Sins to the priest,
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if the magistrat aske the priest what sinnes the man confessed, they teach the priest to say, I know not ;
if the magistrate ask the priest what Sins the man confessed, they teach the priest to say, I know not;
cs dt n1 vvb dt n1 r-crq n2 dt n1 vvd, pns32 vvb dt n1 pc-acp vvi, pns11 vvb xx;
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that is (say they) to tell it to thee: which is a flat lye.
that is (say they) to tell it to thee: which is a flat lie.
d vbz (vvb pns32) pc-acp vvi pn31 p-acp pno21: r-crq vbz dt j n1.
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And whereas they would defend this by an exposition of Christs words, when he sayth: The day of iudgement is not knowne to the Sonne of man:
And whereas they would defend this by an exposition of Christ words, when he say: The day of judgement is not known to the Son of man:
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that is (say they) to reueale it vnto others, they doe but deceiue the simple by an exposition which is not fit.
that is (say they) to reveal it unto Others, they do but deceive the simple by an exposition which is not fit.
cst vbz (vvb pns32) p-acp vvi pn31 p-acp n2-jn, pns32 vdb p-acp vvi dt j p-acp dt n1 r-crq vbz xx j.
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The last commaundement they disanull, by holding concupiscence before consent to be no sinne, when as wee know by Gods word, that the first euill motions in vs bee sinnes.
The last Commandment they disannul, by holding concupiscence before consent to be no sin, when as we know by God's word, that the First evil motions in us be Sins.
dt ord n1 pns32 vvb, p-acp vvg n1 p-acp n1 pc-acp vbi dx n1, c-crq c-acp pns12 vvb p-acp ng1 n1, cst dt ord n-jn n2 p-acp pno12 vbi n2.
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So that hereby wee may see, that Poperie is but a false religion, though it haue falsely among our common people the name of The old Religion, and therefore wee must abhorre the same, as vngodly.
So that hereby we may see, that Popery is but a false Religion, though it have falsely among our Common people the name of The old Religion, and Therefore we must abhor the same, as ungodly.
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Now, whereas some doe charge the doctrine of our Religion to bee sundry wayes scandalous, they may be easily answered:
Now, whereas Some do charge the Doctrine of our Religion to be sundry ways scandalous, they may be Easily answered:
av, cs d vdb vvi dt n1 pp-f po12 n1 pc-acp vbi j n2 j, pns32 vmb vbi av-j vvn:
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First they say, it is a doctrine of desperation:
First they say, it is a Doctrine of desperation:
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because it imports, that God created men so, as he will saue but a few, making them for this end, to cast the greatest number to hell.
Because it imports, that God created men so, as he will save but a few, making them for this end, to cast the greatest number to hell.
c-acp pn31 vvz, cst np1 vvd n2 av, c-acp pns31 vmb vvi p-acp dt d, vvg pno32 p-acp d n1, pc-acp vvi dt js n1 p-acp n1.
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To this I answere two things: First, touching the number of them that are to bee saued:
To this I answer two things: First, touching the number of them that Are to be saved:
p-acp d pns11 vvb crd n2: ord, vvg dt n1 pp-f pno32 cst vbr pc-acp vbi vvn:
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of which little is sayd in Scripture, & therefore I will not say much:
of which little is said in Scripture, & Therefore I will not say much:
pp-f r-crq j vbz vvn p-acp n1, cc av pns11 vmb xx vvi d:
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yet this may be auerred, The number of the elect in it selfe is a great companie, but being compared with them that shall bee damned, it is but small.
yet this may be averred, The number of the elect in it self is a great company, but being compared with them that shall be damned, it is but small.
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Secondly, touching the end of mans creation, our doctrine is not, that God created mē for this end, to cast them to hell:
Secondly, touching the end of men creation, our Doctrine is not, that God created men for this end, to cast them to hell:
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but this we teach, that God created all men, to manifest his glory in them: in some, by their iust and deserued damnation for sinne.
but this we teach, that God created all men, to manifest his glory in them: in Some, by their just and deserved damnation for sin.
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Wee teach not, that men are otherwayes condemned than for their sinnes, and therefore he that is condemned hath his iust reward. II. Charge, They say further our doctrine is a doctrine of blasphemie;
we teach not, that men Are otherways condemned than for their Sins, and Therefore he that is condemned hath his just reward. II Charge, They say further our Doctrine is a Doctrine of blasphemy;
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for that wee teach God to haue decreed the fall of man, and so make God the author of mans sinne.
for that we teach God to have decreed the fallen of man, and so make God the author of men sin.
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Ans. We teach indeed that God decreed Adams fall, but thence it followeth not, that he is the author of mans sinne.Ans. We teach indeed that God decreed Adams fallen, but thence it follows not, that he is the author of men sin.
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For Gods will is twofold, generall, and speciall.
For God's will is twofold, general, and special.
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Gods generall will is, to permit that which is euill, not simply, but because with God euill hath some respect of good,
God's general will is, to permit that which is evil, not simply, but Because with God evil hath Some respect of good,
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and in this respect wee say God decreed Adams fall. Gods speciall will, is his approouing will;
and in this respect we say God decreed Adams fallen. God's special will, is his approving will;
cc p-acp d n1 pns12 vvb np1 vvn npg1 vvb. npg1 j n1, vbz png31 vvg n1;
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whereby hee taketh pleasure and delight in that which is good: and in this regard God nilled Adams fall, and mans sinnes:
whereby he Takes pleasure and delight in that which is good: and in this regard God nilled Adams fallen, and men Sins:
c-crq pns31 vvz n1 cc vvi p-acp d r-crq vbz j: cc p-acp d n1 np1 vvn npg1 vvb, cc ng1 n2:
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And yet in some respect he may be sayd to will them.
And yet in Some respect he may be said to will them.
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A magistrat, though he take no comfort or delight in the death and execution of a malefactour:
A magistrate, though he take no Comfort or delight in the death and execution of a Malefactor:
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yet hee decreeth and appointeth it, and so may bee sayd to will it.
yet he decreeth and appoints it, and so may be said to will it.
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Euen so God, who out of light can bring darknes, permitteth euill because with him it hath some respect of good,
Eve so God, who out of Light can bring darkness, permitteth evil Because with him it hath Some respect of good,
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and so may be sayd to will it. III. Charge. They say also that the doctrine of our church is a doctrine of securitie:
and so may be said to will it. III. Charge. They say also that the Doctrine of our Church is a Doctrine of security:
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because we teach, that a man may be certaine of his saluation, and of perseuerance in the faith vnto the end.
Because we teach, that a man may be certain of his salvation, and of perseverance in the faith unto the end.
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Answ. This is not a doctrine of carnall securitie;Answer This is not a Doctrine of carnal security;
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because we do impose necessarily the vse of meanes to them that would bee certaine of their saluation,
Because we do impose necessarily the use of means to them that would be certain of their salvation,
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and perseuer vnto the end, as namely, deniall of themselues, & humbling thēselues in continuall prayer, with hearing & meditating in the word of God,
and persever unto the end, as namely, denial of themselves, & humbling themselves in continual prayer, with hearing & meditating in the word of God,
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and receiuing the Sacraments for the increase of faith, and renewing of their repentance: All which will rather make a man fearefull and carefull than secure.
and receiving the Sacraments for the increase of faith, and renewing of their Repentance: All which will rather make a man fearful and careful than secure.
cc vvg dt n2 p-acp dt n1 pp-f n1, cc vvg pp-f po32 n1: d r-crq n1 av-c vvi dt n1 j cc j cs j.
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For with the meanes, is certainty of saluation, both atteined and preserued:
For with the means, is certainty of salvation, both attained and preserved:
p-acp p-acp dt n2, vbz n1 pp-f n1, av-d vvn cc vvn:
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so that our doctrine is not a doctrine of offences, but a true doctrine that beateth out the plaine way that •eadeth vnto life.
so that our Doctrine is not a Doctrine of offences, but a true Doctrine that beats out the plain Way that •eadeth unto life.
av cst po12 n1 vbz xx dt n1 pp-f n2, cc-acp dt j n1 cst vvz av dt j n1 cst vvz p-acp n1.
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Secondly, Christ his detestation of this doctrine of Balaam, must admonish vs to be so carefull of our behauiour euerie way, that we giue no offence vnto anie,
Secondly, christ his detestation of this Doctrine of balaam, must admonish us to be so careful of our behaviour every Way, that we give no offence unto any,
ord, np1 po31 n1 pp-f d n1 pp-f np1, vmb vvi pno12 pc-acp vbi av j pp-f po12 n1 d n1, cst pns12 vvb dx n1 p-acp d,
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for if wee do, wee are Balaams schollers.
for if we do, we Are Balaams Scholars.
c-acp cs pns12 vdb, pns12 vbr npg1 n2.
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This is a point of speciall obseruation, wee must looke to our communication that it be void of railing & bad speeches,
This is a point of special observation, we must look to our communication that it be void of railing & bad Speeches,
d vbz dt n1 pp-f j n1, pns12 vmb vvi p-acp po12 n1 cst pn31 vbb j pp-f vvg cc j n2,
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and to our conuersation, that it bee holy and vnblameable.
and to our Conversation, that it be holy and unblameable.
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In euerie thing we must haue care not to hinder others in the way of life, Woe bee to them (saith Christ) that giue offences: it were better that a huge milstone (such as an asse can but turne about,
In every thing we must have care not to hinder Others in the Way of life, Woe be to them (Says christ) that give offences: it were better that a huge millstone (such as an Ass can but turn about,
p-acp d n1 pns12 vmb vhi n1 xx pc-acp vvi n2-jn p-acp dt n1 pp-f n1, n1 vbi p-acp pno32 (vvz np1) d vvb n2: pn31 vbdr jc cst dt j n1 (d c-acp dt n1 vmb cc-acp vvi a-acp,
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as the word imports) were tied about his necke, and that he were cast into the sea.
as the word imports) were tied about his neck, and that he were cast into the sea.
c-acp dt n1 vvz) vbdr vvn p-acp po31 n1, cc cst pns31 vbdr vvn p-acp dt n1.
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The reason is, because when a man by any means giueth his brother an offence:
The reason is, Because when a man by any means gives his brother an offence:
dt n1 vbz, c-acp c-crq dt n1 p-acp d n2 vvz po31 n1 dt n1:
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he doth as much as in him lieth, to plunge his brothers soule into the pit of destruction,
he does as much as in him lies, to plunge his Brother's soul into the pit of destruction,
pns31 vdz p-acp d c-acp p-acp pno31 vvz, pc-acp vvi po31 ng1 n1 p-acp dt n1 pp-f n1,
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and therefore we must flie offences as hell it selfe:
and Therefore we must fly offences as hell it self:
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yea rather on the contrary, we must helpe our brethren forward in the way of saluation,
yea rather on the contrary, we must help our brothers forward in the Way of salvation,
uh av-c p-acp dt n-jn, pns12 vmb vvi po12 n2 av-j p-acp dt n1 pp-f n1,
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and remooue from them all stumbling blockes that cause them to fall. If this duty were practised, our church would abound with grace and godlines:
and remove from them all stumbling blocks that cause them to fallen. If this duty were practised, our Church would abound with grace and godliness:
cc vvi p-acp pno32 d vvg n2 cst vvb pno32 pc-acp vvi. cs d n1 vbdr vvn, po12 n1 vmd vvi p-acp n1 cc n1:
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but this duty is wanting, and hence it comes that we haue so small increase after long labour in preaching,
but this duty is wanting, and hence it comes that we have so small increase After long labour in preaching,
cc-acp d n1 vbz vvg, cc av pn31 vvz cst pns12 vhb av j n1 p-acp j n1 p-acp vvg,
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for example and euill counsell do quench the graces of the spirit in mens hearts. Thirdly, hereby wee must learne to haue speciall care against offences giuen by euill counsell, or bad example.
for Exampl and evil counsel do quench the graces of the Spirit in men's hearts. Thirdly, hereby we must Learn to have special care against offences given by evil counsel, or bad Exampl.
p-acp n1 cc j-jn n1 vdb vvi dt n2 pp-f dt n1 p-acp ng2 n2. ord, av pns12 vmb vvi pc-acp vhi j n1 p-acp n2 vvn p-acp j-jn n1, cc j n1.
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For if it be the propertie of a false prophet to cast stumbling blocks before others,
For if it be the property of a false Prophet to cast stumbling blocks before Others,
p-acp cs pn31 vbb dt n1 pp-f dt j n1 pc-acp vvi vvg n2 p-acp n2-jn,
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then is it a dangerous thing to fall vpon them when they are laid before vs. While we liue in this world wee shall see many offences giuen:
then is it a dangerous thing to fallen upon them when they Are laid before us While we live in this world we shall see many offences given:
av vbz pn31 dt j n1 pc-acp vvi p-acp pno32 c-crq pns32 vbr vvn p-acp pno12 cs pns12 vvb p-acp d n1 pns12 vmb vvi d n2 vvn:
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but we must take heed we take them not.
but we must take heed we take them not.
cc-acp pns12 vmb vvi n1 pns12 vvb pno32 xx.
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And therfore Christ biddeth vs, If thy foote offend thee, or thine ha•d, cut it off:
And Therefore christ bids us, If thy foot offend thee, or thine ha•d, Cut it off:
cc av np1 vvz pno12, cs po21 n1 vvi pno21, cc po21 n1, vvb pn31 a-acp:
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or thine eye, plucke it out :or thine eye, pluck it out:
cc po21 n1, vvi pn31 av:
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Teaching vs to forgo the dearest thing that can be vnto vs, if it would cause vs to sin against God.
Teaching us to forgo the dearest thing that can be unto us, if it would cause us to since against God.
vvg pno12 pc-acp vvi dt js-jn n1 cst vmb vbi p-acp pno12, cs pn31 vmd vvi pno12 p-acp n1 p-acp np1.
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And to mooue vs hereto, marke the Israelits example in the wildernesse:
And to move us hereto, mark the Israelites Exampl in the Wilderness:
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while they kept a good conscience, and obserued the true worship of God, all Balaams curses were turned into blessings:
while they kept a good conscience, and observed the true worship of God, all Balaams curses were turned into blessings:
cs pns32 vvd dt j n1, cc vvd dt j n1 pp-f np1, d npg1 n2 vbdr vvn p-acp n2:
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but when they fell to idolatrie & fornication with the Moabitish women: then was Gods wrath kindled against them, and his plague seized vpon them.
but when they fell to idolatry & fornication with the Moabitish women: then was God's wrath kindled against them, and his plague seized upon them.
cc-acp c-crq pns32 vvd p-acp n1 cc n1 p-acp dt jp n2: av vbds npg1 n1 vvn p-acp pno32, cc po31 n1 vvn p-acp pno32.
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Euen so, if our church be carefull to keep it selfe to the true religion, which by Gods mercie we enioy,
Eve so, if our Church be careful to keep it self to the true Religion, which by God's mercy we enjoy,
np1 av, cs po12 n1 vbi j pc-acp vvi pn31 n1 p-acp dt j n1, r-crq p-acp npg1 n1 pns12 vvb,
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and withall haue care to keepe good conscience in becomming a penitent and obedient people vnto God:
and withal have care to keep good conscience in becoming a penitent and obedient people unto God:
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then may Balaam curse, and al our enemies spit their venome, yet we shall be safe:
then may balaam curse, and all our enemies spit their venom, yet we shall be safe:
av vmb np1 n1, cc d po12 n2 vvb po32 n1, av pns12 vmb vbi j:
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But if we let go true religion and good conscience, and fall to sinne, then we must looke for •ods heauie iudgements to fall vpon vs in his wrath,
But if we let go true Religion and good conscience, and fallen to sin, then we must look for •ods heavy Judgments to fallen upon us in his wrath,
cc-acp cs pns12 vvb vvb j n1 cc j n1, cc vvi p-acp n1, cs pns12 vmb vvi p-acp n2 j n2 pc-acp vvi p-acp pno12 p-acp po31 n1,
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as they did vpon his owne people.
as they did upon his own people.
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Fourthly, when Balaams cursing would not preuaile, then did faire women, and banqueting, draw them to idolatrie and fornication.
Fourthly, when Balaams cursing would not prevail, then did fair women, and banqueting, draw them to idolatry and fornication.
ord, c-crq npg1 vvg vmd xx vvi, av vdd j n2, cc vvg, vvb pno32 p-acp n1 cc n1.
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Hence we learne, that temptations on the right hand, that is, taken from profits, pleasures, and preferments, are most dangerous, and soonest preuaile to draw men from God.
Hence we Learn, that temptations on the right hand, that is, taken from profits, pleasures, and preferments, Are most dangerous, and soonest prevail to draw men from God.
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The state of a christian, is like a besieged citie;
The state of a christian, is like a besieged City;
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when a huge armie cannot sacke it, than siluer and gold will open the gates hereof:
when a huge army cannot sack it, than silver and gold will open the gates hereof:
c-crq dt j n1 vmbx vvi pn31, cs n1 cc n1 vmb vvi dt n2 av:
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euen so, when aduersitie cannot make a man to forsake religion & good conscience, then by prosperitie, ease,
even so, when adversity cannot make a man to forsake Religion & good conscience, then by Prosperity, ease,
av av, c-crq n1 vmbx vvi dt n1 pc-acp vvi n1 cc j n1, av p-acp n1, n1,
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and pleasure hath the diuell stollen away his heart.
and pleasure hath the Devil stolen away his heart.
cc n1 vhz dt n1 vvn av po31 n1.
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Those therefore that haue ease, pleasures, and outward blessings at will, are in a farre more dangerous case in respect of sinne than others;
Those Therefore that have ease, pleasures, and outward blessings At will, Are in a Far more dangerous case in respect of sin than Others;
d av cst vhb n1, n2, cc j n2 p-acp n1, vbr p-acp dt av-j av-dc j n1 p-acp n1 pp-f n1 cs n2-jn;
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vnlesse God vouchsafe vnto them speciall grace to watch against these pleasing temptations.
unless God vouchsafe unto them special grace to watch against these pleasing temptations.
cs np1 vvb p-acp pno32 j n1 pc-acp vvi p-acp d j-vvg n2.
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This made godly Iob To sanctifie his children euerie day when they feasted each other at their houses:
This made godly Job To sanctify his children every day when they feasted each other At their houses:
np1 vvd j np1 pc-acp vvi po31 n2 d n1 c-crq pns32 vvd d n-jn p-acp po32 n2:
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lest any one then should haue blasphemed God in his hart. Because he knew the diuell by pleasures would soonest wind himselfe into their hearts.lest any one then should have blasphemed God in his heart. Because he knew the Devil by pleasures would soonest wind himself into their hearts.
cs d crd av vmd vhi vvn np1 p-acp po31 n1. c-acp pns31 vvd dt n1 p-acp n2 vmd av-s vvi px31 p-acp po32 n2.
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Lastly, note the order of these sinnes: First, they are drawn to sit at idols feasts, and then to commit adulterie:
Lastly, note the order of these Sins: First, they Are drawn to fit At Idols feasts, and then to commit adultery:
ord, vvb dt n1 pp-f d n2: ord, pns32 vbr vvn pc-acp vvi p-acp n2 n2, cc av pc-acp vvi n1:
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where we see that these two sinnes goe together, Spirituall adulterie, that is, idolatry; and bodily adultery, one is the plague & punishment of the other:
where we see that these two Sins go together, Spiritual adultery, that is, idolatry; and bodily adultery, one is the plague & punishment of the other:
c-crq pns12 vvb cst d crd n2 vvb av, j n1, cst vbz, n1; cc j n1, pi vbz dt n1 cc n1 pp-f dt n-jn:
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that people which giue themselues to idolatrie, will God giue vp to bodily adultery.
that people which give themselves to idolatry, will God give up to bodily adultery.
cst n1 r-crq vvb px32 p-acp n1, vmb np1 vvi a-acp p-acp j n1.
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As this was true in these Israeli•s, so is it to be seene among the Turkes,
As this was true in these Israeli•s, so is it to be seen among the Turkes,
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and with the Papists at this day, who maintaine ▪ fornication ▪ in tollerating stewes, and further it much by their vow of single life, wherewith they bind the conscience,
and with the Papists At this day, who maintain ▪ fornication ▪ in tolerating Stews, and further it much by their Voelli of single life, wherewith they bind the conscience,
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though the partie want the gift of continence.
though the party want the gift of continence.
cs dt n1 vvb dt n1 pp-f n1.
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Verse. 15. Euen so hast thou them that maintaine the doctrine of the Nicholaitans, which thing I ha•e.Verse. 15. Even so hast thou them that maintain the Doctrine of the Nicolaitans, which thing I ha•e.
n1. crd av av vh2 pns21 pno32 cst vvb dt n1 pp-f dt njp2, r-crq n1 pns11 vvb.
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Here followeth the second part of the comparison, where Christ setteth downe two things: First, what the Nicolaitans were:
Here follows the second part of the comparison, where christ sets down two things: First, what the Nicolaitans were:
av vvz dt ord n1 pp-f dt n1, c-crq np1 vvz a-acp crd n2: ord, r-crq dt njp2 vbdr:
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Secondly, how hee was affected towards them.
Secondly, how he was affected towards them.
ord, c-crq pns31 vbds vvn p-acp pno32.
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What they were is expressed in the first words, Euen so, which is a note of resemblance or comparison, hauing reference to the words going before. They may be thus described:
What they were is expressed in the First words, Even so, which is a note of resemblance or comparison, having Referente to the words going before. They may be thus described:
r-crq pns32 vbdr vbz vvn p-acp dt ord n2, av av, r-crq vbz dt n1 pp-f n1 cc n1, vhg n1 p-acp dt n2 vvg a-acp. pns32 vmb vbi av vvn:
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The Nicolaitans were a se•t in the church of Pergamus, that maintained two damnable opiniōs according to the doctrine of Balaam. I.
The Nicolaitans were a se•t in the Church of Pergamos, that maintained two damnable opinions according to the Doctrine of balaam. I.
dt njp2 vbdr dt n1 p-acp dt n1 pp-f np1, cst vvd crd j n2 vvg p-acp dt n1 pp-f np1. pns11.
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That it was lawfull to eate things offered to idols in the honor of idols, sitting in the idols tēple. I•. that fornication was no sin;
That it was lawful to eat things offered to Idols in the honour of Idols, sitting in the Idols temple. I•. that fornication was no since;
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but that a man might lawfully commit it.
but that a man might lawfully commit it.
cc-acp cst dt n1 vmd av-j vvi pn31.
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It may seeme strange, that in the dayes of the Apostles there should bee men professing the name of Christ,
It may seem strange, that in the days of the Apostles there should be men professing the name of christ,
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and yet hold such damnable opinions: but the truth is hereby euident, that there were such in this church.
and yet hold such damnable opinions: but the truth is hereby evident, that there were such in this Church.
cc av vvb d j n2: cc-acp dt n1 vbz av j, cst a-acp vbdr d p-acp d n1.
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And that we do not conceiue a liking of their wicked opinions, let vs examine their reasons, whereupon they might seeme to be grounded.
And that we do not conceive a liking of their wicked opinions, let us examine their Reasons, whereupon they might seem to be grounded.
cc cst pns12 vdb xx vvi dt n-vvg pp-f po32 j n2, vvb pno12 vvi po32 n2, c-crq pns32 vmd vvi pc-acp vbi vvn.
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For the eating of things sacrificed to idols, they would pleade thus. I. From the doctrine of christian libertie, Things indifferent may •e lawfully vsed.
For the eating of things sacrificed to Idols, they would plead thus. I. From the Doctrine of christian liberty, Things indifferent may •e lawfully used.
p-acp dt n-vvg pp-f n2 vvn p-acp n2, pns32 vmd vvi av. pns11. p-acp dt n1 pp-f njp n1, n2 j vmb vbi av-j vvn.
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Things offered to idols are things indifferent, as meates, and drinkes, and therfore may lawfully be vsed.
Things offered to Idols Are things indifferent, as Meats, and drinks, and Therefore may lawfully be used.
n2 vvn p-acp n2 vbr n2 j, c-acp n2, cc vvz, cc av vmb av-j vbi vvn.
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Ans. Meats and drinkes, if they bee considered in themselues, are things indifferent, and may lawfully be vsed:Ans. Meats and drinks, if they be considered in themselves, Are things indifferent, and may lawfully be used:
np1 n2 cc n2, cs pns32 vbb vvn p-acp px32, vbr n2 j, cc vmb av-j vbi vvn:
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yea after they haue bene offered to idols, if they be sold in the market, they may bee lawfully bought and eaten in priuat houses,
yea After they have be offered to Idols, if they be sold in the market, they may be lawfully bought and eaten in private houses,
uh a-acp pns32 vhb vbn vvn p-acp n2, cs pns32 vbb vvn p-acp dt n1, pns32 vmb vbi av-j vvn cc vvn p-acp j n2,
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if it be done without offence of the weake, as Paul teacheth at large, 1. Cor. 10.25.29.
if it be done without offence of the weak, as Paul Teaches At large, 1. Cor. 10.25.29.
cs pn31 vbb vdn p-acp n1 pp-f dt j, c-acp np1 vvz p-acp j, crd np1 crd.
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But if these meats be considered as they are offered to idols, and eaten in the idols temple in the honor of idols, they be vnlawfull.
But if these Meats be considered as they Are offered to Idols, and eaten in the Idols temple in the honour of Idols, they be unlawful.
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And yet the Nicolaitans held this to be lawfull. II. Reason. An idoll is nothing, 1. Cor. 8.4.
And yet the Nicolaitans held this to be lawful. II Reason. an idol is nothing, 1. Cor. 8.4.
cc av dt njp2 vvd d pc-acp vbi j. crd n1. dt n1 vbz pix, crd np1 crd.
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and therefore we sinne not in eating meates offered vnto them ▪ Ans. An idoll is nothing, that is, in nature subsisting ▪ nothing created or ordained of God, it hath no propertie of the godhead ▪ but yet an idoll is something in mans imagination, which giueth to it the honour of God,
and Therefore we sin not in eating Meats offered unto them ▪ Ans. an idol is nothing, that is, in nature subsisting ▪ nothing created or ordained of God, it hath no property of the godhead ▪ but yet an idol is something in men imagination, which gives to it the honour of God,
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and reputeth it as God, making it a God vnto himselfe. III. Reason. N•aman the Syrian went into the temple of the god Rimmon, and there kneeled down:
and reputeth it as God, making it a God unto himself. III. Reason. N•aman the Syrian went into the temple of the god Rimmon, and there kneeled down:
cc vvz pn31 p-acp np1, vvg pn31 dt n1 p-acp px31. np1. n1. np1 dt jp vvd p-acp dt n1 pp-f dt n1 np1, cc a-acp vvd a-acp:
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Euen so may christians go eat in idols temples? Ans. When Naaman went in thither he did not kneele downe to the idoll,
Even so may Christians go eat in Idols Temples? Ans. When Naaman went in thither he did not kneel down to the idol,
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but to the king, performing a ciuill dutie vnto his Prince; who vsed to leane on Naamans shoulder and worship his false god.
but to the King, performing a civil duty unto his Prince; who used to lean on Naamans shoulder and worship his false god.
cc-acp p-acp dt n1, vvg dt j n1 p-acp po31 n1; r-crq vvd pc-acp vvi p-acp np1 n1 cc vvi po31 j n1.
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And though Naaman were present at idoll-worship & seruice, yet it was with protestation against it:
And though Naaman were present At idol-worship & service, yet it was with protestation against it:
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for being cured of his leprosie, he promised to worship no God but the God of Israell:
for being cured of his leprosy, he promised to worship no God but the God of Israel:
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and thereupon he laded two mules with the earth of the land of Israell, in token of his publicke profession of thankfulnesse to the true God for his clensing.
and thereupon he jaded two mules with the earth of the land of Israel, in token of his public profession of thankfulness to the true God for his cleansing.
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If these in Pergamus whom Christ disliketh, had gone as Naaman did into idoll temples, they had not sinned as they did.
If these in Pergamos whom christ disliketh, had gone as Naaman did into idol Temples, they had not sinned as they did.
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And at this day if men protest against the idolatry of the masse, they may enter into those congregations where masse is said:
And At this day if men protest against the idolatry of the mass, they may enter into those congregations where mass is said:
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for this protestation is a flat condemning of their false worship. The second opinion of these Nicolaitans was, That men might lawfully commit fornication.
for this protestation is a flat condemning of their false worship. The second opinion of these Nicolaitans was, That men might lawfully commit fornication.
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This opinion they would thus iustifie: First, from the practise of Lot, Who offered to the men of Sodom his daughters,
This opinion they would thus justify: First, from the practice of Lot, Who offered to the men of Sodom his daughters,
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when they called for the strangers that were come into his house. when they called for the Strangers that were come into his house.
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Which thing (say they) Lot would neuer haue done, if fornication had bene a sinne? Ans. It seemeth that Lot cannot be excused in that action,
Which thing (say they) Lot would never have done, if fornication had be a sin? Ans. It seems that Lot cannot be excused in that actium,
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though his purpose was by a lesser euill to preuent a greater, but God hath plainely taught, That no man may do the least euill,
though his purpose was by a lesser evil to prevent a greater, but God hath plainly taught, That no man may do the least evil,
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for the procuring of the greatest good that can be, Rom. 3.8.for the procuring of the greatest good that can be, Rom. 3.8.
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II. Reason. The Lord (say they) commanded Hosea, To take a wife of fornication,
II Reason. The Lord (say they) commanded Hosea, To take a wife of fornication,
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and children of fornication, Hos. 1.2. It is not therfore vnlawfull? Ans. There be diuers interpretations of that place.and children of fornication, Hos. 1.2. It is not Therefore unlawful? Ans. There be diverse interpretations of that place.
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Some say that was onely in vision, and not a fact done.
some say that was only in vision, and not a fact done.
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Others say, it was in speech onely, because hee prophesied vnto the people that he himself was as a man of fornicatiō vnto them. These expositions may well stand.
Others say, it was in speech only, Because he prophesied unto the people that he himself was as a man of fornication unto them. These expositions may well stand.
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Yet others hold that the Lord commanding him this, it was to be done, and was done indeed.
Yet Others hold that the Lord commanding him this, it was to be done, and was done indeed.
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And sundrie circumstances seeme to prooue that it was a fact done, for the womans name is set downe to be Go•er, and her fathers name Diblaim.
And sundry Circumstances seem to prove that it was a fact done, for the woman's name is Set down to be Go•er, and her Father's name Diblaim.
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Secondly, a thing in vision or in speech onely, doth not so much preuaile with wicked people,
Secondly, a thing in vision or in speech only, does not so much prevail with wicked people,
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as that which is done indeed.
as that which is done indeed.
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Thirdly, the antient opinion of best diuines that liued neerest to the Apostles times, auouch it was a fact done.
Thirdly, the ancient opinion of best Divines that lived nearest to the Apostles times, avouch it was a fact done.
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Obiect. But this maintaineth fornication, against good maners, and the expresse law of God. Ans. It were so indeed, if the Prophet had done it on his owne head,Object. But this maintaineth fornication, against good manners, and the express law of God. Ans. It were so indeed, if the Prophet had done it on his own head,
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but he did it by Gods speciall appointment, who is Lord of his owne law, and may dispence with it at his pleasure.
but he did it by God's special appointment, who is Lord of his own law, and may dispense with it At his pleasure.
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God in his law forbidd•th to kill, yet Abraham is commaunded to kill his sonne :
God in his law forbidd•th to kill, yet Abraham is commanded to kill his son:
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Which if he had done he had not sinned, because hee had a speciall commaundement for it, which a man must obey,
Which if he had done he had not sinned, Because he had a special Commandment for it, which a man must obey,
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though it bee against a morall precept.
though it be against a moral precept.
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Againe, Hosea tooke a wife of fornication, not to maintaine her in her sinne, but to make her a chast woman.
Again, Hosea took a wife of fornication, not to maintain her in her sin, but to make her a chaste woman.
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And whereas he was commaunded also to take vnto him children of fornication:
And whereas he was commanded also to take unto him children of fornication:
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it must not be vnderstood of children begotten by him, but borne of her in fornication:
it must not be understood of children begotten by him, but born of her in fornication:
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As if he should say, Take a wife with her children which she brought forth in fornication.
As if he should say, Take a wife with her children which she brought forth in fornication.
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So that this place which way soeuer wee take it, doth nothing maintaine their wicked errors. III.
So that this place which Way soever we take it, does nothing maintain their wicked errors. III.
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Reason. Acts. 15. The Apostles charge the churches, To abstaine from that which is strangled, from bloud, and from fornication: Reason. Acts. 15. The Apostles charge the Churches, To abstain from that which is strangled, from blood, and from fornication:
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There (say they) fornication is reckoned among things indifferent, and therefore may be vsed lawfully.
There (say they) fornication is reckoned among things indifferent, and Therefore may be used lawfully.
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Answ. It is there reckoned among things indifferent: First, because it was so accounted of amongst the gentiles:Answer It is there reckoned among things indifferent: First, Because it was so accounted of among the Gentiles:
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Secondly, because the gentiles did ioyntly by these three things offend the churches of the Iewes.
Secondly, Because the Gentiles did jointly by these three things offend the Churches of the Iewes.
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But hence it followeth not that it is indeed a thing indifferent. II. Point. The affection of Christ towards these men is noted in these words:
But hence it follows not that it is indeed a thing indifferent. II Point. The affection of christ towards these men is noted in these words:
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Which thing I hate. This hatred must bee referred not to the persons of the Nicolaitans,Which thing I hate. This hatred must be referred not to the Persons of the Nicolaitans,
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but to their opinions, liues, and practises. Hereby Christ would instruct vs in sundrie needfull duties.
but to their opinions, lives, and practises. Hereby christ would instruct us in sundry needful duties.
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First, if we will follow him, wee must hate all honour and approbation that may bee giuen to idols, bee it neuer so little.
First, if we will follow him, we must hate all honour and approbation that may be given to Idols, be it never so little.
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These Nicolaitans might say, they abhorred idols and worshipped them not, onely they went with their friends into their Temples,
These Nicolaitans might say, they abhorred Idols and worshipped them not, only they went with their Friends into their Temples,
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and sate downe to eate meat before them; now euen this dealing Christ hateth.
and sat down to eat meat before them; now even this dealing christ hates.
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Wherein hee doth notably condemne the practise of the Romish church, which say, they worship not idols, but the true God:
Wherein he does notably condemn the practice of the Romish Church, which say, they worship not Idols, but the true God:
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and yet they doe that which Christ hateth;
and yet they do that which christ hates;
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for they kneele downe before them, they adore them, and light candles vnto them, and offer vnto them many rich iewels,
for they kneel down before them, they adore them, and Light Candles unto them, and offer unto them many rich Jewels,
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and much sumptuous attire, which is a great deale more than the Nicolaitans did:
and much sumptuous attire, which is a great deal more than the Nicolaitans did:
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And therefore they are much more to be condemned, and their practise also hated of vs. Secondly, Christs hatred of the lest honour of idols, doth affoord a speciall caueat to such men as giue themselues to a trauelling life;
And Therefore they Are much more to be condemned, and their practice also hated of us Secondly, Christ hatred of the lest honour of Idols, does afford a special caveat to such men as give themselves to a travelling life;
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as into Italy, Spaine, and other idolatrous places:
as into Italy, Spain, and other idolatrous places:
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they should content themselues within the precincts of the church, and not proceed further without warrant of a speciall calling, whereby they may assure themselues of Gods gracious protection.
they should content themselves within the precincts of the Church, and not proceed further without warrant of a special calling, whereby they may assure themselves of God's gracious protection.
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For hereby they giue occasion to themselues to do that which Christ hateth; though they say, they hate idolatrie:
For hereby they give occasion to themselves to do that which christ hates; though they say, they hate idolatry:
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For if a man escape to bee present at their abhominable seruice, yet he cannot auoid going to their Temples, where hee is to offer some gifts,
For if a man escape to be present At their abominable service, yet he cannot avoid going to their Temples, where he is to offer Some Gifts,
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or performe some ceremonie after the custome of the country; whereby hee shall giue some approbatition at the least of their idolatrie:
or perform Some ceremony After the custom of the country; whereby he shall give Some approbatition At the least of their idolatry:
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whereas hee ought to hate the least appearance therof, euen the garment spotted with the flesh.
whereas he ought to hate the least appearance thereof, even the garment spotted with the Flesh.
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Thirdly, by this his affection Christ would teach vs to grow to an hatred of all familiar societie with idolaters:
Thirdly, by this his affection christ would teach us to grow to an hatred of all familiar society with Idolaters:
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for though we may haue society of concord with them, yet societie of amitie, which is a speciall liking between man & man, we must not maintaine with them.
for though we may have society of concord with them, yet society of amity, which is a special liking between man & man, we must not maintain with them.
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Fourthly, Christ hateth not onely their idolatrie, but their fornication also. Hereby teaching vs to grow to a hatred of fornication;
Fourthly, christ hates not only their idolatry, but their fornication also. Hereby teaching us to grow to a hatred of fornication;
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which the rather must bee detested, because The bodies of euery man and woman be not their owne, but Christs :
which the rather must be detested, Because The bodies of every man and woman be not their own, but Christ:
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and therefore ought not to bee imployed in the honour or seruice of the diuell, but of Christ.
and Therefore ought not to be employed in the honour or service of the Devil, but of christ.
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Againe, the bodies of euery christian man and woman are the members of Christ, now it is an vnseemely thing to take the member of Christ,
Again, the bodies of every christian man and woman Are the members of christ, now it is an unseemly thing to take the member of christ,
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and make it the member of an harlot. Fiftly, their bodies are temples, and dwelling places:
and make it the member of an harlot. Fifty, their bodies Are Temples, and Dwelling places:
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not for earthly Princes, but for the holy Ghost:
not for earthly Princes, but for the holy Ghost:
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and therefore must be furnished with Gods graces, and adorned with chastitie & other gifts of Gods spirit, that they may be fit mantion places for so worthie a guest.
and Therefore must be furnished with God's graces, and adorned with chastity & other Gifts of God's Spirit, that they may be fit mansion places for so worthy a guest.
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But by fornication they are made the s•ies & stables of the prince of darknesse. Verse. 16. Repent thy selfe, or else I come vnto thee shortly:
But by fornication they Are made the s•ies & stables of the Prince of darkness. Verse. 16. repent thy self, or Else I come unto thee shortly:
p-acp p-acp n1 pns32 vbr vvn dt n2 cc n2 pp-f dt n1 pp-f n1. n1. crd vvb po21 n1, cc av pns11 vvb p-acp pno21 av-j:
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and will fight against thee with the sword of my mouth.
and will fight against thee with the sword of my Mouth.
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Christ hauing layd downe the sinnes of this church, and the errors of the Nicholaitans, doth here propound vnto this church,
christ having laid down the Sins of this Church, and the errors of the Nicolaitans, does Here propound unto this Church,
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First, a remedie for her recouerie: Secondly, a reason to inforce the practise of the remedie.
First, a remedy for her recovery: Secondly, a reason to enforce the practice of the remedy.
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The remedie is in these words: Repent thy selfe. In it consider these points: First, what it is to repent:
The remedy is in these words: repent thy self. In it Consider these points: First, what it is to Repent:
dt n1 vbz p-acp d n2: vvb po21 n1. p-acp pn31 vvi d n2: ord, r-crq pn31 vbz pc-acp vvi:
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Secondly, why Christ so often vrgeth thereunto: Thirdly, to whome Christ prescribeth this remedie. Of the first, we haue spoken in the first verse of this chapter:
Secondly, why christ so often urges thereunto: Thirdly, to whom christ prescribeth this remedy. Of the First, we have spoken in the First verse of this chapter:
ord, c-crq np1 av av vvz av: ord, p-acp ro-crq np1 vvz d n1. pp-f dt ord, pns12 vhb vvn p-acp dt ord n1 pp-f d n1:
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Briefly therefore, Repentance is a change of the mind from euill to good, and a turning from sinne vnto God.
Briefly Therefore, Repentance is a change of the mind from evil to good, and a turning from sin unto God.
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Here repentance must bee taken more largely, for all the duties that accompany repentance in the practise therof: as I.
Here Repentance must be taken more largely, for all the duties that accompany Repentance in the practice thereof: as I.
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Humiliation of a man by confessing of his sins vnto God;Humiliation of a man by confessing of his Sins unto God;
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and condemning of himselfe for the sinne. II. Prayer, wherby a man doth earnestly intreat the Lord for the pardon of the same sins. III.
and condemning of himself for the sin. II Prayer, whereby a man does earnestly entreat the Lord for the pardon of the same Sins. III.
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Reformation, wherby a man in hart proposeth, and in life indeuoureth to leaue all his former sinnes,Reformation, whereby a man in heart Proposeth, and in life endeavoureth to leave all his former Sins,
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and for euer after to do all things in obedience vnto God: vnto all these doth the holy Ghost exhort them in this place. II. Point.
and for ever After to do all things in Obedience unto God: unto all these does the holy Ghost exhort them in this place. II Point.
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Why doth Christ so often prescribe this duty of repentance, and so much vrge it? An. Not for that it is a cause or a meritorious means to procure remission of sins & life euerlasting,
Why does christ so often prescribe this duty of Repentance, and so much urge it? Nias Not for that it is a cause or a meritorious means to procure remission of Sins & life everlasting,
q-crq vdz np1 av av vvi d n1 pp-f n1, cc av av-d vvi pn31? np1 xx p-acp cst pn31 vbz dt n1 cc dt j n2 pc-acp vvi n1 pp-f n2 cc n1 j,
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as the Papists do falsly and damnably teach; for that nothing can do but the obedience & passion of Christ:
as the Papists do falsely and damnably teach; for that nothing can do but the Obedience & passion of christ:
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but first because it is a token of Gods fauor procured, & a most excellent fruit of faith, such as maketh a man cease to do euill,
but First Because it is a token of God's favour procured, & a most excellent fruit of faith, such as makes a man cease to do evil,
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and moueth him to do good:
and moves him to do good:
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Secondly, because it is a way wherin mē must walke vnto the end, that wold haue remissiō of sins, & life eternal. III. point.
Secondly, Because it is a Way wherein men must walk unto the end, that would have remission of Sins, & life Eternal. III. point.
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To whom is this remedie prescribed? Answ. First to the church of Pergamus, and then to the Nicholaitans in that church,
To whom is this remedy prescribed? Answer First to the Church of Pergamos, and then to the Nicolaitans in that Church,
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though they were most wicked men ▪ Touching the church of Pergamus: they were before commended for most worthie graces, for they had repentance:
though they were most wicked men ▪ Touching the Church of Pergamos: they were before commended for most worthy graces, for they had Repentance:
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and yet note, Christ sayth still vnto them, Repent thy selfe. Herein teaching vs a most worthie lesson, which euery one ought to learne and practise:
and yet note, christ say still unto them, repent thy self. Herein teaching us a most worthy Lesson, which every one ought to Learn and practise:
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namely, that the life of a Christian is a continuall practise of repentance. When a man hath once repented, that is not sufficient;
namely, that the life of a Christian is a continual practice of Repentance. When a man hath once repented, that is not sufficient;
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but euery new day must haue a new repentance for his dayly slips.
but every new day must have a new Repentance for his daily slips.
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Wee are Gods embassadours (sayth Paule) for Christ: beseeching you in Christs steed, that you would be reconciled vnto God. we Are God's Ambassadors (say Paul) for christ: beseeching you in Christ steed, that you would be reconciled unto God.
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Now they were reconciled to God before, for they are called the Temple of the liuing God ;
Now they were reconciled to God before, for they Are called the Temple of the living God;
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His meaning therefore is, That they should striue more and more after reconciliation with God;
His meaning Therefore is, That they should strive more and more After reconciliation with God;
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both in regard of their further assurance, and also for their particular sinnes wherein they dayly offended.
both in regard of their further assurance, and also for their particular Sins wherein they daily offended.
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Euery Christian must dayly wres••e with his owne corruptions, which hee feeleth in himselfe, that the longer hee liueth, the more hee may grow in dislike with himselfe.
Every Christian must daily wres••e with his own corruptions, which he feeleth in himself, that the longer he lives, the more he may grow in dislike with himself.
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And in this distast of himselfe hee must dayly proceed, that hee may euery day more and more grow vp in Christ.
And in this distaste of himself he must daily proceed, that he may every day more and more grow up in christ.
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And least any should thinke, that this was spoken to this church alone, and not to vs:
And lest any should think, that this was spoken to this Church alone, and not to us:
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consider, that wee are in the same case with them; their sinnes are our sins, as we haue prooued:
Consider, that we Are in the same case with them; their Sins Are our Sins, as we have proved:
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We want zeale and seueritie against sinne and sinners. Now being in the same fault with them, wee must therefore practise the same remedy,
We want zeal and severity against sin and Sinners. Now being in the same fault with them, we must Therefore practise the same remedy,
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and renew our repentance, though wee haue repented heretofore.
and renew our Repentance, though we have repented heretofore.
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Secondly, he prescribes this dutie to the Nicolaitans, that held two damnable errours, and no doubt liued accordingly in those sinnes:
Secondly, he prescribes this duty to the Nicolaitans, that held two damnable errors, and no doubt lived accordingly in those Sins:
ord, pns31 vvz d n1 p-acp dt njp2, cst vvd crd j n2, cc dx n1 vvd av-vvg p-acp d n2:
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and yet Christ barres them not from his kingdome, but bids them repent.
and yet christ bars them not from his Kingdom, but bids them Repent.
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Where note, that great and grieuous sinners are not barred frō Gods mercie, if they will repent.
Where note, that great and grievous Sinners Are not barred from God's mercy, if they will Repent.
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Excellent is that saying of Isay, God i• much in sparing: and that of Dauid also, With God is plentifull redemption.
Excellent is that saying of Saiah, God i• much in sparing: and that of David also, With God is plentiful redemption.
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This point is seriously to bee considered: for wee haue in our congregations many that are well spoken of in the world: This point is seriously to be considered: for we have in our congregations many that Are well spoken of in the world:
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and yet for knowledge of God and practise of life, are flat Atheists. We haue also among vs epicures, blasphemers, murtherers, and fornicators with these Nicolaitans.
and yet for knowledge of God and practice of life, Are flat Atheists. We have also among us Epicureans, blasphemers, murderers, and fornicators with these Nicolaitans.
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Now to all these and such like this doctrine appertaines ▪ not to embolden them in sinne,
Now to all these and such like this Doctrine appertains ▪ not to embolden them in sin,
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but to assure them there is mercy in store for them with God, if they will truly repent.
but to assure them there is mercy in store for them with God, if they will truly Repent.
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They must not turne the grace of God •o wantonnesse, and make his mercie a bolster to their iniquitie;
They must not turn the grace of God •o wantonness, and make his mercy a bolster to their iniquity;
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for this is despising of Gods bountie, whereby they helpe vp vnto themselues wrath against the day of wrath:
for this is despising of God's bounty, whereby they help up unto themselves wrath against the day of wrath:
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but if with Iob they humble themselues in dust and ashes, and crie to heauen for mercie from a broken heart that carrieth a resolute purpose to leaue all sinne;
but if with Job they humble themselves in dust and Ashes, and cry to heaven for mercy from a broken heart that Carrieth a resolute purpose to leave all sin;
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then, though their sinnes were neuer so many, they shall all be drowned in the bottomelesse sea of Gods mercie:
then, though their Sins were never so many, they shall all be drowned in the bottomless sea of God's mercy:
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though they were as crimson and scarlet, which will take no other dye, yet in Christs bloud they shall be made as white as wooll & snow:
though they were as crimson and scarlet, which will take no other die, yet in Christ blood they shall be made as white as wool & snow:
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yea, though they haue fallen often into the same sinnes which is most fearefull and dangerous,
yea, though they have fallen often into the same Sins which is most fearful and dangerous,
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yet vpon this vnfained repentance they shall bee restored to mercie: for the fountaine thereof cannot be dried vp:
yet upon this unfeigned Repentance they shall be restored to mercy: for the fountain thereof cannot be dried up:
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but see they doe repent, for whosoeuer looketh for Christs merits, must know that hee looketh for true repentance. Thus much for the remedie. II. point.
but see they do Repent, for whosoever looks for Christ merits, must know that he looks for true Repentance. Thus much for the remedy. II point.
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The reason wherby Christ would set an edge vpon the former remedie, containeth a twofold threatening or commination:
The reason whereby christ would Set an edge upon the former remedy, Containeth a twofold threatening or commination:
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the first, against the whole Church in these words: If not, I come vnto thee shortly.
the First, against the Whole Church in these words: If not, I come unto thee shortly.
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The second against the Nicolaitans in these words: And will fight against them with the sword of my mouth.
The second against the Nicolaitans in these words: And will fight against them with the sword of my Mouth.
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For the first, If not, I will come vnto thee shortly, these words were expounded in the fift verse. The meaning is this:
For the First, If not, I will come unto thee shortly, these words were expounded in the fift verse. The meaning is this:
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If thou repent not, I will come vnto thee, & testifie my presence by taking punishment vpon thee,
If thou Repent not, I will come unto thee, & testify my presence by taking punishment upon thee,
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for thy want of zeale, and of seueritie against sinne and sinners. To this effect the Prophet Isay sayth, Chap. 30.27. The name of the Lord shall come from farre, to take punishment vpon the Assyrians.
for thy want of zeal, and of severity against sin and Sinners. To this Effect the Prophet Saiah say, Chap. 30.27. The name of the Lord shall come from Far, to take punishment upon the Assyrians.
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In this threatening the phrase is to be noted. Christ sayth: If not, I come vnto thee :
In this threatening the phrase is to be noted. christ say: If not, I come unto thee:
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expressing a thing to come, by a word of the time present. To giue them to vnderstand, that his comming vnto them by iudgements was as certaine,
expressing a thing to come, by a word of the time present. To give them to understand, that his coming unto them by Judgments was as certain,
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as if it were present, vnlesse they did repent. Where this generall rule is to be obserued of all:
as if it were present, unless they did Repent. Where this general Rule is to be observed of all:
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namely, that when a Church or people doe not repent, the Lord will come vnto them to execute his iudgements vpon them.
namely, that when a Church or people do not Repent, the Lord will come unto them to execute his Judgments upon them.
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Yea, though they haue before repented, if for particular sinnes and wants they doe not renew their repentance, hee will surely come to punish them.
Yea, though they have before repented, if for particular Sins and Wants they do not renew their Repentance, he will surely come to Punish them.
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This might be proued at large by testimonies of the Prophets & Apostles: but it is so euident in this text, that I omit all further proofe;
This might be proved At large by testimonies of the prophets & Apostles: but it is so evident in this text, that I omit all further proof;
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onely I will applie it to this our Church, of which this may bee truely sayd;
only I will apply it to this our Church, of which this may be truly said;
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Thou doest not repent, nor renew thy repentance for thy dayly sinnes.
Thou dost not Repent, nor renew thy Repentance for thy daily Sins.
pns21 vd2 xx vvi, ccx vvb po21 n1 p-acp po21 j n2.
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For albeit there bee some among vs, that by Gods grace repent and set themselues dayly to the exercise thereof:
For albeit there be Some among us, that by God's grace Repent and Set themselves daily to the exercise thereof:
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yet take the greater part of our congregations, and they are so far from renewing their repentance, that they doe not repent at all:
yet take the greater part of our congregations, and they Are so Far from renewing their Repentance, that they do not Repent At all:
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for either they haue no knowledge of Gods will;
for either they have no knowledge of God's will;
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or if they haue knowledge, yet they want care and conscience to put the same in practise.
or if they have knowledge, yet they want care and conscience to put the same in practice.
cc cs pns32 vhb n1, av pns32 vvb n1 cc n1 pc-acp vvi dt d p-acp n1.
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This being our case and condition, what man may not bee a Prophet against our churches and congregations, being thus directed by this portion of Scripture, to say and that truly, That God will come vnto vs in iudgments, to plague and punish vs for our sinnes and iniquities? Wee may sooth our selues in hope of mercie still,
This being our case and condition, what man may not be a Prophet against our Churches and congregations, being thus directed by this portion of Scripture, to say and that truly, That God will come unto us in Judgments, to plague and Punish us for our Sins and iniquities? we may sooth our selves in hope of mercy still,
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but the state of our Church continuing as it is, nothing can bee expected but iudgements from the Lord.
but the state of our Church Continuing as it is, nothing can be expected but Judgments from the Lord.
cc-acp dt n1 pp-f po12 n1 vvg p-acp pn31 vbz, pix vmb vbi vvn p-acp n2 p-acp dt n1.
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This then must be a motiue to persuade vs to repent, euery person apart, and euery family & congregation apart, we must humble our selues in dust and ashes for our sinnes past, entreating the Lord to be reconciled vnto vs,
This then must be a motive to persuade us to Repent, every person apart, and every family & congregation apart, we must humble our selves in dust and Ashes for our Sins past, entreating the Lord to be reconciled unto us,
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and purpose fully in our hearts, and striue in our liues to obey God in all his commaundements:
and purpose Fully in our hearts, and strive in our lives to obey God in all his Commandments:
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yea, though we can say wee haue repented, yet for our dayly wants and sinnes wee must renew our repentance.
yea, though we can say we have repented, yet for our daily Wants and Sins we must renew our Repentance.
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Thus doing, we shall stay the Lord when he is comming against vs. But if we goe on in blindnesse, ignorance,
Thus doing, we shall stay the Lord when he is coming against us But if we go on in blindness, ignorance,
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and rebellion, following the lusts of our own hearts, then nothing but vengeance and iudgements are to bee expected:
and rebellion, following the Lustiest of our own hearts, then nothing but vengeance and Judgments Are to be expected:
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for this conclusion must stand with all churches and people: If they repent not, God will come in iudgement against them.
for this conclusion must stand with all Churches and people: If they Repent not, God will come in judgement against them.
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The second threatening or commination is directed vnto the Nicolaitans, in these words: And will fight against them with the sword of my mouth ;
The second threatening or commination is directed unto the Nicolaitans, in these words: And will fight against them with the sword of my Mouth;
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that is, I will bee at emnitie with them, and testifie the same by waging battell against those among you, that maintaine the lawfulnesse of eating things sacrificed to Idols, and of fornication.
that is, I will be At Enmity with them, and testify the same by waging battle against those among you, that maintain the lawfulness of eating things sacrificed to Idols, and of fornication.
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Thus I say will I fight against thē with the sword of my mouth; that is, with the preaching of my word, the law, and the gospell.
Thus I say will I fight against them with the sword of my Mouth; that is, with the preaching of my word, the law, and the gospel.
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In this commination Christ alludeth still to the storie of Balaam :
In this commination christ alludeth still to the story of balaam:
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for when hee was sent for by Balac to curse the people of God, the Lord stood against him in the way with a naked sword, to keepe him from going:
for when he was sent for by Balaam to curse the people of God, the Lord stood against him in the Way with a naked sword, to keep him from going:
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and when his eyes were opened, that hee saw the Angell of the Lord withstand him in that sort, hee fell downe and adored the Angell, for it was the Lord:
and when his eyes were opened, that he saw the Angel of the Lord withstand him in that sort, he fell down and adored the Angel, for it was the Lord:
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yet because he ceased not from his wicked couetousnesse, but gaue bad counsell against the Israelites,
yet Because he ceased not from his wicked covetousness, but gave bad counsel against the Israelites,
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when he could not curse them, to cause them to sinne:
when he could not curse them, to cause them to sin:
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therefore hee was slaine with the edge of the sword among the Midianites by the children of Israel, Num. 31.8.
Therefore he was slain with the edge of the sword among the midianites by the children of Israel, Num. 31.8.
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Euen so Christ dealeth with the Nicolaitans, because they goe on in their bad counsel, persuading the lawfulnesse of eating things sacrificed to Idols, & also of fornication:
Eve so christ deals with the Nicolaitans, Because they go on in their bad counsel, persuading the lawfulness of eating things sacrificed to Idols, & also of fornication:
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therfore first he will fight against them with the sword of his mouth, the ministery of his word, therby to reclaime them from their wicked wayes, if it bee possible:
Therefore First he will fight against them with the sword of his Mouth, the Ministry of his word, thereby to reclaim them from their wicked ways, if it be possible:
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but if that will not serue, hee will still fight against them, and with the same sword destroy them for euer.
but if that will not serve, he will still fight against them, and with the same sword destroy them for ever.
cc-acp cs d vmb xx vvi, pns31 vmb av vvi p-acp pno32, cc p-acp dt d n1 vvi pno32 p-acp av.
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First here marke, Christ sayth not, I will kill them, but fight against them:
First Here mark, christ say not, I will kill them, but fight against them:
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for hee intended not at the first to destroy these Nicolaitans, but his purpose was to withdraw them from their wicked wayes;
for he intended not At the First to destroy these Nicolaitans, but his purpose was to withdraw them from their wicked ways;
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yet so, as afterward if they would not be reclaimed by his word, he would therewith destroy them.
yet so, as afterwards if they would not be reclaimed by his word, he would therewith destroy them.
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Wherein wee may behold the exceeding patience of Christ Iesus towards leaud and grieuous sinner•, that maintained the lawfulnesse of idolatrie and fornication, and gaue themselues thereunto.
Wherein we may behold the exceeding patience of christ Iesus towards lewd and grievous sinner•, that maintained the lawfulness of idolatry and fornication, and gave themselves thereunto.
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So the Lord in spirit stro•e with the old world, and spared them 120 yeares to withdraw them from their wickednesse by the preaching of Noe. So likewise hee spared the Ammonites till their sinnes were come to the full ; So the Lord in Spirit stro•e with the old world, and spared them 120 Years to withdraw them from their wickedness by the preaching of Noah So likewise he spared the Ammonites till their Sins were come to the full;
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and the Egyptians also for many hundred yeares, though they were most cruell persecutors of his owne people.
and the egyptians also for many hundred Years, though they were most cruel persecutors of his own people.
cc dt njp2 av p-acp d crd n2, cs pns32 vbdr av-ds j n2 pp-f po31 d n1.
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And though the Iews most maliciously crucified the Lord of life; yet he spared them fiftie yeares, before hee cut them off from being a people.
And though the Iews most maliciously Crucified the Lord of life; yet he spared them fiftie Years, before he Cut them off from being a people.
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Yea, dayly experience teacheth vs this his long suffering:
Yea, daily experience Teaches us this his long suffering:
uh, j n1 vvz pno12 d po31 j n1:
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we may heare most bloudie and bitter oathes from blasphemers, whereby they dayly crucifie Christ with their tongues.
we may hear most bloody and bitter Oaths from blasphemers, whereby they daily crucify christ with their tongues.
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The like may be said of the adulterers, and all cruell persons, and yet he forbeares the same:
The like may be said of the Adulterers, and all cruel Persons, and yet he forbears the same:
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yea, in our owne selues we dayly tast of this his patience:
yea, in our own selves we daily taste of this his patience:
uh, p-acp po12 d n2 pns12 av-j vvi pp-f d po31 n1:
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for so soone as we were borne, we deserued to be cast into hell, and yet in mercie he vouchsafeth vnto vs, to some twentie, to some thirty,
for so soon as we were born, we deserved to be cast into hell, and yet in mercy he vouchsafeth unto us, to Some twentie, to Some thirty,
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and to some moe years, for a time of repentance;
and to Some more Years, for a time of Repentance;
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when as euery day hee might in iustice condemne vs. This therefore must admonish vs in the feare of God, not to abuse this his long suffering any longer,
when as every day he might in Justice condemn us This Therefore must admonish us in the Fear of God, not to abuse this his long suffering any longer,
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but now while the day of mercie lasteth, to humble our selues, and turne vnto him by true repentance.
but now while the day of mercy lasteth, to humble our selves, and turn unto him by true Repentance.
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These are the dayes of grace, but how long they will last, God onely knoweth: For when death once commeth, he sheweth no more mercie.
These Are the days of grace, but how long they will last, God only Knoweth: For when death once comes, he shows no more mercy.
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The old world, because they abused the long suffering of God were destroyed, and are now in hell in prison for it, as Peter teacheth.
The old world, Because they abused the long suffering of God were destroyed, and Are now in hell in prison for it, as Peter Teaches.
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And vndoubtedly the same prison will be our portion if wee take the same course that they did.
And undoubtedly the same prison will be our portion if we take the same course that they did.
cc av-j dt d n1 vmb vbi po12 n1 cs pns12 vvb dt d n1 cst pns32 vdd.
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Secondly, in this threatening we may obserue, that all irrepentant sinners haue God for their enemie, to fight against them with a drawn sword.
Secondly, in this threatening we may observe, that all irrepentant Sinners have God for their enemy, to fight against them with a drawn sword.
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For this cause sinne in Scripture is called rebellion, and euery sinner is a rebell against God.
For this cause sin in Scripture is called rebellion, and every sinner is a rebel against God.
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A fearefull thing it is to haue God for an enemie:
A fearful thing it is to have God for an enemy:
dt j n1 pn31 vbz pc-acp vhi np1 p-acp dt n1:
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and yet this is the condition, not onely of such as did neuer repent, but of all those that hold the name of Christ in profession,
and yet this is the condition, not only of such as did never Repent, but of all those that hold the name of christ in profession,
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and yet continue in any one sinne, without renewing their repētance. This also must serue to induce euery man that hath not repented now to begin:
and yet continue in any one sin, without renewing their Repentance. This also must serve to induce every man that hath not repented now to begin:
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and if they haue begun, to repent more, dayly renewing the same for their daily slips,
and if they have begun, to Repent more, daily renewing the same for their daily slips,
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and so shal they be the friends of Christ, as Abraham was, and a• his disciples were, Io•. 15.15.
and so shall they be the Friends of christ, as Abraham was, and a• his Disciples were, Io•. 15.15.
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Thirdly, in these two threatening• Christ sheweth himselfe to bee the true Doctor of his Church:
Thirdly, in these two threatening• christ shows himself to be the true Doctor of his Church:
ord, p-acp d crd n1 np1 vvz px31 pc-acp vbi dt j n1 pp-f po31 n1:
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for he will fight against these Nicolaitans, when as hee will onely come vnto his Church.
for he will fight against these Nicolaitans, when as he will only come unto his Church.
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Where wee see hee deuideth his word aright: wherein consisteth the principall wisedome of a true Prophet, giuing comforts to whom comfort belongeth,
Where we see he Divideth his word aright: wherein Consisteth the principal Wisdom of a true Prophet, giving comforts to whom Comfort belongeth,
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and threatning iudgements to whom iudgement is due;
and threatening Judgments to whom judgement is due;
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and making difference of iudgements according to the state of the persons against whome they are threatened.
and making difference of Judgments according to the state of the Persons against whom they Are threatened.
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For the heauie iudgements of God must not be threatened against all persons, but against the impenitent.
For the heavy Judgments of God must not be threatened against all Persons, but against the impenitent.
p-acp dt j n2 pp-f np1 vmb xx vbi vvn p-acp d n2, cc-acp p-acp dt j.
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And because there be degrees of iudgements, temporall, and eternall;
And Because there be Degrees of Judgments, temporal, and Eternal;
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therefore temporall iudgements must be threatened to those to whom they belong, & eternall iudgements denounced against those to whom they belong:
Therefore temporal Judgments must be threatened to those to whom they belong, & Eternal Judgments denounced against those to whom they belong:
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obseruing the circumstances of time, place, and persons, according to Christs example in this place, and else where.
observing the Circumstances of time, place, and Persons, according to Christ Exampl in this place, and Else where.
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(7) chapter (DIV1)
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So likewise the benefites of the Gospell are not to bee propounded to euery person hand ouer head without difference,
So likewise the benefits of the Gospel Are not to be propounded to every person hand over head without difference,
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but with restraint to some onely, as Gods Prophets haue done.
but with restraint to Some only, as God's prophets have done.
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It is often a great offence in the Church, when the benefits of the Gospell are propounded to all,
It is often a great offence in the Church, when the benefits of the Gospel Are propounded to all,
pn31 vbz av dt j n1 p-acp dt n1, c-crq dt n2 pp-f dt n1 vbr vvn p-acp d,
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and the threatening of the law denounced against all, without limitation or restraint.
and the threatening of the law denounced against all, without limitation or restraint.
cc dt n-vvg pp-f dt n1 vvn p-acp d, p-acp n1 cc n1.
(7) chapter (DIV1)
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The conditions therefore of repentance & impenitencie, of faith and vnbeleefe, and also the degrees of them all, must carefully bee obserued in the dispensation of the Law and the Gospell.
The conditions Therefore of Repentance & impenitency, of faith and unbelief, and also the Degrees of them all, must carefully be observed in the Dispensation of the Law and the Gospel.
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(7) chapter (DIV1)
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Fourthly, the end of Christs fighting must be considered: for first hee intends to reclaime them from their euill wayes;
Fourthly, the end of Christ fighting must be considered: for First he intends to reclaim them from their evil ways;
ord, dt n1 pp-f npg1 n1 vmb vbi vvn: c-acp ord pns31 vvz pc-acp vvi pno32 p-acp po32 j-jn n2;
(7) chapter (DIV1)
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but if they will not be reclaimed, then to cause the same word to be an occasion of their deeper condemnation.
but if they will not be reclaimed, then to cause the same word to be an occasion of their Deeper condemnation.
cc-acp cs pns32 vmb xx vbi vvn, cs pc-acp vvi dt d n1 pc-acp vbi dt n1 pp-f po32 avc-jn n1.
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This must be deepely weighed of vs all, who haue had by Gods mercie for many yeares the plentifull preaching of the gospell, by which God hath continually rebuked & checked the sinnes that bee among vs,
This must be deeply weighed of us all, who have had by God's mercy for many Years the plentiful preaching of the gospel, by which God hath continually rebuked & checked the Sins that be among us,
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as ignorance, blaspemie, and filthinesse, crueltie, and all iniquities whatsoeuer:
as ignorance, blasphemy, and filthiness, cruelty, and all iniquities whatsoever:
c-acp n1, n1, cc n1, n1, cc d n2 r-crq:
(7) chapter (DIV1)
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and the same thing the Lord yet continues to doe vnto vs. Wee therefore must thinke, that all this while the Lord is fighting against vs:
and the same thing the Lord yet continues to do unto us we Therefore must think, that all this while the Lord is fighting against us:
cc dt d n1 dt n1 av vvz pc-acp vdi p-acp pno12 pns12 av vmb vvi, cst d d cs dt n1 vbz vvg p-acp pno12:
(7) chapter (DIV1)
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when ignorance is reprooued in the ministerie of the word, the ignorant person must thinke the Lord is fighting against him:
when ignorance is reproved in the Ministry of the word, the ignorant person must think the Lord is fighting against him:
c-crq n1 vbz vvn p-acp dt n1 pp-f dt n1, dt j n1 vmb vvi dt n1 vbz vvg p-acp pno31:
(7) chapter (DIV1)
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and so all Atheists, blasphemers, adulterers, oppressers, and cruell persons, when their sinnes are reprooued, they must know that the Lord stands face to face against them with the sword of his mouth, seeking to reclaime them from these iniquities,
and so all Atheists, blasphemers, Adulterers, Oppresses, and cruel Persons, when their Sins Are reproved, they must know that the Lord Stands face to face against them with the sword of his Mouth, seeking to reclaim them from these iniquities,
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(7) chapter (DIV1)
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as hee did to Balaam in his way. And when any mans sinnes be thus touched, hee must not rebell, but humble himselfe,
as he did to balaam in his Way. And when any men Sins be thus touched, he must not rebel, but humble himself,
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(7) chapter (DIV1)
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as Balaam fell before the Angell: considering it is the Lord that wageth battell against him.
as balaam fell before the Angel: considering it is the Lord that wageth battle against him.
c-acp np1 vvd p-acp dt n1: vvg pn31 vbz dt n1 cst vvz n1 p-acp pno31.
(7) chapter (DIV1)
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When wee heare that forraine nations shake their swords against vs, how are wee mooued, both high and low? Shall wee feare the sword of mortall man,
When we hear that foreign Nations shake their swords against us, how Are we moved, both high and low? Shall we Fear the sword of Mortal man,
c-crq pns12 vvb cst j n2 vvb po32 n2 p-acp pno12, q-crq vbr pns12 vvn, d j cc j? vmb pns12 vvi dt n1 pp-f j-jn n1,
(7) chapter (DIV1)
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and shall we not tremble when we heare that the sword of the euerliuing God is shaken against vs? Those therefore whose hearts are guiltie of any one sinne, must humble themselues by true and speedie repentance, there is no withstanding of the Lord:
and shall we not tremble when we hear that the sword of the everliving God is shaken against us? Those Therefore whose hearts Are guilty of any one sin, must humble themselves by true and speedy Repentance, there is no withstanding of the Lord:
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(7) chapter (DIV1)
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if his sword doe not cure vs, it will cut vs in pieces:
if his sword do not cure us, it will Cut us in Pieces:
cs po31 n1 vdb xx vvi pno12, pn31 vmb vvi pno12 p-acp n2:
(7) chapter (DIV1)
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if his word doe not conuert vs from our sinnes, it will bee an occasion to cast our soules deeper into hell.
if his word do not convert us from our Sins, it will be an occasion to cast our Souls Deeper into hell.
cs po31 n1 vdb xx vvi pno12 p-acp po12 n2, pn31 vmb vbi dt n1 pc-acp vvi po12 n2 avc-jn p-acp n1.
(7) chapter (DIV1)
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Thus he dealt with Balaam, when he would not be restrained from giuing bad counsell, he was slaine among the Midianites. Few thinke on these things;
Thus he dealt with balaam, when he would not be restrained from giving bad counsel, he was slain among the midianites. Few think on these things;
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(7) chapter (DIV1)
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from whence commeth such great contempt of Gods ordinance in the ministerie of the word, as we see at this day:
from whence comes such great contempt of God's Ordinance in the Ministry of the word, as we see At this day:
p-acp q-crq vvz d j n1 pp-f npg1 n1 p-acp dt n1 pp-f dt n1, c-acp pns12 vvb p-acp d n1:
(7) chapter (DIV1)
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but they must know, that either death or life come by the stroke of this sword, and therfore they must repent.
but they must know, that either death or life come by the stroke of this sword, and Therefore they must Repent.
cc-acp pns32 vmb vvi, cst d n1 cc n1 vvn p-acp dt n1 pp-f d n1, cc av pns32 vmb vvi.
(7) chapter (DIV1)
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Fiftly, note the title giuen to Gods word: it is called The sword of Christs mouth :
Fifty, note the title given to God's word: it is called The sword of Christ Mouth:
ord, vvb dt n1 vvn p-acp ng1 n1: pn31 vbz vvn dt n1 pp-f npg1 n1:
(7) chapter (DIV1)
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not onely because it was once deliuered by himselfe, from his own mouth, but because it doth dayly proceed from his mouth:
not only Because it was once Delivered by himself, from his own Mouth, but Because it does daily proceed from his Mouth:
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(7) chapter (DIV1)
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for the Ministers of the gospell, which bee truely called, are the very mouth of Christ, from which Gods people receiue his word.
for the Ministers of the gospel, which bee truly called, Are the very Mouth of christ, from which God's people receive his word.
c-acp dt n2 pp-f dt n1, r-crq n1 av-j vvn, vbr dt j n1 pp-f np1, p-acp r-crq ng1 n1 vvi po31 n1.
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If thou shalt returne (sayth the Lord to Ieremie) and shalt separate the precious from the vile, If thou shalt return (say the Lord to Ieremie) and shalt separate the precious from the vile,
cs pns21 vm2 vvi (vvz dt n1 p-acp np1) cc vm2 vvi dt j p-acp dt j,
(7) chapter (DIV1)
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then shalt thou stand before me, and be according to my word. 2. Cor. 5.19, Wee are the embassadors of Christ, beseeching you in his steed:then shalt thou stand before me, and be according to my word. 2. Cor. 5.19, we Are the Ambassadors of christ, beseeching you in his steed:
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(7) chapter (DIV1)
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which is an high and wonderfull honour. The consideration whereof is a ground of sundry duties.
which is an high and wonderful honour. The consideration whereof is a ground of sundry duties.
r-crq vbz dt j cc j n1. dt n1 c-crq vbz dt n1 pp-f j n2.
(7) chapter (DIV1)
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First, all students that are in the way of preparation to higher callings, must hereby learne to conceiue a good opinion of the Ministerie of the gospell,
First, all Students that Are in the Way of preparation to higher callings, must hereby Learn to conceive a good opinion of the Ministry of the gospel,
ord, d n2 cst vbr p-acp dt n1 pp-f n1 p-acp jc n2, vmb av vvi pc-acp vvi dt j n1 pp-f dt n1 pp-f dt n1,
(7) chapter (DIV1)
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and to affect the same aboue other callings.
and to affect the same above other callings.
cc pc-acp vvi dt d p-acp j-jn n2.
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For though the blind world count it a base calling, yet Christ wee see maketh the minister his owne mouth:
For though the blind world count it a base calling, yet christ we see makes the minister his own Mouth:
p-acp cs dt j n1 vvb pn31 dt j n-vvg, av np1 pns12 vvb vvz dt n1 po31 d n1:
(7) chapter (DIV1)
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which honour is not giuen either to the Lawyer or to the Physition.
which honour is not given either to the Lawyer or to the physician.
r-crq n1 vbz xx vvn av-d p-acp dt n1 cc p-acp dt n1.
(7) chapter (DIV1)
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Secondly, hereby euery Minister of the Gospell is taught to deliuer nothing in his publicke Ministerie,
Secondly, hereby every Minister of the Gospel is taught to deliver nothing in his public Ministry,
ord, av d n1 pp-f dt n1 vbz vvn pc-acp vvi pix p-acp po31 j n1,
(7) chapter (DIV1)
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but the pure word of God, so farre foorth as Christ shall enable him:
but the pure word of God, so Far forth as christ shall enable him:
cc-acp dt j n1 pp-f np1, av av-j av c-acp np1 vmb vvi pno31:
(7) chapter (DIV1)
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and that also in so pure a manner, as in the persuasion of his owne conscience hee thinkes Christ would speake, if he were there present;
and that also in so pure a manner, as in the persuasion of his own conscience he thinks christ would speak, if he were there present;
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(7) chapter (DIV1)
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like vnto faithfull embassadours, who speake onely the will of their lord and prince, and in that manner which their lord and prince doth best approoue.
like unto faithful Ambassadors, who speak only the will of their lord and Prince, and in that manner which their lord and Prince does best approve.
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(7) chapter (DIV1)
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If this were well weighed, wee should not haue such preaching as is commonly vsed, consisting of a mixture of testimonies, partly diuine,
If this were well weighed, we should not have such preaching as is commonly used, consisting of a mixture of testimonies, partly divine,
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(7) chapter (DIV1)
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and partly humane, considering that neither Christ nor his Apostles preached so. Thirdly, the people also are hence taught their dutie:
and partly humane, considering that neither christ nor his Apostles preached so. Thirdly, the people also Are hence taught their duty:
cc av j, vvg cst dx np1 ccx po31 n2 vvd av. ord, dt n1 av vbr av vvn po32 n1:
(7) chapter (DIV1)
590
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when they heare a sinfull man like vnto themselues speake vnto them in the Ministerie of the word, they must not despise Gods ordinance,
when they hear a sinful man like unto themselves speak unto them in the Ministry of the word, they must not despise God's Ordinance,
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(7) chapter (DIV1)
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because it is deliuered by man, but receiue the same, as from the mouth of Christ,
Because it is Delivered by man, but receive the same, as from the Mouth of christ,
c-acp pn31 vbz vvn p-acp n1, cc-acp vvb dt d, c-acp p-acp dt n1 pp-f np1,
(7) chapter (DIV1)
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and as the pure word of God, so far forth as it consenteth with holy scripture.
and as the pure word of God, so Far forth as it consenteth with holy scripture.
cc p-acp dt j n1 pp-f np1, av av-j av c-acp pn31 vvz p-acp j n1.
(7) chapter (DIV1)
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In this behalfe Paule blessed God for the Thessalonians, That they receiued the word from him, not as the word of man,
In this behalf Paul blessed God for the Thessalonians, That they received the word from him, not as the word of man,
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(7) chapter (DIV1)
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but as it is indeed the word of God, 1. Thess. 2. vers. 13. Sixtly, where Christ sayth, I will fight against them with the sword of my mouth. but as it is indeed the word of God, 1. Thess 2. vers. 13. Sixty, where christ say, I will fight against them with the sword of my Mouth.
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(7) chapter (DIV1)
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We may obserue, that the kingdom of Christ is spirituall, and not of this world:
We may observe, that the Kingdom of christ is spiritual, and not of this world:
pns12 vmb vvi, cst dt n1 pp-f np1 vbz j, cc xx pp-f d n1:
(7) chapter (DIV1)
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for if it were worldly, then a ciuile sword, wielded by the hand of man, should belong vnto him:
for if it were worldly, then a civil sword, wielded by the hand of man, should belong unto him:
c-acp cs pn31 vbdr j, cs dt j n1, vvn p-acp dt n1 pp-f n1, vmd vvi p-acp pno31:
(7) chapter (DIV1)
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But he hath no such sword, he gouernes his church and people by the sword of his mouth, his holy word.
But he hath not such sword, he governs his Church and people by the sword of his Mouth, his holy word.
cc-acp pns31 vhz xx d n1, pns31 vvz po31 n1 cc n1 p-acp dt n1 pp-f po31 n1, po31 j n1.
(7) chapter (DIV1)
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Wherby appeareth, that the primacie of the sea of Rome is from hell, not from heauen:
Whereby appears, that the primacy of the sea of Room is from hell, not from heaven:
c-crq vvz, cst dt n1 pp-f dt n1 pp-f n1 vbz p-acp n1, xx p-acp n1:
(7) chapter (DIV1)
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for the Pope sayth he is Christs vicar, and yet he will be armed with both swords:
for the Pope say he is Christ vicar, and yet he will be armed with both swords:
c-acp dt n1 vvz pns31 vbz npg1 n1, cc av pns31 vmb vbi vvn p-acp d n2:
(7) chapter (DIV1)
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when as Christ dealeth not with the ciuill sword, but onely vseth the sword of his mouth.
when as christ deals not with the civil sword, but only uses the sword of his Mouth.
c-crq p-acp np1 vvz xx p-acp dt j n1, cc-acp av-j vvz dt n1 pp-f po31 n1.
(7) chapter (DIV1)
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Verse. 17. Let him that hath an eare heare what the spirt saith vnto the Churches:Verse. 17. Let him that hath an ear hear what the spirt Says unto the Churches:
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(7) chapter (DIV1)
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To him that ouercommeth will I giue to eate of the Manna which is hid,
To him that Overcometh will I give to eat of the Manna which is hid,
p-acp pno31 cst vvz vmb pns11 vvi pc-acp vvi pp-f dt n1 r-crq vbz vvn,
(7) chapter (DIV1)
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and will giue him a white stone, and in the stone a new name written, which no man knoweth, sauing he that receiueth it.
and will give him a white stone, and in the stone a new name written, which no man Knoweth, Saving he that receiveth it.
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(7) chapter (DIV1)
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These words are the conclusion of this Epistle, which containeth two parts, a commaundement, and a promise.
These words Are the conclusion of this Epistle, which Containeth two parts, a Commandment, and a promise.
d n2 vbr dt n1 pp-f d n1, r-crq vvz crd n2, dt n1, cc dt n1.
(7) chapter (DIV1)
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The commaundement in these words, Let him that hath an eare heare what the spirit saith vnto the Churches.
The Commandment in these words, Let him that hath an ear hear what the Spirit Says unto the Churches.
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(7) chapter (DIV1)
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The promise in the words following, To him that ouercommeth, &c. The commandement serueth to stir vp Gods church to attention, in marking that which Christ deliuereth vnto them,
The promise in the words following, To him that Overcometh, etc. The Commandment serveth to stir up God's Church to attention, in marking that which christ Delivereth unto them,
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(7) chapter (DIV1)
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as hath bene shewed before verse 7. In this commaundement of Christ note two things:
as hath be showed before verse 7. In this Commandment of christ note two things:
c-acp vhz vbn vvn p-acp n1 crd p-acp d n1 pp-f np1 n1 crd n2:
(7) chapter (DIV1)
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First, that all men in Gods church are bound in conscience to frequent Sermons, whereby they may come to the knowledge of those things that God prescribeth vnto them.
First, that all men in God's Church Are bound in conscience to frequent Sermons, whereby they may come to the knowledge of those things that God prescribeth unto them.
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(7) chapter (DIV1)
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4857
At the natiuitie, Easter, and such good times as they are called, ignorant people will come to the church:
At the Nativity, Easter, and such good times as they Are called, ignorant people will come to the Church:
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(7) chapter (DIV1)
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but it may bee not once more of a moneth after, or a quarter of a yeare.
but it may be not once more of a Monn After, or a quarter of a year.
cc-acp pn31 vmb vbi xx a-acp n1 pp-f dt n1 a-acp, cc dt n1 pp-f dt n1.
(7) chapter (DIV1)
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But Christ saith, My sheepe heare my voyce.
But christ Says, My sheep hear my voice.
p-acp np1 vvz, po11 n1 vvi po11 n1.
(7) chapter (DIV1)
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So that hee that will not come to heare the voyce of Christ, is none of his sheepe.
So that he that will not come to hear the voice of christ, is none of his sheep.
av cst pns31 cst vmb xx vvi pc-acp vvi dt n1 pp-f np1, vbz pix pp-f po31 n1.
(7) chapter (DIV1)
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Math. 16.19, Christ saith to Peter, I will giue thee the keyes of the kingdome of heauen.
Math. 16.19, christ Says to Peter, I will give thee the keys of the Kingdom of heaven.
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(7) chapter (DIV1)
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There the preaching of the gospell, is the key of the kingdom of heauen:
There the preaching of the gospel, is the key of the Kingdom of heaven:
a-acp dt vvg pp-f dt n1, vbz dt n1 pp-f dt n1 pp-f n1:
(7) chapter (DIV1)
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So that looke how necessary it is for a man to haue his soule saued and to enter into heauen,
So that look how necessary it is for a man to have his soul saved and to enter into heaven,
av cst vvi c-crq j pn31 vbz p-acp dt n1 pc-acp vhi po31 n1 vvn cc pc-acp vvi p-acp n1,
(7) chapter (DIV1)
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so behoouefull is it for him to heare Sermons:
so behooveful is it for him to hear Sermons:
av j vbz pn31 p-acp pno31 pc-acp vvi n2:
(7) chapter (DIV1)
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for that is the turning of the key whereby we enter into this kingdome, 2. Cor. 5.18. the preaching of the gospell is the doctrine of reconciliation:
for that is the turning of the key whereby we enter into this Kingdom, 2. Cor. 5.18. the preaching of the gospel is the Doctrine of reconciliation:
c-acp d vbz dt n-vvg pp-f dt n1 c-crq pns12 vvb p-acp d n1, crd np1 crd. dt vvg pp-f dt n1 vbz dt n1 pp-f n1:
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and therefore looke how necessary it is for a man to be reconciled to God; so needfull is it for him to heare the word preached.
and Therefore look how necessary it is for a man to be reconciled to God; so needful is it for him to hear the word preached.
cc av vvb c-crq j pn31 vbz p-acp dt n1 pc-acp vbi vvn p-acp np1; av j vbz pn31 p-acp pno31 pc-acp vvi dt n1 vvd.
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He that is of God beareth Gods word: and he that beareth it not is not of God, 1. Iohn. 4.6.He that is of God bears God's word: and he that bears it not is not of God, 1. John. 4.6.
pns31 cst vbz pp-f np1 vvz npg1 n1: cc pns31 cst vvz pn31 xx vbz xx pp-f np1, crd np1. crd.
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But men haue manie excuses to exempt themselues from hearing Sermons:
But men have many excuses to exempt themselves from hearing Sermons:
p-acp n2 vhb d n2 pc-acp vvi px32 p-acp vvg n2:
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Some say if God himselfe would preach, or Christ, or an Angel from heauen, then they would heare;
some say if God himself would preach, or christ, or an Angel from heaven, then they would hear;
d vvb cs np1 px31 vmd vvi, cc np1, cc dt n1 p-acp n1, cs pns32 vmd vvi;
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but so long as sinfull man preacheth it is no great matter though they absent thēselues.
but so long as sinful man Preacheth it is no great matter though they absent themselves.
cc-acp av av-j c-acp j n1 vvz pn31 vbz dx j n1 cs pns32 vvb px32.
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Answ. This is a presumptuous reason: for the preaching of the gospell by man, is Gods owne ordinance; and that for these causes:Answer This is a presumptuous reason: for the preaching of the gospel by man, is God's own Ordinance; and that for these Causes:
np1 d vbz dt j n1: c-acp dt vvg pp-f dt n1 p-acp n1, vbz npg1 d n1; cc cst p-acp d n2:
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First, since Adams fall man cannot abide the voyce of God:
First, since Adams fallen man cannot abide the voice of God:
ord, c-acp npg1 vvb n1 vmbx vvi dt n1 pp-f np1:
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so as if man should heare God speake, he would cry out with the Iewes, Exod, 20.19, Let not God talke with vs lest we die.
so as if man should hear God speak, he would cry out with the Iewes, Exod, 20.19, Let not God talk with us lest we die.
av c-acp cs n1 vmd vvi np1 vvi, pns31 vmd vvi av p-acp dt np2, np1, crd, vvb xx np1 vvi p-acp pno12 cs pns12 vvb.
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And with Peter, Depart from me I am a miserable sinner : Secondly, God speaketh by man to trie the obedience and humilitie of men;
And with Peter, Depart from me I am a miserable sinner: Secondly, God speaks by man to try the Obedience and humility of men;
cc p-acp np1, vvb p-acp pno11 pns11 vbm dt j n1: ord, np1 vvz p-acp n1 pc-acp vvi dt n1 cc n1 pp-f n2;
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to see whether they would bee content to receiue and beleeue his word, being propounded by sinfull man that is like vnto themselues:
to see whither they would be content to receive and believe his word, being propounded by sinful man that is like unto themselves:
pc-acp vvi cs pns32 vmd vbi j pc-acp vvi cc vvi po31 n1, vbg vvn p-acp j n1 cst vbz av-j p-acp px32:
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And thirdly, to maintaine loue betweene man and man, by mutuall conuersing in this holy ordinance.
And Thirdly, to maintain love between man and man, by mutual conversing in this holy Ordinance.
cc ord, pc-acp vvi n1 p-acp n1 cc n1, p-acp j vvg p-acp d j n1.
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Others doe say, they may well inough keepe themselues in their families, for there they haue their Bible wherein bee the Sermons of Christ,
Others do say, they may well enough keep themselves in their families, for there they have their bible wherein be the Sermons of christ,
ng2-jn vdb vvi, pns32 vmb av av-d vvi px32 p-acp po32 n2, c-acp a-acp pns32 vhb po32 n1 c-crq vbb dt n2 pp-f np1,
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and of his Prophets and Apostles ▪ than which no minister can preach better.
and of his prophets and Apostles ▪ than which no minister can preach better.
cc pp-f po31 n2 cc n2 ▪ cs r-crq dx n1 vmb vvi av-jc.
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Ans. It is Gods ordinance, that these Sermons of Christ, of the Prophets, and Apostles, should be againe handled, preached, and expounded in his church:Ans. It is God's Ordinance, that these Sermons of christ, of the prophets, and Apostles, should be again handled, preached, and expounded in his Church:
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and therefore euerie man is bound in conscience to come into the congregations, & there to heare with reuerēce Gods holy word.
and Therefore every man is bound in conscience to come into the congregations, & there to hear with Reverence God's holy word.
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Others will not come to the church, for (they thanke God) they can serue God with as good a heart on horse-backe,
Others will not come to the Church, for (they thank God) they can serve God with as good a heart on horseback,
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or on their iourneys, as those that come vnto the sermons.
or on their journeys, as those that come unto the Sermons.
cc p-acp po32 n2, c-acp d cst vvb p-acp dt n2.
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Answ. These persons are blind and ignorant, a seduced heart beguileth them, and therefore they despise the ordināce of God:Answer These Persons Are blind and ignorant, a seduced heart beguileth them, and Therefore they despise the Ordinance of God:
np1 d n2 vbr j cc j, dt vvn n1 vvz pno32, cc av pns32 vvb dt n1 pp-f np1:
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but let them heare what Salomon saith ▪ He that turneth away his eare from hearing the law, that is, the doctrine of God: euen his prayer shall be abhominable.
but let them hear what Solomon Says ▪ He that turns away his ear from hearing the law, that is, the Doctrine of God: even his prayer shall be abominable.
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God speaketh vnto vs in the ministerie of his word, and if wee refuse to heare him there, shall we thinke hee will heare vs when wee pray? Know therefore,
God speaks unto us in the Ministry of his word, and if we refuse to hear him there, shall we think he will hear us when we pray? Know Therefore,
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if thou refuse his word, hee will refuse thy prayers: neither indeed can any without the word pray aright.
if thou refuse his word, he will refuse thy Prayers: neither indeed can any without the word pray aright.
cs pns21 vvb po31 n1, pns31 vmb vvi po21 n2: av-dx av vmb d p-acp dt n1 vvb av.
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Such people deceiue themselues, their prayers in their needlesse iourneyes shall bee their iudges to condemne them:
Such people deceive themselves, their Prayers in their needless journeys shall be their judges to condemn them:
d n1 vvi px32, po32 n2 p-acp po32 j n2 vmb vbi po32 n2 pc-acp vvi pno32:
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for therein they confesse God is to bee worshipped, and yet in practise they reiect his direction for the same.
for therein they confess God is to be worshipped, and yet in practice they reject his direction for the same.
c-acp av pns32 vvb np1 vbz pc-acp vbi vvn, cc av p-acp n1 pns32 vvb po31 n1 p-acp dt d.
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Lastly, others say they haue knowledge inough, the ministers can teach them no more than they know:
Lastly, Others say they have knowledge enough, the Ministers can teach them no more than they know:
ord, n2-jn vvb pns32 vhb n1 av-d, dt n2 vmb vvi pno32 av-dx dc cs pns32 vvb:
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and therefore they need not go heare so much preaching.
and Therefore they need not go hear so much preaching.
cc av pns32 vvb xx vvi vvi av av-d vvg.
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Answ. These that pretend such perfect knowledge, are commonly the most ignorant, not knowing the end of this ordinance of God:Answer These that pretend such perfect knowledge, Are commonly the most ignorant, not knowing the end of this Ordinance of God:
np1 d cst vvb d j n1, vbr av-j dt av-ds j, xx vvg dt n1 pp-f d n1 pp-f np1:
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for preaching serueth not only to teach men to know God and his will; but also to increase in knowledge, and to yeeld obedience to that which they know.
for preaching serveth not only to teach men to know God and his will; but also to increase in knowledge, and to yield Obedience to that which they know.
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If therefore thou hast knowledge, it is well;
If Therefore thou hast knowledge, it is well;
cs av pns21 vh2 n1, pn31 vbz av;
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but that is not inough, if thou wouldest be blessed thou must doe that which thou knowest, Iohn. 13.17.
but that is not enough, if thou Wouldst be blessed thou must do that which thou Knowest, John. 13.17.
cc-acp d vbz xx av-d, cs pns21 vmd2 vbi vvn pns21 vmb vdi d r-crq pns21 vv2, np1. crd.
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And for this cause the most learned man that is, must still frequent the hearing of Sermons, to further himselfe in obedience:
And for this cause the most learned man that is, must still frequent the hearing of Sermons, to further himself in Obedience:
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because a man may know much and yet want conscience to obey.
Because a man may know much and yet want conscience to obey.
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Secondly, in this commandement men are inioyned the reading of the word, & hearing of it read, not onely publickly but also priuatly in their families:
Secondly, in this Commandment men Are enjoined the reading of the word, & hearing of it read, not only publicly but also privately in their families:
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that therby also they may come to the knowledge of that thing which Christ propoundeth vnto them.
that thereby also they may come to the knowledge of that thing which christ propoundeth unto them.
cst av av pns32 vmb vvi p-acp dt n1 pp-f d n1 r-crq np1 vvz p-acp pno32.
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Luk. 10.26, Christ saith to one of the Scribes;
Luk. 10.26, christ Says to one of the Scribes;
np1 crd, np1 vvz p-acp crd pp-f dt n2;
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what is written, how readest thou? Taking it for granted that men must read the Scripture priuatly.what is written, how Readest thou? Taking it for granted that men must read the Scripture privately.
q-crq vbz vvn, q-crq vv2 pns21? vvg pn31 p-acp vvn d n2 vmb vvi dt n1 av-j.
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And the Lord saith, My people go into captiuitie, because they haue no knowledge : yea they perish, Hose. 4.6.
And the Lord Says, My people go into captivity, Because they have no knowledge: yea they perish, Hose. 4.6.
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But wofull is the defect of this duty;
But woeful is the defect of this duty;
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for many haue not the Bible in their houses for their priuat exercise in the word:
for many have not the bible in their houses for their private exercise in the word:
p-acp d vhb xx dt n1 p-acp po32 n2 p-acp po32 j n1 p-acp dt n1:
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and in many families it is set vp for a shew, or lieth couered with dust,
and in many families it is Set up for a show, or lies covered with dust,
cc p-acp d n2 pn31 vbz vvn a-acp p-acp dt n1, cc vvz vvn p-acp n1,
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when as cards and tables are worne with vse.
when as cards and tables Are worn with use.
c-crq c-acp n2 cc n2 vbr vvn p-acp n1.
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It is not amisse for men to get the statutes of the land into their houses,
It is not amiss for men to get the statutes of the land into their houses,
pn31 vbz xx av p-acp n2 pc-acp vvi dt n2 pp-f dt n1 p-acp po32 n2,
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and to read therein for the knowledge of mens lawes:
and to read therein for the knowledge of men's laws:
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but yet herein they are blame worthie, that either they haue not, or else regard not the booke of God, whereby they might bee acquainted with the statutes of the Lord,
but yet herein they Are blame worthy, that either they have not, or Else regard not the book of God, whereby they might be acquainted with the statutes of the Lord,
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for the better guiding of our vnruly affections. Other things in this commandement haue beene obserued before.
for the better guiding of our unruly affections. Other things in this Commandment have been observed before.
p-acp dt jc n-vvg pp-f po12 j n2. av-jn n2 p-acp d n1 vhb vbn vvn a-acp.
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The second part of this conclusion, is an excellent promise made to him that ouercommeth, which for substance hath beene handled in the conclusions of the former Epistles.
The second part of this conclusion, is an excellent promise made to him that Overcometh, which for substance hath been handled in the conclusions of the former Epistles.
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Here onely some speciall blessings are particularly promised: In the handling whereof two points are to bee considered:
Here only Some special blessings Are particularly promised: In the handling whereof two points Are to be considered:
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First, the persons to whom the promise is made, To him that ouercommeth: whereof entreatie was made before verse. 7. Secondly, the blessings promised, comprised in this threefold gift of God:
First, the Persons to whom the promise is made, To him that Overcometh: whereof entreaty was made before verse. 7. Secondly, the blessings promised, comprised in this threefold gift of God:
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First, To eate of the Mannah which is hid : Secondly, To receiue a white stone : Thirdly, A new name written in the stone.
First, To eat of the Manna which is hid: Secondly, To receive a white stone: Thirdly, A new name written in the stone.
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All which three signifie in effect, The election, vocation, iustification and glorification of Gods people. But I wil handle them in particular.
All which three signify in Effect, The election, vocation, justification and glorification of God's people. But I will handle them in particular.
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The I. benefit is, The giuing of the hidden Manna to eate.
The I. benefit is, The giving of the hidden Manna to eat.
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Manna properly signifieth that food which God gaue from the clouds to the people of Israell, which for the excellencie of it is called, The wheate of heauen. The food of the strong, o• the food of Angels. Manna properly signifies that food which God gave from the Clouds to the people of Israel, which for the excellency of it is called, The wheat of heaven. The food of the strong, o• the food of Angels.
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In forme it was like Coriander seed, and in colour white, in tast it was pleasant and sweete.
In Form it was like Coriander seed, and in colour white, in taste it was pleasant and sweet.
p-acp n1 pn31 vbds av-j np1 n1, cc p-acp n1 j-jn, p-acp vvi pn31 vbds j cc j.
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Herewith God fed his people in the wildernesse 40. years:
Herewith God fed his people in the Wilderness 40. Years:
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to teach them, That man liueth not by bread only, but by euerie word that proceedeth out of the mouth of God.
to teach them, That man lives not by bred only, but by every word that Proceedeth out of the Mouth of God.
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This is thought to bee the same white Manna which is vsed in shops at this day,
This is Thought to be the same white Manna which is used in shops At this day,
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but I will not dispute thereof, seeing it is doubtfull. That Manna did represent a more excellent food:
but I will not dispute thereof, seeing it is doubtful. That Manna did represent a more excellent food:
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and therefore Paul calleth it, A spirituall meat, because it represented vnto them the spirituall food of the soule, Christ Iesus the true Manna, The liuing bread that came downe from heauen :
and Therefore Paul calls it, A spiritual meat, Because it represented unto them the spiritual food of the soul, christ Iesus the true Manna, The living bred that Come down from heaven:
cc av np1 vvz pn31, dt j n1, c-acp pn31 vvn p-acp pno32 dt j n1 pp-f dt n1, np1 np1 dt j n1, dt j-vvg n1 cst vvd a-acp p-acp n1:
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as wee may see at large, Iohn. 6. And so in this place by Manna, wee must not vnderstand the Manna of the people of Israel:
as we may see At large, John. 6. And so in this place by Manna, we must not understand the Manna of the people of Israel:
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But Christ himselfe the true food of life eternall.
But christ himself the true food of life Eternal.
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How Christ doth become vnto vs our spirituall Manna, and the true food of life, I will shew by these conclusions. I.
How christ does become unto us our spiritual Manna, and the true food of life, I will show by these conclusions. I.
c-crq np1 vdz vvi p-acp pno12 po12 j n1, cc dt j n1 pp-f n1, pns11 vmb vvi p-acp d n2. pns11.
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He is this food, not in regard of his doctrine, or of his miracles, nor yet onely in regard of the blessings of his death and passion:
He is this food, not in regard of his Doctrine, or of his Miracles, nor yet only in regard of the blessings of his death and passion:
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But Christ himselfe God and man is true food of life, as is shewed at large, Iohn. 6. And in Christ himselfe are his death and passion,
But christ himself God and man is true food of life, as is showed At large, John. 6. And in christ himself Are his death and passion,
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& the benefits thereof, food vnto the soule. II. Conclus. Christ is this food, not as he lay in the manger,
& the benefits thereof, food unto the soul. II Conclusion. christ is this food, not as he lay in the manger,
cc dt n2 av, n1 p-acp dt n1. crd np1. np1 vbz d n1, xx c-acp pns31 vvd p-acp dt n1,
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4929
or as he now sitteth in heauen at the right hand of his father: but as he suffered the wrath of God and pangs of hell vpon the crosse,
or as he now Sitteth in heaven At the right hand of his father: but as he suffered the wrath of God and pangs of hell upon the cross,
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and as he died & was buried; for our life commeth out of Christs death. III.
and as he died & was buried; for our life comes out of Christ death. III.
cc c-acp pns31 vvd cc vbds vvn; p-acp po12 n1 vvz av pp-f npg1 n1. np1.
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Concl. He is this food, not in regard of his godhead, for that no creature can receiue or apply to his iustificatiō, or sanctification:Conclusio He is this food, not in regard of his godhead, for that no creature can receive or apply to his justification, or sanctification:
np1 pns31 vbz d n1, xx p-acp n1 pp-f po31 n1, c-acp cst dx n1 vmb vvi cc vvi p-acp po31 n1, cc n1:
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but in regard of his manhood, subsisting in the person of the sonne of God. Christs flesh profiteth nothing, seuered from the godhead:
but in regard of his manhood, subsisting in the person of the son of God. Christ Flesh profiteth nothing, severed from the godhead:
cc-acp p-acp n1 pp-f po31 n1, vvg p-acp dt n1 pp-f dt n1 pp-f np1. npg1 n1 vvz pix, vvn p-acp dt n1:
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but yet his body and bloud haue this vertue, to be true spirituall food, because they are the flesh and bloud of that person which is God. IV. Concl. Christ is not a bodily food to be receiued with the hād, eaten with the mouth, & digested in the stomacke:
but yet his body and blood have this virtue, to be true spiritual food, Because they Are the Flesh and blood of that person which is God. IV. Conclusio christ is not a bodily food to be received with the hand, eaten with the Mouth, & digested in the stomach:
cc-acp av po31 n1 cc n1 vhb d n1, pc-acp vbi j j n1, c-acp pns32 vbr dt n1 cc n1 pp-f d n1 r-crq vbz np1. np1 np1 np1 vbz xx dt j n1 pc-acp vbi vvn p-acp dt n1, vvn p-acp dt n1, cc vvn p-acp dt n1:
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but he is a spirituall food, to be receiued, applied, & digested by faith• And being so receiued he doth preserue the soule vnto eternall life.
but he is a spiritual food, to be received, applied, & digested by faith• And being so received he does preserve the soul unto Eternal life.
cc-acp pns31 vbz dt j n1, pc-acp vbi vvn, vvn, cc vvn p-acp n1 cc vbg av vvd pns31 vdz vvi dt n1 p-acp j n1.
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This faith is that wherby a man is enabled to beleeue that Christ crucified is his Christ.
This faith is that whereby a man is enabled to believe that christ Crucified is his christ.
d n1 vbz d c-crq dt n1 vbz vvn pc-acp vvi cst np1 vvn vbz po31 np1.
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And thus doth he become our spirituall Mannah, when by true faith wee assure our selues that he suffered for our sinnes,
And thus does he become our spiritual Manna, when by true faith we assure our selves that he suffered for our Sins,
cc av vdz pns31 vvi po12 j np1, c-crq p-acp j n1 pns12 vvb po12 n2 cst pns31 vvd p-acp po12 n2,
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and rose againe for our righteousnesse.
and rose again for our righteousness.
cc vvd av p-acp po12 n1.
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Is Christ crucified, the true bread of life, and our spirituall Manna? then should we long after him, with a true spirituall hunger in our very hearts,
Is christ Crucified, the true bred of life, and our spiritual Manna? then should we long After him, with a true spiritual hunger in our very hearts,
vbz np1 vvn, dt j n1 pp-f n1, cc po12 j n1? av vmd pns12 vvi p-acp pno31, p-acp dt j j n1 p-acp po12 j n2,
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as truly as any man longeth after meat & drinke.
as truly as any man Longeth After meat & drink.
c-acp av-j c-acp d n1 vvz p-acp n1 cc vvi.
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When a man is famished, for the staying of his hunger he will pull his owne flesh from his bones and eat it:
When a man is famished, for the staying of his hunger he will pull his own Flesh from his bones and eat it:
c-crq dt n1 vbz vvn, p-acp dt n-vvg pp-f po31 n1 pns31 vmb vvi po31 d n1 p-acp po31 n2 cc vvi pn31:
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Euen so, for the satisfying of our hungrie soules with Christ Iesus this food of life, we must forsake the deerest thing in all the world,
Even so, for the satisfying of our hungry Souls with christ Iesus this food of life, we must forsake the dearest thing in all the world,
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though it bee our owne flesh:
though it be our own Flesh:
cs pn31 vbi po12 d n1:
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For that which we will do for our bodies, we must do much more for our soules.
For that which we will do for our bodies, we must do much more for our Souls.
c-acp d r-crq pns12 vmb vdi p-acp po12 n2, pns12 vmb vdi d dc p-acp po12 n2.
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Que. How shall we attaine to this true spirituall hunger? Answer. It is with the hunger of the soule,Que. How shall we attain to this true spiritual hunger? Answer. It is with the hunger of the soul,
zz q-crq vmb pns12 vvi p-acp d j j n1? vvb. pn31 vbz p-acp dt n1 pp-f dt n1,
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as it is with the hunger of the body. In bodily hunger bee two things: A great paine in the stomacke for want of nourishment:
as it is with the hunger of the body. In bodily hunger be two things: A great pain in the stomach for want of nourishment:
c-acp pn31 vbz p-acp dt n1 pp-f dt n1. p-acp j n1 vbi crd n2: dt j n1 p-acp dt n1 p-acp n1 pp-f n1:
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And a strong and earnest appetite, which continueth till the stomacke be filled.
And a strong and earnest appetite, which Continueth till the stomach be filled.
cc dt j cc j n1, r-crq vvz p-acp dt n1 vbb vvn.
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Euen so we should feele a paine in our hearts, rising from a sense of the wrath of God for our sinnes:
Eve so we should feel a pain in our hearts, rising from a sense of the wrath of God for our Sins:
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And then wee must labour to haue a greedie appetite, and earnest desire to bee filled with Christ crucified;
And then we must labour to have a greedy appetite, and earnest desire to be filled with christ Crucified;
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& neuer be at rest til we be satiat with the merit of his passion, which only can free vs from Gods wrath,
& never be At rest till we be satiat with the merit of his passion, which only can free us from God's wrath,
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and fill vs with true ioy. But wofull bee these times:
and fill us with true joy. But woeful be these times:
cc vvb pno12 p-acp j n1. p-acp j vbb d n2:
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for there is in most mens hearts a deadnesse of spirit, whereby they are made insensible of inward wants and miseries:
for there is in most men's hearts a deadness of Spirit, whereby they Are made insensible of inward Wants and misery's:
c-acp pc-acp vbz p-acp ds ng2 n2 dt n1 pp-f n1, c-crq pns32 vbr vvn j pp-f j n2 cc n2:
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They are like vnto full men that feele no paine for want of food. There is indeed an hunger, nay a greedie worme in many after the profits, pleasures, and honors of this world:
They Are like unto full men that feel no pain for want of food. There is indeed an hunger, nay a greedy worm in many After the profits, pleasures, and honours of this world:
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but few or none do hunger after Christ.
but few or none do hunger After christ.
cc-acp d cc pix vvz n1 p-acp np1.
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But if wee would haue part in the feast of the Lambe, we must labour to haue this longing appetite after Christ:
But if we would have part in the feast of the Lamb, we must labour to have this longing appetite After christ:
p-acp cs pns12 vmd vhb vvb p-acp dt n1 pp-f dt n1, pns12 vmb vvi pc-acp vhi d j-vvg n1 p-acp np1:
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If we be full stomacked wee shall haue no refreshing from his merits.
If we be full stomached we shall have no refreshing from his merits.
cs pns12 vbb av-j vvn pns12 vmb vhi dx n-vvg p-acp po31 n2.
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Mary saith truly in her song, God filleth the hungrie with good things, but the rich and full goe away emptie. Marry Says truly in her song, God fills the hungry with good things, but the rich and full go away empty.
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Which is a most fearfull curse, when the soule is debarred from this food of life,
Which is a most fearful curse, when the soul is debarred from this food of life,
r-crq vbz dt av-ds j n1, c-crq dt n1 vbz vvn p-acp d n1 pp-f n1,
(7) chapter (DIV1)
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But blessed are we if we hunger after Christ and his righteousnesse, for then we shall bee satisfied:
But blessed Are we if we hunger After christ and his righteousness, for then we shall be satisfied:
cc-acp vvn vbr pns12 cs pns12 n1 p-acp np1 cc po31 n1, c-acp cs pns12 vmb vbi vvn:
(7) chapter (DIV1)
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Christ will giue vnto vs our fill of the water of life freely, Reuel. 21.6. Secondly, here we may take a view of the profane madnesse of the world:
christ will give unto us our fill of the water of life freely, Revel. 21.6. Secondly, Here we may take a view of the profane madness of the world:
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For though this bread of life Christ Iesus, be the most excellent food of all, farre surpassing the Israelits Manna, the food of Angels;
For though this bred of life christ Iesus, be the most excellent food of all, Far surpassing the Israelites Manna, the food of Angels;
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4961
yet it is nothing or little desired.
yet it is nothing or little desired.
av pn31 vbz pix cc av-j vvd.
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4962
Men are like to the foolish Israelits that had more regard to leekes and onions, and to the flesh pots of Egypt than to Angels food which God gaue them frō heauen.
Men Are like to the foolish Israelites that had more regard to leeks and onions, and to the Flesh pots of Egypt than to Angels food which God gave them from heaven.
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They spend their wits, and their strength, by day and by night, that they may satiate themselues with the fraile riches and vaine pleasures of the world:
They spend their wits, and their strength, by day and by night, that they may satiate themselves with the frail riches and vain pleasures of the world:
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And yet these men haue the name to be the onely men, whereas indeed they are profane Esau•, & wicked Israelits.
And yet these men have the name to be the only men, whereas indeed they Are profane Esau•, & wicked Israelites.
cc av d n2 vhb dt n1 pc-acp vbi dt j n2, cs av pns32 vbr j np1, cc j np1.
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As therefore this practise is damnable: so must we learne to detest it.
As Therefore this practice is damnable: so must we Learn to detest it.
p-acp av d n1 vbz j: av vmb pns12 vvi pc-acp vvi pn31.
(7) chapter (DIV1)
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And on the contrarie, seeing Christ Iesus is the true Manna, our principall care and desire must bee to bee fed therewith.
And on the contrary, seeing christ Iesus is the true Manna, our principal care and desire must be to be fed therewith.
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4967
Wee must thinke it is a great disgrace to Christ Iesus, which hee cannot endure without reuenge, that wee should haue lesse regard to him the true bread of life,
we must think it is a great disgrace to christ Iesus, which he cannot endure without revenge, that we should have less regard to him the true bred of life,
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4968
than to earthly foode which perisheth.
than to earthly food which Perishes.
cs p-acp j n1 r-crq vvz.
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4969
Thirdly, here wee may see that which is vsuall in the Scripture intreating of the Sacraments, to wit, the name of the signe giuen to the thing signified:
Thirdly, Here we may see that which is usual in the Scripture entreating of the Sacraments, to wit, the name of the Signen given to the thing signified:
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4970
for Christ here promiseth them Manna, meaning thereby, not the Israelits food, but himselfe, whereof their Manna was a signe, a seale, a pledge:
for christ Here promises them Manna, meaning thereby, not the Israelites food, but himself, whereof their Manna was a Signen, a seal, a pledge:
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as appeareth plaine, because Paul calleth it spiritual meat, 1. Cor. 10·2.
as appears plain, Because Paul calls it spiritual meat, 1. Cor. 10·2.
c-acp vvz j, c-acp np1 vvz pn31 j n1, crd np1 n1.
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4972
Further Christ is not only called Manna, but hidden Manna; to put a difference betweene himselfe and the Manna of the Israelits which was visible that euery man might see.
Further christ is not only called Manna, but hidden Manna; to put a difference between himself and the Manna of the Israelites which was visible that every man might see.
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And Christ is called hidden Manna for two causes: first, because no man by nature knoweth this food, or desireth it:
And christ is called hidden Manna for two Causes: First, Because no man by nature Knoweth this food, or Desires it:
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secondly, because God doth not reueale this food to al men effectually; as may appeare, Mat. 11.25. I giue thee thankes (oh father) that thou hast hidden these things:
secondly, Because God does not reveal this food to all men effectually; as may appear, Mathew 11.25. I give thee thanks (o father) that thou hast hidden these things:
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(that is, the doctrine of the gospell and the mysteries of the kingdome of heauen) from the great and wise men of the world,
(that is, the Doctrine of the gospel and the Mysteres of the Kingdom of heaven) from the great and wise men of the world,
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4976
and hast opened them vnto babes. and hast opened them unto babes.
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4977
Is Christ hidden Mannah? then first here learne to take knowledge of the state of men in the world: Is christ hidden Manna? then First hear Learn to take knowledge of the state of men in the world:
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4978
They know not Christ, neither do they feele in themselues any want of this food, and therefore they know not what it meaneth:
They know not christ, neither do they feel in themselves any want of this food, and Therefore they know not what it means:
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for meat and drinke is neuer knowne, till a man be hungrie. Yea, to many that liue in the church this Manna is hidden:
for meat and drink is never known, till a man be hungry. Yea, to many that live in the Church this Manna is hidden:
p-acp n1 cc n1 vbz av-x vvn, c-acp dt n1 vbi j. uh, p-acp d cst vvb p-acp dt n1 d n1 vbz vvn:
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4980
for though men heare the doctrine of Christ, yet not one of an hundred feele in themselues any want of Christ:
for though men hear the Doctrine of christ, yet not one of an hundred feel in themselves any want of christ:
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4981
let the conscience speake and this will prooue true. Ignorant people blesse themselues and say all is well, Christ is a sauiour:
let the conscience speak and this will prove true. Ignorant people bless themselves and say all is well, christ is a Saviour:
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4982
when as indeed to them Christ is hidden.
when as indeed to them christ is hidden.
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Nay which is yet more lamentable, to many which teach and preach Christ, Christ is hidden Manna:
Nay which is yet more lamentable, to many which teach and preach christ, christ is hidden Manna:
uh-x q-crq vbz av av-dc j, p-acp d r-crq vvb cc vvi np1, np1 vbz vvn n1:
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4984
for many of them neuer felt in their hearts and conscience, that they had need of Christ for the pardon of their sinnes,
for many of them never felt in their hearts and conscience, that they had need of christ for the pardon of their Sins,
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(7) chapter (DIV1)
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4985
and the saluation of their soules. It is not the knowledge in the brain that maketh Christ known to man;
and the salvation of their Souls. It is not the knowledge in the brain that makes christ known to man;
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4986
but knowledge in the cōscience, when a man feeles in his heart and soule, that hee stands in need of the bloud of Christ,
but knowledge in the conscience, when a man feels in his heart and soul, that he Stands in need of the blood of christ,
cc-acp n1 p-acp dt n1, c-crq dt n1 vvz p-acp po31 n1 cc n1, cst pns31 vvz p-acp n1 pp-f dt n1 pp-f np1,
(7) chapter (DIV1)
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4987
and all the benefits of his passion for his redemption & saluation.
and all the benefits of his passion for his redemption & salvation.
cc d dt n2 pp-f po31 n1 p-acp po31 n1 cc n1.
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4988
And seeing this is the condition of the world, wee on the contrarie must labor to feele in our selues our owne pouertie,
And seeing this is the condition of the world, we on the contrary must labour to feel in our selves our own poverty,
np1 vvg d vbz dt n1 pp-f dt n1, pns12 p-acp dt n-jn vmb vvi pc-acp vvi p-acp po12 n2 po12 d n1,
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4989
& to see in our selues that we stand in need of Christ, and of all the benefits of his passiō, to free our souls from the gulfe of hell, and the wrath of God. Away with bare mentall knowledge:
& to see in our selves that we stand in need of christ, and of all the benefits of his passion, to free our Souls from the gulf of hell, and the wrath of God. Away with bore mental knowledge:
cc pc-acp vvi p-acp po12 n2 cst pns12 vvb p-acp n1 pp-f np1, cc pp-f d dt n2 pp-f po31 n1, pc-acp vvi po12 n2 p-acp dt n1 pp-f n1, cc dt n1 pp-f np1. av p-acp j j n1:
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for till we haue this true sense of our owne wants, wee can neuer get into our hearts any sound grace.
for till we have this true sense of our own Wants, we can never get into our hearts any found grace.
c-acp c-acp pns12 vhb d j n1 pp-f po12 d n2, pns12 vmb av-x vvi p-acp po12 n2 d j n1.
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4991
Secondly, is Christs hidden bread not reuealed to all? Then calling effectuall to saluation (so as if hee will, euery man may be saued) is not vniuersall:
Secondly, is Christ hidden bred not revealed to all? Then calling effectual to salvation (so as if he will, every man may be saved) is not universal:
ord, vbz npg1 j n1 xx vvn p-acp d? av vvg j p-acp n1 (av c-acp cs pns31 vmb, d n1 vmb vbi vvn) vbz xx j:
(7) chapter (DIV1)
602
Page 130
4992
for then should Christ not be hidden, but reuealed to all: which is not so. Election therefore and effectuall vocation is definite & particular.
for then should christ not be hidden, but revealed to all: which is not so. Election Therefore and effectual vocation is definite & particular.
c-acp av vmd np1 xx vbi vvn, cc-acp vvd p-acp d: r-crq vbz xx av. n1 av cc j n1 vbz j cc j.
(7) chapter (DIV1)
602
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4993
And thus much of the first branch of this gift.
And thus much of the First branch of this gift.
cc av d pp-f dt ord n1 pp-f d n1.
(7) chapter (DIV1)
602
Page 130
4994
The second gift, is a white stone. Here Christ borroweth a comparison from the custome and manner of the gentiles, to whom these Epistles are directed.
The second gift, is a white stone. Here christ borroweth a comparison from the custom and manner of the Gentiles, to whom these Epistles Are directed.
dt ord n1, vbz dt j-jn n1. av np1 vvz dt n1 p-acp dt n1 cc n1 pp-f dt n2-j, p-acp ro-crq d n2 vbr vvn.
(7) chapter (DIV1)
603
Page 130
4995
A white stone was of great vse among thē: For first, the iudge in giuing sentence, vsed white stones, and blacke stones:
A white stone was of great use among them: For First, the judge in giving sentence, used white stones, and black stones:
dt j-jn n1 vbds pp-f j n1 p-acp pno32: c-acp ord, dt n1 p-acp vvg n1, vvd j-jn n2, cc j-jn n2:
(7) chapter (DIV1)
603
Page 130
4996
the giuing of a white stone was a token of absolution; the giuing of a blacke stone, a signe of condemnation.
the giving of a white stone was a token of absolution; the giving of a black stone, a Signen of condemnation.
dt vvg pp-f dt j-jn n1 vbds dt n1 pp-f n1; dt vvg pp-f dt j-jn n1, dt n1 pp-f n1.
(7) chapter (DIV1)
603
Page 130
4997
Here then the giuing of a white stone, may signifie Absolution from Christ, of all a mans sins and trespasses.
Here then the giving of a white stone, may signify Absolution from christ, of all a men Sins and Trespasses.
av av dt vvg pp-f dt j-jn n1, vmb vvi n1 p-acp np1, pp-f d dt ng1 n2 cc n2.
(7) chapter (DIV1)
603
Page 130
4998
Againe, when the gentiles would know, which were luckie dayes (as they spake) and which were vnluckie;
Again, when the Gentiles would know, which were lucky days (as they spoke) and which were unlucky;
av, c-crq dt n2-j vmd vvi, r-crq vbdr j n2 (c-acp pns32 vvd) cc q-crq vbdr j;
(7) chapter (DIV1)
603
Page 130
4999
they vsed to cast lots with white and blacke stones, and that day which light on a white stone was iudged to be a lucky day, that which light on a blacke stone was iudged to be vnlucky.
they used to cast lots with white and black stones, and that day which Light on a white stone was judged to be a lucky day, that which Light on a black stone was judged to be unlucky.
pns32 vvd pc-acp vvi n2 p-acp j-jn cc j-jn n2, cc d n1 r-crq n1 p-acp dt j-jn n1 vbds vvn pc-acp vbi dt j n1, cst r-crq n1 p-acp dt j-jn n1 vbds vvn pc-acp vbi j.
(7) chapter (DIV1)
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5000
This practise they vsed as might be shewed by sufficient records.
This practice they used as might be showed by sufficient records.
d n1 pns32 vvd c-acp vmd vbi vvn p-acp j n2.
(7) chapter (DIV1)
603
Page 130
5001
And though this practise haue no warrant, yet may Christ allude vnto it, to signifie vnto them that hee will giue them good successe in all their actions;
And though this practice have no warrant, yet may christ allude unto it, to signify unto them that he will give them good success in all their actions;
cc cs d n1 vhb dx n1, av vmb np1 vvi p-acp pn31, pc-acp vvi p-acp pno32 cst pns31 vmb vvi pno32 j n1 p-acp d po32 n2;
(7) chapter (DIV1)
603
Page 130
5002
yea happie dayes, and a blessed life full of all ioyes and pleasures.
yea happy days, and a blessed life full of all Joys and pleasures.
uh j n2, cc dt j-vvn n1 j pp-f d n2 cc n2.
(7) chapter (DIV1)
603
Page 130
5003
Others doe expound it of giuing victorie, whereof the giuing of a white stone was a signe:
Others do expound it of giving victory, whereof the giving of a white stone was a Signen:
ng2-jn vdb vvi pn31 a-acp vvg n1, c-crq dt vvg pp-f dt j-jn n1 vbds dt n1:
(7) chapter (DIV1)
603
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5004
but this is not so fit, neither can it bee shewed by true record that they had such a practise.
but this is not so fit, neither can it be showed by true record that they had such a practice.
cc-acp d vbz xx av j, dx vmb pn31 vbi vvn p-acp j n1 cst pns32 vhd d dt n1.
(7) chapter (DIV1)
603
Page 130
5005
I rather take it Christ alludeth to the first, and here promiseth to him that ouercommeth, the true remission of all his sinnes, and full absolution;
I rather take it christ alludeth to the First, and Here promises to him that Overcometh, the true remission of all his Sins, and full absolution;
pns11 av-c vvb pn31 np1 vvz p-acp dt ord, cc av vvz p-acp pno31 cst vvz, dt j n1 pp-f d po31 n2, cc j n1;
(7) chapter (DIV1)
603
Page 130
5006
not in regard of ciuill punishment, but in respect of guilt and punishment before God, which is eternall damnation.
not in regard of civil punishment, but in respect of guilt and punishment before God, which is Eternal damnation.
xx p-acp n1 pp-f j n1, cc-acp p-acp n1 pp-f n1 cc n1 p-acp np1, r-crq vbz j n1.
(7) chapter (DIV1)
603
Page 130
5007
Here note one infallible token of the pardon of sinne:
Here note one infallible token of the pardon of sin:
av vvi crd j n1 pp-f dt n1 pp-f n1:
(7) chapter (DIV1)
604
Page 130
5008
namely, to ouercome, that is, to renounce our selues, and by faith relie wholly on Christ, testifying this faith by maintaining good conscience and true religion vnto the end:
namely, to overcome, that is, to renounce our selves, and by faith rely wholly on christ, testifying this faith by maintaining good conscience and true Religion unto the end:
av, pc-acp vvi, cst vbz, pc-acp vvi po12 n2, cc p-acp n1 vvi av-jn p-acp np1, vvg d n1 p-acp vvg j n1 cc j n1 p-acp dt n1:
(7) chapter (DIV1)
604
Page 130
5009
And therefore if anie desire to know whether God haue absolued him of his sinnes, let him labour thus to ouercome,
And Therefore if any desire to know whither God have absolved him of his Sins, let him labour thus to overcome,
cc av cs d n1 pc-acp vvi cs np1 vhb vvn pno31 pp-f po31 n2, vvb pno31 n1 av pc-acp vvi,
(7) chapter (DIV1)
604
Page 130
5010
and then shall this assurance be sealed vp vnto him. The third gift is, a new name written in the stone.
and then shall this assurance be sealed up unto him. The third gift is, a new name written in the stone.
cc av vmb d n1 vbi vvn a-acp p-acp pno31. dt ord n1 vbz, dt j n1 vvn p-acp dt n1.
(7) chapter (DIV1)
604
Page 130
5011
What this new name should be S. Iohn expresseth in his first Epistle, chapter 3. vers. 1. saying:
What this new name should be S. John Expresses in his First Epistle, chapter 3. vers. 1. saying:
q-crq d j n1 vmd vbi n1 np1 vvz p-acp po31 ord n1, n1 crd zz. crd n1:
(7) chapter (DIV1)
605
Page 131
5012
Behold, what loue the father hath shewed to vs that we should be called the sonnes of God. Behold, what love the father hath showed to us that we should be called the Sons of God.
vvb, q-crq vvb dt n1 vhz vvn p-acp pno12 cst pns12 vmd vbi vvn dt n2 pp-f np1.
(7) chapter (DIV1)
605
Page 131
5013
This new name therefore is to bee the sonne and heire of God in Christ.
This new name Therefore is to be the son and heir of God in christ.
d j n1 av vbz pc-acp vbi dt n1 cc n1 pp-f np1 p-acp np1.
(7) chapter (DIV1)
605
Page 131
5014
And because it is giuen of God himselfe, therefore wee must not thinke it is an idle name, or a bare title onely:
And Because it is given of God himself, Therefore we must not think it is an idle name, or a bore title only:
cc c-acp pn31 vbz vvn pp-f np1 px31, av pns12 vmb xx vvi pn31 vbz dt j n1, cc dt j n1 av-j:
(7) chapter (DIV1)
605
Page 131
5015
but withall God giueth him a new condition, whereof this name is a token and title.
but withal God gives him a new condition, whereof this name is a token and title.
cc-acp av np1 vvz pno31 dt j n1, c-crq d n1 vbz dt n1 cc n1.
(7) chapter (DIV1)
605
Page 131
5016
God changed Abrams name, & called him Abraham ;
God changed Abrams name, & called him Abraham;
np1 vvd npg1 n1, cc vvd pno31 np1;
(7) chapter (DIV1)
605
Page 131
5017
but it was when he had changed his estate, and made him the father of the faithfull.
but it was when he had changed his estate, and made him the father of the faithful.
cc-acp pn31 vbds c-crq pns31 vhd vvn po31 n1, cc vvd pno31 dt n1 pp-f dt j.
(7) chapter (DIV1)
605
Page 131
5018
And there was a change in Iacob, when God called him Israell. This new name then signifieth the giuing of a new estate to a man or womā, which they had not before:
And there was a change in Iacob, when God called him Israel. This new name then signifies the giving of a new estate to a man or woman, which they had not before:
cc a-acp vbds dt n1 p-acp np1, c-crq np1 vvd pno31 np1. d j n1 av vvz dt vvg pp-f dt j n1 p-acp dt n1 cc n1, r-crq pns32 vhd xx a-acp:
(7) chapter (DIV1)
605
Page 131
5019
namely, their regeneration, whereby they are made to die vnto sinne, and to liue vnto God:
namely, their regeneration, whereby they Are made to die unto sin, and to live unto God:
av, po32 n1, c-crq pns32 vbr vvn pc-acp vvi p-acp n1, cc pc-acp vvi p-acp np1:
(7) chapter (DIV1)
605
Page 131
5020
for therewith goeth the blessing of adoption, whereby they become the sonnes of God, and heires with Christ,
for therewith Goes the blessing of adoption, whereby they become the Sons of God, and Heirs with christ,
c-acp av vvz dt n1 pp-f n1, c-crq pns32 vvb dt n2 pp-f np1, cc n2 p-acp np1,
(7) chapter (DIV1)
605
Page 131
5021
and so haue heauen and earth for their possession;
and so have heaven and earth for their possession;
cc av vhb n1 cc n1 p-acp po32 n1;
(7) chapter (DIV1)
605
Page 131
5022
and all miseries and crosses, yea sinne it selfe turning to their good, they haue also the protection of Gods holy Angels in this life,
and all misery's and Crosses, yea sin it self turning to their good, they have also the protection of God's holy Angels in this life,
cc d n2 cc n2, uh vvb pn31 n1 vvg p-acp po32 j, pns32 vhb av dt n1 pp-f npg1 j n2 p-acp d n1,
(7) chapter (DIV1)
605
Page 131
5023
and at the last gaspe death to bee no death, but a strait passage to eternall life.
and At the last gasp death to be no death, but a strait passage to Eternal life.
cc p-acp dt ord n1 n1 pc-acp vbi dx n1, cc-acp dt j n1 p-acp j n1.
(7) chapter (DIV1)
605
Page 131
5024
Further, this new name is sayd to bee written in the white stone: that is, in the pledge of absolution:
Further, this new name is said to be written in the white stone: that is, in the pledge of absolution:
jc, d j n1 vbz vvn pc-acp vbi vvn p-acp dt j-jn n1: cst vbz, p-acp dt n1 pp-f n1:
(7) chapter (DIV1)
606
Page 131
5025
which sheweth the vnion of these two: Absolution, and Regeneration.
which shows the Union of these two: Absolution, and Regeneration.
r-crq vvz dt n1 pp-f d crd: n1, cc n1.
(7) chapter (DIV1)
606
Page 131
5026
So that whom the Lord of his mercie absolues from their sinnes, them in his bountie hee brings to a new estate and condition.
So that whom the Lord of his mercy absolues from their Sins, them in his bounty he brings to a new estate and condition.
av cst r-crq dt n1 pp-f po31 n1 vvz p-acp po32 n2, pno32 p-acp po31 n1 pns31 vvz p-acp dt j n1 cc n1.
(7) chapter (DIV1)
606
Page 131
5027
He that is in Christ, is a new creature, 2. Cor. 5.17. A point to be obserued, as yeelding speciall aduice to reforme the grosse and common abuse of Christ.
He that is in christ, is a new creature, 2. Cor. 5.17. A point to be observed, as yielding special Advice to reform the gross and Common abuse of christ.
pns31 cst vbz p-acp np1, vbz dt j n1, crd np1 crd. dt n1 pc-acp vbi vvn, c-acp vvg j n1 pc-acp vvi dt j cc j n1 pp-f np1.
(7) chapter (DIV1)
606
Page 131
5028
Men persuade themselues, that Christ is their Sauiour, and will pardon their sinnes, for he is mercifull:
Men persuade themselves, that christ is their Saviour, and will pardon their Sins, for he is merciful:
np1 vvb px32, cst np1 vbz po32 n1, cc vmb vvi po32 n2, c-acp pns31 vbz j:
(7) chapter (DIV1)
606
Page 131
5029
and thereupon they take occasion to liue as they list. But let no man herewith deceiue himselfe:
and thereupon they take occasion to live as they list. But let no man herewith deceive himself:
cc av pns32 vvb n1 pc-acp vvi c-acp pns32 vvb. cc-acp vvb dx n1 av vvi px31:
(7) chapter (DIV1)
606
Page 131
5030
for they that haue absolution, haue regeneration also: a new condition of life goes with the fruition of Gods mercie in Christ:
for they that have absolution, have regeneration also: a new condition of life Goes with the fruition of God's mercy in christ:
c-acp pns32 cst vhb n1, vhb n1 av: dt j n1 pp-f n1 vvz p-acp dt n1 pp-f npg1 n1 p-acp np1:
(7) chapter (DIV1)
606
Page 131
5031
they that go on in sinne, haue not the pardon of sinne: the corruption of sinne must bee abolished, where the guilt of sinne is absolued;
they that go on in sin, have not the pardon of sin: the corruption of sin must be abolished, where the guilt of sin is absolved;
pns32 cst vvb a-acp p-acp n1, vhb xx dt n1 pp-f n1: dt n1 pp-f n1 vmb vbi vvn, c-crq dt n1 pp-f n1 vbz vvn;
(7) chapter (DIV1)
606
Page 131
5032
and their liues are reformed that haue their sinnes remitted.
and their lives Are reformed that have their Sins remitted.
cc po32 n2 vbr vvn cst vhb po32 n2 vvn.
(7) chapter (DIV1)
606
Page 131
5033
Here some man may say, Why are not those called by this new name, to whom Christ giues it,
Here Some man may say, Why Are not those called by this new name, to whom christ gives it,
av d n1 vmb vvi, q-crq vbr xx d vvn p-acp d j n1, p-acp ro-crq np1 vvz pn31,
(7) chapter (DIV1)
606
Page 131
5034
for vsually men are called after their names? The answere is made in the end of the verse:
for usually men Are called After their names? The answer is made in the end of the verse:
c-acp av-j n2 vbr vvn p-acp po32 n2? dt n1 vbz vvn p-acp dt n1 pp-f dt n1:
(7) chapter (DIV1)
606
Page 131
5035
Because no man knoweth that name saue he that receiueth it: that is, in that manner and certainetie as hee that receiueth it.Because no man Knoweth that name save he that receiveth it: that is, in that manner and certainty as he that receiveth it.
p-acp dx n1 vvz d n1 c-acp pns31 cst vvz pn31: cst vbz, p-acp d n1 cc n1 c-acp pns31 cst vvz pn31.
(7) chapter (DIV1)
606
Page 131
5036
And therefore the children of God must not be much offended when they are reuiled for their profession,
And Therefore the children of God must not be much offended when they Are reviled for their profession,
cc av dt n2 pp-f np1 vmb xx vbi av-d vvn c-crq pns32 vbr vvn p-acp po32 n1,
(7) chapter (DIV1)
606
Page 131
5037
because the world knowes not their estate. Here we may obserue diuerse points:
Because the world knows not their estate. Here we may observe diverse points:
c-acp dt n1 vvz xx po32 n1. av pns12 vmb vvi j n2:
(7) chapter (DIV1)
606
Page 131
5038
First, that hee which is the child of God, and hath this new name giuē him, knows that hee is Gods child, iustified and sanctified.
First, that he which is the child of God, and hath this new name given him, knows that he is God's child, justified and sanctified.
ord, cst pns31 r-crq vbz dt n1 pp-f np1, cc vhz d j n1 vvn pno31, vvz cst pns31 vbz ng1 n1, vvn cc vvn.
(7) chapter (DIV1)
607
Page 131
5039
Neither is this knowledge by probable coniecture onely, and good hope, as the Papists would haue it; but certaine and infallible:
Neither is this knowledge by probable conjecture only, and good hope, as the Papists would have it; but certain and infallible:
av-d vbz d n1 p-acp j n1 av-j, cc j n1, c-acp dt njp2 vmd vhi pn31; cc-acp j cc j:
(7) chapter (DIV1)
607
Page 131
5040
for else others should know it as well as hee that receiueth it: which is here denied.
for Else Others should know it as well as he that receiveth it: which is Here denied.
c-acp av n2-jn vmd vvi pn31 a-acp av c-acp pns31 cst vvz pn31: r-crq vbz av vvn.
(7) chapter (DIV1)
607
Page 131
5041
Each one is bound in charitie to bee persuaded, that godly professors are the sons and daughters of God:
Each one is bound in charity to be persuaded, that godly professors Are the Sons and daughters of God:
d pi vbz vvn p-acp n1 pc-acp vbi vvn, cst j n2 vbr dt n2 cc n2 pp-f np1:
(7) chapter (DIV1)
607
Page 131
5042
But the man himselfe that hath receiued this new name and new estate, hee knowes it otherwise, and therefore certainely and infallibly.
But the man himself that hath received this new name and new estate, he knows it otherwise, and Therefore Certainly and infallibly.
cc-acp dt n1 px31 cst vhz vvn d j n1 cc j n1, pns31 vvz pn31 av, cc av av-j cc av-j.
(7) chapter (DIV1)
607
Page 131
5043
Secondly, if no man know this name but hee that receiueth it;
Secondly, if no man know this name but he that receiveth it;
ord, cs dx n1 vvb d n1 cc-acp pns31 cst vvz pn31;
(7) chapter (DIV1)
608
Page 131
5044
then can none beside God and the conscience, know from within the man, his particular faith and adoption.
then can none beside God and the conscience, know from within the man, his particular faith and adoption.
av vmb pix p-acp np1 cc dt n1, vvb p-acp p-acp dt n1, po31 j n1 cc n1.
(7) chapter (DIV1)
608
Page 131
5045
And hereby we are to bee admonished, to beware of charging the euill and hard censure of hypocrisie vpon any that liue in the church:
And hereby we Are to be admonished, to beware of charging the evil and hard censure of hypocrisy upon any that live in the Church:
cc av pns12 vbr pc-acp vbi vvn, pc-acp vvi pp-f vvg dt j-jn cc j n1 pp-f n1 p-acp d cst vvb p-acp dt n1:
(7) chapter (DIV1)
608
Page 131
5046
in so doing we ouershoot our selues: this iudgement belongs to God, not to man, saue onely to the man himselfe;
in so doing we overshoot our selves: this judgement belongs to God, not to man, save only to the man himself;
p-acp av vdg pns12 vvi po12 n2: d n1 vvz p-acp np1, xx p-acp n1, vvb av-j p-acp dt n1 px31;
(7) chapter (DIV1)
608
Page 131
5047
for wee cannot discerne the good within the man properly, but by effects.
for we cannot discern the good within the man properly, but by effects.
c-acp pns12 vmbx vvi dt j p-acp dt n1 av-j, cc-acp p-acp n2.
(7) chapter (DIV1)
608
Page 131
5048
Quest. How farre forth may a man iudge of another mans election? Answ. There be two degrees of iudgement:Quest. How Far forth may a man judge of Another men election? Answer There be two Degrees of judgement:
n1. c-crq av-j av vmb dt n1 n1 pp-f j-jn ng1 n1? np1 pc-acp vbi crd n2 pp-f n1:
(7) chapter (DIV1)
608
Page 131
5049
iudgement of certentie, and iudgement of charitie.
judgement of certainty, and judgement of charity.
n1 pp-f n1, cc n1 pp-f n1.
(7) chapter (DIV1)
608
Page 131
5050
Iudgement of certentie is when a man can set downe certainely, such a man shall be saued:
Judgement of certainty is when a man can Set down Certainly, such a man shall be saved:
n1 pp-f n1 vbz c-crq dt n1 vmb vvi a-acp av-j, d dt n1 vmb vbi vvn:
(7) chapter (DIV1)
608
Page 131
5051
This is peremptorie iudgement belonging vnto God, and to some men onely, so farre forth as the Lord reuealeth it vnto them:
This is peremptory judgement belonging unto God, and to Some men only, so Far forth as the Lord Revealeth it unto them:
d vbz j n1 vvg p-acp np1, cc p-acp d n2 av-j, av av-j av c-acp dt n1 vvz pn31 p-acp pno32:
(7) chapter (DIV1)
608
Page 131
5052
as he did the estate of some men, to Dauid and to some Prophets. Whereupon Dauid sometimes prayes for the finall destruction of his enemies:
as he did the estate of Some men, to David and to Some prophets. Whereupon David sometime prays for the final destruction of his enemies:
c-acp pns31 vdd dt n1 pp-f d n2, pc-acp np1 cc p-acp d n2. c-crq np1 av vvz p-acp dt j n1 pp-f po31 n2:
(7) chapter (DIV1)
608
Page 131
5053
but this is not giuen ordinarily, no not to Gods ministers.
but this is not given ordinarily, no not to God's Ministers.
cc-acp d vbz xx vvn av-j, uh-dx xx p-acp npg1 n2.
(7) chapter (DIV1)
608
Page 131
5054
The iudgement of charity is that which bind• a man to iudge the best of another: and herein bee two degrees.
The judgement of charity is that which bind• a man to judge the best of Another: and herein be two Degrees.
dt n1 pp-f n1 vbz d r-crq n1 dt n1 pc-acp vvi dt js pp-f n-jn: cc av vbi crd n2.
(7) chapter (DIV1)
608
Page 131
5055
First, touching the vnregenerate, charitie binds vs, not to despaire of such as yet liue profanely;
First, touching the unregenerate, charity binds us, not to despair of such as yet live profanely;
ord, vvg dt j, n1 vvz pno12, xx pc-acp vvi pp-f d c-acp av vvi av-j;
(7) chapter (DIV1)
608
Page 132
5056
but to hope that God will in good time call them.
but to hope that God will in good time call them.
cc-acp pc-acp vvi cst np1 vmb p-acp j n1 vvb pno32.
(7) chapter (DIV1)
608
Page 132
5057
And touching the regenerate, who haue giuē good testimonies of their vocation, charitie binds vs to be persuaded without doubt that they be the children of God.
And touching the regenerate, who have given good testimonies of their vocation, charity binds us to be persuaded without doubt that they be the children of God.
np1 vvg dt j-vvn, r-crq vhb vvn j n2 pp-f po32 n1, n1 vvz pno12 pc-acp vbi vvn p-acp n1 cst pns32 vbb dt n2 pp-f np1.
(7) chapter (DIV1)
608
Page 132
5058
And this we may doe without repugnance to this place:
And this we may do without repugnance to this place:
cc d pns12 vmb vdi p-acp n1 p-acp d n1:
(7) chapter (DIV1)
608
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for though wee cannot from within the man know his estate, yet by the fruits we may;
for though we cannot from within the man know his estate, yet by the fruits we may;
c-acp cs pns12 vmbx p-acp p-acp dt n1 vvb po31 n1, av p-acp dt n2 pns12 vmb;
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which is the highest degree of iudgement that charitie can exercise.
which is the highest degree of judgement that charity can exercise.
r-crq vbz dt js n1 pp-f n1 cst n1 vmb vvi.
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Thirdly, here wee see the church of Rome is deceiued, who make Visibilitie the marke of Gods church:
Thirdly, Here we see the Church of Room is deceived, who make Visibility the mark of God's Church:
ord, av pns12 vvb dt n1 pp-f n1 vbz vvn, r-crq vvb n1 dt n1 pp-f npg1 n1:
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for Gods church is a companie of men which beleeue:
for God's Church is a company of men which believe:
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the ground of the church is Gods election, and adoption, and mans faith, which none other can see but the parties that haue them.
the ground of the Church is God's election, and adoption, and men faith, which none other can see but the parties that have them.
dt n1 pp-f dt n1 vbz ng1 n1, cc n1, cc ng1 n1, r-crq pix n-jn vmb vvi p-acp dt n2 cst vhb pno32.
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The signes thereof may be seene, but properly the church cannot bee seene.
The Signs thereof may be seen, but properly the Church cannot be seen.
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It comes to bee visible by the fruits of election, and by the outward works of loue, which proceed from faith.
It comes to be visible by the fruits of election, and by the outward works of love, which proceed from faith.
pn31 vvz pc-acp vbi j p-acp dt n2 pp-f n1, cc p-acp dt j n2 pp-f n1, r-crq vvb p-acp n1.
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We therefore hold farre better, that wee beleeue there is a church, and not that we see the church.
We Therefore hold Far better, that we believe there is a Church, and not that we see the Church.
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Lastly, if others know not the name of Gods children, then what maruell is it, if the wicked miscall them? 1. Iohn. 3.2, The world knowes vs not.
Lastly, if Others know not the name of God's children, then what marvel is it, if the wicked miscall them? 1. John. 3.2, The world knows us not.
ord, cs n2-jn vvb xx dt n1 pp-f npg1 n2, av q-crq n1 vbz pn31, cs dt j vvi pno32? crd np1. crd, dt n1 vvz pno12 xx.
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Gods children therefore must not be daunted at the reproches of the wicked, but pray with Christ, Father forgiue them, they know not what they doe, Luk. 23.34.
God's children Therefore must not be daunted At the Reproaches of the wicked, but pray with christ, Father forgive them, they know not what they do, Luk. 23.34.
npg1 n2 av vmb xx vbi vvn p-acp dt n2 pp-f dt j, cc-acp vvb p-acp np1, n1 vvb pno32, pns32 vvb xx r-crq pns32 vdb, np1 crd.
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Verse 18. And vnto the Angell which is at Thyatira write, These things sayth the sonne of God, which hath his eyes like to a flame of fire,Verse 18. And unto the Angel which is At Thyatira write, These things say the son of God, which hath his eyes like to a flame of fire,
n1 crd cc p-acp dt n1 r-crq vbz p-acp np1 vvi, d n2 vvz dt n1 pp-f np1, r-crq vhz po31 n2 av-j p-acp dt n1 pp-f n1,
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and his feete like fine brasse.
and his feet like fine brass.
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Here followeth the fourth particular commaundement of Christ vnto Iohn, as also the fourth particular Epistle. The commaundement in these words:
Here follows the fourth particular Commandment of christ unto John, as also the fourth particular Epistle. The Commandment in these words:
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To the Angell which is at Thyatira write ; of the substance of this commaundement I haue spoken before:To the Angel which is At Thyatira write; of the substance of this Commandment I have spoken before:
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onely remember the end thereof, which is to certifie this church of Thyatira, that Iohn had a calling and commaundement from God to write this Epistle vnto them:
only Remember the end thereof, which is to certify this Church of Thyatira, that John had a calling and Commandment from God to write this Epistle unto them:
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and further to certifie the whole Church of God, to the end of the world, of his calling to write this booke of the Reuelation.
and further to certify the Whole Church of God, to the end of the world, of his calling to write this book of the Revelation.
cc av-jc pc-acp vvi dt j-jn n1 pp-f np1, p-acp dt n1 pp-f dt n1, pp-f po31 n-vvg pc-acp vvi d n1 pp-f dt n1.
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The Epistle it selfe containeth three parts: a Preface, a Proposition, and a Conclusion. The Preface in these words:
The Epistle it self Containeth three parts: a Preface, a Proposition, and a Conclusion. The Preface in these words:
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These things sayth the sonne of God ▪ which hath his eyes like vnto a flame of fire, These things say the son of God ▪ which hath his eyes like unto a flame of fire,
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and his feete like fine brasse: and his feet like fine brass:
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all which things almost haue beene handled in the beginning of this chapter, and in the former, from whence they are borrowed.
all which things almost have been handled in the beginning of this chapter, and in the former, from whence they Are borrowed.
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In the Preface, first is set downe in whose name the Epistle is written, to wit, in Christs name:
In the Preface, First is Set down in whose name the Epistle is written, to wit, in Christ name:
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the causes thereof we haue shewed before. Then Christ is described by three arguments: First, To be the sonne of God:
the Causes thereof we have showed before. Then christ is described by three Arguments: First, To be the son of God:
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Secondly, To haue eyes like a flame of fire: Thirdly, To haue feete like fine brasse.
Secondly, To have eyes like a flame of fire: Thirdly, To have feet like fine brass.
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For the first, In the former chapter he was called The sonne of man: but here he is called The sonne of God ;
For the First, In the former chapter he was called The son of man: but Here he is called The son of God;
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where by God wee must not absolutely vnderstand the godhead of the whole Trinitie, but the person of the father, who being opposed either to the sonne or to the holy ghost, is vsually called God:
where by God we must not absolutely understand the godhead of the Whole Trinity, but the person of the father, who being opposed either to the son or to the holy ghost, is usually called God:
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not that he is God more than the sonne, or than the holy ghost;
not that he is God more than the son, or than the holy ghost;
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but because he is the first in order, and because hee is that person from whom the godhead is communicated to the sonne and to the holy ghost.
but Because he is the First in order, and Because he is that person from whom the godhead is communicated to the son and to the holy ghost.
cc-acp c-acp pns31 vbz dt ord p-acp n1, cc c-acp pns31 vbz d n1 p-acp ro-crq dt n1 vbz vvn p-acp dt n1 cc p-acp dt j n1.
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So that here Christ is called the sonne of the father: which mysterie wee cannot fully vnderstand, for the word hath not reuealed the same:
So that Here christ is called the son of the father: which mystery we cannot Fully understand, for the word hath not revealed the same:
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neither can wee find it elsewhere out of the word. But yet for the better conceiuing thereof, remember these two rules. I.
neither can we find it elsewhere out of the word. But yet for the better conceiving thereof, Remember these two rules. I.
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That Christ is the son of the father, not in respect of his godhead, but in respect of his person:
That christ is the son of the father, not in respect of his godhead, but in respect of his person:
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For the godhead of the sonne is the same with the godhead of the father:
For the godhead of the son is the same with the godhead of the father:
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The godhead of the father doth not beget, neither is the godhead of the sonne begotten. II. Rule. Christ is the sonne of the father, not by creation,
The godhead of the father does not beget, neither is the godhead of the son begotten. II Rule. christ is the son of the father, not by creation,
dt n1 pp-f dt n1 vdz xx vvi, av-dx vbz dt n1 pp-f dt n1 vvn. crd vvi. np1 vbz dt n1 pp-f dt n1, xx p-acp n1,
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as the Angels and Adam were; nor by adoption, as euery beleeuer is;
as the Angels and Adam were; nor by adoption, as every believer is;
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but by nature, in that hee is begotten of the substance of his father before all worlds:
but by nature, in that he is begotten of the substance of his father before all world's:
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for the father communicates from himselfe the whole godhead that is in himselfe vnto his sonne.
for the father communicates from himself the Whole godhead that is in himself unto his son.
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Christ is here called the sonne of God, to stirre vp reuerence, attention, and care in this church, in marking and obeying the things that follow in this particular Epistle.
christ is Here called the son of God, to stir up Reverence, attention, and care in this Church, in marking and obeying the things that follow in this particular Epistle.
np1 vbz av vvn dt n1 pp-f np1, pc-acp vvi a-acp n1, n1, cc vvb p-acp d n1, p-acp vvg cc vvg dt n2 cst vvb p-acp d j n1.
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And in their example Christ also teacheth vs, that when we heare the word of God preached or read vnto vs, wee should receiue it with fear, and trembling and reuerence:
And in their Exampl christ also Teaches us, that when we hear the word of God preached or read unto us, we should receive it with Fear, and trembling and Reverence:
cc p-acp po32 n1 np1 av vvz pno12, cst c-crq pns12 vvb dt n1 pp-f np1 vvd cc vvn p-acp pno12, pns12 vmd vvi pn31 p-acp n1, cc vvg cc n1:
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because he that speaketh vnto vs out of his word, is the sonne of God. When Pilate was about to condemne our Sauiour Christ, he heard it said, that Christ was the sonne of God.
Because he that speaks unto us out of his word, is the son of God. When Pilate was about to condemn our Saviour christ, he herd it said, that christ was the son of God.
c-acp pns31 cst vvz p-acp pno12 av pp-f po31 n1, vbz dt n1 pp-f np1. c-crq np1 vbds a-acp pc-acp vvi po12 n1 np1, pns31 vvd pn31 vvd, cst np1 vbds dt n1 pp-f np1.
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And thereupon hee trembled, and was the more afraid, Ioh. 19. verse. 8. shall a •illie heathen man that knowes not Christ tremble towards him when hee heares his name;
And thereupon he trembled, and was the more afraid, John 19. verse. 8. shall a •illie heathen man that knows not christ tremble towards him when he hears his name;
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and yet wee that professe our selues to beleeue in him bee nothing mooued with reuerence towards him,
and yet we that profess our selves to believe in him be nothing moved with Reverence towards him,
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when hee speakes vnto vs in his word? At his presence the hils melt, and at his voyce the rockes cleaue in sunder:
when he speaks unto us in his word? At his presence the hills melt, and At his voice the Rocks cleave in sunder:
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and therefore if our hearts shall not melt and cleaue asunder with a reuerent feare when he shall speake vnto vs, wee are worser than these sencelesse creatures.
and Therefore if our hearts shall not melt and cleave asunder with a reverent Fear when he shall speak unto us, we Are Worse than these senseless creatures.
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Secondly, Christ is sayd, To haue eyes like a flame of fire: which we must not conceiue literally.
Secondly, christ is said, To have eyes like a flame of fire: which we must not conceive literally.
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The words are borrowed from the former chapter, vers. 14. where Christ is described not as hee is in truth,
The words Are borrowed from the former chapter, vers. 14. where christ is described not as he is in truth,
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but as he appeared to Iohn in vision. We haue shewed before what is signified by these fierie eyes:
but as he appeared to John in vision. We have showed before what is signified by these fiery eyes:
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namely, Christs infinite wisedome in himselfe, and vigilant zeale ouer his church.
namely, Christ infinite Wisdom in himself, and vigilant zeal over his Church.
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The end wherefore hee so describeth himselfe to this church, is, to giue them to vnderstand, that hee can see and discerne their very secret sinnes:
The end Wherefore he so Describeth himself to this Church, is, to give them to understand, that he can see and discern their very secret Sins:
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for sundry among them were giuen to priuate offences, as to fornication and idolatrie, as we shall see afterward.
for sundry among them were given to private offences, as to fornication and idolatry, as we shall see afterwards.
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Here then wee haue an excellent remedie against secret sinnes:
Here then we have an excellent remedy against secret Sins:
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shame and feare of punishment will restraine some men from open sinnes, but yet the same men when they are in secret, doe without fear commit priuie sinnes against the first and second table. shame and Fear of punishment will restrain Some men from open Sins, but yet the same men when they Are in secret, do without Fear commit privy Sins against the First and second table.
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But these men must remember, that being withdrawne from the presence of men, they are yet in the presence of Christ:
But these men must Remember, that being withdrawn from the presence of men, they Are yet in the presence of christ:
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for hee hath fierie eyes, wherewith he seeth their most secret sinnes, which they hide from the world.
for he hath fiery eyes, wherewith he sees their most secret Sins, which they hide from the world.
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For though we may make faire weather with men, yet wee can neuer bleare the eyes of Christ.
For though we may make fair weather with men, yet we can never blear the eyes of christ.
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If fornicators, wantons, vsurers, and blasphemers would remember this, by Gods grace it would bee a notable meanes at least to restraine them from their secret sinnes,
If fornicators, wantons, usurers, and blasphemers would Remember this, by God's grace it would be a notable means At least to restrain them from their secret Sins,
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if not to mooue them vnto the practise of true repentance.
if not to move them unto the practice of true Repentance.
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Thirdly, Christ is sayd to haue feete like fine brasse. Whereby is signified (as hath beene shewed) his infinit power and strength, whereby he doth subdue sinne, Sathan,
Thirdly, christ is said to have feet like fine brass. Whereby is signified (as hath been showed) his infinite power and strength, whereby he does subdue sin, Sathan,
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and al his enemies, first vnto himselfe, and then vnto his members.
and all his enemies, First unto himself, and then unto his members.
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And Christ is thus described vnto this church, to terrifie certaine wicked men among them, that gaue themselues to fornication, idolatrie, and other sinnes:
And christ is thus described unto this Church, to terrify certain wicked men among them, that gave themselves to fornication, idolatry, and other Sins:
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as also to affright this whole church, who by their wicked companie were almost drawne away to the same sinnes.
as also to affright this Whole Church, who by their wicked company were almost drawn away to the same Sins.
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Here wee haue a notable remedie against loosenesse of life:
Here we have a notable remedy against looseness of life:
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namely, to consider that Christ, whom we call our Sauiour, walketh continually in his church with feet of brasse to tread Sathan and all his enemies vnder his feet:
namely, to Consider that christ, whom we call our Saviour, walks continually in his Church with feet of brass to tread Sathan and all his enemies under his feet:
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and such are all that will not submit themselues to the regiment of his word, Luk. 19.27.
and such Are all that will not submit themselves to the regiment of his word, Luk. 19.27.
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If the blasphemer could consider this, it would stop his mouth:
If the blasphemer could Consider this, it would stop his Mouth:
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and when the adulterer, the theefe, or any sinner goeth about his wicked deuices, this by Gods grace would be a notable means to make him breake off his wicked purpose.
and when the adulterer, the thief, or any sinner Goes about his wicked devices, this by God's grace would be a notable means to make him break off his wicked purpose.
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When Benhadad heard, that the king of Israel would come against him in battell, He sent his men with ropes about their necks to craue peace, and in them humbled himselfe.
When Benhadad herd, that the King of Israel would come against him in battle, He sent his men with ropes about their necks to crave peace, and in them humbled himself.
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Shall men be thus afraid at the furie of man, and shall not wee tremble and feare at the fury of Christ, who hath these feet of brasse to trample in pieces all his enemies? The want of this consideration is one maine cause why sinne doth abound.
Shall men be thus afraid At the fury of man, and shall not we tremble and Fear At the fury of christ, who hath these feet of brass to trample in Pieces all his enemies? The want of this consideration is one main cause why sin does abound.
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Verse. 19. I know thy workes, and thy loue and seruice, and faith, and thy patience,Verse. 19. I know thy works, and thy love and service, and faith, and thy patience,
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and thy deeds, which are moe at the last than at the first. Here begins the second part of this Epistle, to wit, the Proposition;
and thy Deeds, which Are more At the last than At the First. Here begins the second part of this Epistle, to wit, the Proposition;
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which containeth the substance & matter thereof: and it hath two parts; a commendation of this church, and a rebuke thereof.
which Containeth the substance & matter thereof: and it hath two parts; a commendation of this Church, and a rebuke thereof.
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The commendation in the 19 verse;
The commendation in the 19 verse;
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the rebuke or dispraise in the 20 verse and those that follow, almost to the end of the chapter. The commendation is twofold:
the rebuke or dispraise in the 20 verse and those that follow, almost to the end of the chapter. The commendation is twofold:
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generall in these words, I know thy workes. This hath beene handled before, vers. 2. The particular commendation standeth in fiue notable workes:
general in these words, I know thy works. This hath been handled before, vers. 2. The particular commendation Stands in fiue notable works:
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to wit, Loue, Seruice, Faith, Patience, and, Encrease in godlinesse. For the first, by Loue wee must vnderstand Loue to men :
to wit, Love, Service, Faith, Patience, and, Increase in godliness. For the First, by Love we must understand Love to men:
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for afterward they are cōmended for duties to God in faith and patience: but loue and seruice are duties of man to man. Touching Loue, note three points: What this loue is;
for afterwards they Are commended for duties to God in faith and patience: but love and service Are duties of man to man. Touching Love, note three points: What this love is;
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What is the propertie of this loue; and how it is to be practised.
What is the property of this love; and how it is to be practised.
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First, Loue to man is a gift of the spirit of God, whereby a man is well affected to his neighbour for Gods sake.
First, Love to man is a gift of the Spirit of God, whereby a man is well affected to his neighbour for God's sake.
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That loue is a gift of the Spirit, is plaine, Galat. 5. verse 22. where it is reckoned among the gifts of the spirit.
That love is a gift of the Spirit, is plain, Galatians 5. verse 22. where it is reckoned among the Gifts of the Spirit.
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Next I adde, That hereby a man is well affected to his neighbour.
Next I add, That hereby a man is well affected to his neighbour.
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To bee well affected to another, is to reioyce at his good, and to desire and seeke the same;
To be well affected to Another, is to rejoice At his good, and to desire and seek the same;
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and withall to bee grieued at his miserie, and to •eare the bowels of compassion towards him, being readie to releeue and helpe him to our vttermost.
and withal to be grieved At his misery, and to •eare the bowels of compassion towards him, being ready to relieve and help him to our uttermost.
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By Neighbour, wee must not vnderstand only those that are neere vnto vs in habitation,
By Neighbour, we must not understand only those that Are near unto us in habitation,
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but euen all those that are of the same nature with vs, euen any of mankind.
but even all those that Are of the same nature with us, even any of mankind.
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Hee is thy neighbour that is a man as thou art, and so bearing the image of God as thou doest bee hee friend or foe, neere or stranger vnto thee;
He is thy neighbour that is a man as thou art, and so bearing the image of God as thou dost be he friend or foe, near or stranger unto thee;
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and to him must thou be well affected. Lastly, I say, For Gods sake :
and to him must thou be well affected. Lastly, I say, For God's sake:
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for God is first and principally to bee loued for himselfe, and man in God and for God,
for God is First and principally to be loved for himself, and man in God and for God,
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because hee is the creature of God, and beareth his image. The loue we beare to man, is a fruit of our loue vnto God:
Because he is the creature of God, and bears his image. The love we bear to man, is a fruit of our love unto God:
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for this commaundement wee haue of him, That he that loueth God, should loue his brother also, 1. Iohn. 4.21. II. point.
for this Commandment we have of him, That he that loves God, should love his brother also, 1. John. 4.21. II point.
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The propertie of this loue is, To be feruent ; and that for two causes:
The property of this love is, To be fervent; and that for two Causes:
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First, if need require, euery man is bound within his calling to testifie his loue by giuing his life for his neighbour, though he be our enemie, or a stranger;
First, if need require, every man is bound within his calling to testify his love by giving his life for his neighbour, though he be our enemy, or a stranger;
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which wee shall neuer doe, vnlesse our loue be feruent. Secondly, there is much ingratitude, hatred, emulation, and many iniuries in the world:
which we shall never do, unless our love be fervent. Secondly, there is much ingratitude, hatred, emulation, and many injuries in the world:
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Now the persons from whom these come, must be loued:
Now the Persons from whom these come, must be loved:
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the vnworthinesse of the partie must not quench our loue, but it must burne when the waters of mens iniuries and malice would quench the same. III. point.
the unworthiness of the party must not quench our love, but it must burn when the waters of men's injuries and malice would quench the same. III. point.
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The practise of our loue must be squared by this rule, The loue of our selues, as wee wish our owne good heartely,
The practice of our love must be squared by this Rule, The love of our selves, as we wish our own good heartily,
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so we must wish our neighbours good. This is the law of Nature, To doe as a man would be done vnto :
so we must wish our neighbours good. This is the law of Nature, To do as a man would be done unto:
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And it is the law of God, Thou shalt loue thy neighbour as thy selfe. Example:
And it is the law of God, Thou shalt love thy neighbour as thy self. Exampl:
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A man of some trade is to make a bargaine, and if hee will lye, or vse false weights and measures, he may aduantage himselfe.
A man of Some trade is to make a bargain, and if he will lie, or use false weights and measures, he may advantage himself.
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This the deuill and his owne corruption will suggest vnto him, while hee is about the bargaine:
This the Devil and his own corruption will suggest unto him, while he is about the bargain:
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he therefore must call to mind this rule of loue, and examine his owne heart,
he Therefore must call to mind this Rule of love, and examine his own heart,
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whether hee would haue another man to deceiue him by lying, by false weights, &c. The same thing must men doe,
whither he would have Another man to deceive him by lying, by false weights, etc. The same thing must men do,
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when they are tempted to oppression or crueltie, let them thinke whether they would haue others to wrong or oppresse them;
when they Are tempted to oppression or cruelty, let them think whither they would have Others to wrong or oppress them;
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and so shew forth loue by this rule, doing as they would bee done vnto.
and so show forth love by this Rule, doing as they would be done unto.
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It were to bee wished, that our Church might haue the deserued prayse of this vertue of loue:
It were to be wished, that our Church might have the deserved praise of this virtue of love:
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But Christ foretold of these our dayes, That loue should waxe cold, Matth. 24.12. And that men should be louers of themselues. And so it is:
But christ foretold of these our days, That love should wax cold, Matthew 24.12. And that men should be lovers of themselves. And so it is:
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for euery man now is for himselfe, no man seekes anothers good.
for every man now is for himself, no man seeks another's good.
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Goe through townes, markets, and fayres, and rare it is to find a man that in his affaires seeketh the common good, as well as his owne.
Go through Towns, Markets, and fairs, and rare it is to find a man that in his affairs seeks the Common good, as well as his own.
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For this is the common rule, May I not make of mine owne what I will? But he that hath the grace of loue, Seeketh not his owne onely,
For this is the Common Rule, May I not make of mine own what I will? But he that hath the grace of love, Seeks not his own only,
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but the good of others also, 1. Corinth. 13.5. Here then wee must learne to practise this vertue, that wee may haue Christs commendations with this church. but the good of Others also, 1. Corinth. 13.5. Here then we must Learn to practise this virtue, that we may have Christ commendations with this Church.
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Euery man in the generall calling of a christian will make great shew of loue; as when he comes to the Lords table, & in praier:
Every man in the general calling of a christian will make great show of love; as when he comes to the lords table, & in prayer:
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But in their particular affaires few shew forth true loue;
But in their particular affairs few show forth true love;
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nay many by lying, oppression, crueltie, Flea the skinne from the flesh, and the flesh from the bone of the poore, and breake the bones within the flesh,
nay many by lying, oppression, cruelty, Flay the skin from the Flesh, and the Flesh from the bone of the poor, and break the bones within the Flesh,
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and chop them as for the pot, as the Prophet speaketh.and chop them as for the pot, as the Prophet speaks.
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These little consider this rule, or that account which the Lord will take of them, who hath sworne neuer to forget these works, Amos. 8.7.
These little Consider this Rule, or that account which the Lord will take of them, who hath sworn never to forget these works, Amos. 8.7.
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Learne therefore in thy particular calling to shew forth loue, and imploy thy commodities, not for thy selfe alone,
Learn Therefore in thy particular calling to show forth love, and employ thy commodities, not for thy self alone,
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but for the good of those with whom thou liuest:
but for the good of those with whom thou Livest:
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herein is loue, and hereby shalt thou be known to be the seruant of Christ, Iohn. 13.35.
herein is love, and hereby shalt thou be known to be the servant of christ, John. 13.35.
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and the child of God, Translated from death to life, 1. Iohn. 3. vers. 14. The secōd thing for which this church is cōmended, is seruice, To omit the diuers significations of the word, here it betokeneth a worke of loue, whereby a man within the compasse of his calling becomes a seruant vnto euerie man for that mans good.
and the child of God, Translated from death to life, 1. John. 3. vers. 14. The secōd thing for which this Church is commended, is service, To omit the diverse significations of the word, Here it Betokeneth a work of love, whereby a man within the compass of his calling becomes a servant unto every man for that men good.
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Read Heb. 6.10, where this is both commended and described. Gal. 5.13. Do seruice one to another in loue. 1. Cor. 13.5. Loue seeketh not her owne, but maketh her selfe seruant to all, to do them good.
Read Hebrew 6.10, where this is both commended and described. Gal. 5.13. Do service one to Another in love. 1. Cor. 13.5. Love seeks not her own, but makes her self servant to all, to do them good.
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And Christs commaundement is, Let him that would be chiefe among you, bee as the seruant, Luke. 22.26.
And Christ Commandment is, Let him that would be chief among you, be as the servant, Lycia. 22.26.
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Now the principall part of this seruice is, when a man is readie with h•s goods, according to his abilitie, to helpe the poore, especially those that be godly.
Now the principal part of this service is, when a man is ready with h•s goods, according to his ability, to help the poor, especially those that be godly.
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This is a fruit of loue, and therefore it is here set after it, as also in the places before named, Hebr. 6. vers. 10. Gal. 5.13. It were to be wished that our church and people might haue the like praise for this vertue.
This is a fruit of love, and Therefore it is Here Set After it, as also in the places before nam, Hebrew 6. vers. 10. Gal. 5.13. It were to be wished that our Church and people might have the like praise for this virtue.
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But the richer sort spend their substance and wealth vpon haukes and hounds, buls, and beares, vpon costly attire, and banqueting:
But the Richer sort spend their substance and wealth upon hawks and hounds, Bulls, and bears, upon costly attire, and banqueting:
p-acp dt jc n1 vvi po32 n1 cc n1 p-acp n2 cc n2, n2, cc vvz, p-acp j n1, cc vvg:
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so as when the poore that are in need come for releefe, they haue nothing to spare;
so as when the poor that Are in need come for relief, they have nothing to spare;
av c-acp c-crq dt j cst vbr p-acp n1 vvn p-acp n1, pns32 vhb pix pc-acp vvi;
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and if any thing bee giuen, it is drawne as hardly from them as a ribbe out of their side:
and if any thing be given, it is drawn as hardly from them as a rib out of their side:
cc cs d n1 vbi vvn, pn31 vbz vvn a-acp av p-acp pno32 p-acp dt n1 av pp-f po32 n1:
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Men wil giue frankly to delight themselues with playes and pastimes, and such like vanities;
Men will give frankly to delight themselves with plays and pastimes, and such like vanities;
n2 vmb vvi av-j pc-acp vvi px32 p-acp n2 cc n2, cc d j n2;
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but the poore that be their owne flesh, may die in the streetes for want of that which men giue to their dogges.
but the poor that be their own Flesh, may die in the streets for want of that which men give to their Dogs.
cc-acp dt j cst vbb po32 d n1, vmb vvi p-acp dt n2 p-acp n1 pp-f d r-crq n2 vvb p-acp po32 n2.
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But if we respect the commendation of Christ Iesus, let vs abandon these vanities which hinder vs in the practise of this vertue of seruice for the good of our brethren.
But if we respect the commendation of christ Iesus, let us abandon these vanities which hinder us in the practice of this virtue of service for the good of our brothers.
p-acp cs pns12 vvb dt n1 pp-f np1 np1, vvb pno12 vvi d n2 r-crq vvb pno12 p-acp dt n1 pp-f d n1 pp-f n1 p-acp dt j pp-f po12 n2.
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And to induce all men hereto, let them consider I.
And to induce all men hereto, let them Consider I.
cc pc-acp vvi d n2 av, vvb pno32 vvb pns11.
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how the church of the Old testament was charged with giuing the first fruites of their wine, corne, and oyle:
how the Church of the Old Testament was charged with giving the First fruits of their wine, corn, and oil:
c-crq dt n1 pp-f dt j n1 vbds vvn p-acp vvg dt ord n2 pp-f po32 n1, n1, cc n1:
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and likewise with many sacrifices and ceremonies which belonged to the temple:
and likewise with many Sacrifices and ceremonies which belonged to the temple:
cc av p-acp d n2 cc n2 r-crq vvd p-acp dt n1:
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these things indeed be ceased, and yet wee may not mispend these good which hereby are spared;
these things indeed be ceased, and yet we may not misspend these good which hereby Are spared;
d n2 av vbi vvn, cc av pns12 vmb xx vvi d j r-crq av vbr vvn;
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for in the New testament the poore are in steed of the altar, and they must haue that which the altar had among the Iewes.
for in the New Testament the poor Are in steed of the altar, and they must have that which the altar had among the Iewes.
c-acp p-acp dt j n1 dt j vbr p-acp n1 pp-f dt n1, cc pns32 vmb vhi d r-crq dt n1 vhd p-acp dt np2.
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Againe, Isay. 58.18, He that powreth foorth his soule to the hungrie, that is, he that seeing the poore in miserie, hath the bowels of compassion mooued towards them,
Again, Saiah 58.18, He that poureth forth his soul to the hungry, that is, he that seeing the poor in misery, hath the bowels of compassion moved towards them,
av, np1 crd, pns31 cst vvz av po31 n1 p-acp dt j, cst vbz, pns31 cst vvg dt j p-acp n1, vhz dt n2 pp-f n1 vvn p-acp pno32,
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and from his pitifull hart releeueth their wants, according to his abilitie;
and from his pitiful heart relieveth their Wants, according to his ability;
cc p-acp po31 j n1 vvz po32 n2, vvg p-acp po31 n1;
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his light shall neuer bee put out, but shall spring out of the darknesse, and his darknesse shall bee as the noone day.
his Light shall never be put out, but shall spring out of the darkness, and his darkness shall be as the noon day.
po31 n1 vmb av-x vbi vvn av, cc-acp vmb vvi av pp-f dt n1, cc po31 n1 vmb vbi p-acp dt n1 n1.
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This is pure religion, and vndefiled before God, to visit the fatherlesse, and the widdow in their aduersitie.
This is pure Religion, and undefiled before God, to visit the fatherless, and the widow in their adversity.
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Remember this, He that hath mercie vpon the poore lendeth vnto the Lord, Prou. 19.17.
remember this, He that hath mercy upon the poor dares unto the Lord, Prou. 19.17.
np1 d, pns31 cst vhz n1 p-acp dt j vvz p-acp dt n1, np1 crd.
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So that when the poore come for releefe, God commeth to borrow of vs some of that which he hath giuen vs. The poore are the Lords collectors,
So that when the poor come for relief, God comes to borrow of us Some of that which he hath given us The poor Are the lords collectors,
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now when the Lord would borrow of vs, shall we make deniall, & send him emptie away? Thirdly, consider that Christ himself comes in the persō of the poore that is hungrie, sicke, naked, or in any want;
now when the Lord would borrow of us, shall we make denial, & send him empty away? Thirdly, Consider that christ himself comes in the person of the poor that is hungry, sick, naked, or in any want;
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and therefore if wee would escape the fearefull sentence of condemnation at the last day, Away from me ye cursed into euerlasting fire,
and Therefore if we would escape the fearful sentence of condemnation At the last day, Away from me you cursed into everlasting fire,
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for I was an hungred, and ye gaue me no meate, &c. then we must haue regard vnto the poore,for I was an hungered, and you gave me no meat, etc. then we must have regard unto the poor,
c-acp pns11 vbds dt vvd, cc pn22 vvd pno11 dx n1, av av pns12 vmb vhi n1 p-acp dt j,
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and shew our bountie in their releefe, who are our owne flesh:
and show our bounty in their relief, who Are our own Flesh:
cc vvi po12 n1 p-acp po32 n1, r-crq vbr po12 d n1:
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so shall wee make God our debtor, and bee commended with this church by Christ himselfe in this world,
so shall we make God our debtor, and be commended with this Church by christ himself in this world,
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and at the day of iudgement heare that blessed voyce of his approbation, Come ye blessed, Math. 25.34. The third vertue for which this church is commended, is their faith. By faith here we are to vnderstand Fidelitie ;
and At the day of judgement hear that blessed voice of his approbation, Come you blessed, Math. 25.34. The third virtue for which this Church is commended, is their faith. By faith Here we Are to understand Fidis;
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which is a vertue whereby a man is faithfull to God in keeping that vow and promise which hee made to him in his baptisme:
which is a virtue whereby a man is faithful to God in keeping that Voelli and promise which he made to him in his Baptism:
r-crq vbz dt n1 c-crq dt n1 vbz j p-acp np1 p-acp vvg d n1 cc vvi r-crq pns31 vvd p-acp pno31 p-acp po31 n1:
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which was to renounce and denie himselfe, and wholly to giue vp himselfe to acknowledge one God in three persons;
which was to renounce and deny himself, and wholly to give up himself to acknowledge one God in three Persons;
r-crq vbds pc-acp vvi cc vvi px31, cc av-jn pc-acp vvi a-acp px31 pc-acp vvi crd n1 p-acp crd n2;
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and accordingly to beleeue in, to worship and obey the same God all his life long.
and accordingly to believe in, to worship and obey the same God all his life long.
cc av-vvg pc-acp vvi p-acp, pc-acp vvi cc vvi dt d np1 d po31 n1 av-j.
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In this sence is faith taken of Paule, when he sayth, That younger widdowes haue damnation,
In this sense is faith taken of Paul, when he say, That younger widow's have damnation,
p-acp d n1 vbz n1 vvn pp-f np1, q-crq pns31 vvz, d jc n2 vhb n1,
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because they haue forsaken their first faith. Because they have forsaken their First faith.
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And in the former Epistles of Christ vnto these churches, where hee commaunds them to be faithfull.
And in the former Epistles of christ unto these Churches, where he commands them to be faithful.
cc p-acp dt j n2 pp-f np1 p-acp d n2, c-crq pns31 vvz pno32 pc-acp vbi j.
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It were to bee wished that our churches and congregations, might in like manner be commended for their fidelitie to God: It were to be wished that our Churches and congregations, might in like manner be commended for their Fidis to God:
pn31 vbdr pc-acp vbi vvn d po12 n2 cc n2, vmd p-acp j n1 vbi vvn p-acp po32 n1 p-acp np1:
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but that cannot truly be done of vs generally. It is a common thing for men to sweare by their faith;
but that cannot truly be done of us generally. It is a Common thing for men to swear by their faith;
cc-acp cst vmbx av-j vbi vdn pp-f pno12 av-j. pn31 vbz dt j n1 p-acp n2 pc-acp vvi p-acp po32 n1;
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but it is a rare thing to find a man to keepe his faith: as will appeare by this short suruey of our people:
but it is a rare thing to find a man to keep his faith: as will appear by this short survey of our people:
cc-acp pn31 vbz dt j n1 pc-acp vvi dt n1 pc-acp vvi po31 n1: c-acp vmb vvi p-acp d j n1 pp-f po12 n1:
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For first, the greatest part in all places are ignorant of God, of his word, and of their vow to him in baptisme;
For First, the greatest part in all places Are ignorant of God, of his word, and of their Voelli to him in Baptism;
c-acp ord, dt js n1 p-acp d n2 vbr j pp-f np1, pp-f po31 n1, cc pp-f po32 n1 p-acp pno31 p-acp n1;
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and also voide of care to attaine hereto: Now all these are vnfaithfull vnto God.
and also void of care to attain hereto: Now all these Are unfaithful unto God.
cc av j pp-f n1 pc-acp vvi av: av d d vbr j p-acp np1.
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Others, though they haue knowledge, yet they haue no loue, nor care of good things, which concerne the kingdome of heauen:
Others, though they have knowledge, yet they have no love, nor care of good things, which concern the Kingdom of heaven:
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but all their delight is in eating, drinking, gaming, and in pastimes and pleasures: Herein they spend their time and strength, and these also haue denied their first faith, & their case is dangerous:
but all their delight is in eating, drinking, gaming, and in pastimes and pleasures: Herein they spend their time and strength, and these also have denied their First faith, & their case is dangerous:
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for as yet their belly and their pleasure is their god, and their end will be damnation.
for as yet their belly and their pleasure is their god, and their end will be damnation.
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A third sort are termed the wise men of the world; but if we regard their fidelitie to God there is nothing in them;
A third sort Are termed the wise men of the world; but if we regard their Fidis to God there is nothing in them;
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they are worldly persons and earthly minded, such as spend both wit and strength to get wealth;
they Are worldly Persons and earthly minded, such as spend both wit and strength to get wealth;
pns32 vbr j n2 cc j j-vvn, d c-acp vvi d n1 cc n1 pc-acp vvi n1;
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like vnto the mole, who is alwayes in the earth. These also are vnfaithfull vnto God, in regard of their vow in baptisme:
like unto the mole, who is always in the earth. These also Are unfaithful unto God, in regard of their Voelli in Baptism:
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For as they account gaine godlinesse, so gold is their god, and they say to the wedge of gold, Thou art my confidence.
For as they account gain godliness, so gold is their god, and they say to the wedge of gold, Thou art my confidence.
c-acp c-acp pns32 vvb n1 n1, av n1 vbz po32 n1, cc pns32 vvb p-acp dt n1 pp-f n1, pns21 vb2r po11 n1.
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Seeing then all these be vnfaithfull vnto God, we must hereby be admonished to remember what wee haue promised in our baptisme:
Seeing then all these be unfaithful unto God, we must hereby be admonished to Remember what we have promised in our Baptism:
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And withall haue care to performe the same as wee tender the saluation of our soules.
And withal have care to perform the same as we tender the salvation of our Souls.
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For if we be vnfaithfull, as Paule said of the yonger widdows, damnation belongs vnto vs. The fourth vertue for which this church is commended, is patience. Of this I haue spoken before verse. 2. Here onely note, that it is ioyned with loue to men, with fidelitie to God, and with seruice both to God and men in the duties of loue.
For if we be unfaithful, as Paul said of the younger Widows, damnation belongs unto us The fourth virtue for which this Church is commended, is patience. Of this I have spoken before verse. 2. Here only note, that it is joined with love to men, with Fidis to God, and with service both to God and men in the duties of love.
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Whereby Christ would signifie that no good thing can be done by any man, without patience.
Whereby christ would signify that no good thing can be done by any man, without patience.
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Loue is no loue without patience: neither is faith any faith without patiēce: for when a man loueth another, for his loue hee shall sometime receiue hatred.
Love is no love without patience: neither is faith any faith without patience: for when a man loves Another, for his love he shall sometime receive hatred.
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Now vnlesse hee haue patience to beare that hatred, his loue will surcease.
Now unless he have patience to bear that hatred, his love will surcease.
av cs pns31 vhb n1 pc-acp vvi d n1, po31 n1 vmb vvi.
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And so if a man haue care to bee faithfull vnto God, in the world he shall be sure to haue much contempt:
And so if a man have care to be faithful unto God, in the world he shall be sure to have much contempt:
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so that vnlesse he haue patience to beare the same, his faithfulnesse will faile, Patience bringeth forth experience, and experience hope, Rom. 5.4.
so that unless he have patience to bear the same, his faithfulness will fail, Patience brings forth experience, and experience hope, Rom. 5.4.
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& Rom. 15.4, No comfort of the Scriptures, nor hope without patience.
& Rom. 15.4, No Comfort of the Scriptures, nor hope without patience.
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And therefore in the parable of the sower, The good ground bringeth forth fruit with patience:
And Therefore in the parable of the sour, The good ground brings forth fruit with patience:
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though a man haue neuer so good gifts, yet without patience he cannot put them in practise.
though a man have never so good Gifts, yet without patience he cannot put them in practice.
cs dt n1 vhb av-x av j n2, av p-acp n1 pns31 vmbx vvi pno32 p-acp n1.
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This therefore we must ioyne with all the good graces wee haue: as Peter counselleth vs, 2. Peter. 1.6.
This Therefore we must join with all the good graces we have: as Peter counselleth us, 2. Peter. 1.6.
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When a man is in temptation, and apprehendeth the wrath of God, which is the sorest thing that can be, without patience he will dispaire:
When a man is in temptation, and apprehendeth the wrath of God, which is the Sorest thing that can be, without patience he will despair:
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Without patience a man will bee wearie of well-doing, both in duties to God and man, and to his owne soule.
Without patience a man will be weary of welldoing, both in duties to God and man, and to his own soul.
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Hence the Apostle saith, yee haue need of patience, Heb. 10.36.
Hence the Apostle Says, ye have need of patience, Hebrew 10.36.
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And thy workes. Here Christ repeateth his generall cōmendation of this church, which we must not thinke to be done in vaine,And thy works. Here christ repeateth his general commendation of this Church, which we must not think to be done in vain,
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but herby he would let vs see, how exceeding well hee did approue of their workes.
but hereby he would let us see, how exceeding well he did approve of their works.
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The cause why he liked them so well, was their increase in well-doing: whereof we shall intreat afterward.
The cause why he liked them so well, was their increase in welldoing: whereof we shall entreat afterwards.
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Christ repeateth his approbation of their workes after foure worthy vertues, to shew vnto vs, what things are required in the doing of any worke that shall bee acceptable to God:
christ repeateth his approbation of their works After foure worthy Virtues, to show unto us, what things Are required in the doing of any work that shall be acceptable to God:
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Namely, these foure things, faith, loue, seruice, and patience.
Namely, these foure things, faith, love, service, and patience.
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Faith is necessarie, because in well doing a man must testifie his fidelity to God, which hee shall best doe,
Faith is necessary, Because in well doing a man must testify his Fidis to God, which he shall best do,
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if first hee learne out of the word, whether God haue commanded that worke to be done or not:
if First he Learn out of the word, whither God have commanded that work to be done or not:
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that so hee may bee sure to do or not do that which God will haue him:
that so he may be sure to do or not do that which God will have him:
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for it is not sufficient to haue a good intent in the doing of our workes,
for it is not sufficient to have a good intent in the doing of our works,
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as is cōmonly thought, though falsly;
as is commonly Thought, though falsely;
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but our workes must be done in faith, that is in a sure persuasiō out of Gods word, that the things we do are approued of God:
but our works must be done in faith, that is in a sure persuasion out of God's word, that the things we do Are approved of God:
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for whatsoeuer is not of faith is sinne.
for whatsoever is not of faith is sin.
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Secondly, loue is necessarie in euery good worke we go about, For faith worketh by loue, Gal. 5.6.
Secondly, love is necessary in every good work we go about, For faith works by love, Gal. 5.6.
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Hence the Apostle saith, 1. Cor. 13.3. If a man should giue his body to bee burned:
Hence the Apostle Says, 1. Cor. 13.3. If a man should give his body to be burned:
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and bestow all his goods in almes vpon the poore: yet if he did not these in loue it would not please God. and bestow all his goods in alms upon the poor: yet if he did not these in love it would not please God.
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Thirdly, seruice to man is required in our good workes. This must be carefully marked:
Thirdly, service to man is required in our good works. This must be carefully marked:
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for the end of mans life is in his calling to serue man, and by that to serue God. Col. 3.24. Seruants must obey their maisters, and in their persons doe seruice vnto Christ.
for the end of men life is in his calling to serve man, and by that to serve God. Col. 3.24. Servants must obey their masters, and in their Persons do service unto christ.
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And that which is there spoken of seruants, must bee referred to the works of euery man in his calling:
And that which is there spoken of Servants, must be referred to the works of every man in his calling:
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they must be done for the good of men, so as God may bee serued in them.
they must be done for the good of men, so as God may be served in them.
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This ouerthrowes the foolish conceit of the Papistes, which thinke that the most excellent workes of all are fasting, pilgramage, wearing of rough attire, and whipping of their bodies:
This overthrows the foolish conceit of the Papists, which think that the most excellent works of all Are fasting, pilgrimage, wearing of rough attire, and whipping of their bodies:
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For good workes must bee done in faith and loue, to benefit men, either in soule or bodie:
For good works must be done in faith and love, to benefit men, either in soul or body:
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but these works of theirs are not done in faith, neither do they profit the doers nor any others;
but these works of theirs Are not done in faith, neither do they profit the doers nor any Others;
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Fasting hath it place, yet it is no good worke but a thing indifferent in it selfe.
Fasting hath it place, yet it is no good work but a thing indifferent in it self.
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Lastly, patience is necessarie in euery good worke, that men faint not in doing that which is good:
Lastly, patience is necessary in every good work, that men faint not in doing that which is good:
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for they that do any good thing shall be sure of many crosses, partly from men,
for they that do any good thing shall be sure of many Crosses, partly from men,
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and partly from Sathan, as also by Gods prouidēce:
and partly from Sathan, as also by God's providence:
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Now when these befal a man in well doing without patiēce they wil stay his proceeding:
Now when these befall a man in well doing without patience they will stay his proceeding:
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And therfore it is truly said, That be good ground bringeth forth fruit with patiēce. These being the vertues that make a worke acceptable to God:
And Therefore it is truly said, That be good ground brings forth fruit with patience. These being the Virtues that make a work acceptable to God:
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we must labour in euery action of our lawfull calling whatsoeuer it bee, to practise the same in faith, loue, seruice, and patience.
we must labour in every actium of our lawful calling whatsoever it be, to practise the same in faith, love, service, and patience.
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We must not tie good workes to church matters onely, as hearing the word, and giuing almes;
We must not tie good works to Church matters only, as hearing the word, and giving alms;
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but the practise of any worke of a mans lawfull calling be it neuer so base, with these vertues is a good worke,
but the practice of any work of a men lawful calling be it never so base, with these Virtues is a good work,
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and approued of God in it kind, as well as the best worke that is:
and approved of God in it kind, as well as the best work that is:
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not for the worke it selfe, but because therein doth appeare faith, loue, seruice, and patience:
not for the work it self, but Because therein does appear faith, love, service, and patience:
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and because this church so performed their workes, therefore doth God double his approbation.
and Because this Church so performed their works, Therefore does God double his approbation.
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The last vertue for which this church is commended, is increase in godlinesse, in these words, And that they are moe at the last than at the first.
The last virtue for which this Church is commended, is increase in godliness, in these words, And that they Are more At the last than At the First.
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The church of Ephesus was before reprooued for decay and losse of the graces of God;
The Church of Ephesus was before reproved for decay and loss of the graces of God;
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but this church did grow and increase in graces, and therfore are her works more approued,
but this Church did grow and increase in graces, and Therefore Are her works more approved,
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than the works of any other church.
than the works of any other Church.
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It were to be wished that our congregations might bee commended for their increase in godlinesse, in faith, obedience, and other good workes;
It were to be wished that our congregations might be commended for their increase in godliness, in faith, Obedience, and other good works;
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but that cannot iustly bee done, for the number of our people is increased, but their growth in grace doth not appeare.
but that cannot justly be done, for the number of our people is increased, but their growth in grace does not appear.
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Many liue in ignorance, and though they heare much, yet they profit little, so as it may be sayd of them,
Many live in ignorance, and though they hear much, yet they profit little, so as it may be said of them,
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as the Author to the Hebrews saith, Whereas concerning the time ye ought to be teachers, you haue need againe that we teach you the first principles of the word of God.
as the Author to the Hebrews Says, Whereas Concerning the time you ought to be Teachers, you have need again that we teach you the First principles of the word of God.
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And as Paul saith of certaine women, They are alwayes learning, and neuer come to the knowledge of the truth.
And as Paul Says of certain women, They Are always learning, and never come to the knowledge of the truth.
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Others also, though they know something, yet they practise lesse than they which know nothing.
Others also, though they know something, yet they practise less than they which know nothing.
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And which is worst of all, many that heretofore haue •ad good beginning in them, by their bad conuersation,
And which is worst of all, many that heretofore have •ad good beginning in them, by their bad Conversation,
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and the greedie cares of this world haue lost the same againe, and go backward in knowledge, in obedience, in faith, and loue.
and the greedy Cares of this world have lost the same again, and go backward in knowledge, in Obedience, in faith, and love.
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Rare it is to find those that are like to this church of Thyatira, whose workes are better at the last than at the first.
Rare it is to find those that Are like to this Church of Thyatira, whose works Are better At the last than At the First.
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A fearfull case it is, to be ignorant of Gods will, and a great iudgement of God, to decay in loue and other graces:
A fearful case it is, to be ignorant of God's will, and a great judgement of God, to decay in love and other graces:
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and therefore that wee may preuent Gods iudgements, wee must haue care to get knowledge,
and Therefore that we may prevent God's Judgments, we must have care to get knowledge,
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and to increase therein, and with knowledge to ioyne obedience in all good duties to God and man.
and to increase therein, and with knowledge to join Obedience in all good duties to God and man.
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Some plead for themselues by reason of age, want of memorie, and capacity: but these must learne to shew foorth better affections, and more sincere obedience.
some plead for themselves by reason of age, want of memory, and capacity: but these must Learn to show forth better affections, and more sincere Obedience.
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The yonger sort also must imploy their wit and strength to get knowledge, and with knowledge ioyne obedience, that they may increase in grace as they grow in dayes.
The younger sort also must employ their wit and strength to get knowledge, and with knowledge join Obedience, that they may increase in grace as they grow in days.
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Yea euery one that hath any good beginning, must indeuour to make it more: For to him that hath shall more giuen, and he shal haue abundance;
Yea every one that hath any good beginning, must endeavour to make it more: For to him that hath shall more given, and he shall have abundance;
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but from him that hideth his gift, or abuseth the same, shall bee taken away that which he seemeth to haue, Luk. 8.18.
but from him that Hideth his gift, or abuseth the same, shall be taken away that which he seems to have, Luk. 8.18.
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Vers. 20. Notwithstanding I haue a few things against thee, that thou sufferest that woman Iesabell, which calleth her selfe a prophetesse, to teach & deceiue my seruants, to make them to commit fornication,Vers. 20. Notwithstanding I have a few things against thee, that thou sufferest that woman Jezebel, which calls her self a prophetess, to teach & deceive my Servants, to make them to commit fornication,
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and to eat meat sacrificed to idols. Here is Christs reproofe of this church of Thyatira, and it is twofold:
and to eat meat sacrificed to Idols. Here is Christ reproof of this Church of Thyatira, and it is twofold:
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First, of the whole church, in this 20. verse:
First, of the Whole Church, in this 20. verse:
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Secondly, of a woman in that church, vers. 21. In the reproofe of the whole church note two things: The reproofe it selfe; And the reason thereof.
Secondly, of a woman in that Church, vers. 21. In the reproof of the Whole Church note two things: The reproof it self; And the reason thereof.
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The reproofe it selfe is contained in these words, Notwithstanding I haue something against thee :
The reproof it self is contained in these words, Notwithstanding I have something against thee:
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That is, though I haue praised thee for manie worthie works, yet there be some things which I do not approue.
That is, though I have praised thee for many worthy works, yet there be Some things which I do not approve.
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This reproofe hath bin handled in the former Epistles.
This reproof hath been handled in the former Epistles.
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The reason of the reproofe followeth in these words, That thou sufferest the woman Iesabell, who calleth her selfe a Prophetesse, to teach and seduce my seruants.
The reason of the reproof follows in these words, That thou sufferest the woman Jezebel, who calls her self a Prophetess, to teach and seduce my Servants.
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This reason of her reproofe containeth sundry points worthie our consideration. I.
This reason of her reproof Containeth sundry points worthy our consideration. I.
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From the phrase and forme of the words wee may consider the large power that God gaue to his church:
From the phrase and Form of the words we may Consider the large power that God gave to his Church:
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which was, besides the power to preach the word, & administer the Sacraments, a further power to appoint who should preach among them, & who should not preach:
which was, beside the power to preach the word, & administer the Sacraments, a further power to appoint who should preach among them, & who should not preach:
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and also a power to represse euill men and euill women, & so to keepe them in order.
and also a power to repress evil men and evil women, & so to keep them in order.
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The like power was giuen to the church of Ephesus, as we haue seene in the Epistle to that church:
The like power was given to the Church of Ephesus, as we have seen in the Epistle to that Church:
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they had power to discerne false Prophets, & Apostles, and to restraine the same.
they had power to discern false prophets, & Apostles, and to restrain the same.
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The like power did God giue to all churches, as we shall see if wee read the histories of the church;
The like power did God give to all Churches, as we shall see if we read the histories of the Church;
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and great cause there is hereof: For without this authoritie no church could long stand & be a church.
and great cause there is hereof: For without this Authority no Church could long stand & be a Church.
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II. Here note that it is not sufficient for a church to haue the preaching of the word,
II Here note that it is not sufficient for a Church to have the preaching of the word,
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but it must haue seueritie and sharpe gouernement, whereby wicked people may be restrained.
but it must have severity and sharp government, whereby wicked people may be restrained.
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This church is therefore discommended for that shee vsed not that seuere authoritie which God had giuen her in suppressing of sin.
This Church is Therefore discommended for that she used not that severe Authority which God had given her in suppressing of since.
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And in our congregations the like fault is to be found; where much preaching is, yet sinne abounds, as adultery, blasphemie, vsurie, and cruelty:
And in our congregations the like fault is to be found; where much preaching is, yet sin abounds, as adultery, blasphemy, Usury, and cruelty:
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and the cause is for that this seuere execution of gouernment in restraining sinnes, is not so straitly put in practise as it ought to be.
and the cause is for that this severe execution of government in restraining Sins, is not so straitly put in practice as it ought to be.
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Againe, in this reason of his reprofe Christ doth charge thē with two faults: First, for suffering a woman to teach:
Again, in this reason of his reproof christ does charge them with two Faults: First, for suffering a woman to teach:
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Secondly, for suffering a woman to seduce his people.
Secondly, for suffering a woman to seduce his people.
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For the first, the word translated teach, is in the New testament commonly put for publicke teaching in the ministerie.
For the First, the word translated teach, is in the New Testament commonly put for public teaching in the Ministry.
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Their fault then was this, that they suffered a woman to teach openly: and it is against the word of God, 1. Tim. 2.12. I permit not a woman to teach.
Their fault then was this, that they suffered a woman to teach openly: and it is against the word of God, 1. Tim. 2.12. I permit not a woman to teach.
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And, 1. Cor. 14.34, 35, Women ought to keepe silence in the congregation, and be subiect to their husbands,
And, 1. Cor. 14.34, 35, Women ought to keep silence in the congregation, and be Subject to their Husbands,
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and learne of them at home. Obiect. But Deborah was a Prophetesse, Iud. 4.4. And Hulda prophesied, 2. Kin. 22.4.and Learn of them At home. Object. But Deborah was a Prophetess, Iud. 4.4. And Huldah prophesied, 2. Kin. 22.4.
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For Iosiah sent to her for counsell, 2. Chro. 34. And therefore women may prophesie. An. These womē had extraordinary gifts & calling:
For Josiah sent to her for counsel, 2. Chro 34. And Therefore women may prophesy. Nias These women had extraordinary Gifts & calling:
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& therefore vpon their exāple we may not make an ordinary rule. II. Ob. But it may seeme Paul alloweth it,
& Therefore upon their Exampl we may not make an ordinary Rule. II Ob. But it may seem Paul alloweth it,
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when he saith, A woman praying, or prophecying vncouered dishonoreth her head, 1. Co. 11.5.
when he Says, A woman praying, or prophesying uncovered Dishonors her head, 1. Co. 11.5.
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Answ. Hereto some do answer thus, that in the infancie of the church some women were extraordinarily indued with that gift, and did indeed prophesie.Answer Hereto Some do answer thus, that in the infancy of the Church Some women were extraordinarily endued with that gift, and did indeed prophesy.
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Others iudge it to haue bene a fault in that church, and therfore say, in the 14. cha.
Others judge it to have be a fault in that Church, and Therefore say, in the 14. cham.
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the Apostle reproueth it, commaunding women to keepe silence in the churches.
the Apostle Reproveth it, commanding women to keep silence in the Churches.
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Thirdly, a woman may be sayd to pray when she giueth her assent to the prayer of the minister, by saying, Amen :
Thirdly, a woman may be said to pray when she gives her assent to the prayer of the minister, by saying, Amen:
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and she may be sayd to prophesie, when she Singeth Psalmes, or readeth the Scripture : For so the word is vsed in Scripture, 1. Chron. 25.1.
and she may be said to prophesy, when she Sings Psalms, or readeth the Scripture: For so the word is used in Scripture, 1. Chronicles 25.1.
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Asaph and his company prophesied with harpes and vials, That is (as it is translated) they sung prophesies,Asaph and his company prophesied with harps and vials, That is (as it is translated) they sung prophecies,
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and playd thereunto vpon their instruments.
and played thereunto upon their Instruments.
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From the rebuke of Christ against this church, we gather that it is not warrantable by Gods word for a woman to administer the Sacrament of baptisme.
From the rebuke of christ against this Church, we gather that it is not warrantable by God's word for a woman to administer the Sacrament of Baptism.
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For baptisme is a seale of the couenant in the publicke ministerie, and so a part thereof,
For Baptism is a seal of the Covenant in the public Ministry, and so a part thereof,
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and must goe with the preaching of the word, and may not bee administred by women, who are not allowed to preach, no not in time and case of necessitie when men are wanting.
and must go with the preaching of the word, and may not be administered by women, who Are not allowed to preach, no not in time and case of necessity when men Are wanting.
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And although they may not teach publickly, yet they may teach at home, and in the absence of their husband it is her duty to teach her children.
And although they may not teach publicly, yet they may teach At home, and in the absence of their husband it is her duty to teach her children.
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Prouerb. 31, Lemuel, that is, Salomon is taught many worthie things of his mother. And Timothie was broght vp of a child in the scriptures by his grandmother Lois, Proverb. 31, Lemuel, that is, Solomon is taught many worthy things of his mother. And Timothy was brought up of a child in the Scriptures by his grandmother Lois,
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and his mother Eunice, 2. Tim. 1.5.and his mother Eunice, 2. Tim. 1.5.
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Hence some would gather, that as a woman may not teach publickely, so she may not publickely gouerne in the commonwealth.
Hence Some would gather, that as a woman may not teach publicly, so she may not publicly govern in the commonwealth.
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But this consequence is not good: for publicke teaching is flatly forbidden to a woman, so is not publicke ciuile regiment.
But this consequence is not good: for public teaching is flatly forbidden to a woman, so is not public civil regiment.
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There is speciall reason why shee may not publickely teach;
There is special reason why she may not publicly teach;
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for it is the will of God, that as Christ was a man, so they that stand in his roome and stead in the publicke ministerie, should also be men.
for it is the will of God, that as christ was a man, so they that stand in his room and stead in the public Ministry, should also be men.
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But the regiment of a kingdome is a ciuile thing, and so may lawfully bee administred by a woman when shee commeth vnto it by lawfull succession to her father, whose whole patrimonie in the want of sonnes she may rightly enioy.
But the regiment of a Kingdom is a civil thing, and so may lawfully be administered by a woman when she comes unto it by lawful succession to her father, whose Whole patrimony in the want of Sons she may rightly enjoy.
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Obiect. But the woman must b•e in subiection vnto the man, 1. Cor. 14. •4. Answ. So shee may, and yet haue soueraignetie in the kingdome.Object. But the woman must b•e in subjection unto the man, 1. Cor. 14. •4. Answer So she may, and yet have sovereignty in the Kingdom.
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Obiect. But the man is the head of the woman, 1. Cor. 11.3. Answ. That is, the man in that he i• a man is a person more excellent than the woman as she is a woman:Object. But the man is the head of the woman, 1. Cor. 11.3. Answer That is, the man in that he i• a man is a person more excellent than the woman as she is a woman:
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Yet the person that in regard of sexe is inferiour, may haue more excellent gifts,
Yet the person that in regard of sex is inferior, may have more excellent Gifts,
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and so likewise may exercise authoritie and rule ▪ and wee find by good experience ▪ that the gouernment of a woman is a ha•pie gouernment;
and so likewise may exercise Authority and Rule ▪ and we find by good experience ▪ that the government of a woman is a ha•pie government;
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no records of time can shew a more happie regiment for blessings temporall and spirituall vnder any man,
no records of time can show a more happy regiment for blessings temporal and spiritual under any man,
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than wee haue long enioyed vnder our noble queene.
than we have long enjoyed under our noble queen.
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The second fault of this Church is, that they suffered a woman to seduce and teach false doctrine, and thereby to seduce Gods people.
The second fault of this Church is, that they suffered a woman to seduce and teach false Doctrine, and thereby to seduce God's people.
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That this is a fault, Christs reproofe sheweth euidently, and therefore I will not stand to prooue it.
That this is a fault, Christ reproof shows evidently, and Therefore I will not stand to prove it.
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Hence wee may gather, that euery man is not to bee left to his owne conscience, to teach and hold what doctrine he will: Hence we may gather, that every man is not to be left to his own conscience, to teach and hold what Doctrine he will:
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but all such men or women as •each erronious doctrines, by the gouernors of the Church are to bee restrained.
but all such men or women as •each erroneous doctrines, by the Governors of the Church Are to be restrained.
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It is a grieuous fault in any Church not to restraine the authours and maintainers of sects and false doctrines,
It is a grievous fault in any Church not to restrain the Authors and maintainers of Sects and false doctrines,
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and of opinions which stand not with the truth of Gods word: and on the contrarie, it is a vertue and a good gift in any church,
and of opinions which stand not with the truth of God's word: and on the contrary, it is a virtue and a good gift in any Church,
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when they restraine the authours and fauourers of sects and false doctrine.
when they restrain the Authors and favourers of Sects and false Doctrine.
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And in this regard our Church is to bee commended and approoued, and the commonwealth likewise,
And in this regard our Church is to be commended and approved, and the commonwealth likewise,
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for making lawes to restraine both Popish recusants and some Protestants, who depart from this our Church,
for making laws to restrain both Popish recusants and Some Protestants, who depart from this our Church,
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as being no Church of God, but a member of Antichrist and of Babylon.
as being no Church of God, but a member of Antichrist and of Babylon.
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Now that Christ might aggrauate these their offences, hee doth describe both the woman and her teaching.
Now that christ might aggravate these their offences, he does describe both the woman and her teaching.
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Hee describeth the woman, first by her propertie, in this name I•zabell, that is, one like Iezabell :
He Describeth the woman, First by her property, in this name I•zabell, that is, one like Jezebel:
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secondly, by her action, Which calleth her selfe a Prophetesse : her teaching is described in the end of the verse.
secondly, by her actium, Which calls her self a Prophetess: her teaching is described in the end of the verse.
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Touching her propertie, Christ calleth her Iezabell for two causes:
Touching her property, christ calls her Jezebel for two Causes:
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First, for that she was like to Iezabell, and in her person reuiued the manners and opinions of Iezabell. For as Iezabell brought among the Israelites the false worship of the Idoll Baal: so this woman laboured to bring into this Church of Thyatira, Idolatrie, and other sinnes.
First, for that she was like to Jezebel, and in her person revived the manners and opinions of Jezebel. For as Jezebel brought among the Israelites the false worship of the Idol Baal: so this woman laboured to bring into this Church of Thyatira, Idolatry, and other Sins.
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Againe, Iezabell was giuen to fornication, as the Scripture recordeth of her by the mouth of Iehu, 2. Kings. 9.22. and so was this woman giuen to fornication.
Again, Jezebel was given to fornication, as the Scripture recordeth of her by the Mouth of Iehu, 2. Kings. 9.22. and so was this woman given to fornication.
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Thirdly, Iezabell was a woman of authoritie, and by her place and dignitie did countenance and maintaine Idolatrie, and her wicked sinnes:
Thirdly, Jezebel was a woman of Authority, and by her place and dignity did countenance and maintain Idolatry, and her wicked Sins:
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so it is lik•, that this woman was of some place and authoritie, and did ther•by countenance her wicked opinions, and damnable sinnes ▪
so it is lik•, that this woman was of Some place and Authority, and did ther•by countenance her wicked opinions, and damnable Sins ▪
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In this reason of her name, note first a notable practise of Sathan for the furtherance of his kingdome, which is this:
In this reason of her name, note First a notable practice of Sathan for the furtherance of his Kingdom, which is this:
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In succeeding ages hee laboureth to reuiue the erronious opinions and wicked vices of vngodly persons of former times.
In succeeding ages he Laboureth to revive the erroneous opinions and wicked vices of ungodly Persons of former times.
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This wee see plaine in this place:
This we see plain in this place:
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for long after ••zabel• death (the wife of Ahab, a wicked woman) •uen in the Apostles time, he raised vp •nother woman like Iezabell both for wicked life and doctrine.
for long After ••zabel• death (the wife of Ahab, a wicked woman) •uen in the Apostles time, he raised up •nother woman like Jezebel both for wicked life and Doctrine.
p-acp av-j c-acp n1 n1 (dt n1 pp-f np1, dt j n1) vvn p-acp dt n2 n1, pns31 vvd a-acp j-jn n1 av-j np1 d p-acp j n1 cc n1.
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And the like practise hee vseth at this day.
And the like practice he uses At this day.
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In all such as follow the rules and counsell of Machiauell, is reuiued the craft of Achitophell :
In all such as follow the rules and counsel of Machiavelli, is revived the craft of Achitophel:
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in the Papists are reuiued the opinions and manners of the wicked Scribes and Pharisees:
in the Papists Are revived the opinions and manners of the wicked Scribes and Pharisees:
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in the recusant Protestants is reuiued the sect of the Donatists, and the sect called Audiani.
in the recusant Protestants is revived the sect of the Donatists, and the sect called Audiani.
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The familie of Loue reuiues the opinions and manners of the Valentinians and the Montanists, and many other damnable errours.
The family of Love revives the opinions and manners of the Valentinians and the Montanists, and many other damnable errors.
dt n1 pp-f n1 vvz dt n2 cc n2 pp-f dt njp2 cc dt n2, cc d j-jn j n2.
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Now this the deuill doth, because hee knowes by experience the great hurt that these opinions and sinnes haue formerly done vnto Gods Church.
Now this the Devil does, Because he knows by experience the great hurt that these opinions and Sins have formerly done unto God's Church.
av d dt n1 vdz, c-acp pns31 vvz p-acp n1 dt j n1 cst d n2 cc n2 vhb av-j vdn p-acp npg1 n1.
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Secondly, Christ calleth this woman Iezabell, that he may prouoke this church to a greater detestation of her in regard of her damnable wayes:
Secondly, christ calls this woman Jezebel, that he may provoke this Church to a greater detestation of her in regard of her damnable ways:
ord, np1 vvz d n1 np1, cst pns31 vmb vvi d n1 p-acp dt jc n1 pp-f pno31 p-acp n1 pp-f po31 j n2:
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and that shee might be in as great disgrace with them, as was Iezabell in the old Testament to the people of God, that so they might better eschew her wicked seducement.
and that she might be in as great disgrace with them, as was Jezebel in the old Testament to the people of God, that so they might better eschew her wicked seducement.
cc cst pns31 vmd vbi p-acp c-acp j n1 p-acp pno32, c-acp vbds np1 p-acp dt j n1 p-acp dt n1 pp-f np1, cst av pns32 vmd vvi vvi po31 j n1.
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And herein we haue a good direction for our profitable reading of the bookes of the old and new Testament:
And herein we have a good direction for our profitable reading of the books of the old and new Testament:
cc av pns12 vhb dt j n1 p-acp po12 j n-vvg pp-f dt n2 pp-f dt j cc j n1:
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namely, that when we meet with examples of wicked men and wicked women, we must thereby take occasion to be vnlike them.
namely, that when we meet with Examples of wicked men and wicked women, we must thereby take occasion to be unlike them.
av, cst c-crq pns12 vvb p-acp n2 pp-f j n2 cc j n2, pns12 vmb av vvi n1 pc-acp vbi av-j pno32.
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And if we find our selues like them any way, either in wicked opinion, or in practise, wee must thereupon grow to a dislike with our selues.
And if we find our selves like them any Way, either in wicked opinion, or in practice, we must thereupon grow to a dislike with our selves.
cc cs pns12 vvb po12 n2 vvb pno32 d n1, av-d p-acp j n1, cc p-acp n1, pns12 vmb av vvi p-acp dt n1 p-acp po12 n2.
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Againe, finding the examples of good men or good women, wee must labour to conforme our selues thereto, and become like them:
Again, finding the Examples of good men or good women, we must labour to conform our selves thereto, and become like them:
av, vvg dt n2 pp-f j n2 cc j n2, pns12 vmb vvi pc-acp vvi po12 n2 av, cc vvi av-j pno32:
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and in this regard approoue our selues, when wee see our selues conformable vnto the godly in any vertue and grace.
and in this regard approve our selves, when we see our selves conformable unto the godly in any virtue and grace.
cc p-acp d n1 vvi po12 n2, c-crq pns12 vvb po12 n2 j p-acp dt j p-acp d n1 cc n1.
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The second argument wherby Christ describeth this woman, is her action: Shee calleth her selfe a Prophetesse ;
The second argument whereby christ Describeth this woman, is her actium: She calls her self a Prophetess;
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that is, shee chalengeth her selfe to bee one that doth teach Gods will by the instinct of his spirit.
that is, she challenges her self to be one that does teach God's will by the instinct of his Spirit.
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And herein shee became a notable patrone of the damnable sect of the Nicolaitans: for she held the lawfulnesse of fornication, and of eating things sacrificed to Idols.
And herein she became a notable patron of the damnable sect of the Nicolaitans: for she held the lawfulness of fornication, and of eating things sacrificed to Idols.
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And for the maintenance hereof, shee sayth shee is a Prophetesse, one that speaketh nothing but as shee is taught by Gods spirit.
And for the maintenance hereof, she say she is a Prophetess, one that speaks nothing but as she is taught by God's Spirit.
cc p-acp dt n1 av, pns31 vvz pns31 vbz dt n1, pi cst vvz pix cc-acp p-acp pns31 vbz vvn p-acp npg1 n1.
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This is the practise of heretickes, vnder pretence of the spirit to maintaine their damnable deuices,
This is the practice of Heretics, under pretence of the Spirit to maintain their damnable devices,
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as might easily bee prooued by induction of particular heretickes in former ages. First, hence then we are taught to labour to haue the spirit of discerning;
as might Easily be proved by induction of particular Heretics in former ages. First, hence then we Are taught to labour to have the Spirit of discerning;
c-acp vmd av-j vbi vvn p-acp n1 pp-f j n2 p-acp j n2. ord, av av pns12 vbr vvn pc-acp vvi pc-acp vhi dt n1 pp-f vvg;
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whereby we may trie the spirits whether they be of God or not.
whereby we may try the spirits whither they be of God or not.
c-crq pns12 vmb vvi dt n2 cs pns32 vbb pp-f np1 cc xx.
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Many will bee of no religion, because there bee so many false teachers, and such diuersitie of opinions in religion.
Many will be of no Religion, Because there be so many false Teachers, and such diversity of opinions in Religion.
av-d vmb vbi pp-f dx n1, c-acp pc-acp vbi av d j n2, cc d n1 pp-f n2 p-acp n1.
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But herein they bewray their prophanesse:
But herein they bewray their profaneness:
p-acp av pns32 vvb po32 n1:
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they ought the rather to labour for this gift of discerning, whereby to know what is from God, and what is not.
they ought the rather to labour for this gift of discerning, whereby to know what is from God, and what is not.
pns32 vmd dt av-c pc-acp vvi p-acp d n1 pp-f vvg, c-crq pc-acp vvi r-crq vbz p-acp np1, cc r-crq vbz xx.
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Secondly, hence wee are taught, that when wee are vniustly slaundered, disgraced, or iniured, wee ought not to fret and fume,
Secondly, hence we Are taught, that when we Are unjustly slandered, disgraced, or injured, we ought not to fret and fume,
ord, av pns12 vbr vvn, cst c-crq pns12 vbr av-j vvn, vvn, cc vvn, pns12 vmd xx pc-acp vvi cc n1,
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but by patience to content our selues:
but by patience to content our selves:
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for wee see that wicked men to maintaine their wicked opinions and manners, will not sticke to abuse God himselfe,
for we see that wicked men to maintain their wicked opinions and manners, will not stick to abuse God himself,
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and make his blessed spirit the author and patrone of their errours and sinnes. Wee by our sinnes deserue disgrace and reproch:
and make his blessed Spirit the author and patron of their errors and Sins. we by our Sins deserve disgrace and reproach:
cc vvi po31 j-vvn n1 dt n1 cc n1 pp-f po32 n2 cc n2. pns12 p-acp po12 n2 vvi n1 cc n1:
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but the spirit of God hath done nothing amisse.
but the Spirit of God hath done nothing amiss.
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And therfore wee must bee patient, being in the same condemnation, as Luke 23.40, 41. and rather reioyce, in as much as wee are partakers of the sufferings of the spirit, 1. Pet. 4 ▪ vers. 13. Againe here obserue how shee prooueth her selfe to be a Prophetesse, namely, by her owne testimonie onely, She calleth her selfe so.
And Therefore we must be patient, being in the same condemnation, as Lycia 23.40, 41. and rather rejoice, in as much as we Are partakers of the sufferings of the Spirit, 1. Pet. 4 ▪ vers. 13. Again Here observe how she proveth her self to be a Prophetess, namely, by her own testimony only, She calls her self so.
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Where we may see the note and marke of a false Prophet: to wi•, their owne bare word and testimonie.
Where we may see the note and mark of a false Prophet: to wi•, their own bore word and testimony.
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A true Prophet or Prophetesse hath sundry testimonies, besides their owne words, to proue the lawfulnesse of their calling:
A true Prophet or Prophetess hath sundry testimonies, beside their own words, to prove the lawfulness of their calling:
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as in the primitiue Church, they had the gift of speaking diuers languages without studie, and of working miracles:
as in the primitive Church, they had the gift of speaking diverse languages without study, and of working Miracles:
c-acp p-acp dt j n1, pns32 vhd dt n1 pp-f vvg j n2 p-acp n1, cc pp-f j-vvg n2:
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they had also puritie of doctrine, ioyned with integritie of life;
they had also purity of Doctrine, joined with integrity of life;
pns32 vhd av n1 pp-f n1, vvn p-acp n1 pp-f n1;
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& lastly, many excellent gifts of God, as zeale, courage, and constancie to maintaine the same.
& lastly, many excellent Gifts of God, as zeal, courage, and constancy to maintain the same.
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Christ hauing described this woman, for her further disgrace, as also to aggrauate the fault of this Church in suffering her, proceedeth to describe her doctrine.
christ having described this woman, for her further disgrace, as also to aggravate the fault of this Church in suffering her, Proceedeth to describe her Doctrine.
np1 vhg vvn d n1, p-acp po31 jc n1, c-acp av pc-acp vvi dt n1 pp-f d n1 p-acp vvg pno31, vvz pc-acp vvi po31 n1.
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And first hee sheweth the end and scope thereof, namely to seduce and to deceiue.
And First he shows the end and scope thereof, namely to seduce and to deceive.
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Wherein he giueth vs a further note of a false Prophet or Prophetesse, to wit, to teach such doctrine as drawes men to sinne against the first or second Table.
Wherein he gives us a further note of a false Prophet or Prophetess, to wit, to teach such Doctrine as draws men to sin against the First or second Table.
c-crq pns31 vvz pno12 dt jc n1 pp-f dt j n1 cc n1, pc-acp vvi, pc-acp vvi d n1 c-acp vvz n2 p-acp n1 p-acp dt ord cc ord n1.
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True doctrine is according vnto godlinesse, and leadeth men thereto; but the end of false doctrine is impietie against God and man:
True Doctrine is according unto godliness, and leads men thereto; but the end of false Doctrine is impiety against God and man:
j n1 vbz vvg p-acp n1, cc vvz n2 av; cc-acp dt n1 pp-f j n1 vbz n1 p-acp np1 cc n1:
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as was shewed by the doctrine of Balaam, vers. 14. and such was the doctrine of this woman.
as was showed by the Doctrine of balaam, vers. 14. and such was the Doctrine of this woman.
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Sundry students now adayes are maruellously affected with the sermons, commentaries and postils of monks and friers. Sundry Students now adays Are marvellously affected with the Sermons, commentaries and postils of Monks and Friars.
j n2 av av vbr av-j vvn p-acp dt n2, n2 cc vvz pp-f n2 cc n2.
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These they prefer before the writings of other godly and sound Diuines, which is a lamentable case:
These they prefer before the writings of other godly and found Divines, which is a lamentable case:
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for they are in their kind Iezabels ;
for they Are in their kind Jezebel's;
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the scope of their doctrine is to draw men to errours and transgressions against the law of God;
the scope of their Doctrine is to draw men to errors and transgressions against the law of God;
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yea, to bring men from heauen to hell. And therefore this exceeding approbation of them is no small offence:
yea, to bring men from heaven to hell. And Therefore this exceeding approbation of them is no small offence:
uh, pc-acp vvi n2 p-acp n1 p-acp n1. cc av d j-vvg n1 pp-f pno32 vbz dx j n1:
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being in truth the right way to bring in againe errors, Atheisme, and Poperie.
being in truth the right Way to bring in again errors, Atheism, and Popery.
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For turne a Papist from a morall point (wherein he often erreth) and his doctrine and sermons are nothing but false and erronious:
For turn a Papist from a moral point (wherein he often erreth) and his Doctrine and Sermons Are nothing but false and erroneous:
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and therefore as Christ would haue this Church to hate the doctrine of this woman, because it did deceiue;
and Therefore as christ would have this Church to hate the Doctrine of this woman, Because it did deceive;
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so must wee labour to grow in dislike with the commentaries and postils of monks and friers, which tend to that end.
so must we labour to grow in dislike with the commentaries and postils of Monks and Friars, which tend to that end.
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Secondly, Christ setteth forth the end of her doctrine by two arguments: First, by the persons deceiued, his seruants :
Secondly, christ sets forth the end of her Doctrine by two Arguments: First, by the Persons deceived, his Servants:
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secondly, by the meanes whereby they are deceiued; to wit, by causing them to commit fornication, and to eat mea•es sacrificed vnto Idols. Touching the persons.
secondly, by the means whereby they Are deceived; to wit, by causing them to commit fornication, and to eat mea•es sacrificed unto Idols. Touching the Persons.
ord, p-acp dt n2 c-crq pns32 vbr vvn; p-acp n1, p-acp vvg pno32 pc-acp vvi n1, cc pc-acp vvi n2 vvn p-acp n2. vvg dt n2.
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Whereas shee deceiued not all men, but the seruants of God (for here is a plaine distinction of men) this encreaseth her fault, because they belonged vnto God.
Whereas she deceived not all men, but the Servants of God (for Here is a plain distinction of men) this increases her fault, Because they belonged unto God.
cs pns31 vvd xx d n2, cc-acp dt n2 pp-f np1 (c-acp av vbz dt j n1 pp-f n2) d vvz po31 n1, c-acp pns32 vvd p-acp np1.
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But here two questions may bee mooued: First, why some men are the seruants of God, and some are not.
But Here two questions may be moved: First, why Some men Are the Servants of God, and Some Are not.
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Secondly, whether the seruants of God may bee seduced by false teachers.
Secondly, whither the Servants of God may be seduced by false Teachers.
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To the first some answere, that God would haue all men 〈 ◊ 〉 bee his seruants,
To the First Some answer, that God would have all men 〈 ◊ 〉 be his Servants,
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and for his part doth all things needfull vnto all men, to make them his seruants;
and for his part does all things needful unto all men, to make them his Servants;
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redeeming them, and giuing them sufficient grace hereunto:
redeeming them, and giving them sufficient grace hereunto:
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yet some are not his seruants, because they themselues will not, but wilfully reiect his grace that is offered vnto them.
yet Some Are not his Servants, Because they themselves will not, but wilfully reject his grace that is offered unto them.
av d vbr xx po31 n2, c-acp pns32 px32 vmb xx, cc-acp av-j vvi po31 n1 cst vbz vvn p-acp pno32.
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But this doctrine is against common reason, and doth much derogate from the glorie of God:
But this Doctrine is against Common reason, and does much derogate from the glory of God:
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for hereby they make euery man an emperour, and God an vnderling, subiect vnto man;
for hereby they make every man an emperor, and God an underling, Subject unto man;
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they make Gods good pleasure to depend vpon mans pleasure, and the accepting of his grace to depend vpon mans will.
they make God's good pleasure to depend upon men pleasure, and the accepting of his grace to depend upon men will.
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But God is the first cause of all things, his will ouerruleth mans will:
But God is the First cause of all things, his will overruleth men will:
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and therefore it is absurd to say, some men are not Gods seruants, because they themselues will not.
and Therefore it is absurd to say, Some men Are not God's Servants, Because they themselves will not.
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The true cause hereof is Gods good pleasure, electing some, and they alone become his seruants because hee hath chosen them.
The true cause hereof is God's good pleasure, electing Some, and they alone become his Servants Because he hath chosen them.
dt j n1 av vbz ng1 j n1, vvg d, cc pns32 av-j vvi po31 n2 c-acp pns31 vhz vvn pno32.
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5428
But God did neuer chuse all men first to grace, & then to glorie: and therfore as Luke saith, so many as were ordained to euerlasting life, beleeued. So wee may say:
But God did never choose all men First to grace, & then to glory: and Therefore as Lycia Says, so many as were ordained to everlasting life, believed. So we may say:
p-acp np1 vdd av-x vvi d n2 ord pc-acp vvi, cc av p-acp n1: cc av c-acp av vvz, av av-d c-acp vbdr vvn p-acp j n1, vvn. av pns12 vmb vvi:
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so many as are elected of God to grace and saluation, they become his seruants. The second question.
so many as Are elected of God to grace and salvation, they become his Servants. The second question.
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Whether may Gods seruants be seduced by false Prophets? Answ. There bee two sorts of seruants of God:
Whither may God's Servants be seduced by false prophets? Answer There be two sorts of Servants of God:
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seruants in appearance, and seruants in truth.
Servants in appearance, and Servants in truth.
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Seruants in appearance are such as outwardly onely embrace the word, and receiue the seales of Gods couenant:
Servants in appearance Are such as outwardly only embrace the word, and receive the Seals of God's Covenant:
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and the greatest part of particular churches are such seruants. Now these may fall away and that wholly:
and the greatest part of particular Churches Are such Servants. Now these may fallen away and that wholly:
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and hence it commeth, that whole particular churches may fall away, as did the church of Galatia, and many other:
and hence it comes, that Whole particular Churches may fallen away, as did the Church of Galatia, and many other:
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and these are called seruants, because we must in charitie iudge, that all which make professiō of true religion in Gods church, are the seruants of God.
and these Are called Servants, Because we must in charity judge, that all which make profession of true Religion in God's Church, Are the Servants of God.
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But the true seruants of God, though they may be seduced in part, and for a time,
But the true Servants of God, though they may be seduced in part, and for a time,
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yet they can neither wholly nor finally fall away:
yet they can neither wholly nor finally fallen away:
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for the promise of Christ is to the contrarie, Thou 〈 ◊ 〉 Peter and vpon this rocke, that is, the faith which thou professest, will I build my temple:
for the promise of christ is to the contrary, Thou 〈 ◊ 〉 Peter and upon this rock, that is, the faith which thou professest, will I built my temple:
c-acp dt n1 pp-f np1 vbz p-acp dt n-jn, pns21 〈 sy 〉 np1 cc p-acp d n1, cst vbz, dt n1 r-crq pns21 vv2, vmb pns11 vvi po11 n1:
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and the gates of hell shall not preuaile against 〈 ◊ 〉. and the gates of hell shall not prevail against 〈 ◊ 〉.
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Which last word ( preuaile ) insinuateth, that the diuell shall shew great malice and strength to vanquish their faith,
Which last word (prevail) insinuates, that the Devil shall show great malice and strength to vanquish their faith,
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but yet shal neuer wholly ouercome it. And Matth. 6.13. we are taught to pray, L•ad vs 〈 ◊ 〉 into temptation.
but yet shall never wholly overcome it. And Matthew 6.13. we Are taught to pray, L•ad us 〈 ◊ 〉 into temptation.
cc-acp av vmb av-x av-jn vvn pn31. np1 np1 crd. pns12 vbr vvn pc-acp vvi, vvb pno12 〈 sy 〉 p-acp n1.
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To be lead into temptation, is wholly to be ouercome in temptation, which being a lawfull petition, must needs haue God• promise to graunt the same belonging vnto it.
To be led into temptation, is wholly to be overcome in temptation, which being a lawful petition, must needs have God• promise to grant the same belonging unto it.
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And therefore though Sa•han may assay to ouercome the child of God ▪ yet he shall neuer get finall victory ouer him:
And Therefore though Sa•han may assay to overcome the child of God ▪ yet he shall never get final victory over him:
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for true faith purifieth the heart, and cannot stand with a purpose to continue in any one sinne:
for true faith Purifieth the heart, and cannot stand with a purpose to continue in any one sin:
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these two banish each other, sinne brings the child of God vpon his knees; but true faith doth raise him vp againe. II. point.
these two banish each other, sin brings the child of God upon his knees; but true faith does raise him up again. II point.
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The means wherby she sought to seduce thē, was by drawing them to commit fornication: and to eate things sacrificed to Idols.
The means whereby she sought to seduce them, was by drawing them to commit fornication: and to eat things sacrificed to Idols.
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Whereby it is plaine, shee was a fauourer of the sect of the Nicolaitans: whereof entreatie was made in the foureteenth verse.
Whereby it is plain, she was a favourer of the sect of the Nicolaitans: whereof entreaty was made in the foureteenth verse.
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And thus much for the reproofe of the Church.
And thus much for the reproof of the Church.
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Verse. 21. And I gaue her space to repent of her fornication, and shee repented not.Verse. 21. And I gave her Molle to Repent of her fornication, and she repented not.
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Here Christ reprooueth this woman for her obstinacie and hardnesse of heart, whereby shee went on in sinne without repentance.
Here christ Reproveth this woman for her obstinacy and hardness of heart, whereby she went on in sin without Repentance.
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By space to repent, wee are to vnderstand, libertie to liue: for though by her sinnes she deserued present death, temporall and eternall;
By Molle to Repent, we Are to understand, liberty to live: for though by her Sins she deserved present death, temporal and Eternal;
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yet God of his mercy gaue her libertie to liue, that shee might repent.
yet God of his mercy gave her liberty to live, that she might Repent.
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In her example we are taught what to iudge of that space of time which God giueth vs to liue in this world; In her Exampl we Are taught what to judge of that Molle of time which God gives us to live in this world;
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namely, th•• it is a time of repentance: for before a man be borne, and after this life, can none repent:
namely, th•• it is a time of Repentance: for before a man be born, and After this life, can none Repent:
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but the time wee now liue ▪ or haue liued, or shall liue, is the only time allotted for repentance.
but the time we now live ▪ or have lived, or shall live, is the only time allotted for Repentance.
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This point ought seriously to bee considered of all estates, for it doth plainely rebuke the shamefull practise of many at this day, who lead not their life as a time of repentance,
This point ought seriously to be considered of all estates, for it does plainly rebuke the shameful practice of many At this day, who led not their life as a time of Repentance,
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but spend it wholly in another course:
but spend it wholly in Another course:
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some in following their vaine pleasures, as carding, dicing, &c. some in heaping vp riches, seeking nothing but temporall profites:
Some in following their vain pleasures, as carding, dicing, etc. Some in heaping up riches, seeking nothing but temporal profits:
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others in good fellowship (as they call it) that is, in companie keeping, in eating and drinking.
Others in good fellowship (as they call it) that is, in company keeping, in eating and drinking.
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God in iustice might haue cut off these men so soone as they were borne,
God in Justice might have Cut off these men so soon as they were born,
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and yet in mercie hee giues them time to repent, to some twentie, to others thirtie, fortie,
and yet in mercy he gives them time to Repent, to Some twentie, to Others thirtie, fortie,
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or fiftie yeares ▪ but they abuse this mercie of God, and in steed of repenting, imploy themselues in such workes as are contrarie thereunto.
or fiftie Years ▪ but they abuse this mercy of God, and in steed of repenting, employ themselves in such works as Are contrary thereunto.
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Their case is most fearefull, they treasure vp to themselues wrath against the day of wrath & declaration of the iust iudgement of God:
Their case is most fearful, they treasure up to themselves wrath against the day of wrath & declaration of the just judgement of God:
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like vnto a man that euery day for some certaine time, carrieth a faggot for his own burning in the end.
like unto a man that every day for Some certain time, Carrieth a faggot for his own burning in the end.
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Secondly, from this end of life all that haue not repented, must learne not to deferre their repentance,
Secondly, from this end of life all that have not repented, must Learn not to defer their Repentance,
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but now begin, while it is called to day, and in the exercise thereof spend the whole time of their life.
but now begin, while it is called to day, and in the exercise thereof spend the Whole time of their life.
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The end of all our endeauours while wee liue, should be this, to get a roome in the kingdome of God, which wee can neuer haue without repentance.
The end of all our endeavours while we live, should be this, to get a room in the Kingdom of God, which we can never have without Repentance.
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Next consider, who it is that giues this time of repentance:
Next Consider, who it is that gives this time of Repentance:
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neither man nor Angell hath this time in his hands, but the power of appointing it belongs vnto Christ alone.
neither man nor Angel hath this time in his hands, but the power of appointing it belongs unto christ alone.
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Hereby then all persons whatsoeuer are to bee admonished, without delay to repent.
Hereby then all Persons whatsoever Are to be admonished, without Delay to Repent.
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The young man will take his pleasure in his youth, and repent when he is old:
The young man will take his pleasure in his youth, and Repent when he is old:
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but hereby he robbeth Christ of his honour, who onely hath power to point out the time of repentance.
but hereby he robbeth christ of his honour, who only hath power to point out the time of Repentance.
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Vse therefore the time present while thou hast it, and deferre not repentance:
Use Therefore the time present while thou hast it, and defer not Repentance:
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for how knowest thou that thou shalt liue to bee old? And though thou doest,
for how Knowest thou that thou shalt live to be old? And though thou dost,
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yet how canst thou tell whether God will giue thee repentance, considering thou diddest refuse,
yet how Canst thou tell whither God will give thee Repentance, considering thou didst refuse,
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while he called for it? Men thinke, that if they die quietly and peaceably, all is well, they goe to heauen straight: but herewith many are deceiued;
while he called for it? Men think, that if they die quietly and peaceably, all is well, they go to heaven straight: but herewith many Are deceived;
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for vnlesse they haue truely repented, they goe straight to the deuill, let their manner of dying be what it will.
for unless they have truly repented, they go straight to the Devil, let their manner of dying be what it will.
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A quiet death is a comfortable thing, but no sure signe of grace, because it may come by reason of some easie ▪ lingering sickenesse.
A quiet death is a comfortable thing, but no sure Signen of grace, Because it may come by reason of Some easy ▪ lingering sickness.
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Considering therefore wee haue no title vnto this grace of repentance, to clayme it at our pleasure, it being the rare gift of God ▪ nor any lea•• of our life,
Considering Therefore we have no title unto this grace of Repentance, to claim it At our pleasure, it being the rare gift of God ▪ nor any lea•• of our life,
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but bee meere tenants at will ▪ let vs seeke to turne to God with full purpose of heart, while 〈 ◊ 〉 is called to day:
but be mere tenants At will ▪ let us seek to turn to God with full purpose of heart, while 〈 ◊ 〉 is called to day:
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and if we haue begun, let vs dayly renew this grace to the end of our life ▪
and if we have begun, let us daily renew this grace to the end of our life ▪
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Thirdly, consider to whome God giues space of repentance:
Thirdly, Consider to whom God gives Molle of Repentance:
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namely, to a wicked woman, as wicked as Iezabell. Wherein behold the endlesse mercie of God, that vnto such a wicked person, who blasphemed God, in fathering her sinnes vpon the spirit of grace,
namely, to a wicked woman, as wicked as Jezebel. Wherein behold the endless mercy of God, that unto such a wicked person, who blasphemed God, in fathering her Sins upon the Spirit of grace,
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and dishonoured God by seducing his seruants, doth yet vouchsafe a time of repentance: This hath beene and is the dealing of God with most grieuous sinners.
and dishonoured God by seducing his Servants, does yet vouchsafe a time of Repentance: This hath been and is the dealing of God with most grievous Sinners.
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Manasses was one that sold himselfe to worke wickednesse, giuing himselfe to sorcerie and idolatrie; and yet vpon his heartie repentance God receiued him to mercie.Manasses was one that sold himself to work wickedness, giving himself to sorcery and idolatry; and yet upon his hearty Repentance God received him to mercy.
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And Salomon fell most fearefully, but yet before his death wee may persuade our selues hee repented and was receiued to mercie:
And Solomon fell most fearfully, but yet before his death we may persuade our selves he repented and was received to mercy:
np1 np1 vvd av-ds av-j, cc-acp av c-acp po31 n1 pns12 vmb vvi po12 n2 pns31 vvd cc vbds vvn p-acp n1:
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for hee was a penman of Scripture, all which were holy men of God, as Peter sayth, 2. Pet. 1.20.
for he was a penman of Scripture, all which were holy men of God, as Peter say, 2. Pet. 1.20.
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The Israelites were a people of Sodome and of Gomorrha, as bad as those who are condemned in hell,
The Israelites were a people of Sodom and of Gomorrha, as bad as those who Are condemned in hell,
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and yet mercie is offered vnto them vpon their true repentance and conuersion. Hereby no man must take occasion to liue in his sinnes:
and yet mercy is offered unto them upon their true Repentance and conversion. Hereby no man must take occasion to live in his Sins:
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but those that feele themselues laden with the huge burden of their transgressions, haue here a comfort to keepe them from despaire:
but those that feel themselves laden with the huge burden of their transgressions, have Here a Comfort to keep them from despair:
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for if they can humble themselues, and turne vnto Christ, and pray for the pardon of their sinnes, there is yet with the Lord mercie in store, that they may bee saued.
for if they can humble themselves, and turn unto christ, and pray for the pardon of their Sins, there is yet with the Lord mercy in store, that they may be saved.
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Lastly, Christ saith, He gaue her space to repent of her fornication.
Lastly, christ Says, He gave her Molle to Repent of her fornication.
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No doubt she had many other sinnes whereof shee was to repent, for no sinne goeth alone,
No doubt she had many other Sins whereof she was to Repent, for no sin Goes alone,
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but euery capitall sinne draweth many with it: Christ his meaning therefore is not that she should let passe other sins without repentance:
but every capital sin draws many with it: christ his meaning Therefore is not that she should let pass other Sins without Repentance:
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but he nameth this one sin of fornication, because it was a principall sinne in her:
but he names this one since of fornication, Because it was a principal sin in her:
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for she both practised it in her owne bodie, and so made her selfe the stable of the diuell, who should haue bene the temple of Gods holy spirit:
for she both practised it in her own body, and so made her self the stable of the Devil, who should have be the temple of God's holy Spirit:
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and also maintained this sinne, and so drew others thereto. Now speciall and principall repentance must be of principall sinnes.
and also maintained this sin, and so drew Others thereto. Now special and principal Repentance must be of principal Sins.
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Here then is a patterne for all sinners how to practise repentance. Here then is a pattern for all Sinners how to practise Repentance.
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They must beginne with their capitall sinnes, which burden their conscience, and whereto they are most addicted, and repent of them.
They must begin with their capital Sins, which burden their conscience, and whereto they Are most addicted, and Repent of them.
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For the man that truly repenteth of one sinne, repenteth of all: for true repentance maketh the heart alike affected to all sinnes:
For the man that truly Repenteth of one sin, Repenteth of all: for true Repentance makes the heart alike affected to all Sins:
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And that heart which is brought to hate his speciall sinnes, will neuer approue of pettie sinnes.
And that heart which is brought to hate his special Sins, will never approve of Petty Sins.
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This lesson ought carefully to be learned & put in practise:
This Lesson ought carefully to be learned & put in practice:
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For the repentance of most men is onely in generall, to say wee are all sinners, Lord haue mercie vpon me, or God forgiue me.
For the Repentance of most men is only in general, to say we Are all Sinners, Lord have mercy upon me, or God forgive me.
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But this confused repentance is not good, it stands with a purpose to sinne againe.
But this confused Repentance is not good, it Stands with a purpose to sin again.
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In particular therefore we must search our consciences, and see wherein we haue most dishonored God,
In particular Therefore we must search our Consciences, and see wherein we have most dishonoured God,
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and what sinne hath neerest plunged our soules to the pit of hell;
and what sin hath nearest plunged our Souls to the pit of hell;
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and with that we must beginne to bring our soules to heauen, by repenting truly for the same,
and with that we must begin to bring our Souls to heaven, by repenting truly for the same,
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and turning from it with all our hearts.
and turning from it with all our hearts.
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Hence the Papists gather that man hath free will to doe that which is truly good before God, as namely to repent:
Hence the Papists gather that man hath free will to do that which is truly good before God, as namely to Repent:
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for say they, God gaue Iesabell space of time to repent, and therefore shee had power to repent,
for say they, God gave Jezebel Molle of time to Repent, and Therefore she had power to Repent,
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or else the giuing of that time vnto her had bene in vaine. Answ. Their reason is nought:
or Else the giving of that time unto her had be in vain. Answer Their reason is nought:
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it followeth not because God gaue her time to repent, therefore she had power of her selfe to repent:
it follows not Because God gave her time to Repent, Therefore she had power of her self to Repent:
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as will easily appeare, if wee consider the ends for which God giues men space & time of repentance, and commandement so to do. The ends are two. I.
as will Easily appear, if we Consider the ends for which God gives men Molle & time of Repentance, and Commandment so to do. The ends Are two. I.
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That in that time of repentance, which hee allotteth to men, hee may giue his children grace, whereby they may be enabled to obey his commandement and to repent:
That in that time of Repentance, which he allots to men, he may give his children grace, whereby they may be enabled to obey his Commandment and to Repent:
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for the Lord vseth the commandements and threatnings of the law, and the promises of the gospell as outward meanes of giuing grace vnto men by the worke of his spirit. II. He giueth commaundement and time to repent, that men may see what they should doe, not what they can doe:
for the Lord uses the Commandments and threatenings of the law, and the promises of the gospel as outward means of giving grace unto men by the work of his Spirit. II He gives Commandment and time to Repent, that men may see what they should do, not what they can do:
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and that the wicked may bee without excuse at the day of iudgement, and be ashamed of their slauerie & bondage vnto sinne in this life.
and that the wicked may be without excuse At the day of judgement, and be ashamed of their slavery & bondage unto sin in this life.
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And shee repented not. Here the sinne of Iezabell is expressed, namely, her impenitencie and hardnesse of heart. And she repented not. Here the sin of Jezebel is expressed, namely, her impenitency and hardness of heart.
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Whereby without remorse shee liued in her fornication and idolatrie: For the vnderstanding of this her sinne, two points are to bee considered. I.
Whereby without remorse she lived in her fornication and idolatry: For the understanding of this her sin, two points Are to be considered. I.
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Where this sinne of impenitencie is forbidden in Gods word. II. What is the greatnesse of this sinne:
Where this sin of impenitency is forbidden in God's word. II What is the greatness of this sin:
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for the first, there bee two parts of Gods word, the Law, and the Gospell, which must not be confounded,
for the First, there be two parts of God's word, the Law, and the Gospel, which must not be confounded,
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but distinguished, or else wee shall ouerturne manie points of Christian religion.
but distinguished, or Else we shall overturn many points of Christian Religion.
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The law giues commandements touching things that were by nature in Adam before his fall, forbidding those things which are contrarie to those vertues which were in his perfect nature.
The law gives Commandments touching things that were by nature in Adam before his fallen, forbidding those things which Are contrary to those Virtues which were in his perfect nature.
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But the gospell commands, & forbids things that are aboue nature, and in that part of Gods word is this sinne of impenitencie forbidden;
But the gospel commands, & forbids things that Are above nature, and in that part of God's word is this sin of impenitency forbidden;
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for the law condemnes no more than it reuealeth, but it neuer reuealed repentance, and therefore it doth not forbid or condemne the want thereof.
for the law condemns no more than it Revealeth, but it never revealed Repentance, and Therefore it does not forbid or condemn the want thereof.
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Secondly, for the greatnesse of this sinne, it may appeare, because hereby men heape sin vpon sinne,
Secondly, for the greatness of this sin, it may appear, Because hereby men heap since upon sin,
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and Wrath vnto themselues against the day of wrath.
and Wrath unto themselves against the day of wrath.
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Some to aggrauate the grieuousnesse of this sinne, say that impenitencie is the sinne against the holy ghost:
some to aggravate the grievousness of this sin, say that impenitency is the sin against the holy ghost:
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and that opinion is antient, but yet false and erronious, for the sinne against the holy ghost is a blasphemie, Mat. 12.31. but this is not a blasphemy.
and that opinion is ancient, but yet false and erroneous, for the sin against the holy ghost is a blasphemy, Mathew 12.31. but this is not a blasphemy.
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Again the sinne against the holy ghost is in this life, but finall impenitencie is neuer before the end of this life.
Again the sin against the holy ghost is in this life, but final impenitency is never before the end of this life.
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Hence also the Papistes gather free will to good by nature: shee did not repent, therefore she had freewill & power to repent if she would. Hence also the Papists gather free will to good by nature: she did not Repent, Therefore she had freewill & power to Repent if she would.
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Ans. This reason is not good:Ans. This reason is not good:
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thus much may hence be gathered, that she had freewil not to repent, and to sinne:
thus much may hence be gathered, that she had freewill not to Repent, and to sin:
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for euery man sinneth freely, but yet it followeth not, that they haue the same power to cease from sinne,
for every man Sinneth freely, but yet it follows not, that they have the same power to cease from sin,
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or to repent without Gods special grace, without which no man can will or doe that which is truly good before God.
or to Repent without God's special grace, without which no man can will or do that which is truly good before God.
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Againe, the same sinne which is reproued in this wicked woman, may bee layd to the charge of the greatest number in our churches and congregations.
Again, the same sin which is reproved in this wicked woman, may be laid to the charge of the greatest number in our Churches and congregations.
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God hath giuen vnto men a long time of repentance, to some ten, to some twenty yeares,
God hath given unto men a long time of Repentance, to Some ten, to Some twenty Years,
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but they repent not, as their liues do plainly testifie:
but they Repent not, as their lives do plainly testify:
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for some liue in irreligion and prophanenesse, some in Saboath breaking, some in fornication and adulterie, some in idlenesse, some in couetousnesse and extortion, giuing themselues wholly and spending all their time in seeking the things of this life, neuer regarding with reuerence th• things of God.
for Some live in irreligion and profaneness, Some in Sabbath breaking, Some in fornication and adultery, Some in idleness, Some in covetousness and extortion, giving themselves wholly and spending all their time in seeking the things of this life, never regarding with Reverence th• things of God.
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Verse. 22. Behold I will cast her into a bed, and them that commit fornication with her into great affliction,Verse. 22. Behold I will cast her into a Bed, and them that commit fornication with her into great affliction,
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except they repent them of their works.
except they Repent them of their works.
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Christ hauing reprooued this church and this woman for their seuerall faults, doth here giue speciall counsell and direction vnto them both, whereby they may auoid & escape the grieuous iudgements due vnto them for their sinnes, both in this life,
christ having reproved this Church and this woman for their several Faults, does Here give special counsel and direction unto them both, whereby they may avoid & escape the grievous Judgments due unto them for their Sins, both in this life,
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and in the life to come. This counsell of Christ hath two parts: First to Iesabell and her company, vers. 22.23. The second to the church of Thyatira, verse. 24, 25. The summe of Christs counsell to Iesabell is, to repent :
and in the life to come. This counsel of christ hath two parts: First to Jezebel and her company, vers. 22.23. The second to the Church of Thyatira, verse. 24, 25. The sum of Christ counsel to Jezebel is, to Repent:
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which is not expressed, but insteed thereof the reason to moue her to repentance is propounded.
which is not expressed, but instead thereof the reason to move her to Repentance is propounded.
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And it may be framed thus, If thou repent not I will pun•sh thee with sundry iudgements :
And it may be framed thus, If thou Repent not I will pun•sh thee with sundry Judgments:
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But thou wouldest not be so punished, and therefore repent. This reason hath two parts, A threatning: and an exception thereof.
But thou Wouldst not be so punished, and Therefore Repent. This reason hath two parts, A threatening: and an exception thereof.
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The threatning in these words, I will cast her into a bed, and them that commit fornication with her into great affliction.
The threatening in these words, I will cast her into a Bed, and them that commit fornication with her into great affliction.
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And before this threatning, Christ prefixeth a word of attention ( Behold ) whereby hee would teach them and vs, that wee ought seriously to consider of the threatnings that are propounded in Gods word against sinne and sinners.
And before this threatening, christ prefixeth a word of attention (Behold) whereby he would teach them and us, that we ought seriously to Consider of the threatenings that Are propounded in God's word against sin and Sinners.
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When Iosias heard the booke of the law read, hi• heart melted :
When Iosias herd the book of the law read, hi• heart melted:
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which it could neuer haue done vnlesse it had first trembled at the iudgements therein denounced.
which it could never have done unless it had First trembled At the Judgments therein denounced.
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And the pricking that was wrought in the hearts of the Iewes, by Peters first Sermon, was nothing else but a compunction wrought in them vpon consideration of the iudgements and condemnation due vnto them for crucifying the Lord of life.
And the pricking that was wrought in the hearts of the Iewes, by Peter's First Sermon, was nothing Else but a compunction wrought in them upon consideration of the Judgments and condemnation due unto them for crucifying the Lord of life.
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The cause why sinne is so rise in euery estate and condition of men at this day is,
The cause why sin is so rise in every estate and condition of men At this day is,
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for that men set light by the threatnings of Gods word.
for that men Set Light by the threatenings of God's word.
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If men would tremble when they heare of Gods iudgements, it would make them crie out, Men and brethren what shall we do• but because God is mercifull,
If men would tremble when they hear of God's Judgments, it would make them cry out, Men and brothers what shall we do• but Because God is merciful,
cs n2 vmd vvi c-crq pns32 vvb pp-f npg1 n2, pn31 vmd vvi pno32 vvi av, n2 cc n2 r-crq vmb pns12 n1 p-acp c-acp np1 vbz j,
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therefore men feare him not, Isay. 57.11. This threatning hath three seuerall parts according to the three seueral sorts of persons whom it concerneth.
Therefore men Fear him not, Saiah 57.11. This threatening hath three several parts according to the three several sorts of Persons whom it concerns.
av n2 vvb pno31 xx, np1 crd. d vvg vhz crd j n2 vvg p-acp dt crd j n2 pp-f n2 r-crq pn31 vvz.
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The ▪ I. is against Iesabell her selfe, who was the chiefe of them all, in these words, I will cast her into a bed.
The ▪ I. is against Jezebel her self, who was the chief of them all, in these words, I will cast her into a Bed.
dt ▪ np1 vbz p-acp np1 po31 n1, r-crq vbds dt n-jn pp-f pno32 d, p-acp d n2, pns11 vmb vvi pno31 p-acp dt n1.
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The meaning whereof may bee gathered out of the like words of Iona••• to Ammon ▪ bidding him lye downe on his bed and make himselfe sicke.
The meaning whereof may be gathered out of the like words of Iona••• to Ammon ▪ bidding him lie down on his Bed and make himself sick.
dt n1 c-crq vmb vbi vvn av pp-f dt j n2 pp-f np1 p-acp np1 ▪ vvg pno31 vvb a-acp p-acp po31 n1 cc vvi px31 j.
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So that Christs meaning is, that he wil strike her with some grieuous sicknes: the place of the sick person being put for the sicknesse it selfe:
So that Christ meaning is, that he will strike her with Some grievous sickness: the place of the sick person being put for the sickness it self:
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As if hee should say, Iesabell takes her pleasure in fornication, and thereto abuseth the bed ▪ I will therfore send on her some great sicknesse which shall cast her into her bed.
As if he should say, Jezebel Takes her pleasure in fornication, and thereto abuseth the Bed ▪ I will Therefore send on her Some great sickness which shall cast her into her Bed.
c-acp cs pns31 vmd vvi, np1 vvz po31 n1 p-acp n1, cc av vvz dt n1 ▪ pns11 vmb av vvi p-acp po31 d j n1 r-crq vmb vvi pno31 p-acp po31 n1.
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Here note Gods dealing with sinners: Here note God's dealing with Sinners:
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In those thing• which they abuse for the furtherance of their sinnes ▪ will the Lord plague and punish them I•sabell abused her bed with fornication ▪ & thither shee must bee cast with sicknesse:
In those thing• which they abuse for the furtherance of their Sins ▪ will the Lord plague and Punish them I•sabell abused her Bed with fornication ▪ & thither she must be cast with sickness:
p-acp d n1 r-crq pns32 vvb p-acp dt n1 pp-f po32 n2 ▪ vmb dt n1 n1 cc vvi pno32 np1 vvn po31 n1 p-acp n1 ▪ cc av pns31 vmb vbi vvn p-acp n1:
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Diue• in his life time abused his tongue and tast by gluttonie, and therefore 〈 … 〉 now in in hell, therein most of all plag•d and tormented, at hi• crying 〈 ◊ 〉 drop of water to coole his tongue, doth import: Diue• in his life time abused his tongue and taste by gluttony, and Therefore 〈 … 〉 now in in hell, therein most of all plag•d and tormented, At hi• crying 〈 ◊ 〉 drop of water to cool his tongue, does import:
np1 p-acp po31 n1 n1 vvn po31 n1 cc vvi p-acp n1, cc av 〈 … 〉 av p-acp p-acp n1, av ds pp-f d n1 cc vvn, p-acp n1 vvg 〈 sy 〉 vvb pp-f n1 pc-acp vvi po31 n1, vdz vvi:
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gamesters take their pleasure in •••ding and dicing, which many times God turneth to their wo ▪ for therby they are vsually brought to extreame want and miserie ▪ Ahab shed Naboths bloud to get his vineyard ▪ and for that sinne must his bloud, the bloud of Iezabell and his children ▪ he shed.
gamesters take their pleasure in •••ding and dicing, which many times God turns to their woe ▪ for thereby they Are usually brought to extreme want and misery ▪ Ahab shed Naboth's blood to get his vineyard ▪ and for that sin must his blood, the blood of Jezebel and his children ▪ he shed.
n2 vvb po32 n1 p-acp vvg cc vvg, r-crq d n2 np1 vvz p-acp po32 n1 ▪ c-acp av pns32 vbr av-j vvn p-acp j-jn n1 cc n1 ▪ np1 vvb n2 n1 pc-acp vvi po31 n1 ▪ cc p-acp d n1 vmb po31 n1, dt n1 pp-f np1 cc po31 n2 ▪ pns31 vvd.
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And now in these dayes the couetous for their gaine doe suck• the bloud of the poore,
And now in these days the covetous for their gain do suck• the blood of the poor,
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but that bloud will haue bloud from them againe, The Lord will spoyle the soule of him that spoyle• the poore, Prou. 22. 2• ▪ This must make vs to beware how we abuse any creature of God to serue vs for any sinne:
but that blood will have blood from them again, The Lord will spoil the soul of him that spoyle• the poor, Prou. 22. 2• ▪ This must make us to beware how we abuse any creature of God to serve us for any sin:
cc-acp cst n1 vmb vhi n1 p-acp pno32 av, dt n1 vmb vvi dt n1 pp-f pno31 cst n1 dt j, np1 crd. n1 ▪ d vmb vvi pno12 pc-acp vvi c-crq pns12 vvb d n1 pp-f np1 pc-acp vvi pno12 p-acp d n1:
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for the Lord will cause that to bee a meanes of woe and punishment vnto vs which we misuse vnto our lusts.
for the Lord will cause that to be a means of woe and punishment unto us which we misuse unto our Lustiest.
c-acp dt n1 vmb vvi cst pc-acp vbi dt n2 pp-f n1 cc n1 p-acp pno12 r-crq pns12 vvb p-acp po12 n2.
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Againe, note here who is the author of grieuous sicknesses, namely, Christ himselfe: For he saith, I will cast her into a bed.
Again, note Here who is the author of grievous Sicknesses, namely, christ himself: For he Says, I will cast her into a Bed.
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Sicknesses come not by chaunce or fortune, but from the hand of God.
Sicknesses come not by chance or fortune, but from the hand of God.
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This wee must learne to beleeue, and it will cause vs to make better vse of sicknesses than vsually we do:
This we must Learn to believe, and it will cause us to make better use of Sicknesses than usually we do:
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If men did beleeue this, it would make the hardest heart to repent in time of sicknesse:
If men did believe this, it would make the Hardest heart to Repent in time of sickness:
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for this they would say, Hath God cast me downe with sicknesse? no doubt it is to humble me for some of my sinnes, to make me know them, to leaue them,
for this they would say, Hath God cast me down with sickness? no doubt it is to humble me for Some of my Sins, to make me know them, to leave them,
c-acp d pns32 vmd vvi, vhz np1 vvn pno11 a-acp p-acp n1? dx n1 pn31 vbz pc-acp vvi pno11 p-acp d pp-f po11 n2, pc-acp vvi pno11 vvi pno32, pc-acp vvi pno32,
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and to turne vnto him ▪ This vse the seruants of God haue made hereof, when the Prophet came to Hez••ias, and told him hee should die, he turned his face to the wall and wept, as for other things, so for his sinnes especially.
and to turn unto him ▪ This use the Servants of God have made hereof, when the Prophet Come to Hez••ias, and told him he should die, he turned his face to the wall and wept, as for other things, so for his Sins especially.
cc pc-acp vvi p-acp pno31 ▪ d n1 dt n2 pp-f np1 vhb vvn av, c-crq dt n1 vvd p-acp np1, cc vvd pno31 pns31 vmd vvi, pns31 vvd po31 n1 p-acp dt n1 cc vvd, a-acp p-acp j-jn n2, av p-acp po31 n2 av-j.
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And Iaacob being to die, lea•ed on his ••affe, and by faith worshippe• towards the beds head, lifting vp his body to do reuerence vnto God, thereby testifying his humilitie, faith,
And Jacob being to die, lea•ed on his ••affe, and by faith worshippe• towards the Beds head, lifting up his body to do Reverence unto God, thereby testifying his humility, faith,
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and hope ▪ And the like ought we to do, which if wee could, wee should find our sicknesse would become a blessing vnto vs.
and hope ▪ And the like ought we to do, which if we could, we should find our sickness would become a blessing unto us
cc vvb ▪ cc dt av-j vmd pns12 pc-acp vdi, r-crq cs pns12 vmd, pns12 vmd vvi po12 n1 vmd vvi dt n1 p-acp pno12
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The second part of Christs threatning is the punishment of her followers, which receiued her doctrine,
The second part of Christ threatening is the punishment of her followers, which received her Doctrine,
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& committed fornication with her ▪ They must bee cast into great affliction.
& committed fornication with her ▪ They must be cast into great affliction.
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First, this must teach all persons, that it is a diuell•sh speech to thinke and say, that fornication i• but a tricke and shippe of 〈 ◊ 〉 ▪ for great affliction is the punishment of this sinne, which notably argueth the haynousnesse thereof.
First, this must teach all Persons, that it is a diuell•sh speech to think and say, that fornication i• but a trick and ship of 〈 ◊ 〉 ▪ for great affliction is the punishment of this sin, which notably argue the heinousness thereof.
ord, d vmb vvi d n2, cst pn31 vbz dt j n1 pc-acp vvi cc vvi, cst n1 n1 p-acp dt n1 cc n1 pp-f 〈 sy 〉 ▪ p-acp j n1 vbz dt n1 pp-f d n1, r-crq av-j vvz dt n1 av.
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Secondly, hence we may gather some of the causes, why townes and kingdomes are afflicted with grieuous wars, famine,
Secondly, hence we may gather Some of the Causes, why Towns and kingdoms Are afflicted with grievous wars, famine,
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and pestilence ▪ among the rest these are two, fornication ▪ •nd embracing of errours and superstition ▪ Sodome for fornication and other 〈 ◊ 〉 was burnt with fire & brimstone from heauen ▪ The Israelits for this sin suffered most grieuous affliction• ▪ And among the Corinthians,
and pestilence ▪ among the rest these Are two, fornication ▪ •nd embracing of errors and Superstition ▪ Sodom for fornication and other 〈 ◊ 〉 was burned with fire & brimstone from heaven ▪ The Israelites for this since suffered most grievous affliction• ▪ And among the Corinthians,
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for comming to the Lords table in this sin, among others, many were sicke, many 〈 ◊ 〉 ▪ and many sle•• ▪ And this land of ours hath bene afflicted with famine and pestilence,
for coming to the lords table in this since, among Others, many were sick, many 〈 ◊ 〉 ▪ and many sle•• ▪ And this land of ours hath be afflicted with famine and pestilence,
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as for other sinnes, so for fornication;
as for other Sins, so for fornication;
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which in time of peace is multiplied, and so will continue till it draw vpon vs bloudshed also and great afflictions:
which in time of peace is multiplied, and so will continue till it draw upon us bloodshed also and great afflictions:
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For that which is sayd of the followers of Iesabel must be verified of all that liue in the like sinnes.
For that which is said of the followers of Jezebel must be verified of all that live in the like Sins.
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The second part of the reason is, the exception of these communications: except they repent them of their workes. Where we may see:
The second part of the reason is, the exception of these communications: except they Repent them of their works. Where we may see:
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First, that all the threatnings of Gods iudgements and of eternall destruction ▪ must bee vnderstood, with the exception of repentance.
First, that all the threatenings of God's Judgments and of Eternal destruction ▪ must be understood, with the exception of Repentance.
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Whence also this followeth, that men of yeares liuing in the church are not so much condemned for other particular sins,
Whence also this follows, that men of Years living in the Church Are not so much condemned for other particular Sins,
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as for liuing in their sins without repent •ee ▪ euery sin makes a man subiect to damnation,
as for living in their Sins without Repent •ee ▪ every since makes a man Subject to damnation,
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but it is this impenitencie that brings vpon thē actuall dānation. Want of repentance for sin is more dangerous than the sin it selfe;
but it is this impenitency that brings upon them actual damnation. Want of Repentance for since is more dangerous than the since it self;
cc-acp pn31 vbz d n1 cst vvz p-acp pno32 j n1. n1 pp-f n1 p-acp n1 vbz av-dc j cs dt n1 pn31 n1;
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the consideration whereof, must teach vs not to lie in sinne, though wee haue committed it,
the consideration whereof, must teach us not to lie in sin, though we have committed it,
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but turne to God by speedie repentance: for it is the continuance in sinne without repentance that casteth the soule to hell.
but turn to God by speedy Repentance: for it is the Continuance in sin without Repentance that Cast the soul to hell.
cc-acp vvb p-acp np1 p-acp j n1: c-acp pn31 vbz dt n1 p-acp n1 p-acp n1 cst vvz dt n1 p-acp n1.
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When thou shalt turne from thy sinne by true repentance, thou art free from the threatning and the curse of sinne.
When thou shalt turn from thy sin by true Repentance, thou art free from the threatening and the curse of sin.
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For they admitting the exception of true repentance, 〈 ◊ 〉. 18.8.
For they admitting the exception of true Repentance, 〈 ◊ 〉. 18.8.
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Further obserue, how this exception of repentance is placed betweene two threatnings of iudgements, which sheweth how God mingleth his iudgements with mercie, hee sheweth not wholly either iustice or mercie,
Further observe, how this exception of Repentance is placed between two threatenings of Judgments, which shows how God mingleth his Judgments with mercy, he shows not wholly either Justice or mercy,
av-jc vvb, c-crq d n1 pp-f n1 vbz vvn p-acp crd n2-vvg pp-f n2, r-crq vvz c-crq np1 vvz po31 n2 p-acp n1, pns31 vvz xx av-jn av-d n1 cc n1,
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but tempereth them together in all the workes that concerne mans saluation.
but tempereth them together in all the works that concern men salvation.
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Thirdly, here note that repentance preuents not onely eternall damnation, but also temporall iudgements, as grieuous sicknesses ▪ and other plagues and afflictions.
Thirdly, Here note that Repentance prevents not only Eternal damnation, but also temporal Judgments, as grievous Sicknesses ▪ and other plagues and afflictions.
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This point may haue speciall vse among vs ▪ Wee haue by Gods mercie enioyed his gospell with long peace,
This point may have special use among us ▪ we have by God's mercy enjoyed his gospel with long peace,
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but for our abuse thereof we may iustly feare it shall be taken from vs; and if we would escape that iudgement wee must repent both high and low.
but for our abuse thereof we may justly Fear it shall be taken from us; and if we would escape that judgement we must Repent both high and low.
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Of their work•s. That is, of their idolatrie and fornication ▪ where hee sheweth of what things true repentance must be,Of their work•s. That is, of their idolatry and fornication ▪ where he shows of what things true Repentance must be,
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namely, of bad workes in particular, whereto men giue themselues: euerie man that would truly repent must consider of his particular faults:
namely, of bad works in particular, whereto men give themselves: every man that would truly Repent must Consider of his particular Faults:
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The drunkerd in particular of his drunkennesse, and the couetous man of his couetousnesse: and insteed of iniuries and hard dealing shew mercy vnto the poore.
The Drunkard in particular of his Drunkenness, and the covetous man of his covetousness: and instead of injuries and hard dealing show mercy unto the poor.
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The common repentance of the world that is done in generall, is nothing but a visard of repentance,
The Common Repentance of the world that is done in general, is nothing but a Wizard of Repentance,
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and yet it is all that is vsed of the greatest part of our people:
and yet it is all that is used of the greatest part of our people:
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for they will come to heare the word, and to receiue the Sacraments, and in generall confesse themselues to bee sinners,
for they will come to hear the word, and to receive the Sacraments, and in general confess themselves to be Sinners,
c-acp pns32 vmb vvi pc-acp vvi dt n1, cc pc-acp vvi dt n2, cc p-acp n1 vvb px32 pc-acp vbi n2,
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and then they thinke they haue done enough: But true repentance is of particular sinnes: As Dauid Psalm. 51. cried out of bloud guiltinesse.
and then they think they have done enough: But true Repentance is of particular Sins: As David Psalm. 51. cried out of blood guiltiness.
cc av pns32 vvb pns32 vhb vdn d: cc-acp j n1 vbz pp-f j n2: c-acp np1 np1. crd vvn av pp-f n1 n1.
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Vers. 23. And I will kill her children with death, and all the Churches shall know that I am •ee which searcheth the reines and hearts:Vers. 23. And I will kill her children with death, and all the Churches shall know that I am •ee which Searches the reins and hearts:
np1 crd cc pns11 vmb vvi po31 n2 p-acp n1, cc d dt n2 vmb vvi cst pns11 vbm j r-crq vvz dt n2 cc n2:
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and I will giue vnto euerie one of you according to his workes. Here is the third part of Christs threatning against Iesabels children:
and I will give unto every one of you according to his works. Here is the third part of Christ threatening against Iesabels children:
cc pns11 vmb vvi p-acp d crd pp-f pn22 vvg p-acp po31 n2. av vbz dt ord n1 pp-f npg1 vvg p-acp npg1 n2:
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by children wee are to vnderstand properly, those which are borne of her, and were of her husband,
by children we Are to understand properly, those which Are born of her, and were of her husband,
p-acp n2 pns12 vbr pc-acp vvi av-j, d r-crq vbr vvn pp-f pno31, cc vbdr pp-f po31 n1,
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and not her followers, for they were threatned with grieuous afflictions in the former verse. It had bene sufficient to haue sayd, I will 〈 ◊ 〉 her children.
and not her followers, for they were threatened with grievous afflictions in the former verse. It had be sufficient to have said, I will 〈 ◊ 〉 her children.
cc xx po31 n2, c-acp pns32 vbdr vvn p-acp j n2 p-acp dt j n1. pn31 vhd vbn j pc-acp vhi vvn, pns11 vmb 〈 sy 〉 po31 n2.
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But to note the certainty and greeuousnesse of this punishment, he saith I will kill them (with death ▪) Quest. How can this stand with the iustice of God, to punish the offences of the parents in the person of the children? Ans. God deareth so for temporall punishments, not for eternall.
But to note the certainty and greeuousnesse of this punishment, he Says I will kill them (with death ▪) Quest. How can this stand with the Justice of God, to Punish the offences of the Parents in the person of the children? Ans. God deareth so for temporal punishments, not for Eternal.
p-acp pc-acp vvi dt n1 cc n1 pp-f d n1, pns31 vvz pns11 vmb vvi pno32 (p-acp n1 ▪) n1. q-crq vmb d vvi p-acp dt n1 pp-f np1, pc-acp vvi dt n2 pp-f dt n2 p-acp dt n1 pp-f dt n2? np1 np1 vvz av p-acp j n2, xx p-acp j.
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And though we could not perceiue the iustice of God in so doing, yet wee must reuerence the •ame, blaming our owne ignorance.
And though we could not perceive the Justice of God in so doing, yet we must Reverence the •ame, blaming our own ignorance.
cc cs pns12 vmd xx vvi dt n1 pp-f np1 p-acp av vdg, av pns12 vmb vvi dt n1, vvg po12 d n1.
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Albeit, euen in reason wee may conceiue of the equitie of this course ▪ for societies,
Albeit, even in reason we may conceive of the equity of this course ▪ for societies,
cs, av-j p-acp n1 pns12 vmb vvi pp-f dt n1 pp-f d n1 ▪ p-acp n2,
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as church, commonwealth, and families, are Gods ordinance, and the parties in them must bee considered as members of those societies:
as Church, commonwealth, and families, Are God's Ordinance, and the parties in them must be considered as members of those societies:
c-acp n1, n1, cc n2, vbr n2 n1, cc dt n2 p-acp pno32 vmb vbi vvn p-acp n2 pp-f d n2:
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for God conceiueth of them when hee afflicteth the punishment deserued by one, vpon another; as of the Prince vpon the people, of the parents vpon their children.
for God conceiveth of them when he afflicts the punishment deserved by one, upon Another; as of the Prince upon the people, of the Parents upon their children.
c-acp np1 vvz pp-f pno32 c-crq pns31 vvz dt n1 vvd p-acp crd, p-acp j-jn; c-acp pp-f dt n1 p-acp dt n1, pp-f dt n2 p-acp po32 n2.
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This hee may iustly do by reason of that neere bond which is betweene the members of the same societie:
This he may justly do by reason of that near bound which is between the members of the same society:
d pns31 vmb av-j vdi p-acp n1 pp-f cst j n1 r-crq vbz p-acp dt n2 pp-f dt d n1:
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like as in the naturall bodie when the stomacke is distempered, the head aketh: and when the head is wounded the stomacke is sicke;
like as in the natural body when the stomach is distempered, the head aketh: and when the head is wounded the stomach is sick;
av-j c-acp p-acp dt j n1 c-crq dt n1 vbz vvn, dt n1 vvz: cc c-crq dt n1 vbz vvn dt n1 vbz j;
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and the bodie may bee smitten for the errours of the tongue.
and the body may be smitten for the errors of the tongue.
cc dt n1 vmb vbi vvn p-acp dt n2 pp-f dt n1.
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Thus when Dauid sinned the child died, and when hee numbred the Israelites, the people were plagued.
Thus when David sinned the child died, and when he numbered the Israelites, the people were plagued.
av c-crq np1 vvn dt n1 vvd, cc c-crq pns31 vvd dt np2, dt n1 vbdr vvn.
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And thus is the child stained in bloud for the fathers treason against earthly Princes:
And thus is the child stained in blood for the Father's treason against earthly Princes:
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and so God punished this woman in her children, that shee might knowe the greatnesse of her sinnes, hee smote her children with death.
and so God punished this woman in her children, that she might know the greatness of her Sins, he smote her children with death.
cc av np1 vvd d n1 p-acp po31 n2, cst pns31 vmd vvi dt n1 pp-f po31 n2, pns31 vvd po31 n2 p-acp n1.
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Hence parents are taught to make conscience of euerie sinne: For thereby they may bring iudgements vpon their children and familie euen to death. Hence Parents Are taught to make conscience of every sin: For thereby they may bring Judgments upon their children and family even to death.
av n2 vbr vvn pc-acp vvi n1 pp-f d n1: c-acp av pns32 vmb vvi n2 p-acp po32 n2 cc n1 av p-acp n1.
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Now what bloudie hearted parents are those, that will make no conscience of doing that whereby they bring vengeance vppon their owne children? And by the same reason must euery man that liues in any societie be admonished to take heed of sinne:
Now what bloody hearted Parents Are those, that will make no conscience of doing that whereby they bring vengeance upon their own children? And by the same reason must every man that lives in any society be admonished to take heed of sin:
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because thereby a man (especially if hee bee a principall member of a societie) may bring destruction vpon many ▪ As Dauid did by numbring the people:
Because thereby a man (especially if he be a principal member of a society) may bring destruction upon many ▪ As David did by numbering the people:
c-acp av dt n1 (av-j cs pns31 vbb dt j-jn n1 pp-f dt n1) vmb vvi n1 p-acp d ▪ c-acp np1 vdd p-acp vvg dt n1:
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And Achan by his couetous stealth, Iosua. 7: And Ahab vpon his posteritie.
And achan by his covetous stealth, Iosua. 7: And Ahab upon his posterity.
cc np1 p-acp po31 j n1, np1. crd: cc np1 p-acp po31 n1.
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So that impenitent persons which will not be reformed but go on in sinne, ought to bee banished both from church and commonwealth,
So that impenitent Persons which will not be reformed but go on in sin, ought to be banished both from Church and commonwealth,
av cst j n2 r-crq vmb xx vbi vvn p-acp vvi a-acp p-acp n1, pi pc-acp vbi vvn av-d p-acp n1 cc n1,
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as hurtfull members, yea enemies to all good societies.
as hurtful members, yea enemies to all good societies.
c-acp j n2, uh n2 p-acp d j n2.
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That these threatnings might take place in the hearts of Iesabell and her followers, Christ remooueth two carnall conceits, whereby they might thinke to delude or escape these iudgements threatned.
That these threatenings might take place in the hearts of Jezebel and her followers, christ Removeth two carnal conceits, whereby they might think to delude or escape these Judgments threatened.
cst d n2-vvg vmd vvi n1 p-acp dt n2 pp-f np1 cc po31 n2, np1 vvz crd j n2, c-crq pns32 vmd vvi pc-acp vvi cc vvi d n2 vvd.
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The first is this, Iesabell and her company might thinke that their practises were secret, not knowne to the world;
The First is this, Jezebel and her company might think that their practises were secret, not known to the world;
dt ord vbz d, np1 cc po31 n1 vmd vvi d po32 n2 vbdr j-jn, xx vvn p-acp dt n1;
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and therefore they were not in danger of Gods iudgements:
and Therefore they were not in danger of God's Judgments:
cc av pns32 vbdr xx p-acp n1 pp-f npg1 n2:
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This is a wicked imagination that comes into the mind of all sinners, but this Christ cuts off saying, And all the Churches shall know that I am hee which search the reines and the hearts :
This is a wicked imagination that comes into the mind of all Sinners, but this christ cuts off saying, And all the Churches shall know that I am he which search the reins and the hearts:
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As if he should say to Iesabell and her companie:
As if he should say to Jezebel and her company:
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you may persuade your selues that because your sinnes are secret, therefore my iudgements shall not befall you.
you may persuade your selves that Because your Sins Are secret, Therefore my Judgments shall not befall you.
pn22 vmb vvi po22 n2 cst p-acp po22 n2 vbr j-jn, av po11 n2 vmb xx vvi pn22.
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But know, that I will discouer your secret sinnes and practises in such sort, as all Churches shall know by experience in your persons, that I do see and discerne the most hidden thoughts of mans heart.
But know, that I will discover your secret Sins and practises in such sort, as all Churches shall know by experience in your Persons, that I do see and discern the most hidden thoughts of men heart.
cc-acp vvb, cst pns11 vmb vvi po22 j-jn n2 cc n2 p-acp d n1, c-acp d n2 vmb vvi p-acp n1 p-acp po22 n2, cst pns11 vdb vvi cc vvi dt av-ds j-vvn n2 pp-f ng1 n1.
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First, here obserue to whome Christ will discouer their sinnes; not to all the world, but to the Church of God, All Churches shall know ;
First, Here observe to whom christ will discover their Sins; not to all the world, but to the Church of God, All Churches shall know;
ord, av vvb p-acp ro-crq np1 vmb vvi po32 n2; xx p-acp d dt n1, cc-acp p-acp dt n1 pp-f np1, d n2 vmb vvi;
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This Christ doth to terrifie Iesabell & her companie:
This christ does to terrify Jezebel & her company:
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For as it is an excellent honour to bee well esteemed of with the Churches of God,
For as it is an excellent honour to be well esteemed of with the Churches of God,
c-acp c-acp pn31 vbz dt j n1 pc-acp vbi av vvn pp-f p-acp dt n2 pp-f np1,
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so it is a most shamefull dishonour to bee in disgrace with the Churches of God:
so it is a most shameful dishonour to be in disgrace with the Churches of God:
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For whatsoeuer is bound or loosed by the Churches on earth, the same is bound or loosed in heauen.
For whatsoever is bound or loosed by the Churches on earth, the same is bound or loosed in heaven.
c-acp r-crq vbz vvn cc vvn p-acp dt n2 p-acp n1, dt d vbz vvn cc vvn p-acp n1.
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And therefore by due proportion it followeth, that they which are in disgrace with God• Churches on earth, are also in disgrace with God himselfe in heauen.
And Therefore by due proportion it follows, that they which Are in disgrace with God• Churches on earth, Are also in disgrace with God himself in heaven.
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Hence wee are taught that howsoeuer we must (so much as in vs lieth) endeuour to approoue our selues to the whole world, yet especially wee must labour to bee in good account with the Churches of God, and the members thereof:
Hence we Are taught that howsoever we must (so much as in us lies) endeavour to approve our selves to the Whole world, yet especially we must labour to be in good account with the Churches of God, and the members thereof:
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And on the contrarie, we must continually auoide the doing of all such things as may iustly bring vs into disgrace with the Church of God. Rom. 16.16. The Churches of Christ salute you. And 1. Cor. 16.19. All the Churches of Asia salute you.
And on the contrary, we must continually avoid the doing of all such things as may justly bring us into disgrace with the Church of God. Rom. 16.16. The Churches of christ salute you. And 1. Cor. 16.19. All the Churches of Asia salute you.
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Where the Apostle meaneth not, that they did by word of mouth send greetings vnto them:
Where the Apostle means not, that they did by word of Mouth send greetings unto them:
c-crq dt n1 vvz xx, cst pns32 vdd p-acp n1 pp-f n1 vvi n2 p-acp pno32:
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But hereby hee would signifie that all Churches did approue of them, which hee saith for their great comfort.
But hereby he would signify that all Churches did approve of them, which he Says for their great Comfort.
cc-acp av pns31 vmd vvi cst d n2 vdd vvi pp-f pno32, r-crq pns31 vvz p-acp po32 j n1.
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Paule receiued Timothie into the companie, because the Churches gaue him a good report, Act. 16.2.3.Paul received Timothy into the company, Because the Churches gave him a good report, Act. 16.2.3.
np1 vvn np1 p-acp dt n1, p-acp dt n2 vvd pno31 dt j n1, n1 crd.
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But what is the thing that all churches should know by experience in the persons of Iezabell and her company? namely, that Christ is he which doth indeed search the reynes and the hearts:
But what is the thing that all Churches should know by experience in the Persons of Jezebel and her company? namely, that christ is he which does indeed search the reins and the hearts:
cc-acp q-crq vbz dt n1 cst d n2 vmd vvi p-acp n1 p-acp dt n2 pp-f np1 cc po31 n1? av, cst np1 vbz pns31 r-crq vdz av vvi dt n2 cc dt n2:
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where, by Reynes and hearts wee must vnderstand the same things, namely, the thoughts and affections of men:
where, by Reins and hearts we must understand the same things, namely, the thoughts and affections of men:
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for in that sence those words are often vsed in the old Testament.
for in that sense those words Are often used in the old Testament.
c-acp p-acp d n1 d n2 vbr av vvn p-acp dt j n1.
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Quest. How can reynes signifie the thoughts and affections ▪ seeing the thoughts are seated in the braine,Quest. How can reins signify the thoughts and affections ▪ seeing the thoughts Are seated in the brain,
n1. q-crq vmb n2 vvi dt n2 cc n2 ▪ vvg dt n2 vbr vvn p-acp dt n1,
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and the affections in the heart? Answ. The reynes are put for the thoughts and affections, not because they are seated therein,
and the affections in the heart? Answer The reins Are put for the thoughts and affections, not Because they Are seated therein,
cc dt n2 p-acp dt n1? np1 dt n2 vbr vvn p-acp dt n2 cc n2, xx c-acp pns32 vbr vvn av,
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but for that resemblance and analogie that is betweene them:
but for that resemblance and analogy that is between them:
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for as the reynes are seated in the most secret part of the bodie, so the thoughts and affections are seated in the most secret place of the soule:
for as the reins Are seated in the most secret part of the body, so the thoughts and affections Are seated in the most secret place of the soul:
c-acp c-acp dt n2 vbr vvn p-acp dt av-ds j-jn n1 pp-f dt n1, av dt n2 cc n2 vbr vvn p-acp dt av-ds j-jn n1 pp-f dt n1:
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and the heart is p•rt for the thoughts and affections, first, because the affections are there seated;
and the heart is p•rt for the thoughts and affections, First, Because the affections Are there seated;
cc dt n1 vbz vvn p-acp dt n2 cc n2, ord, c-acp dt n2 vbr a-acp vvn;
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secondly, because the thoughts, though they bee seated in the braine, yet they haue their operation in the heart:
secondly, Because the thoughts, though they be seated in the brain, yet they have their operation in the heart:
ord, c-acp dt n2, cs pns32 vbb vvn p-acp dt n1, av pns32 vhb po32 n1 p-acp dt n1:
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for ioyfull thoughts make a merry heart, and fearefull thoughts an heauie heart.
for joyful thoughts make a merry heart, and fearful thoughts an heavy heart.
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Againe, the word ( Search ) signifieth a most narrow search, and such a one as goeth with finding;
Again, the word (Search) signifies a most narrow search, and such a one as Goes with finding;
av, dt n1 (vvb) vvz dt av-ds j n1, cc d dt crd c-acp vvz p-acp vvg;
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thereby shewing that nothing is so secret in man, but the Lord both can and doth see and discerne the same.
thereby showing that nothing is so secret in man, but the Lord both can and does see and discern the same.
av vvg cst pix vbz av j-jn p-acp n1, cc-acp dt n1 av-d vmb cc vdz vvi cc vvi dt d.
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Hence wee learne first, that Christ our Sauiour is not onely man, but very God, one person standing of two natures. Hence we Learn First, that christ our Saviour is not only man, but very God, one person standing of two nature's.
av pns12 vvb ord, cst np1 po12 n1 vbz xx av-j n1, cc-acp av np1, crd n1 vvg pp-f crd n2.
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That Christ is man, heretickes denie not: but whether he be God or not, there is the question.
That christ is man, Heretics deny not: but whither he be God or not, there is the question.
cst np1 vbz n1, n2 vvb xx: cc-acp cs pns31 vbb np1 cc xx, pc-acp vbz dt n1.
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Which yet is here euidently prooued: for hee that hath in him the peculiar properties of God, must needs be God:
Which yet is Here evidently proved: for he that hath in him the peculiar properties of God, must needs be God:
r-crq av vbz av av-j vvn: c-acp pns31 cst vhz p-acp pno31 dt j n2 pp-f np1, vmb av vbi n1:
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But Christ hath in him the true properties of God, he can search and discerne all the thoughts and all the affections of the hearts of all men, which none can doe but God onely, Ierem. 17.9, 10, The heart is deceitfull and wicked aboue all things, who can know it? I the Lord search the he••t, and trie the reynes.
But christ hath in him the true properties of God, he can search and discern all the thoughts and all the affections of the hearts of all men, which none can do but God only, Jeremiah 17.9, 10, The heart is deceitful and wicked above all things, who can know it? I the Lord search the he••t, and try the reins.
cc-acp np1 vhz p-acp pno31 dt j n2 pp-f np1, pns31 vmb vvi cc vvi d dt n2 cc d dt n2 pp-f dt n2 pp-f d n2, r-crq pix vmb vdi p-acp np1 av-j, np1 crd, crd, dt n1 vbz j cc j p-acp d n2, r-crq vmb vvi pn31? sy dt n1 vvb dt n1, cc vvi dt n2.
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And therefore Christ is the true and very God. Secondly, hereby wee are taught to beware and take heed of hypocrisie in all things,
And Therefore christ is the true and very God. Secondly, hereby we Are taught to beware and take heed of hypocrisy in all things,
cc av np1 vbz dt j cc j np1. ord, av pns12 vbr vvn pc-acp vvi cc vvi n1 pp-f n1 p-acp d n2,
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but especially in the matters of religion. Hypocrisie is, when a man seemes outwardly to be that which hee is not inwardly.
but especially in the matters of Religion. Hypocrisy is, when a man seems outwardly to be that which he is not inwardly.
cc-acp av-j p-acp dt n2 pp-f n1. n1 vbz, c-crq dt n1 vvz av-j pc-acp vbi d r-crq pns31 vbz xx av-j.
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But wee must haue care to bee truly in heart that which we appeare to bee in life and profession:
But we must have care to be truly in heart that which we appear to be in life and profession:
cc-acp pns12 vmb vhi n1 pc-acp vbi av-j p-acp n1 cst r-crq pns12 vvb pc-acp vbi p-acp n1 cc n1:
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wee must come as neere Christ in thought and affection, as in our outward action:
we must come as near christ in Thought and affection, as in our outward actium:
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for Christ knowes as well the whole estate of euerie mans reynes and heart, as he doth their speeches and their deeds.
for christ knows as well the Whole estate of every men reins and heart, as he does their Speeches and their Deeds.
c-acp np1 vvz a-acp av dt j-jn n1 pp-f d ng1 n2 cc n1, c-acp pns31 vdz po32 n2 cc po32 n2.
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Thirdly, hereby wee must learne to suspect our selues of our vnknowne sinnes, as of our vnbeleefe and presumption;
Thirdly, hereby we must Learn to suspect our selves of our unknown Sins, as of our unbelief and presumption;
ord, av pns12 vmb vvi pc-acp vvi po12 n2 pp-f po12 j n2, c-acp pp-f po12 n1 cc n1;
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not contenting our selues with an acknowledgement of our known sinnes, for wee can neuer discerne the depth of our corrupt heart, and yet God knoweth them.
not contenting our selves with an acknowledgement of our known Sins, for we can never discern the depth of our corrupt heart, and yet God Knoweth them.
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This was Dauids practise, after due examination of himselfe hee yet crieth, Lord cleanse mee from my secret sinnes:
This was David practise, After due examination of himself he yet cries, Lord cleanse me from my secret Sins:
d vbds npg1 vvi, p-acp j-jn n1 pp-f px31 pns31 av vvz, n1 vvb pno11 p-acp po11 j-jn n2:
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As if he should say, I haue O Lord searched my heart, but I cannot sufficiently know mine owne corruptions;
As if he should say, I have O Lord searched my heart, but I cannot sufficiently know mine own corruptions;
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therefore doe thou O Lord helpe to cleanse mee from them. If this were practised, true religion would flourish:
Therefore do thou Oh Lord help to cleanse me from them. If this were practised, true Religion would flourish:
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for many iustifie themselues, when as they know not what is in their hearts, little considering what Christ sayth vnto the Pharisees, You are they which iustifie your selues before men, but Christ knoweth your hearts.
for many justify themselves, when as they know not what is in their hearts, little considering what christ say unto the Pharisees, You Are they which justify your selves before men, but christ Knoweth your hearts.
c-acp d vvi px32, c-crq c-acp pns32 vvb xx r-crq vbz p-acp po32 n2, av-j vvg r-crq np1 vvz p-acp dt np2, pn22 vbr pns32 r-crq vvi po22 n2 p-acp n2, cc-acp np1 vvz po22 n2.
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And I will giue to euery one of you according to your workes. And I will give to every one of you according to your works.
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Here Christ proceedeth to remooue a second wicked conceit, whereby they might seeme to illude Gods iudgements threatened.
Here christ Proceedeth to remove a second wicked conceit, whereby they might seem to illude God's Judgments threatened.
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For they might say, Let the Lord send iudgments and plagues vpon vs, yet wee shall escape them:
For they might say, Let the Lord send Judgments and plagues upon us, yet we shall escape them:
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as Isay sayd of the wicked in his time, That they made a league with death and hell,
as Saiah said of the wicked in his time, That they made a league with death and hell,
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and sayd the iudgements of God shall passe ouer them, Isay. 28. verse 15. But to cut off this vaine conceit, Christ threateneth a iust reward to euery one, according to his workes. As if hee should say;and said the Judgments of God shall pass over them, Saiah 28. verse 15. But to Cut off this vain conceit, christ threateneth a just reward to every one, according to his works. As if he should say;
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You may sooth vp your selues ▪ and falsely thinke, that you shall escape my iudgements:
You may sooth up your selves ▪ and falsely think, that you shall escape my Judgments:
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but know it, that I will reward euery one of you partly in this life,
but know it, that I will reward every one of you partly in this life,
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and principally at the day of iudgement, according to your workes, bee they good or bad.
and principally At the day of judgement, according to your works, be they good or bad.
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For these words must especially •ee vnderstood of the day of iudgement, as they are vsed, 〈 ◊ 〉. 2. •. and Reuel. 2•. 12.
For these words must especially •ee understood of the day of judgement, as they Are used, 〈 ◊ 〉. 2. •. and Revel. 2•. 12.
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Hence the Papists gather, that men are saued not onely by faith in Christ, but also by workes:
Hence the Papists gather, that men Are saved not only by faith in christ, but also by works:
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for thus they reason ▪ •y that whereby wee must bee iudged, must wee bee iustified and •a•ed:
for thus they reason ▪ •y that whereby we must be judged, must we be justified and •a•ed:
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but by workes wee must bee iudged, and therefore saued. Answ: The Proposition is false: There is great difference betweene iustifying and iudging:
but by works we must be judged, and Therefore saved. Answer: The Proposition is false: There is great difference between justifying and judging:
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for iudging is onely the declaration of a man to bee iust; but iustification is the making of a man iust:
for judging is only the declaration of a man to be just; but justification is the making of a man just:
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And because the declaration of a man to bee iust, is by workes, therefore is iudgement by workes.
And Because the declaration of a man to be just, is by works, Therefore is judgement by works.
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Againe, it is not sayd, I will giue to you for your works, but according to your workes. If he had sayd, I will giue to euery one of you for your workes,
Again, it is not said, I will give to you for your works, but according to your works. If he had said, I will give to every one of you for your works,
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then it might haue seemed they had bin iustified by them:
then it might have seemed they had been justified by them:
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But here Christ doth only make works an outward signe, or rule, whereto hee will conforme and square the last iudgement.
But Here christ does only make works an outward Signen, or Rule, whereto he will conform and square the last judgement.
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Secondly, whereas euery man must bee iudged, that is, saued or condemned according to his workes;
Secondly, whereas every man must be judged, that is, saved or condemned according to his works;
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hence wee may gather, that good workes are necessarie to saluation, yet not as causes thereof, either efficient,
hence we may gather, that good works Are necessary to salvation, yet not as Causes thereof, either efficient,
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or helping any way, but onely as a way or meanes to come vnto saluation:
or helping any Way, but only as a Way or means to come unto salvation:
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For faith is necessarie, and good workes are the tokens and fruits of faith, and so are necessarie.
For faith is necessary, and good works Are the tokens and fruits of faith, and so Are necessary.
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Thirdly, here we must bee admonished to bee carefull to abound in good workes; not to win heauen by them, but to get assurance of saluation in our selues.
Thirdly, Here we must be admonished to be careful to abound in good works; not to win heaven by them, but to get assurance of salvation in our selves.
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And these good workes are the doing of the duties of pietie vnto God, and of charitie vnto our brethren,
And these good works Are the doing of the duties of piety unto God, and of charity unto our brothers,
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euen the duties of the Morall law;
even the duties of the Moral law;
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or more plainely, the doing of the generall duties of a Christian, and the particular duties of a mans calling:
or more plainly, the doing of the general duties of a Christian, and the particular duties of a men calling:
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for if these bee done in obedience to God and to his glory, proceeding from faith and loue vnto our brethren,
for if these be done in Obedience to God and to his glory, proceeding from faith and love unto our brothers,
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though the calling bee neuer so base, they are good workes. And on the contrarie, this must admonish vs to make conscience of euery euill way:
though the calling be never so base, they Are good works. And on the contrary, this must admonish us to make conscience of every evil Way:
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for sinnes be the markes of condemnation:
for Sins be the marks of condemnation:
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and so many wicked workes as we commit, so many markes and brands doe wee set vpon our selues of our iust and deserued condemnation, vnlesse wee repent.
and so many wicked works as we commit, so many marks and brands do we Set upon our selves of our just and deserved condemnation, unless we Repent.
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Lastly, hence wee may gather, that there bee degrees of ioy in heauen, and of torments in hell.
Lastly, hence we may gather, that there be Degrees of joy in heaven, and of torments in hell.
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For iudgements and rewards goe according to mens workes:
For Judgments and rewards go according to men's works:
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And therefore they that testifie their faith by great and many good workes, shall haue great reward:
And Therefore they that testify their faith by great and many good works, shall have great reward:
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they that testifie their faith by lesser and fewer workes, shall haue lesser reward: and so for sinnes, the more heynous they bee, the deeper condemnation they doe procure.
they that testify their faith by lesser and fewer works, shall have lesser reward: and so for Sins, the more heinous they be, the Deeper condemnation they do procure.
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Vers. 24. And to you I say, the rest of them of Thyatira, as many as haue not this learning,Vers. 24. And to you I say, the rest of them of Thyatira, as many as have not this learning,
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neither haue knowne the deepenesse of Sathan (as they speake) I will put vpon you none other burden.
neither have known the deepness of Sathan (as they speak) I will put upon you none other burden.
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25. But that which you haue already hold fast till I come.25. But that which you have already hold fast till I come.
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Here Christ commeth to a second part of his counsell, which concernes the Angell, and the better part of this Church of Thyatira:
Here christ comes to a second part of his counsel, which concerns the Angel, and the better part of this Church of Thyatira:
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and first hee beginneth with the Preface of this counsell; wherein wee may obserue two points: First, who speaketh: Secondly, to whom hee speaketh.
and First he begins with the Preface of this counsel; wherein we may observe two points: First, who speaks: Secondly, to whom he speaks.
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For the first, hee that speaketh is Christ.
For the First, he that speaks is christ.
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I say, hereby Christ challengeth vnto himselfe the absolute and all sufficient authoritie of the supreme Doctor of his Church, in that hee speaketh in his owne name.I say, hereby christ Challengeth unto himself the absolute and all sufficient Authority of the supreme Doctor of his Church, in that he speaks in his own name.
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Whereby hee putteth a plaine difference betweene himselfe and all other his Ministers, either Prophets, Apostles, or ordinarie teachers:
Whereby he putteth a plain difference between himself and all other his Ministers, either prophets, Apostles, or ordinary Teachers:
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for they must not propound any thing vnto Gods people in their owne names, but in the name of Christ.
for they must not propound any thing unto God's people in their own names, but in the name of christ.
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But Christ teacheth in his owne name, being the fountaine of all diuine knowledge and vnderstanding, that i• reuealed in the word of God.
But christ Teaches in his own name, being the fountain of all divine knowledge and understanding, that i• revealed in the word of God.
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And thus Christ himselfe speaketh in his owne name, to strike the hearts of the Angell of this Church and the better part thereof with reuerence,
And thus christ himself speaks in his own name, to strike the hearts of the Angel of this Church and the better part thereof with Reverence,
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5714
and to mooue them to receiue and obey the counsell following, considering it comes immediately from Christ, the Doctor of the Church. II. point.
and to move them to receive and obey the counsel following, considering it comes immediately from christ, the Doctor of the Church. II point.
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The parties to whom he speaketh, To you : that is, the Angell and the better part of this Church:
The parties to whom he speaks, To you: that is, the Angel and the better part of this Church:
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for so Christ expounds it in the words following, though first hee say in generall To you: that is, The rest of them of Thyatira.
for so christ expounds it in the words following, though First he say in general To you: that is, The rest of them of Thyatira.
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5717
When as Christ will behaue himselfe as the doctor and chiefe Angell of this Church, note, that he maketh a distinction of the persons in the Church,
When as christ will behave himself as the Doctor and chief Angel of this Church, note, that he makes a distinction of the Persons in the Church,
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and also deuideth his counsell, giuing one doctrine and one iudgement to one part, and a diuers doctrine and iudgement to another.
and also Divideth his counsel, giving one Doctrine and one judgement to one part, and a diverse Doctrine and judgement to Another.
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This giueth vs good direction for sundry actions: This gives us good direction for sundry actions:
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for some may aske, how must doctrine bee deliuered in a mixt congregation, where some are Papists, some Protestants, some are hardened, others despaire? Answ. The persons must bee distinguished after the example of Christ,
for Some may ask, how must Doctrine be Delivered in a mixed congregation, where Some Are Papists, Some Protestants, Some Are hardened, Others despair? Answer The Persons must be distinguished After the Exampl of christ,
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5721
and sutable doctrines deuided for them, that euery one may haue his due.
and suitable doctrines divided for them, that every one may have his endue.
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Impenitent sinners must be terrified, and threatenings deliuered against them, with exception of them that repent:
Impenitent Sinners must be terrified, and threatenings Delivered against them, with exception of them that Repent:
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701
Page 150
5723
Comforts must be propounded and applied to them that despaire, with restraint from all impenitent persons that goe on in sinne.
Comforts must be propounded and applied to them that despair, with restraint from all impenitent Persons that go on in sin.
n2 vmb vbi vvn cc vvn p-acp pno32 cst vvb, p-acp n1 p-acp d j n2 cst vvb a-acp p-acp n1.
(7) chapter (DIV1)
701
Page 150
5724
If any demaund more particularly, who these bee whom Christ calleth The rest of them of Thyatyra, Christ answeres directly (as the words import) to as many as haue not this learning,
If any demand more particularly, who these be whom christ calls The rest of them of Thyatira, christ answers directly (as the words import) to as many as have not this learning,
cs d n1 av-dc av-j, r-crq d vbb r-crq np1 vvz dt n1 pp-f pno32 pp-f np1, np1 n2 av-j (c-acp dt n2 vvb) p-acp c-acp d c-acp vhb xx d n1,
(7) chapter (DIV1)
702
Page 150
5725
neither haue knowne the deepenesse of Sathan. neither have known the deepness of Sathan.
dx vhb vvn dt n1 pp-f np1.
(7) chapter (DIV1)
702
Page 150
5726
Where Christ giueth two notes whereby to discerne who bee the rest of them of Thyatira:
Where christ gives two notes whereby to discern who bee the rest of them of Thyatira:
c-crq np1 vvz crd n2 c-crq pc-acp vvi r-crq n1 dt n1 pp-f pno32 pp-f np1:
(7) chapter (DIV1)
702
Page 150
5727
The first is, the not receiuing or maintaining of the false doctrine of Iezabell, whereof entreatie hath beene formerly made:
The First is, the not receiving or maintaining of the false Doctrine of Jezebel, whereof entreaty hath been formerly made:
dt ord vbz, cs xx vvg cc vvg pp-f dt j n1 pp-f np1, c-crq n1 vhz vbn av-j vvn:
(7) chapter (DIV1)
702
Page 150
5728
The second note is, ignorance in the deepenesse of Sathan, neither haue knowne the deepenesse of Sathan:
The second note is, ignorance in the deepness of Sathan, neither have known the deepness of Sathan:
dt ord n1 vbz, n1 p-acp dt n1 pp-f np1, d vhb vvn dt n1 pp-f np1:
(7) chapter (DIV1)
702
Page 150
5729
that is, neither haue acknowledged nor approoued the doctrine of Iezabell, which is the deepe and profound learning, as themselues doe iudge.
that is, neither have acknowledged nor approved the Doctrine of Jezebel, which is the deep and profound learning, as themselves do judge.
cst vbz, dx vhb vvn ccx vvn dt n1 pp-f np1, r-crq vbz dt j-jn cc j n1, c-acp px32 vdb vvi.
(7) chapter (DIV1)
702
Page 150
5730
In this obserue a most wicked practise of Iezabell and her followers: they esteemed highly of their owne opinions, calling them profound and deepe learning:
In this observe a most wicked practice of Jezebel and her followers: they esteemed highly of their own opinions, calling them profound and deep learning:
p-acp d vvb dt av-ds j n1 pp-f np1 cc po31 n2: pns32 vvd av-j pp-f po32 d n2, vvg pno32 j cc j-jn n1:
(7) chapter (DIV1)
703
Page 150
5731
but for the doctrine of the Prophets and Apostles in the Old and New Testaments, in it there was no such matter.
but for the Doctrine of the prophets and Apostles in the Old and New Testaments, in it there was no such matter.
cc-acp p-acp dt n1 pp-f dt n2 cc n2 p-acp dt j cc j n2, p-acp pn31 a-acp vbds dx d n1.
(7) chapter (DIV1)
703
Page 150
5732
This in all ages hath beene the practise of wicked persons, highly to esteeme their owne conceits,
This in all ages hath been the practice of wicked Persons, highly to esteem their own conceits,
np1 p-acp d n2 vhz vbn dt n1 pp-f j n2, av-j pc-acp vvi po32 d n2,
(7) chapter (DIV1)
703
Page 150
5733
and basely to neglect the word of God.
and basely to neglect the word of God.
cc av-j pc-acp vvi dt n1 pp-f np1.
(7) chapter (DIV1)
703
Page 150
5734
The teachers of the Iewes doe hold to this day, That the Lord gaue to Moses a most plain and easie law which he deliuered to his people;
The Teachers of the Iewes do hold to this day, That the Lord gave to Moses a most plain and easy law which he Delivered to his people;
dt n2 pp-f dt np2 vdb vvi p-acp d n1, cst dt n1 vvd p-acp np1 dt av-ds j cc j n1 r-crq pns31 vvd p-acp po31 n1;
(7) chapter (DIV1)
703
Page 150
5735
but the most secret and profound doctrine was vnwritten, shewed to Moses by reuelation, and by him deliuered to the Priests and Leuites, which they keepe still in their Cabbala.
but the most secret and profound Doctrine was unwritten, showed to Moses by Revelation, and by him Delivered to the Priests and Levites, which they keep still in their Cabbala.
cc-acp dt av-ds j-jn cc j n1 vbds j, vvd p-acp np1 p-acp n1, cc p-acp pno31 vvd p-acp dt n2 cc np2, r-crq pns32 vvb av p-acp po32 n1.
(7) chapter (DIV1)
703
Page 150
5736
And of the like iudgement touching Scripture are the Popish Churches:
And of the like judgement touching Scripture Are the Popish Churches:
cc pp-f dt j n1 vvg n1 vbr dt j n2:
(7) chapter (DIV1)
703
Page 150
5737
The Word written is but an inkie word, a dead letter, or a nose of waxe:
The Word written is but an inky word, a dead Letter, or a nose of wax:
dt n1 vvn vbz p-acp dt j n1, dt j n1, cc dt n1 pp-f n1:
(7) chapter (DIV1)
703
Page 150
5738
but the most perfect Scripture is vnwritten; which is, the consent of faith and of doctrine in the hearts of all Catholickes.
but the most perfect Scripture is unwritten; which is, the consent of faith and of Doctrine in the hearts of all Catholics.
cc-acp dt av-ds j n1 vbz j; r-crq vbz, dt n1 pp-f n1 cc pp-f n1 p-acp dt n2 pp-f d njp2.
(7) chapter (DIV1)
703
Page 150
5739
And by such great tearmes the Anabaptists, Libertines, and Arrians, maintaine their doctrine, and abuse Scripture, calling the written Word milke for euery nouice:
And by such great terms the Anabaptists, Libertines, and Arians, maintain their Doctrine, and abuse Scripture, calling the written Word milk for every novice:
cc p-acp d j n2 dt np1, n2, cc n2-jn, vvb po32 n1, cc vvi n1, vvg dt j-vvn n1 n1 p-acp d n1:
(7) chapter (DIV1)
703
Page 150
5740
but the consent of heart among themselues, with reuelations, that is, the strong meates. Yea, this opinion hath crept in among vs in part:
but the consent of heart among themselves, with revelations, that is, the strong Meats. Yea, this opinion hath crept in among us in part:
cc-acp dt n1 pp-f n1 p-acp px32, p-acp n2, cst vbz, dt j n2. uh, d n1 vhz vvn p-acp p-acp pno12 p-acp n1:
(7) chapter (DIV1)
703
Page 150
5741
men thinke basely of Scripture, and preferre other mens writings before it.
men think basely of Scripture, and prefer other men's writings before it.
n2 vvb av-j pp-f n1, cc vvi j-jn ng2 n2 p-acp pn31.
(7) chapter (DIV1)
703
Page 150
5742
For let a man preach plainely the bare word of God, and deliuer doctrines and exhortations out of the same, this is but plaine preaching:
For let a man preach plainly the bore word of God, and deliver doctrines and exhortations out of the same, this is but plain preaching:
p-acp vvb dt n1 vvb av-j dt j n1 pp-f np1, cc vvi n2 cc n2 av pp-f dt d, d vbz cc-acp av-j vvg:
(7) chapter (DIV1)
703
Page 150
5743
But let another come and vtter his mind partly in Latine, and partly in Greeke, and other languages, alleadging withall the testimonies of Fathers, Counsels, and other Writers; that is the learned preaching.
But let Another come and utter his mind partly in Latin, and partly in Greek, and other languages, alleging withal the testimonies of Father's, Counsels, and other Writers; that is the learned preaching.
cc-acp vvb j-jn vvb cc vvi po31 n1 av p-acp jp, cc av p-acp jp, cc j-jn n2, vvg av dt n2 pp-f n2, n2, cc j-jn n2; d vbz dt j vvg.
(7) chapter (DIV1)
703
Page 150
5744
And thus doe most men abase Scripture, and exalt the writings of men aboue it.
And thus do most men abase Scripture, and exalt the writings of men above it.
cc av vdb av-ds n2 vvi n1, cc vvi dt n2 pp-f n2 p-acp pn31.
(7) chapter (DIV1)
703
Page 150
5745
But seeing this is the practise of Iezabell and wicked men, let vs on the contrary learne to reuerence the written word,
But seeing this is the practice of Jezebel and wicked men, let us on the contrary Learn to Reverence the written word,
p-acp vvg d vbz dt n1 pp-f np1 cc j n2, vvb pno12 p-acp dt n-jn vvi pc-acp vvi dt j-vvn n1,
(7) chapter (DIV1)
703
Page 150
5746
and giue place thereto aboue all the testimonies and sayings of men whatsoeuer. The deepenesse of Sathan. As if he should say: They count it deepe learning;
and give place thereto above all the testimonies and sayings of men whatsoever. The deepness of Sathan. As if he should say: They count it deep learning;
cc vvi n1 av p-acp d dt n2 cc n2-vvg pp-f n2 r-crq. dt n1 pp-f np1. c-acp cs pns31 vmd vvi: pns32 vvb pn31 j-jn n1;
(7) chapter (DIV1)
703
Page 150
5747
but it is the learning of the deuill, wherein you may see his profound craft and pollicie.
but it is the learning of the Devil, wherein you may see his profound craft and policy.
cc-acp pn31 vbz dt n1 pp-f dt n1, c-crq pn22 vmb vvi po31 j n1 cc n1.
(7) chapter (DIV1)
704
Page 150
5748
Where note, that when Christ will alleadge the speech of Iezabell and her followers, hee doth it with disgrace vnto them:
Where note, that when christ will allege the speech of Jezebel and her followers, he does it with disgrace unto them:
q-crq n1, cst c-crq np1 vmb vvi dt n1 pp-f np1 cc po31 n2, pns31 vdz pn31 p-acp n1 p-acp pno32:
(7) chapter (DIV1)
704
Page 150
5749
for they counted their doctrine deepe learning; but Christ repeating their opinion, calleth it the deepenesse of Sathan.
for they counted their Doctrine deep learning; but christ repeating their opinion, calls it the deepness of Sathan.
c-acp pns32 vvd po32 n1 j-jn n1; cc-acp np1 vvg po32 n1, vvz pn31 dt n1 pp-f np1.
(7) chapter (DIV1)
704
Page 150
5750
Hence I gather, that Christians cannot safely act and play the Comedies of heathen men:
Hence I gather, that Christians cannot safely act and play the Comedies of heathen men:
av pns11 vvb, cst np1 vmbx av-j vvi cc vvi dt n2 pp-f j-jn n2:
(7) chapter (DIV1)
705
Page 150
5751
for they are full of many blasphemous speeches and oathes flat against the word of God:
for they Are full of many blasphemous Speeches and Oaths flat against the word of God:
c-acp pns32 vbr j pp-f d j n2 cc n2 j p-acp dt n1 pp-f np1:
(7) chapter (DIV1)
705
Page 151
5752
which they ought not to repeat, but with disgrace vnto them. For Christs practise must bee a patterne for our imitation:
which they ought not to repeat, but with disgrace unto them. For Christ practice must be a pattern for our imitation:
r-crq pns32 vmd xx pc-acp vvi, cc-acp p-acp n1 p-acp pno32. p-acp npg1 n1 vmb vbi dt n1 p-acp po12 n1:
(7) chapter (DIV1)
705
Page 151
5753
hee would not repeat so much as one word of a wicked woman, without some note of disgrace.
he would not repeat so much as one word of a wicked woman, without Some note of disgrace.
pns31 vmd xx vvi av av-d c-acp crd n1 pp-f dt j n1, p-acp d n1 pp-f n1.
(7) chapter (DIV1)
705
Page 151
5754
If it bee sayd, they repeat these speeches with disgrace and dislike: I answere, it is not so:
If it be said, they repeat these Speeches with disgrace and dislike: I answer, it is not so:
cs pn31 vbb vvn, pns32 vvb d n2 p-acp n1 cc n1: pns11 vvb, pn31 vbz xx av:
(7) chapter (DIV1)
705
Page 151
5755
for if they did, that would take away the whole Comedie, being full of such bad speeches.
for if they did, that would take away the Whole Comedy, being full of such bad Speeches.
c-acp cs pns32 vdd, cst vmd vvi av dt j-jn n1, vbg j pp-f d j n2.
(7) chapter (DIV1)
705
Page 151
5756
And this I take to bee the equitie of Gods word, thus to reason from Christs example.
And this I take to be the equity of God's word, thus to reason from Christ Exampl.
cc d pns11 vvb pc-acp vbi dt n1 pp-f npg1 n1, av p-acp n1 p-acp npg1 n1.
(7) chapter (DIV1)
705
Page 151
5757
As they speake. These words Christ addeth:As they speak. These words christ adds:
c-acp pns32 vvb. d n2 np1 vvz:
(7) chapter (DIV1)
706
Page 151
5758
First, to shew that the words going before were not his owne, but the words of Iezabels followers touching her doctrine.
First, to show that the words going before were not his own, but the words of Jezebel's followers touching her Doctrine.
ord, pc-acp vvi cst dt n2 vvg a-acp vbdr xx po31 d, cc-acp dt n2 pp-f n2 n2 vvg po31 n1.
(7) chapter (DIV1)
706
Page 151
5759
Secondly, to shew the proud and presumptuous minds of heretickes, in maintaining their wicked opinions.
Secondly, to show the proud and presumptuous minds of Heretics, in maintaining their wicked opinions.
ord, pc-acp vvi dt j cc j n2 pp-f n2, p-acp vvg po32 j n2.
(7) chapter (DIV1)
706
Page 151
5760
Thus haue false teachers vpheld their errours by proud and swelling words, as Iude the 16. and 2. Pet. 2.18.
Thus have false Teachers upheld their errors by proud and swelling words, as Iude the 16. and 2. Pet. 2.18.
av vhb j n2 vvd po32 n2 p-acp j cc j-vvg n2, p-acp np1 dt crd cc crd np1 crd.
(7) chapter (DIV1)
706
Page 151
5761
The pure word of God is not so maintained, but in the humilitie and lowlinesse of spirit,
The pure word of God is not so maintained, but in the humility and lowliness of Spirit,
dt j n1 pp-f np1 vbz xx av vvn, cc-acp p-acp dt n1 cc n1 pp-f n1,
(7) chapter (DIV1)
706
Page 151
5762
and in the practise of pietie from an humble heart: for God teacheth the lowly his wayes, and giueth grace to the humble, Psal. 25.14.
and in the practice of piety from an humble heart: for God Teaches the lowly his ways, and gives grace to the humble, Psalm 25.14.
cc p-acp dt n1 pp-f n1 p-acp dt j n1: c-acp np1 vvz dt j po31 n2, cc vvz n1 p-acp dt j, np1 crd.
(7) chapter (DIV1)
706
Page 151
5763
And therefore this is a note of false doctrin, by swelling words to maintaine the same.
And Therefore this is a note of false Doctrine, by swelling words to maintain the same.
cc av d vbz dt n1 pp-f j n1, p-acp j-vvg n2 pc-acp vvi dt d.
(7) chapter (DIV1)
706
Page 151
5764
Hitherto we haue spoken of the Preface before Christs counsell: now followeth the counsell it selfe in this sentence:
Hitherto we have spoken of the Preface before Christ counsel: now follows the counsel it self in this sentence:
av pns12 vhb vvn pp-f dt n1 p-acp npg1 n1: av vvz dt n1 pn31 n1 p-acp d n1:
(7) chapter (DIV1)
707
Page 151
5765
Though I lay no other burden vpon you, yet I would haue you to hold fast that which you haue alreadie, till I come. Though I lay no other burden upon you, yet I would have you to hold fast that which you have already, till I come.
c-acp pns11 vvb dx j-jn n1 p-acp pn22, av pns11 vmd vhi pn22 pc-acp vvi av-j cst r-crq pn22 vhb av, c-acp pns11 vvb.
(7) chapter (DIV1)
707
Page 151
5766
This sentence is a distinction, containing two parts:
This sentence is a distinction, containing two parts:
d n1 vbz dt n1, vvg crd n2:
(7) chapter (DIV1)
707
Page 151
5767
First, in these words, I will lay no other burden vpon you, than that which you haue alreadie:
First, in these words, I will lay no other burden upon you, than that which you have already:
ord, p-acp d n2, pns11 vmb vvi dx j-jn n1 p-acp pn22, cs d r-crq pn22 vhb av:
(7) chapter (DIV1)
707
Page 151
5768
that is, howsoeuer I threaten my iudgements vnto Iezabell and her followers, yet I will lay none other punishment vpon you but my reproofe onely,
that is, howsoever I threaten my Judgments unto Jezebel and her followers, yet I will lay none other punishment upon you but my reproof only,
cst vbz, c-acp pns11 vvb po11 n2 p-acp np1 cc po31 n2, av pns11 vmb vvi pi j-jn n1 p-acp pn22 p-acp po11 n1 av-j,
(7) chapter (DIV1)
707
Page 151
5769
for suffering Iezabell among you with her false doctrine and followers. This braunch of this distinction containeth a most comfortable instruction:
for suffering Jezebel among you with her false Doctrine and followers. This branch of this distinction Containeth a most comfortable instruction:
p-acp vvg np1 p-acp pn22 p-acp po31 j n1 cc n2. d n1 pp-f d n1 vvz dt av-ds j n1:
(7) chapter (DIV1)
707
Page 151
5770
namely, that all those that giue themselues to maintaine puritie of doctrine and synceritie of life, shall be safely preserued in the time of common iudgements, vnder the blessed protection of God,
namely, that all those that give themselves to maintain purity of Doctrine and sincerity of life, shall be safely preserved in the time of Common Judgments, under the blessed protection of God,
av, cst d d cst vvb px32 pc-acp vvi n1 pp-f n1 cc n1 pp-f n1, vmb vbi av-j vvn p-acp dt n1 pp-f j n2, p-acp dt j-vvn n1 pp-f np1,
(7) chapter (DIV1)
708
Page 151
5771
so farre forth as is for Gods glorie and their good.
so Far forth as is for God's glory and their good.
av av-j av a-acp vbz p-acp ng1 n1 cc po32 j.
(7) chapter (DIV1)
708
Page 151
5772
And considering this mercie is offered to the godly, wee must hereby learne to become followers of this Church of Thyatira:
And considering this mercy is offered to the godly, we must hereby Learn to become followers of this Church of Thyatira:
np1 vvg d n1 vbz vvn p-acp dt j, pns12 vmb av vvi pc-acp vvi n2 pp-f d n1 pp-f np1:
(7) chapter (DIV1)
708
Page 151
5773
that is, we must endeuour to maintaine the pure truth of Gods holy word, and withall haue care to shew foorth synceritie of manners, in making conscience of euery sinne,
that is, we must endeavour to maintain the pure truth of God's holy word, and withal have care to show forth sincerity of manners, in making conscience of every sin,
cst vbz, pns12 vmb n1 pc-acp vvi dt j n1 pp-f npg1 j n1, cc av vhb n1 pc-acp vvi av n1 pp-f n2, p-acp vvg n1 pp-f d n1,
(7) chapter (DIV1)
708
Page 151
5774
and endeuoring our selues to walke in all the wayes of Gods commaundements with cheerefulnesse. Hereby we shall get protection from common iudgements, when they are layed vpon the wicked:
and endeavouring our selves to walk in all the ways of God's Commandments with cheerfulness. Hereby we shall get protection from Common Judgments, when they Are laid upon the wicked:
cc vvg po12 n2 pc-acp vvi p-acp d dt n2 pp-f npg1 n2 p-acp n1. av pns12 vmb vvi n1 p-acp j n2, c-crq pns32 vbr vvn p-acp dt j:
(7) chapter (DIV1)
708
Page 151
5775
but if wee partake with the wicked in their sinnes, wee shall receiue part in their plagues.
but if we partake with the wicked in their Sins, we shall receive part in their plagues.
cc-acp cs pns12 vvb p-acp dt j p-acp po32 n2, pns12 vmb vvi n1 p-acp po32 n2.
(7) chapter (DIV1)
708
Page 151
5776
The second part of this distinction is in these words: But that which you haue alreadie, hold fast till I come:
The second part of this distinction is in these words: But that which you have already, hold fast till I come:
dt ord n1 pp-f d n1 vbz p-acp d n2: p-acp cst r-crq pn22 vhb av, vvb av-j c-acp pns11 vvb:
(7) chapter (DIV1)
709
Page 151
5777
that is, mine Apostles haue deliuered vnto you the pure and sound doctrine of saluation;
that is, mine Apostles have Delivered unto you the pure and found Doctrine of salvation;
cst vbz, po11 n2 vhb vvn p-acp pn22 dt j cc j n1 pp-f n1;
(7) chapter (DIV1)
709
Page 151
5778
now I charge you that you hold that fast, and maintaine it vntill I come to iudgement.
now I charge you that you hold that fast, and maintain it until I come to judgement.
av pns11 vvb pn22 cst pn22 vvb cst av-j, cc vvi pn31 c-acp pns11 vvb p-acp n1.
(7) chapter (DIV1)
709
Page 151
5779
Here is a plaine and most excellent commaundement, containing speciall instruction mee• for this Church of Thyatira, and all Churches.
Here is a plain and most excellent Commandment, containing special instruction mee• for this Church of Thyatira, and all Churches.
av vbz dt j cc av-ds j n1, vvg j n1 n1 p-acp d n1 pp-f np1, cc d n2.
(7) chapter (DIV1)
709
Page 151
5780
Before, our Sauiour Christ had commended this Church for not approouing the doctrine of Iezabell and her companie:
Before, our Saviour christ had commended this Church for not approving the Doctrine of Jezebel and her company:
p-acp, po12 n1 np1 vhd vvn d n1 c-acp xx vvg dt n1 pp-f np1 cc po31 n1:
(7) chapter (DIV1)
709
Page 151
5781
but here hee giueth them another commaundement, To hold fast the true doctrine of Christ, taught them by his Apostles.
but Here he gives them Another Commandment, To hold fast the true Doctrine of christ, taught them by his Apostles.
cc-acp av pns31 vvz pno32 j-jn n1, pc-acp vvi av-j dt j n1 pp-f np1, vvd pno32 p-acp po31 n2.
(7) chapter (DIV1)
709
Page 151
5782
Wherby he would teach them, and in them all Churches, to content themselues with the pure doctrin of the Apostles,
Whereby he would teach them, and in them all Churches, to content themselves with the pure Doctrine of the Apostles,
c-crq pns31 vmd vvi pno32, cc p-acp pno32 d n2, pc-acp vvi px32 p-acp dt j n1 pp-f dt n2,
(7) chapter (DIV1)
709
Page 151
5783
and not to affect or approoue any other doctrine besides whatsoeuer:
and not to affect or approve any other Doctrine beside whatsoever:
cc xx pc-acp vvi cc vvi d j-jn n1 p-acp r-crq:
(7) chapter (DIV1)
709
Page 151
5784
According as Paule biddeth the Galatians though wee, or an Angell from heauen preach vnto you any other doctrine than that which we haue preached vnto you, let him be accursed.
According as Paul bids the Galatians though we, or an Angel from heaven preach unto you any other Doctrine than that which we have preached unto you, let him be accursed.
vvg p-acp np1 vvz dt njp2 cs pns12, cc dt n1 p-acp n1 vvi p-acp pn22 d j-jn n1 cs d r-crq pns12 vhb vvn p-acp pn22, vvb pno31 vbi vvn.
(7) chapter (DIV1)
709
Page 151
5785
By the light of this commaundement wee are directed in sundry duties. First, not to regard vnwritten traditions, which the church of Rome doth so highly magnifie,
By the Light of this Commandment we Are directed in sundry duties. First, not to regard unwritten traditions, which the Church of Room does so highly magnify,
p-acp dt n1 pp-f d n1 pns12 vbr vvn p-acp j n2. ord, xx pc-acp vvi j n2, r-crq dt n1 pp-f n1 vdz av av-j vvi,
(7) chapter (DIV1)
710
Page 151
5786
for it cannot bee prooued, that the Apostles euer taught them.
for it cannot be proved, that the Apostles ever taught them.
c-acp pn31 vmbx vbi vvn, cst dt n2 av vvd pno32.
(7) chapter (DIV1)
710
Page 151
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Secondly, not to regard the doctrines of men, which some bring vnto vs vnder colour of Reuelation from God since the Apostles times.
Secondly, not to regard the doctrines of men, which Some bring unto us under colour of Revelation from God since the Apostles times.
ord, xx pc-acp vvi dt n2 pp-f n2, r-crq d vvb p-acp pno12 p-acp n1 pp-f n1 p-acp np1 p-acp dt n2 n2.
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Thirdly, hereby wee learne what to thinke and iudge of the three great religions of the Turkes, the Iewes, and Papists at this day.
Thirdly, hereby we Learn what to think and judge of the three great Religions of the Turkes, the Iewes, and Papists At this day.
ord, av pns12 vvb r-crq pc-acp vvi cc vvi pp-f dt crd j n2 pp-f dt np2, dt np2, cc njp2 p-acp d n1.
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The Turkish religion is not to bee regarded:
The Turkish Religion is not to be regarded:
dt jp n1 vbz xx pc-acp vbi vvn:
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for it had it beginning sixe hundred yeares after the Apostles time, with whose doctrine onely we must content our selues.
for it had it beginning sixe hundred Years After the Apostles time, with whose Doctrine only we must content our selves.
c-acp pn31 vhd pn31 n1 crd crd n2 p-acp dt n2 n1, p-acp rg-crq n1 av-j pns12 vmb vvi po12 n2.
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Also the Iewish religion wee must not regard, for they reiect the doctrine of the Apostles.
Also the Jewish Religion we must not regard, for they reject the Doctrine of the Apostles.
av dt jp n1 pns12 vmb xx vvi, c-acp pns32 vvb dt n1 pp-f dt n2.
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5792
And the religion of the Papists we must renounce, because it is not of the Apostles teaching,
And the Religion of the Papists we must renounce, Because it is not of the Apostles teaching,
cc dt n1 pp-f dt njp2 pns12 vmb vvi, c-acp pn31 vbz xx pp-f dt n2 vvg,
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but had it beginning by little and little long after their times.
but had it beginning by little and little long After their times.
cc-acp vhd pn31 n1 p-acp j cc j j p-acp po32 n2.
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If this commaundement were safely kept, which is laid on this Church, men would not bee of so many religions:
If this Commandment were safely kept, which is laid on this Church, men would not be of so many Religions:
cs d n1 vbdr av-j vvn, r-crq vbz vvn p-acp d n1, n2 vmd xx vbi pp-f av d n2:
(7) chapter (DIV1)
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but all would bee of one religion, cleauing fast to the doctrine of the Apostles,
but all would be of one Religion, cleaving fast to the Doctrine of the Apostles,
cc-acp d vmd vbi pp-f crd n1, vvg av-j p-acp dt n1 pp-f dt n2,
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and contenting themselues with it, which is the true rule for reformation of life, and the right way to attaine saluation.
and contenting themselves with it, which is the true Rule for Reformation of life, and the right Way to attain salvation.
cc vvg px32 p-acp pn31, r-crq vbz dt j n1 p-acp n1 pp-f n1, cc dt j-jn n1 pc-acp vvi n1.
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5797
Lastly, here is a rule and direction for those which will bee of no religion, because of the diuersitie of opinions touching the same.
Lastly, Here is a Rule and direction for those which will be of no Religion, Because of the diversity of opinions touching the same.
ord, av vbz dt n1 cc n1 p-acp d r-crq vmb vbi pp-f dx n1, c-acp pp-f dt n1 pp-f n2 vvg dt d.
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They must haue recourse to the doctrine of the Apostles, and content themselues therewith, nothing regarding new doctrines, bee they neuer so glorious.
They must have recourse to the Doctrine of the Apostles, and content themselves therewith, nothing regarding new doctrines, be they never so glorious.
pns32 vmb vhi n1 p-acp dt n1 pp-f dt n2, cc vvi px32 av, pix vvg av-j n2, vbb pns32 av-x av j.
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Till I come. Here Christ sheweth how long the doctrine of the Apostles must bee held fast:Till I come. Here christ shows how long the Doctrine of the Apostles must be held fast:
c-acp pns11 vvb. av np1 vvz c-crq av-j dt n1 pp-f dt n2 vmb vbi vvn av-j:
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namely, not for a short time, but till his second comming to iudgement.
namely, not for a short time, but till his second coming to judgement.
av, xx p-acp dt j n1, cc-acp c-acp po31 ord n-vvg p-acp n1.
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Whereby wee learne, that it is the dutie of Gods Church to preserue and maintaine the puritie of true religion vnto the end of the world. This is no small matter:
Whereby we Learn, that it is the duty of God's Church to preserve and maintain the purity of true Religion unto the end of the world. This is no small matter:
c-crq pns12 vvb, cst pn31 vbz dt n1 pp-f npg1 n1 pc-acp vvi cc vvi dt n1 pp-f j n1 p-acp dt n1 pp-f dt n1. d vbz dx j n1:
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but a most needfull dutie enioyned vnto vs by speciall commaundement, and withall a matter of great consequence:
but a most needful duty enjoined unto us by special Commandment, and withal a matter of great consequence:
cc-acp dt av-ds j n1 vvn p-acp pno12 p-acp j n1, cc av dt n1 pp-f j n1:
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for the puritie of religion is the foundation and marke of the Church, and the right way to direct mens soules to eternall life.
for the purity of Religion is the Foundation and mark of the Church, and the right Way to Direct men's Souls to Eternal life.
c-acp dt n1 pp-f n1 vbz dt n1 cc n1 pp-f dt n1, cc dt j-jn n1 pc-acp vvi ng2 n2 p-acp j n1.
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For this cause Paule chargeth Timothie, To keepe the true patterne of wholesome words, and to continue in the things which hee had learned.
For this cause Paul charges Timothy, To keep the true pattern of wholesome words, and to continue in the things which he had learned.
p-acp d n1 np1 vvz np1, pc-acp vvi dt j n1 pp-f j n2, cc pc-acp vvi p-acp dt n2 r-crq pns31 vhd vvn.
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And in regard of this dutie, the Church is called, The pillar and ground of truth.
And in regard of this duty, the Church is called, The pillar and ground of truth.
cc p-acp n1 pp-f d n1, dt n1 vbz vvn, dt n1 cc n1 pp-f n1.
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714
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And Christ for this cause gaue to his Church both Pastors and Teachers: Pastors to instruct in righteousnesse, for the maintenance of puritie in manners:
And christ for this cause gave to his Church both Pastors and Teachers: Pastors to instruct in righteousness, for the maintenance of purity in manners:
cc np1 p-acp d n1 vvd p-acp po31 n1 d ng1 cc n2: ng1 pc-acp vvi p-acp n1, p-acp dt n1 pp-f n1 p-acp n2:
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and Teachers to maintaine the puritie of doctrine in soundnesse of iudgement.
and Teachers to maintain the purity of Doctrine in soundness of judgement.
cc n2 pc-acp vvi dt n1 pp-f n1 p-acp n1 pp-f n1.
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This therefore must admonish vs, that we haue care not onely to learne religion in our owne persons,
This Therefore must admonish us, that we have care not only to Learn Religion in our own Persons,
np1 av vmb vvi pno12, cst pns12 vhb n1 xx av-j pc-acp vvi n1 p-acp po12 d n2,
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714
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but also to convey the same to ages following, that the puritie thereof may bee preserued to the comming of Christ.
but also to convey the same to ages following, that the purity thereof may be preserved to the coming of christ.
cc-acp av pc-acp vvi dt d p-acp n2 vvg, cst dt n1 av vmb vbi vvn p-acp dt n-vvg pp-f np1.
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714
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This dutie especially concernes the preachers of the Gospell, they should teach the truth, and confute errours,
This duty especially concerns the Preachers of the Gospel, they should teach the truth, and confute errors,
d n1 av-j vvz dt n2 pp-f dt n1, pns32 vmd vvi dt n1, cc vvi n2,
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5811
and beat downe false doctrines, which poyson the truth of God.
and beatrice down false doctrines, which poison the truth of God.
cc vvd a-acp j n2, r-crq n1 dt n1 pp-f np1.
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5812
If in the night season a man set vp a false light in the hauen, all the ships that are comming to land are in danger of shipwrack.
If in the night season a man Set up a false Light in the Haven, all the ships that Are coming to land Are in danger of shipwreck.
cs p-acp dt n1 n1 dt n1 vvd a-acp dt j n1 p-acp dt n1, d dt n2 cst vbr vvg p-acp n1 vbr p-acp n1 pp-f n1.
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So in Gods Church, if the bright light of pure religion bee not set vp and aduaunced, the soules of men are cast into the gulfe of hell.
So in God's Church, if the bright Light of pure Religion be not Set up and advanced, the Souls of men Are cast into the gulf of hell.
av p-acp npg1 n1, cs dt j n1 pp-f j n1 vbb xx vvn a-acp cc vvn, dt n2 pp-f n2 vbr vvn p-acp dt n1 pp-f n1.
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714
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The want of care in performing this dutie, is the cause why God sends heresies and Apostacies into his Church.
The want of care in performing this duty, is the cause why God sends heresies and Apostasies into his Church.
dt n1 pp-f n1 p-acp vvg d n1, vbz dt n1 c-crq np1 vvz n2 cc n2 p-acp po31 n1.
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714
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5815
Thus came in the Apostacie of Antichrist, 2. Thess. 2.10, 11, Because men loued not the truth.
Thus Come in the Apostasy of Antichrist, 2. Thess 2.10, 11, Because men loved not the truth.
av vvd p-acp dt n1 pp-f np1, crd np1 crd, crd, p-acp n2 vvd xx dt n1.
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714
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5816
And I no doubt will the Lord deale with vs, if we haue not care to maintaine the puritie of Apostolicall doctrine.
And I no doubt will the Lord deal with us, if we have not care to maintain the purity of Apostolical Doctrine.
cc pns11 dx n1 vmb dt n1 vvb p-acp pno12, cs pns12 vhb xx n1 pc-acp vvi dt n1 pp-f j n1.
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5817
Verse. 26. For hee that ouercommeth and keepeth my workes vnto the end, to him will I giue power ouer nations.Verse. 26. For he that Overcometh and Keepeth my works unto the end, to him will I give power over Nations.
n1. crd c-acp pns31 cst vvz cc vvz po11 n2 p-acp dt n1, p-acp pno31 vmb pns11 vvi n1 p-acp n2.
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27. And he shall rule them with a rod of yron, and as the vessels of a potter shall they be broken.27. And he shall Rule them with a rod of iron, and as the vessels of a potter shall they be broken.
crd cc pns31 vmb vvi pno32 p-acp dt n1 pp-f n1, cc p-acp dt n2 pp-f dt n1 vmb pns32 vbi vvn.
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5819
28. Euen as I receiued of my father, so will I giue him the morning starre.28. Even as I received of my father, so will I give him the morning star.
crd av-j c-acp pns11 vvd pp-f po11 n1, av vmb pns11 vvi pno31 dt n1 n1.
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717
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5820
29. Let him that hath an eare heare what the spirit sayth to the Churches. Here is the conclusion of this Epistle, which containeth two parts:29. Let him that hath an ear hear what the Spirit say to the Churches. Here is the conclusion of this Epistle, which Containeth two parts:
crd vvb pno31 cst vhz dt n1 vvb r-crq dt n1 vvz p-acp dt n2. av vbz dt n1 pp-f d n1, r-crq vvz crd n2:
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718
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5821
First, a promise, vers. 26, 27, 28. Secondly, a commaundement, vers. 29. In the promise note two things:
First, a promise, vers. 26, 27, 28. Secondly, a Commandment, vers. 29. In the promise note two things:
ord, dt n1, fw-la. crd, crd, crd ord, dt n1, fw-la. crd p-acp dt n1 vvb crd n2:
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the parties to whom it is made, and the benefit promised. The parties to whom, are euery one that ouercommeth ;
the parties to whom it is made, and the benefit promised. The parties to whom, Are every one that Overcometh;
dt n2 p-acp ro-crq pn31 vbz vvn, cc dt n1 vvd. dt n2 p-acp ro-crq, vbr d pi cst vvz;
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whom Christ describeth by a propertie of syncere obedience, To keepe his workes vnto the end.
whom christ Describeth by a property of sincere Obedience, To keep his works unto the end.
ro-crq np1 vvz p-acp dt n1 pp-f j n1, pc-acp vvi po31 n2 p-acp dt n1.
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Here then we haue a description of true obedience. First, the forme thereof consisteth in obseruing the workes of Christ:
Here then we have a description of true Obedience. First, the Form thereof Consisteth in observing the works of christ:
av av pns12 vhb dt n1 pp-f j n1. ord, dt n1 av vvz p-acp vvg dt n2 pp-f np1:
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5825
which we must not vnderstand, of doing them according to the rigor of the law, but of a purpose and indeuour to keepe them.
which we must not understand, of doing them according to the rigor of the law, but of a purpose and endeavour to keep them.
r-crq pns12 vmb xx vvi, pp-f vdg pno32 vvg p-acp dt n1 pp-f dt n1, cc-acp pp-f dt n1 cc n1 pc-acp vvi pno32.
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For this is a priuiledge belonging to all that are in Christ, that God accepteth their wils and indeuours of obedience, for perfect obedience it selfe.
For this is a privilege belonging to all that Are in christ, that God Accepteth their wills and endeavours of Obedience, for perfect Obedience it self.
p-acp d vbz dt n1 vvg p-acp d cst vbr p-acp np1, cst np1 vvz po32 n2 cc n2 pp-f n1, p-acp j n1 pn31 n1.
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This we must know and hold for truth, for many haue but little knowledge, and thereupon are driuen to despaire:
This we must know and hold for truth, for many have but little knowledge, and thereupon Are driven to despair:
np1 pns12 vmb vvi cc vvi p-acp n1, p-acp d vhb p-acp j n1, cc av vbr vvn pc-acp vvi:
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yet they must know for their comfort, that if they haue care to get more knowledge,
yet they must know for their Comfort, that if they have care to get more knowledge,
av pns32 vmb vvi p-acp po32 n1, cst cs pns32 vhb n1 pc-acp vvi dc n1,
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and make conscience to obey that which they know, then they are keepers of the workes of Christ,
and make conscience to obey that which they know, then they Are keepers of the works of christ,
cc vvi n1 pc-acp vvi d r-crq pns32 vvb, cs pns32 vbr n2 pp-f dt n2 pp-f np1,
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and shall haue the reward promised.
and shall have the reward promised.
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5831
Secondly, obedience is here described by the obiect or matter thereof, to wit, the workes of Christ :
Secondly, Obedience is Here described by the Object or matter thereof, to wit, the works of christ:
ord, n1 vbz av vvn p-acp dt n1 cc n1 av, pc-acp vvi, dt n2 pp-f np1:
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that is, all such workes as Christ hath ordained in his word, and those whereof he is the author by his spirit in his members. Hereby we learne:
that is, all such works as christ hath ordained in his word, and those whereof he is the author by his Spirit in his members. Hereby we Learn:
cst vbz, d d n2 c-acp np1 vhz vvn p-acp po31 n1, cc d c-crq pns31 vbz dt n1 p-acp po31 n1 p-acp po31 n2. av pns12 vvb:
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first, that he that will obey God in Christ Iesus, must not thinke his owne thoughts, speake his owne words,
First, that he that will obey God in christ Iesus, must not think his own thoughts, speak his own words,
ord, cst pns31 cst vmb vvi np1 p-acp np1 np1, vmb xx vvi po31 d n2, vvb po31 d n2,
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nor do his owne deeds ▪ but he must thinke, speake, & do that which Christ would haue him:
nor do his own Deeds ▪ but he must think, speak, & do that which christ would have him:
ccx vdb po31 d n2 ▪ cc-acp pns31 vmb vvi, vvb, cc vdb d r-crq np1 vmd vhi pno31:
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Secondly, that no worke is, or can bee acceptable to Christ, but that which is ordained by him.
Secondly, that no work is, or can be acceptable to christ, but that which is ordained by him.
ord, cst dx n1 vbz, cc vmb vbi j p-acp np1, cc-acp cst r-crq vbz vvn p-acp pno31.
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Isay complaineth of them that would teach the feare of God by mens commandements : Saiah Complaineth of them that would teach the Fear of God by men's Commandments:
np1 vvz pp-f pno32 cst vmd vvi dt n1 pp-f np1 p-acp ng2 n2:
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so that there is no true feare of God, but that which is taught by Gods commaundements:
so that there is no true Fear of God, but that which is taught by God's Commandments:
av cst pc-acp vbz dx j n1 pp-f np1, cc-acp cst r-crq vbz vvn p-acp npg1 n2:
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and the like may bee sayd of all other our obedience. This rule ouerthroweth all other religions besides the true religion, as of the Iewes, Turkes, and Papists:
and the like may be said of all other our Obedience. This Rule Overthroweth all other Religions beside the true Religion, as of the Iewes, Turkes, and Papists:
cc dt av-j vmb vbi vvn pp-f d j-jn po12 n1. d n1 vvz d j-jn n2 p-acp dt j n1, c-acp pp-f dt np2, np2, cc njp2:
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For almost all their workes are of mens inuenting, and were neuer ordained by Christ: such are most points in poperie, as saying of masse, going on pilgrimage, fastings, vowing, and praying to saints, &c.
For almost all their works Are of men's inventing, and were never ordained by christ: such Are most points in popery, as saying of mass, going on pilgrimage, Fastings, vowing, and praying to Saints, etc.
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Thirdly, whereas he •aith, my workes, meaning not one or two, but all his workes; we learne that true obedience consisteth in doing all the workes of Christ:
Thirdly, whereas he •aith, my works, meaning not one or two, but all his works; we Learn that true Obedience Consisteth in doing all the works of christ:
ord, cs pns31 vvz, po11 n2, vvg xx crd cc crd, cc-acp d po31 n2; pns12 vvb cst j n1 vvz p-acp vdg d dt n2 pp-f np1:
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For Christ and the diuel will neuer part stakes, God must either haue all our workes or none:
For christ and the Devil will never part stakes, God must either have all our works or none:
c-acp np1 cc dt n1 vmb av-x vvi n2, np1 vmb av-d vhb d po12 n2 cc pix:
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And therefore Dauid saith, I shall not be confounded, because I haue respect vnto all thy commandements.
And Therefore David Says, I shall not be confounded, Because I have respect unto all thy Commandments.
cc av np1 vvz, pns11 vmb xx vbi vvn, c-acp pns11 vhb n1 p-acp d po21 n2.
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And good king Iosia• is comm•nded, For that he turned to the Lord according to all the law of Moses.
And good King Iosia• is comm•nded, For that he turned to the Lord according to all the law of Moses.
cc j n1 np1 vbz vvn, p-acp cst pns31 vvd p-acp dt n1 vvg p-acp d dt n1 pp-f np1.
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This point must be learned of al: For many thinke if they doe many good things with Herod, all is well;
This point must be learned of all: For many think if they do many good things with Herod, all is well;
d n1 vmb vbi j pp-f d: c-acp d vvb cs pns32 vdb d j n2 p-acp np1, d vbz av;
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and for this cause many a man abhors couetousnesse and pride, and yet is a contemner of the Gospell:
and for this cause many a man abhors covetousness and pride, and yet is a contemner of the Gospel:
cc p-acp d n1 d dt n1 vvz n1 cc n1, cc av vbz dt n1 pp-f dt n1:
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But true obedience must bee in all things. Vnto the end. Here is the fourth branch of true obedience, it is constant.
But true Obedience must be in all things. Unto the end. Here is the fourth branch of true Obedience, it is constant.
cc-acp j n1 vmb vbi p-acp d n2. p-acp dt n1. av vbz dt ord n1 pp-f j n1, pn31 vbz j.
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That obedience which Christ will reward must not be for a day or a yeare:
That Obedience which christ will reward must not be for a day or a year:
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but from time to time through the whole course of our life to the end of our dayes.
but from time to time through the Whole course of our life to the end of our days.
cc-acp p-acp n1 p-acp n1 p-acp dt j-jn n1 pp-f po12 n1 p-acp dt n1 pp-f po12 n2.
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And thus wee must iudge of obedience, not by some particular actions, but by the whole tenour of a mans life.
And thus we must judge of Obedience, not by Some particular actions, but by the Whole tenor of a men life.
cc av pns12 vmb vvi pp-f n1, xx p-acp d j n2, cc-acp p-acp dt j-jn n1 pp-f dt ng1 n1.
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Put case a man hath made conscience of all his wayes, through the whole course of his life,
Put case a man hath made conscience of all his ways, through the Whole course of his life,
vvb n1 dt n1 vhz vvn n1 pp-f d po31 n2, p-acp dt j-jn n1 pp-f po31 n1,
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and yet in sicknesse ▪ by reason of the extremitie thereof is distracted, and raueth, blaspheming ▪ God, and so dieth;
and yet in sickness ▪ by reason of the extremity thereof is distracted, and raveth, blaspheming ▪ God, and so Dieth;
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What must wee iudge of this man? Surely, we must not censure him by his behauiour in his sicknesse,
What must we judge of this man? Surely, we must not censure him by his behaviour in his sickness,
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but consider what hath beene th• •enour of his life ▪ if that haue beene vpright,
but Consider what hath been th• •enour of his life ▪ if that have been upright,
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then his obedience was good and shall bee rewarded. II. Point ▪ The benefits promised:
then his Obedience was good and shall be rewarded. II Point ▪ The benefits promised:
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and they are two ▪ The first is, power to rule, verse. 27. And he shall rule them with a rod of iron:
and they Are two ▪ The First is, power to Rule, verse. 27. And he shall Rule them with a rod of iron:
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And as the vessels of a potter shall they bee broken: euen as I receiued of my father. And as the vessels of a potter shall they be broken: even as I received of my father.
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The second is the morning starre, verse. 28. where note by the way, that these words, Euen as I haue receiued of my father, are referred amisse in our English translation, to the giuing of the morning starre,
The second is the morning star, verse. 28. where note by the Way, that these words, Even as I have received of my father, Are referred amiss in our English Translation, to the giving of the morning star,
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when as they properly belong to the former words in this sence:
when as they properly belong to the former words in this sense:
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As I haue receiued power ouer nation of my father, so will I giue to him that ouercommeth power to rule with the rod of Iron, &c. Now come to the benefits.
As I have received power over Nation of my father, so will I give to him that Overcometh power to Rule with the rod of Iron, etc. Now come to the benefits.
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First, here is promised by Christ, A power to rule ouer nations. Christ• power as he is mediator is very great:
First, Here is promised by christ, A power to Rule over Nations. Christ• power as he is Mediator is very great:
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and here it is set foorth by three arguments, borrowed from the second Psalme verse. 8.9.
and Here it is Set forth by three Arguments, borrowed from the second Psalm verse. 8.9.
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First, by the largenesse of it, i• reacheth not to one countrie alone, but to all countries,
First, by the largeness of it, i• reaches not to one country alone, but to all countries,
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and to all men, in all nations. Secondly, by the Soueraigntie of it: Christs power is absolute in ruling and ouerruling.
and to all men, in all Nations. Secondly, by the Sovereignty of it: Christ power is absolute in ruling and overruling.
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And this his Soueraigntie consisteth in two things: First, in making lawes vnto the consciences of men;
And this his Sovereignty Consisteth in two things: First, in making laws unto the Consciences of men;
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so as if they be not kept, hee may iustly condemne them:
so as if they be not kept, he may justly condemn them:
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and in ouerruling the wils of all men, conforming them to his will, will they nill they:
and in overruling the wills of all men, conforming them to his will, will they nill they:
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which is signified by this, He shall rule rule them with a rod of iron. Secondly, in that hee hath this absolute power in himselfe to saue and to destroy,
which is signified by this, He shall Rule Rule them with a rod of iron. Secondly, in that he hath this absolute power in himself to save and to destroy,
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and therefore is sayd to haue The keyes of heauen and hell.
and Therefore is said to have The keys of heaven and hell.
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Which is signified in the next words, And as the vessell of a potter shall they be broken.
Which is signified in the next words, And as the vessel of a potter shall they be broken.
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Thirdly, by the fountaine of it, Christ receiueth this power from his father.
Thirdly, by the fountain of it, christ receiveth this power from his father.
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Indeed as Christ is God he is equall with his father, and hath this power of himselfe;
Indeed as christ is God he is equal with his father, and hath this power of himself;
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But as he is mediator his power is giuen him of his father, Mat. 28.18. For the better vnderstanding of this place, two questions must bee handled:
But as he is Mediator his power is given him of his father, Mathew 28.18. For the better understanding of this place, two questions must be handled:
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First, how farre foorth doth Christ giue this his power vnto men? Answ. Christs Soueraigne and generall power ouer the whole world is not indeed giuen to any creature,
First, how Far forth does christ give this his power unto men? Answer Christ Sovereign and general power over the Whole world is not indeed given to any creature,
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nay it is incommunicable, and cannot bee conueyed from the person of Christ to the person of any creature man or Angell:
nay it is incommunicable, and cannot be conveyed from the person of christ to the person of any creature man or Angel:
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this truth wee must hold of all Christs offices, they are onely in the person of Christ,
this truth we must hold of all Christ Offices, they Are only in the person of christ,
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and cannot passe from him to any other. II. Quest. How then doth Christ say truly, that hee will giue him that ouercommeth, power ouer nations.
and cannot pass from him to any other. II Quest. How then does christ say truly, that he will give him that Overcometh, power over Nations.
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Answ. Not that his Soueraigne power is actually giuen to the creature;Answer Not that his Sovereign power is actually given to the creature;
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but because the creature being in Christ, hath the fruit & benefit of this power in his saluation.
but Because the creature being in christ, hath the fruit & benefit of this power in his salvation.
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And this power is in them two wayes:
And this power is in them two ways:
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First, hereby Christ makes all his seruants (being his mēbers) partakers of his glorie in heauen,
First, hereby christ makes all his Servants (being his members) partakers of his glory in heaven,
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whereas the whole world besides is condemned in hell:
whereas the Whole world beside is condemned in hell:
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and therefore we are sayd to be raised vp together, and made to sit together in the heauenly places in Christ Iesus.
and Therefore we Are said to be raised up together, and made to fit together in the heavenly places in christ Iesus.
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And againe he saith, The saints shall iudge the world, not i• giuing sentence vpon them;
And again he Says, The Saints shall judge the world, not i• giving sentence upon them;
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but as witnesses and approuers of Christ his sentence:
but as Witnesses and approvers of christ his sentence:
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For the elect shall first receiue the sentence of absolution, and then beeing taken vp into the clouds shall sit with Christ,
For the elect shall First receive the sentence of absolution, and then being taken up into the Clouds shall fit with christ,
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and there approue of the iust condemnation of all the wicked.
and there approve of the just condemnation of all the wicked.
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Secondly, by this power he enableth those that bee his, in their owne person to ouercome all the enemies of their saluation.
Secondly, by this power he enableth those that be his, in their own person to overcome all the enemies of their salvation.
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His meaning then is this, as if he had sayd, Howsoeuer my Soueraigne power ouer all creatures in my selfe, cannot bee deriued to any other;
His meaning then is this, as if he had said, Howsoever my Sovereign power over all creatures in my self, cannot be derived to any other;
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yet by vertue of this my power, I will exalt them that ouercome, to partake of my glorie:
yet by virtue of this my power, I will exalt them that overcome, to partake of my glory:
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and will giue them power in themselues ouer their sinnes, ouer death, hell, the world, and all the enemies of their saluation.
and will give them power in themselves over their Sins, over death, hell, the world, and all the enemies of their salvation.
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Here then behold vnto what exceeding dignitie euerie true seruant of God is aduanced, not in himself, but in Christ:
Here then behold unto what exceeding dignity every true servant of God is advanced, not in himself, but in christ:
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He hath rule ouer nations, and victorie ouer all the enemies of his saluation, yea he is made partaker of Christs glory.
He hath Rule over Nations, and victory over all the enemies of his salvation, yea he is made partaker of Christ glory.
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Hence we are taught to make conscience of euerie sinne whatsoeuer; for the priuiledge of euerie christian is to haue power to iudge the wicked world:
Hence we Are taught to make conscience of every sin whatsoever; for the privilege of every christian is to have power to judge the wicked world:
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Now as it is a shame for a iudge that sitteth and condemneth a murtherer or a theefe, to be a theefe, or a murtherer himselfe;
Now as it is a shame for a judge that Sitteth and Condemneth a murderer or a thief, to be a thief, or a murderer himself;
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so it is for any christian to liue in any one sin, seeing hee himselfe must condemne the world of those sinnes.
so it is for any christian to live in any one since, seeing he himself must condemn the world of those Sins.
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Neither can we thinke that Christ will euer aduance him that liues in sinne, to condemne the same in others,
Neither can we think that christ will ever advance him that lives in sin, to condemn the same in Others,
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vnlesse hee first reforme it in himselfe.
unless he First reform it in himself.
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Secondly, the consideration of this priuiledge of a christian, must bee hid in our minds against the time of aduersitie and affliction,
Secondly, the consideration of this privilege of a christian, must be hid in our minds against the time of adversity and affliction,
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and of the pangs of death.
and of the pangs of death.
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For hee that hath kept faith and good conscience all his life, is a prince in Iesus Christ,
For he that hath kept faith and good conscience all his life, is a Prince in Iesus christ,
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and shall rule ouer all his enemies.
and shall Rule over all his enemies.
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And therefore though now he bee afflicted and wronged by them, yet in Christ he is their iudge,
And Therefore though now he be afflicted and wronged by them, yet in christ he is their judge,
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and shall one day condemne them that do him wrong.
and shall one day condemn them that do him wrong.
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And as for death, it is subdued in Christ, and shall bee no death vnto him. 1. Corin. 15. vers, 54. Againe, the words in the originall are thus, He shall feede and rule the nations, as a shepheard ruleth and feedeth his lambes with his booke.
And as for death, it is subdued in christ, and shall be no death unto him. 1. Corin. 15. vers, 54. Again, the words in the original Are thus, He shall feed and Rule the Nations, as a shepherd Ruleth and feeds his Lambs with his book.
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The Papists vpon the words of Christ to Peter, Iohn. 21.16, Feed my sheepe, that is, feede and rule my sheepe, would gather Peters supremacie ouer the church in all the world.
The Papists upon the words of christ to Peter, John. 21.16, Feed my sheep, that is, feed and Rule my sheep, would gather Peter's supremacy over the Church in all the world.
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But their grosse abuse of that place will appeare, by comparing it with this prom•se of Christ, to euery one that ouercommeth:
But their gross abuse of that place will appear, by comparing it with this prom•se of christ, to every one that Overcometh:
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for if their collection be good, then hence will follow, that euery Christian man should haue the like supremacie, and be a Pope:
for if their collection be good, then hence will follow, that every Christian man should have the like supremacy, and be a Pope:
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which how absurd it is, euery man may iudge. Therfore that place in Iohn must not be vnderstood of any supremacie:
which how absurd it is, every man may judge. Therefore that place in John must not be understood of any supremacy:
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for there Christ teacheth Peter the faithfull discharge of his office and dutie. From this first gift of Christ the Papists gather two things. I.
for there christ Teaches Peter the faithful discharge of his office and duty. From this First gift of christ the Papists gather two things. I.
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That the seuerall saints in heauen are patrons of countries & kingdomes, as Saint George for England, Saint De•is for Fraunce, Saint Patricke for Ireland, &c. Secondly, that wee may pray vnto Saints,
That the several Saints in heaven Are Patrons of countries & kingdoms, as Saint George for England, Saint De•is for France, Saint Patrick for Ireland, etc. Secondly, that we may pray unto Saints,
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for the Saints rule the nations, and therefore know all nations; and if they know them, then they must bee prayed vnto.
for the Saints Rule the Nations, and Therefore know all Nations; and if they know them, then they must be prayed unto.
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But they swar•e from the meaning of this text:
But they swar•e from the meaning of this text:
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for first, it is not sayd, that the Saints shall haue power, one ouer one countrey and another ouer another;
for First, it is not said, that the Saints shall have power, one over one country and Another over Another;
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but euery Saint hath power ouer al nations:
but every Saint hath power over all Nations:
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secondly, they haue power ouer all nations, not because they rule them actually, but because they haue the fruit and benefit of Christs power, wherby they are ruled. And for their second collection:
secondly, they have power over all Nations, not Because they Rule them actually, but Because they have the fruit and benefit of Christ power, whereby they Are ruled. And for their second collection:
ord, pns32 vhb n1 p-acp d n2, xx c-acp pns32 vvb pno32 av-j, cc-acp c-acp pns32 vhb dt n1 cc n1 pp-f npg1 n1, c-crq pns32 vbr vvn. cc p-acp po32 ord n1:
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wee must by nations vnderstand not all churches but vnbeleeuers, for the wicked are they that must be broken like po•ters vessels.
we must by Nations understand not all Churches but unbelievers, for the wicked Are they that must be broken like po•ters vessels.
pns12 vmb p-acp n2 vvb xx d n2 p-acp n2, p-acp dt j vbr pns32 cst vmb vbi vvn av-j n2 n2.
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Now the faithfull haue not power ouer the churches but ouer infidels ▪ & therfore both their collections are absurd.
Now the faithful have not power over the Churches but over Infidels ▪ & Therefore both their collections Are absurd.
av dt j vhb xx n1 p-acp dt n2 cc-acp p-acp n2 ▪ cc av d po32 n2 vbr j.
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I will giue him the mor••ng starre. Here is the second benefit promised by Christ to him that ouercommeth.I will give him the mor••ng star. Here is the second benefit promised by christ to him that Overcometh.
pns11 vmb vvi pno31 dt j-vvg n1. av vbz dt ord n1 vvd p-acp np1 p-acp pno31 cst vvz.
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The morning starre properly signifieth that bright star which riseth a little before the Sun, some time of the yeare ▪ which the heathen call Venus. The morning star properly signifies that bright star which Riseth a little before the Sun, Some time of the year ▪ which the heathen call Venus.
dt n1 n1 av-j vvz d j n1 r-crq vvz dt j p-acp dt n1, d n1 pp-f dt n1 ▪ r-crq dt j-jn n1 np1.
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And hereby is ment Christ himselfe, as Reu. 22.16, I am the bright morning starre. Christ is called a star:
And hereby is meant christ himself, as Reu. 22.16, I am the bright morning star. christ is called a star:
cc av vbz vvn np1 px31, c-acp np1 crd, pns11 vbm dt j n1 n1. np1 vbz vvn dt n1:
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First, because he illuminateth all men with the light of vnderstanding, and his church with the knowledge of the will of his father,
First, Because he illuminateth all men with the Light of understanding, and his Church with the knowledge of the will of his father,
ord, c-acp pns31 vvz d n2 p-acp dt n1 pp-f n1, cc po31 n1 p-acp dt n1 pp-f dt n1 pp-f po31 n1,
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and that sufficiently in all matters that concerne saluation.
and that sufficiently in all matters that concern salvation.
cc cst av-j p-acp d n2 cst vvb n1.
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Secondly, to shewe that the prophesie vttered by Balaam touching Christ whom he calleth the star of Iaacob, is now fulfilled,
Secondly, to show that the prophesy uttered by balaam touching christ whom he calls the star of Jacob, is now fulfilled,
ord, pc-acp vvi cst dt vvb vvn p-acp np1 vvg np1 r-crq pns31 vvz dt n1 pp-f np1, vbz av vvn,
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when as Christ by his Apostles hath plentifully reuealed himselfe to all nations. Further he is called a morning starre:
when as christ by his Apostles hath plentifully revealed himself to all Nations. Further he is called a morning star:
c-crq p-acp np1 p-acp po31 n2 vhz av-j vvn px31 p-acp d n2. jc pns31 vbz vvn dt n1 n1:
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for that special resemblance which is betweene him and it;
for that special resemblance which is between him and it;
c-acp cst j n1 r-crq vbz p-acp pno31 cc pn31;
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for the morning star riseth not in the beginning or middle of the night, but in the end of the night towards the beginning of the day when the sunne is about to rise,
for the morning star Riseth not in the beginning or middle of the night, but in the end of the night towards the beginning of the day when the sun is about to rise,
p-acp dt n1 n1 vvz xx p-acp dt n1 cc n-jn pp-f dt n1, cc-acp p-acp dt n1 pp-f dt n1 p-acp dt n-vvg pp-f dt n1 c-crq dt n1 vbz p-acp pc-acp vvi,
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and then it shineth brighter than all other starres.
and then it shines Brighter than all other Stars.
cc av pn31 vvz jc cs d j-jn n2.
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Euen so Christ, he came not in the beginning or middle of the darke time vnder the law;
Eve so christ, he Come not in the beginning or middle of the dark time under the law;
np1 av np1, pns31 vvd xx p-acp dt n1 cc n-jn pp-f dt j n1 p-acp dt n1;
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but in the last age of the world, wherin after his incarnation he did shine most fully to all nations,
but in the last age of the world, wherein After his incarnation he did shine most Fully to all Nations,
cc-acp p-acp dt ord n1 pp-f dt n1, c-crq p-acp po31 n1 pns31 vdd vvi av-ds av-j p-acp d n2,
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so as there was no such light of knowledge before his comming as hath bene since.
so as there was no such Light of knowledge before his coming as hath be since.
av c-acp pc-acp vbds dx d n1 pp-f n1 p-acp po31 n-vvg a-acp vhz vbn a-acp.
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This Peter verifieth when he saith, We haue a most sure word of the Prophets, to which ye do well that ye take heed,
This Peter verifieth when he Says, We have a most sure word of the prophets, to which you do well that you take heed,
d np1 vvz c-crq pns31 vvz, pns12 vhb dt av-ds j n1 pp-f dt n2, p-acp r-crq pn22 vdb av cst pn22 vvb n1,
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as vnto a light that shineth in a darke place, vntill the day d•wne, and the day starre arise in your hearts. as unto a Light that shines in a dark place, until the day d•wne, and the day star arise in your hearts.
c-acp p-acp dt n1 cst vvz p-acp dt j n1, c-acp dt n1 n1, cc dt n1 n1 vvb p-acp po22 n2.
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Where the time of the law and prophets is called a time of darknesse: and their preaching then, as a candlelight:
Where the time of the law and Prophets is called a time of darkness: and their preaching then, as a candlelight:
c-crq dt n1 pp-f dt n1 cc n2 vbz vvn dt n1 pp-f n1: cc po32 vvg av, c-acp dt n1:
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but the preaching of Christ vnder the Gospell, is as the day starre which shineth most brightly;
but the preaching of christ under the Gospel, is as the day star which shines most brightly;
cc-acp dt vvg pp-f np1 p-acp dt n1, vbz p-acp dt n1 n1 r-crq vvz av-ds av-j;
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he is not called the morning star, because hee shineth to al the world in al time as the morning star doth,
he is not called the morning star, Because he shines to all the world in all time as the morning star does,
pns31 vbz xx vvn dt n1 n1, c-acp pns31 vvz p-acp d dt n1 p-acp d n1 c-acp dt n1 n1 vdz,
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but because he shineth vnto men in the last age of the world. It is further sayd, I will giue him it.
but Because he shines unto men in the last age of the world. It is further said, I will give him it.
cc-acp c-acp pns31 vvz p-acp n2 p-acp dt ord n1 pp-f dt n1. pn31 vbz av-jc vvn, pns11 vmb vvi pno31 pn31.
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Where is promised fellowship and participation with Christ, a• hee is this day-starre.
Where is promised fellowship and participation with christ, a• he is this daystar.
q-crq vbz vvn n1 cc n1 p-acp np1, n1 pns31 vbz d n1.
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And herein are two benefits comprised ▪ First, perfect illumination, wherby ignorance shall be wholly taken away after this life,
And herein Are two benefits comprised ▪ First, perfect illumination, whereby ignorance shall be wholly taken away After this life,
cc av vbr crd n2 vvn ▪ np1, j n1, c-crq n1 vmb vbi av-jn vvn av p-acp d n1,
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when as men shall know God fully, so farre foorth as a creature can know the creator.
when as men shall know God Fully, so Far forth as a creature can know the creator.
c-crq c-acp n2 vmb vvi np1 av-j, av av-j av c-acp dt n1 vmb vvi dt n1.
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Secondly, the light of perfect glory, for by fellowship with Christ wee shall bee made to shine as the starres, as Daniel speaketh:
Secondly, the Light of perfect glory, for by fellowship with christ we shall be made to shine as the Stars, as daniel speaks:
ord, dt n1 pp-f j n1, c-acp p-acp n1 p-acp np1 pns12 vmb vbi vvn pc-acp vvi p-acp dt n2, p-acp np1 vvz:
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yea, wee shall become Saints in light ▪ •s the Apostle sayth. Whereas Christ compares himselfe to the morning starre:
yea, we shall become Saints in Light ▪ •s the Apostle say. Whereas christ compares himself to the morning star:
uh, pns12 vmb vvi n2 p-acp j ▪ vbz dt n1 vvz. cs np1 vvz px31 p-acp dt n1 n1:
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First, wee see the grosse errour of many among vs, who liue in blindnesse of mind and ignorance, walking in their wicked lusts and pleasures, without care of keeping faith or good conscience,
First, we see the gross error of many among us, who live in blindness of mind and ignorance, walking in their wicked Lustiest and pleasures, without care of keeping faith or good conscience,
ord, pns12 vvb dt j n1 pp-f d p-acp pno12, r-crq vvb p-acp n1 pp-f n1 cc n1, vvg p-acp po32 j n2 cc n2, p-acp n1 pp-f vvg n1 cc j n1,
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and yet persuade themselues that they haue part in Christ, and shall bee partakers of his light and glorie. But they are deceiued:
and yet persuade themselves that they have part in christ, and shall be partakers of his Light and glory. But they Are deceived:
cc av vvi px32 cst pns32 vhb n1 p-acp np1, cc vmb vbi n2 pp-f po31 n1 cc n1. p-acp pns32 vbr vvn:
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for all such as liue in blind ignorance, and in sinne, are meere darkenesse, and so can haue no fellowship with Christ, who is that bright morning starre:
for all such as live in blind ignorance, and in sin, Are mere darkness, and so can have no fellowship with christ, who is that bright morning star:
c-acp d d c-acp vvi p-acp j n1, cc p-acp n1, vbr j n1, cc av vmb vhi dx n1 p-acp np1, r-crq vbz d j n1 n1:
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for what fellowship can bee betweene light and darkenesse? This bright morning starre serueth onely for them that receiue the light thereof, and walke by it:
for what fellowship can be between Light and darkness? This bright morning star serveth only for them that receive the Light thereof, and walk by it:
p-acp r-crq n1 vmb vbi p-acp n1 cc n1? d j n1 n1 vvz av-j p-acp pno32 cst vvb dt n1 av, cc vvi p-acp pn31:
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but those that walke in the darkenes of their sinnes haue no benefit by it.
but those that walk in the darkness of their Sins have no benefit by it.
cc-acp d cst vvb p-acp dt n1 pp-f po32 n2 vhb dx n1 p-acp pn31.
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Secondly, seeing Christ is this morning starre, wee must haue care to learne Peters instruction• namely, Labour that this bright starre may rise and shine in our hearts.
Secondly, seeing christ is this morning star, we must have care to Learn Peter's instruction• namely, Labour that this bright star may rise and shine in our hearts.
ord, vvg np1 vbz d n1 n1, pns12 vmb vhi n1 pc-acp vvi npg1 n1 av, vvb cst d j n1 vmb vvi cc vvi p-acp po12 n2.
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This wee shall feele, when we vse those meanes wherby the beames of this starre may shine vpon vs, not onely for the enlightening of our minds,
This we shall feel, when we use those means whereby the beams of this star may shine upon us, not only for the enlightening of our minds,
d pns12 vmb vvi, c-crq pns12 vvb d n2 c-crq dt n2 pp-f d n1 vmb vvi p-acp pno12, xx av-j p-acp dt n1 pp-f po12 n2,
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but also for the heating and reuiuing of our frozen and dead hearts.
but also for the heating and reviving of our frozen and dead hearts.
cc-acp av c-acp dt n-vvg cc vvg pp-f po12 j-vvn cc j n2.
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For as the Sunne in the Spring time quickeneth by it warme beames some things that lye dead all Winter:
For as the Sun in the Spring time Quickeneth by it warm beams Some things that lie dead all Winter:
p-acp p-acp dt n1 p-acp dt n1 n1 vvz p-acp pn31 av-j vvz d n2 cst vvb j d n1:
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so Christ Iesus this morning starre by the beames of his grace, doth enlighten our minds,
so christ Iesus this morning star by the beams of his grace, does enlighten our minds,
av np1 np1 d n1 n1 p-acp dt n2 pp-f po31 n1, vdz vvi po12 n2,
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and reuiue our dead and frozen hearts.
and revive our dead and frozen hearts.
cc vvi po12 j cc j-vvn n2.
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And till such time as wee feele these things wrought in vs, we cannot say, that this morning starre is risen vnto vs,
And till such time as we feel these things wrought in us, we cannot say, that this morning star is risen unto us,
cc c-acp d n1 c-acp pns12 vvb d n2 vvn p-acp pno12, pns12 vmbx vvi, cst d n1 n1 vbz vvn p-acp pno12,
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or hath shone into our hearts.
or hath shone into our hearts.
cc vhz vvn p-acp po12 n2.
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Thirdly, whereas Christ appeareth in the morning, when darkenesse is past, wee are hereby taught to lead our liues in godlinesse, righteousnesse, sobrietie,
Thirdly, whereas christ appears in the morning, when darkness is past, we Are hereby taught to led our lives in godliness, righteousness, sobriety,
ord, cs np1 vvz p-acp dt n1, c-crq n1 vbz j, pns12 vbr av vvn pc-acp vvi po12 n2 p-acp n1, n1, n1,
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and in all manner of vpright and godly conuersation, For the night is past, and the day is come, wherein wee may see to walke vprightly ▪ And therefore wee must cast off the vnprofitable workes of darkenesse, as the Apostle exhorteth vs, Rom. 13.12.
and in all manner of upright and godly Conversation, For the night is past, and the day is come, wherein we may see to walk uprightly ▪ And Therefore we must cast off the unprofitable works of darkness, as the Apostle exhorteth us, Rom. 13.12.
cc p-acp d n1 pp-f av-j cc j n1, p-acp dt n1 vbz j, cc dt n1 vbz vvn, c-crq pns12 vmb vvi pc-acp vvi av-j ▪ cc av pns12 vmb vvi a-acp dt j n2 pp-f n1, p-acp dt n1 vvz pno12, np1 crd.
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And know this, That those who in this light doe not walke accordingly, but delight in sinnes the workes of darkenesse, shall one day haue their fill:
And know this, That those who in this Light do not walk accordingly, but delight in Sins the works of darkness, shall one day have their fill:
cc vvb d, cst d r-crq p-acp d n1 vdb xx vvi av-vvg, cc-acp vvb p-acp n2 dt n2 pp-f n1, vmb crd n1 vhi po32 n1:
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Hee that loueth the darke, for the hiding of his talent, must bee cast for his reward into vtter darkenesse.
He that loves the dark, for the hiding of his talon, must be cast for his reward into utter darkness.
pns31 cst vvz dt j, p-acp dt vvg pp-f po31 n1, vmb vbi vvn p-acp po31 n1 p-acp j n1.
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Let him that hath an eare to heare, heare what the spirit sayth vnto the Churches. Let him that hath an ear to hear, hear what the Spirit say unto the Churches.
vvb pno31 cst vhz dt n1 pc-acp vvi, vvb q-crq dt n1 vvz p-acp dt n2.
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Here is Christs commaundement, the second part of this conclusion: But hereof we haue spoken before.
Here is Christ Commandment, the second part of this conclusion: But hereof we have spoken before.
av vbz npg1 n1, dt ord n1 pp-f d n1: cc-acp av pns12 vhb vvn a-acp.
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Motiues to proceed. Prou. 15.32. He that refuseth instruction, despiseth his owne soule.Motives to proceed. Prou. 15.32. He that Refuseth instruction, despises his own soul.
n2 pc-acp vvi. np1 crd. pns31 cst vvz n1, vvz po31 d n1.
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Luk. 9.62. No man that putteth his hand to the plough and looketh backe, is apt to the kingdome of God.Luk. 9.62. No man that putteth his hand to the plough and looks back, is apt to the Kingdom of God.
np1 crd. dx n1 cst vvz po31 n1 p-acp dt n1 cc vvz av, vbz j p-acp dt n1 pp-f np1.
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Gal. 6.9. Let vs not be wearie of well doing: for in due time wee shall reape, if wee faint not.Gal. 6.9. Let us not be weary of well doing: for in due time we shall reap, if we faint not.
np1 crd. vvb pno12 xx vbi j pp-f av vdg: c-acp p-acp j-jn n1 pns12 vmb vvi, cs pns12 vvb xx.
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1. Cor. 12.31. Desire you the best gifts, and I will shew you a more excellent way.1. Cor. 12.31. Desire you the best Gifts, and I will show you a more excellent Way.
crd np1 crd. vvb pn22 dt js n2, cc pns11 vmb vvi pn22 dt av-dc j n1.
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THE THIRD CHAPTER.
THE THIRD CHAPTER.
dt ord n1.
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Verse. 1. And write vnto the Angel of the Church that is at Sardis, These things saith hee that hath the seuen Spirites of God,Verse. 1. And write unto the Angel of the Church that is At Sardis, These things Says he that hath the seuen Spirits of God,
n1. crd cc vvi p-acp dt n1 pp-f dt n1 cst vbz p-acp np1, d n2 vvz pns31 cst vhz dt crd n2 pp-f np1,
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and the seuen Starres, I know thy workes, for thou hast a name that thou liuest, but thou art dead.
and the seuen Stars, I know thy works, for thou hast a name that thou Livest, but thou art dead.
cc dt crd n2, pns11 vvb po21 n2, c-acp pns21 vh2 dt n1 cst pns21 vv2, cc-acp pns21 vb2r j.
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THese words containe the fift particular Commandement of our Sauiour Christ vnto Iohn, wherein he is inioyned to write & send a speciall Epistle to the Church of God in Sardis :
THese words contain the fift particular Commandment of our Saviour christ unto John, wherein he is enjoined to write & send a special Epistle to the Church of God in Sardis:
d n2 vvi dt ord j n1 pp-f po12 n1 np1 p-acp np1, c-crq pns31 vbz vvn pc-acp vvi cc vvi dt j n1 p-acp dt n1 pp-f np1 p-acp np1:
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of this commandement we haue spoken before.
of this Commandment we have spoken before.
pp-f d n1 pns12 vhb vvn a-acp.
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The Epistle it self, is contained in the sixe first Verses, & it hath three parts.
The Epistle it self, is contained in the sixe First Verses, & it hath three parts.
dt n1 pn31 n1, vbz vvn p-acp dt crd ord n2, cc pn31 vhz crd n2.
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A Preface, the matter of the Epistle, & the Conclusiō.
A Preface, the matter of the Epistle, & the Conclusion.
dt n1, dt n1 pp-f dt n1, cc dt n1.
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The Preface in these words, These things saith he which hath the seuen Spirits of God, and the seuen Starres.
The Preface in these words, These things Says he which hath the seuen Spirits of God, and the seuen Stars.
dt n1 p-acp d n2, d n2 vvz pns31 r-crq vhz dt crd n2 pp-f np1, cc dt crd n2.
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In this Preface, first is set downe in whose name this Epistle is written, to procure authoritie vnto it:
In this Preface, First is Set down in whose name this Epistle is written, to procure Authority unto it:
p-acp d n1, ord vbz vvn a-acp p-acp rg-crq n1 d n1 vbz vvn, pc-acp vvi n1 p-acp pn31:
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it is in Christs name, whose soueraigntie is described by two royalties:
it is in Christ name, whose sovereignty is described by two royalties:
pn31 vbz p-acp npg1 n1, rg-crq n1 vbz vvn p-acp crd n2:
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that is, by two prerogatiues or priuiledges belonging to him, as he is a soveraigne king of his Church:
that is, by two prerogatives or privileges belonging to him, as he is a sovereign King of his Church:
d vbz, p-acp crd n2 cc n2 vvg p-acp pno31, c-acp pns31 vbz dt j-jn n1 pp-f po31 n1:
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the first is, The hauing of the seuen spirits of God. The second, his hauing of the seuen Starres.
the First is, The having of the seuen spirits of God. The second, his having of the seuen Stars.
dt ord vbz, dt vhg pp-f dt crd n2 pp-f np1. dt ord, po31 vhg pp-f dt crd n2.
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For the first royaltie ▪ In the first Chap. vers. 4. I shewed that by seuen spirits, were meant the holy Ghost ;
For the First royalty ▪ In the First Chap. vers. 4. I showed that by seuen spirits, were meant the holy Ghost;
p-acp dt ord n1 ▪ p-acp dt ord np1 fw-la. crd pns11 vvd d p-acp crd n2, vbdr vvn dt j n1;
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from whom proceed all the gifts and graces that any men enioy: and therefore whereas Christ is said to haue the seuen spirits of God :
from whom proceed all the Gifts and graces that any men enjoy: and Therefore whereas christ is said to have the seuen spirits of God:
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the meaning is, that he hath the holy ghost.
the meaning is, that he hath the holy ghost.
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And this is a royaltie of Christ, as he is the King and head of his Church.
And this is a royalty of christ, as he is the King and head of his Church.
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If it be said, that other seruants of God, as Dauid, Peter, and Paul, had the holy Ghost Answ. It is true:
If it be said, that other Servants of God, as David, Peter, and Paul, had the holy Ghost Answer It is true:
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but not in the same manner with Christ, for he hath the holy Ghost two wayes:
but not in the same manner with christ, for he hath the holy Ghost two ways:
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in regard of his diuine nature, & of his manhood: as Christ is God, hee is the beginning of the holy Ghost:
in regard of his divine nature, & of his manhood: as christ is God, he is the beginning of the holy Ghost:
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for the holy Ghost is a person in the Trinitie, proceeding from the sonne as well as from the Father;
for the holy Ghost is a person in the Trinity, proceeding from the son as well as from the Father;
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in regard of which proceeding, Christ is sayd to send the holy Ghost, and to doe whatsoeuer hee doth by the holy Ghost:
in regard of which proceeding, christ is said to send the holy Ghost, and to do whatsoever he does by the holy Ghost:
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as to ouercome death by the eternall spirite, and to rise from death to life. Secondly, as Christ is man he hath the holy Ghost:
as to overcome death by the Eternal Spirit, and to rise from death to life. Secondly, as christ is man he hath the holy Ghost:
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because, the holy Ghost powred into him the perfection of all graces and giftes whatsoeuer.
Because, the holy Ghost poured into him the perfection of all graces and Gifts whatsoever.
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And for this cause, he is said to be anoynted with the oyle of gladnesse aboue his fellowes, and to be inriched with the perfection of all graces, and that two wayes: both for number and degrees. For number:
And for this cause, he is said to be anointed with the oil of gladness above his Fellows, and to be enriched with the perfection of all graces, and that two ways: both for number and Degrees. For number:
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with men, some haue some graces, and some men others; but Christ hee hath the graces of all men, and all Angels:
with men, Some have Some graces, and Some men Others; but christ he hath the graces of all men, and all Angels:
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nay moe graces in number then all men and all Angels haue. And as they are in number perfect, so they are perfect in degree:
nay more graces in number then all men and all Angels have. And as they Are in number perfect, so they Are perfect in degree:
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for in measure they exceed the graces of all creatures, men or Angels:
for in measure they exceed the graces of all creatures, men or Angels:
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and therefore the Father is said, to haue giuen the spirit vnto his son, without measure: & thus much is meant by this first royaltie of Christ.
and Therefore the Father is said, to have given the Spirit unto his son, without measure: & thus much is meant by this First royalty of christ.
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Now the end why Christ is said to haue the holy Ghost is, to shewe that hee is a most liuely head of his Church, who is filled with plentie of all store of graces, whereby he is able to inrich his Church,
Now the end why christ is said to have the holy Ghost is, to show that he is a most lively head of his Church, who is filled with plenty of all store of graces, whereby he is able to enrich his Church,
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and to reuiue the members thereof who are dead in their sinnes; and such indeed was the speciall state of this Church.
and to revive the members thereof who Are dead in their Sins; and such indeed was the special state of this Church.
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First hence we learne, no man can haue true fellowship with the holy Ghost but by Christ:
First hence we Learn, no man can have true fellowship with the holy Ghost but by christ:
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it is manifest, that none can haue fellowship with the Father but by Christ.
it is manifest, that none can have fellowship with the Father but by christ.
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And here the same is verified touching fellowship with the holy ghost, especially for the obtaining of those graces that concerne eternall life.
And Here the same is verified touching fellowship with the holy ghost, especially for the obtaining of those graces that concern Eternal life.
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This serueth for our speciall instruction, for among the Papists there are many, that haue worthy and excellent gifts of God,
This serveth for our special instruction, for among the Papists there Are many, that have worthy and excellent Gifts of God,
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as knowledge, memorie, &c. And yet in them be wanting the special giftes of the spirit,
as knowledge, memory, etc. And yet in them be wanting the special Gifts of the Spirit,
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as faith which iustifieth, & regeneration: for touching assurance of these in themselues, they professe themselues to be ignorant.
as faith which Justifieth, & regeneration: for touching assurance of these in themselves, they profess themselves to be ignorant.
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And whence cōmeth this, but onely from their want of Christ:
And whence comes this, but only from their want of christ:
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for the Christ of the Papists, as they teach him, is an idoll Christ and therefore wee are not to maruell though wee see the most learned among them to scoffe and mock at our doctrin of assurance of Faith & certainty of electiō.
for the christ of the Papists, as they teach him, is an idol christ and Therefore we Are not to marvel though we see the most learned among them to scoff and mock At our Doctrine of assurance of Faith & certainty of election.
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Secondly, we haue many among vs that will say, they looke to be saued by Christ,
Secondly, we have many among us that will say, they look to be saved by christ,
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& to haue their sins pardoned by him, and yet you shall perceiue in them no grace of knowledge or conscience of true obedience.
& to have their Sins pardoned by him, and yet you shall perceive in them no grace of knowledge or conscience of true Obedience.
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But these things cānot stand together, to wit, loosnes of life, and forgiuenes of sins:
But these things cannot stand together, to wit, looseness of life, and forgiveness of Sins:
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& therfore these men deceiue themselues, for if they had Christ, they should haue his spirit,
& Therefore these men deceive themselves, for if they had christ, they should have his Spirit,
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and the graces thereof purging their hearts, for Christ and his spirit are neuer seuered:
and the graces thereof purging their hearts, for christ and his Spirit Are never severed:
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he that hath the spirit of Christ working in him faith & good conscience, hath an infallible token that Iesus Christ is his.
he that hath the Spirit of christ working in him faith & good conscience, hath an infallible token that Iesus christ is his.
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This must admonish vs to labour for 〈 ◊ 〉 vnion with Christ Iesus our head, to become flesh of his flesh, & bone of his bone:
This must admonish us to labour for 〈 ◊ 〉 Union with christ Iesus our head, to become Flesh of his Flesh, & bone of his bone:
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that in him we may haue fellowship with the father and with the holy Ghost,
that in him we may have fellowship with the father and with the holy Ghost,
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for till we be vnited vnto Christ we shall neuer haue the graces of saluation wrought effectually in our hearts.
for till we be united unto christ we shall never have the graces of salvation wrought effectually in our hearts.
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The second royaltie of Christ is, that he hath the seuen starres :
The second royalty of christ is, that he hath the seuen Stars:
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that is, the seuen Pastors of the seuen Churches of Asia, they are called starres, because in their ministerie they inlighten men in the way that leadeth vnto life.
that is, the seuen Pastors of the seuen Churches of Asia, they Are called Stars, Because in their Ministry they inlighten men in the Way that leads unto life.
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And Christ is said to haue them, because hee is a soueraigne Lord ouer them, & they bee his seruants.
And christ is said to have them, Because he is a sovereign Lord over them, & they be his Servants.
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For he •ppointeth that person that shall be his minister among men, hee giueth him gifts meet for his calling, he prescribeth also vnto him his office and duties.
For he •ppointeth that person that shall be his minister among men, he gives him Gifts meet for his calling, he prescribeth also unto him his office and duties.
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But the Pastors of Churches (will some say) are made by the Church? Answ. The right of ordaining Pastors belongs to Christ, as his royaltie:
But the Pastors of Churches (will Some say) Are made by the Church? Answer The right of ordaining Pastors belongs to christ, as his royalty:
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the office of the Church is to testifie, ratifie, & according to the word of God to approoue of them whom Christ maketh and indueth with gifts:
the office of the Church is to testify, ratify, & according to the word of God to approve of them whom christ makes and endueth with Gifts:
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and for that cause is the Church said to call and ordaine Ministers.
and for that cause is the Church said to call and ordain Ministers.
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The end why Christ is said to haue soveraigntie ouer the Ministers, is to strike the heart of the minister of this Church of Sardis with conscience of his former negligence,
The end why christ is said to have sovereignty over the Ministers, is to strike the heart of the minister of this Church of Sardis with conscience of his former negligence,
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& to stir him vp to diligence and carefulnes in his place.
& to stir him up to diligence and carefulness in his place.
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And indeede, the consideration of Christs soueraigntie ouer them, is an excellent motiue to stir vp all Ministers to bee diligent in their place, and so likewise all Christians.
And indeed, the consideration of Christ sovereignty over them, is an excellent motive to stir up all Ministers to be diligent in their place, and so likewise all Christians.
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For considering that they are Christs, and the gifts they haue come from him, this must mooue them to make conscience of all good duties,
For considering that they Are Christ, and the Gifts they have come from him, this must move them to make conscience of all good duties,
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for being Christs they must giue themselues wholy to do the will of Christ, whose they are.
for being Christ they must give themselves wholly to do the will of christ, whose they Are.
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If he would haue vs liue, we must be thankefull because he is Lord of life:
If he would have us live, we must be thankful Because he is Lord of life:
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if our death will glorifie him, we must be content, because wee are his. Thus much of the Preface.
if our death will Glorify him, we must be content, Because we Are his. Thus much of the Preface.
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The matter of this Epistle, containeth two parts. A reproofe of a vice, with the remedie thereof. Vers. 1.2.3. And a praise or commendation:
The matter of this Epistle, Containeth two parts. A reproof of a vice, with the remedy thereof. Vers. 1.2.3. And a praise or commendation:
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vers. 4. The reproofe in these words, I know thy works, that is, I know all thy workes:
vers. 4. The reproof in these words, I know thy works, that is, I know all thy works:
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they are all manifest vnto me, and I mislike of them. they Are all manifest unto me, and I mislike of them.
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So must these wordes be vnderstood in this place, as may appeare by the reason of this reproofe in the wordes following, Thou hast a name that thou liuest, but thou art dead.
So must these words be understood in this place, as may appear by the reason of this reproof in the words following, Thou hast a name that thou Livest, but thou art dead.
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Wherein is set downe the fault of this Church, namely, Hypocrisie: for that they pretended christian religion in outward profession,
Wherein is Set down the fault of this Church, namely, Hypocrisy: for that they pretended christian Religion in outward profession,
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but yet wanted the life of christianitie, & the power of godlines: for the meaning of the reason is this:
but yet wanted the life of christianity, & the power of godliness: for the meaning of the reason is this:
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Thou hast a name that thou liuest :Thou hast a name that thou Livest:
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that is, Churches round about thee iudge and speak of thee, as of a church that is borne anew in Christ,
that is, Churches round about thee judge and speak of thee, as of a Church that is born anew in christ,
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and is guided by his spirit (for by life we must vnderstand spirituall life not corporall) but yet for all this thou art dead :
and is guided by his Spirit (for by life we must understand spiritual life not corporal) but yet for all this thou art dead:
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that is, thou wantest true spirituall life by regeneration, and art indeed dead in thy sinnes:
that is, thou Wantest true spiritual life by regeneration, and art indeed dead in thy Sins:
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this is a great and a sharpe reproofe.
this is a great and a sharp reproof.
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That which is here said of this Church of Sardis, may be truly verified of diuers churches in this age.
That which is Here said of this Church of Sardis, may be truly verified of diverse Churches in this age.
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As first, of the great church of Rome, who are guided by the Pope as by their head.
As First, of the great Church of Room, who Are guided by the Pope as by their head.
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That church hath a name to be aliue, & in their owne pretence it is the only true church of God in the world,
That Church hath a name to be alive, & in their own pretence it is the only true Church of God in the world,
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but in truth and before God it is dead. Some say, it is as a body full of diseases, and whose throat is cut:
but in truth and before God it is dead. some say, it is as a body full of diseases, and whose throat is Cut:
cc-acp p-acp n1 cc p-acp np1 pn31 vbz j. d vvb, pn31 vbz p-acp dt n1 j pp-f n2, cc rg-crq n1 vbz vvn:
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but yet the heart panteth, & life remaineth therin.
but yet the heart pants, & life remains therein.
cc-acp av dt n1 vvz, cc n1 vvz av.
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But we may say, it hath no manner of spirituall life, but lyeth starke dead as a carkasse in the graue.
But we may say, it hath no manner of spiritual life, but lies stark dead as a carcase in the graven.
cc-acp pns12 vmb vvi, pn31 vhz dx n1 pp-f j n1, cc-acp vvz av-j j c-acp dt n1 p-acp dt n1.
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The reasons that some alledge for it, are of small moment:
The Reasons that Some allege for it, Are of small moment:
dt n2 cst d vvb p-acp pn31, vbr pp-f j n1:
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first, they say it hath the Sacramēt of baptisme, which is a note of a true Church:
First, they say it hath the Sacrament of Baptism, which is a note of a true Church:
ord, pns32 vvb pn31 vhz dt n1 pp-f n1, r-crq vbz dt n1 pp-f dt j n1:
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and therefore it hath some life? Ans. First, Baptisme is not alwayes a note of a true church:
and Therefore it hath Some life? Ans. First, Baptism is not always a note of a true Church:
cc av pn31 vhz d n1? np1 ord, n1 vbz xx av dt n1 pp-f dt j n1:
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for circumcision, in whose stead commeth baptisme, was a sacrament vsed of the Samaritans when they were no people of God,
for circumcision, in whose stead comes Baptism, was a sacrament used of the Samaritans when they were no people of God,
p-acp n1, p-acp rg-crq n1 vvz n1, vbds dt n1 vvd pp-f dt njp2 c-crq pns32 vbdr dx n1 pp-f np1,
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and so no church of God.
and so no Church of God.
cc av dx n1 pp-f np1.
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Againe, Baptisme without the true preaching of the Gospel, is no infallible signe of a church:
Again, Baptism without the true preaching of the Gospel, is no infallible Signen of a Church:
av, n1 p-acp dt j vvg pp-f dt n1, vbz dx j n1 pp-f dt n1:
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it is but a seale pulled from the writing, or set to a bare paper to no vse:
it is but a seal pulled from the writing, or Set to a bore paper to no use:
pn31 vbz p-acp dt n1 vvd p-acp dt n1, cc vvn p-acp dt j n1 p-acp dx n1:
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and further outward Baptisme without inward Baptisme, is no note of a church: but such is baptisme in the church of Rome;
and further outward Baptism without inward Baptism, is no note of a Church: but such is Baptism in the Church of Room;
cc av-jc j n1 p-acp j n1, vbz dx n1 pp-f dt n1: cc-acp d vbz n1 p-acp dt n1 pp-f n1;
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it hath not inward baptisme ioyned vnto it, neither the true preaching of the word; for the doctrine which they teach, is a quite ouerturning of Christ and his Gospel:
it hath not inward Baptism joined unto it, neither the true preaching of the word; for the Doctrine which they teach, is a quite overturning of christ and his Gospel:
pn31 vhz xx j n1 vvn p-acp pn31, av-dx dt j vvg pp-f dt n1; p-acp dt n1 r-crq pns32 vvb, vbz dt av vvg pp-f np1 cc po31 n1:
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and therefore outward baptisme may bee where there is no church.
and Therefore outward Baptism may be where there is no Church.
cc av j n1 vmb vbi c-crq pc-acp vbz dx n1.
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Secondly, I answer, that baptisme in the church of Rome, is a Sacrament not to their synagogue,
Secondly, I answer, that Baptism in the Church of Room, is a Sacrament not to their synagogue,
ord, pns11 vvb, cst n1 p-acp dt n1 pp-f n1, vbz dt n1 xx p-acp po32 n1,
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but to the hiddē church of God among them. For God had his Church among them, euen in the midst of Poperie.
but to the hidden Church of God among them. For God had his Church among them, even in the midst of Popery.
cc-acp p-acp dt j-vvn n1 pp-f np1 p-acp pno32. p-acp np1 vhd po31 n1 p-acp pno32, av-j p-acp dt n1 pp-f n1.
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There were alwayes some among them that renounced their religion, whom God called home vnto himself by the meanes which were among them;
There were always Some among them that renounced their Religion, whom God called home unto himself by the means which were among them;
pc-acp vbdr av d p-acp pno32 cst vvd po32 n1, ro-crq np1 vvd av-an p-acp px31 p-acp dt n2 r-crq vbdr p-acp pno32;
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as the vse of this Sacrament ▪ the Apostles Creed, and of other books of holy Scripture.
as the use of this Sacrament ▪ the Apostles Creed, and of other books of holy Scripture.
c-acp dt n1 pp-f d n1 ▪ dt n2 n1, cc pp-f j-jn n2 pp-f j n1.
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For as God said to Elias in Ahabs time, I haue reserued seuen thousand that neuer bowed the knee to Baal:
For as God said to Elias in Ahabs time, I have reserved seuen thousand that never bowed the knee to Baal:
p-acp c-acp np1 vvd p-acp np1 p-acp n2 n1, pns11 vhb vvn crd crd cst av-x vvd dt n1 p-acp np1:
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So may it bee sayd of many among the Papists; God hath there his secret Church, who neuer yeelded to the Popes gouernment, and doctrine.
So may it be said of many among the Papists; God hath there his secret Church, who never yielded to the Popes government, and Doctrine.
av vmb pn31 vbi vvn pp-f d p-acp dt njp2; np1 vhz zz po31 j-jn n1, r-crq av-x vvd p-acp dt ng1 n1, cc n1.
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Second reason, Antichrist (say they) sitteth in the Temple of God. Now the Temple of God, is Gods Church; Second reason, Antichrist (say they) Sitteth in the Temple of God. Now the Temple of God, is God's Church;
ord n1, np1 (vvb pns32) vvz p-acp dt n1 pp-f np1. av dt n1 pp-f np1, vbz ng1 n1;
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& therfore the church of Rome is Gods church? Answ. He sitteth there, not as a member thereof,
& Therefore the Church of Room is God's Church? Answer He Sitteth there, not as a member thereof,
cc av dt n1 pp-f n1 vbz npg1 n1? np1 pns31 vvz a-acp, xx p-acp dt n1 av,
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but as an vsurper and deceiuer. For in the Church of Poperie is the hidden church of God:
but as an usurper and deceiver. For in the Church of Popery is the hidden Church of God:
cc-acp c-acp dt n1 cc n1. p-acp p-acp dt n1 pp-f n1 vbz dt j-vvn n1 pp-f np1:
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6062
they are therein mingled as a little wheat with much chaffe, and as little gold with much drosse.
they Are therein mingled as a little wheat with much chaff, and as little gold with much dross.
pns32 vbr av vvn p-acp dt j n1 p-acp d n1, cc p-acp j n1 p-acp d n1.
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So that though the church of God be where Antichrist sitteth, yet the Church whereof hee is head, is no church of God:
So that though the Church of God be where Antichrist Sitteth, yet the Church whereof he is head, is no Church of God:
av cst cs dt n1 pp-f np1 vbi c-crq np1 vvz, av dt n1 c-crq pns31 vbz n1, vbz dx n1 pp-f np1:
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for whether we regard their doctrin, or worship of God, there is no meanes to beget or preserue spirituall life in their Church.
for whither we regard their Doctrine, or worship of God, there is no means to beget or preserve spiritual life in their Church.
c-acp cs pns12 vvb po32 n1, cc n1 pp-f np1, pc-acp vbz dx n2 pc-acp vvi cc vvi j n1 p-acp po32 n1.
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6065
Further, this which Christ sayth of Sardis, may be sayd not onely of the Papists,
Further, this which christ say of Sardis, may be said not only of the Papists,
av-jc, d r-crq np1 vvz pp-f np1, vmb vbi vvn xx av-j pp-f dt njp2,
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but of the churches of the Protestants, as of this our Church of ENGLAND, & of the most congregations in the great townes thereof,
but of the Churches of the Protestants, as of this our Church of ENGLAND, & of the most congregations in the great Towns thereof,
cc-acp pp-f dt n2 pp-f dt n2, c-acp pp-f d po12 n1 pp-f np1, cc pp-f dt av-ds n2 p-acp dt j n2 av,
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though not for doctrine, yet in regard of mens conuersations• for the body of our people seeme to be aliue by their outward profession,
though not for Doctrine, yet in regard of men's conuersations• for the body of our people seem to be alive by their outward profession,
cs xx p-acp n1, av p-acp n1 pp-f ng2 n1 p-acp dt n1 pp-f po12 n1 vvb pc-acp vbi j p-acp po32 j n1,
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but indeed they are dead in respect of the power of godlinesse;
but indeed they Are dead in respect of the power of godliness;
cc-acp av pns32 vbr j p-acp n1 pp-f dt n1 pp-f n1;
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6069
for by occasion of outward peace these sins abound, fulnes of bread, pride both inward in heart, & outward in attyre:
for by occasion of outward peace these Sins abound, fullness of bred, pride both inward in heart, & outward in attire:
c-acp p-acp n1 pp-f j n1 d n2 vvi, n1 pp-f n1, n1 d j p-acp n1, cc j p-acp n1:
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6070
also cruelty, couetousnes, & carnal security;
also cruelty, covetousness, & carnal security;
av n1, n1, cc j n1;
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like as it was in Noahs time ▪ Now where these sins raigne, there the power of godlines is wanting:
like as it was in Noahs time ▪ Now where these Sins Reign, there the power of godliness is wanting:
av-j c-acp pn31 vbds p-acp npg1 n1 ▪ av c-crq d n2 vvi, a-acp dt n1 pp-f n1 vbz vvg:
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men content thēselues with an outward profession, but the spiritual life of grace is not to be seen.
men content themselves with an outward profession, but the spiritual life of grace is not to be seen.
n2 vvb px32 p-acp dt j n1, cc-acp dt j n1 pp-f n1 vbz xx pc-acp vbi vvn.
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6073
And yet this doth not preiudice the state of our church, to nullifie it from being the church of God:
And yet this does not prejudice the state of our Church, to nullify it from being the Church of God:
cc av d vdz xx n1 dt n1 pp-f po12 n1, pc-acp vvi pn31 p-acp vbg dt n1 pp-f np1:
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6074
for God hath his chosen among vs in all places, who liue indeed a spirituall life:
for God hath his chosen among us in all places, who live indeed a spiritual life:
c-acp np1 vhz po31 j-vvn p-acp pno12 p-acp d n2, r-crq vvb av dt j n1:
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thogh the body of our people be dead in 〈 ◊ 〉 & so will continue while peace abideth;
though the body of our people be dead in 〈 ◊ 〉 & so will continue while peace Abideth;
cs dt n1 pp-f po12 n1 vbi j p-acp 〈 sy 〉 cc av vmb vvi cs n1 vvz;
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the threatnings of the ministers ▪ wil not awake mē out of the sleepe of sin;
the threatenings of the Ministers ▪ will not awake men out of the sleep of since;
dt n2-vvg pp-f dt n2 ▪ n1 xx vvi n2 av pp-f dt n1 pp-f n1;
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it must be the rod of correctiō that must put into them the power of religion.
it must be the rod of correction that must put into them the power of Religion.
pn31 vmb vbi dt n1 pp-f n1 cst vmb vvi p-acp pno32 dt n1 pp-f n1.
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6078
Men are like to little children, who besides admonition, must feele the smart of the rod to bring them to their dutie.
Men Are like to little children, who beside admonition, must feel the smart of the rod to bring them to their duty.
n2 vbr av-j p-acp j n2, r-crq p-acp n1, vmb vvi dt n1 pp-f dt n1 pc-acp vvi pno32 p-acp po32 n1.
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Further, in this Church of Sardis, whom Christ calleth dead, though they had a name to liue.
Further, in this Church of Sardis, whom christ calls dead, though they had a name to live.
jc, p-acp d n1 pp-f np1, ro-crq np1 vvz j, cs pns32 vhd dt n1 pc-acp vvi.
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Note the state of the Church of GOD, for this was a true Church of God, who among the rest was washed in the blood of Christ. Chap. 1. vers. 5. And yet Christ saith, it is dead in sinne:
Note the state of the Church of GOD, for this was a true Church of God, who among the rest was washed in the blood of christ. Chap. 1. vers. 5. And yet christ Says, it is dead in sin:
n1 dt n1 pp-f dt n1 pp-f np1, p-acp d vbds dt j n1 pp-f np1, r-crq p-acp dt n1 vbds vvn p-acp dt n1 pp-f np1. np1 crd fw-la. crd cc av np1 vvz, pn31 vbz j p-acp n1:
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that is, in part, not wholly.
that is, in part, not wholly.
cst vbz, p-acp n1, xx av-jn.
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6082
And therfore a Church that is in a very corrupt state, both in regard of outward conuersation,
And Therefore a Church that is in a very corrupt state, both in regard of outward Conversation,
cc av dt n1 cst vbz p-acp dt j j n1, av-d p-acp n1 pp-f j n1,
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and of sundry erronious opinions, may yet remaine the true Church of Christ, if so be they erre not in the foundation.
and of sundry erroneous opinions, may yet remain the true Church of christ, if so be they err not in the Foundation.
cc pp-f j j n2, vmb av vvi dt j n1 pp-f np1, cs av vbb pns32 vvb xx p-acp dt n1.
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Which serueth for answere to them, that thinke our Church to bee no Church, because it maintaineth not that out-ward order which they thinke should be in it.
Which serveth for answer to them, that think our Church to be no Church, Because it maintaineth not that outward order which they think should be in it.
r-crq vvz p-acp n1 p-acp pno32, cst vvb po12 n1 pc-acp vbi dx n1, c-acp pn31 vvz xx d j n1 r-crq pns32 vvi vmd vbi p-acp pn31.
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And therefore though wee must preferre Church before Church:
And Therefore though we must prefer Church before Church:
cc av cs pns12 vmb vvi n1 p-acp n1:
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6086
yet we must not condemne a Church to bee no Church ▪ for some corruptions that bee therein.
yet we must not condemn a Church to be no Church ▪ for Some corruptions that be therein.
av pns12 vmb xx vvi dt n1 pc-acp vbi dx n1 ▪ p-acp d n2 cst vbb av.
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A true body may haue some blemish, and a true Church some wants.
A true body may have Some blemish, and a true Church Some Wants.
dt j n1 vmb vhi d n1, cc dt j n1 d n2.
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Againe, the Churches of God say, this is a Church ▪ yet Christ saith, they are dead.
Again, the Churches of God say, this is a Church ▪ yet christ Says, they Are dead.
av, dt n2 pp-f np1 vvb, d vbz dt n1 ▪ av np1 vvz, pns32 vbr j.
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How can these two stand? Answ. The Churches about Sardis iudged this to be aliue, according to the rule of charitie, because of their outward profession of true Religion:
How can these two stand? Answer The Churches about Sardis judged this to be alive, according to the Rule of charity, Because of their outward profession of true Religion:
q-crq vmb d crd vvb? np1 dt n2 p-acp np1 vvd d pc-acp vbi j, vvg p-acp dt n1 pp-f n1, c-acp pp-f po32 j n1 pp-f j n1:
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for as Infants are not indeede all holy, as experience sheweth, yet till wee see the same made manifest, wee are in charitie to iudge them to bee holy that are borne of f•ithfull parents:
for as Infants Are not indeed all holy, as experience shows, yet till we see the same made manifest, we Are in charity to judge them to be holy that Are born of f•ithfull Parents:
c-acp c-acp n2 vbr xx av d j, c-acp n1 vvz, av c-acp pns12 vvb dt d vvd j, pns12 vbr p-acp n1 pc-acp vvi pno32 pc-acp vbi j cst vbr vvn pp-f j n2:
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euen so ought the Minister and euery one in GODS Church, to thinke the best of euery one in Gods Church, till God make manifest what hee is.
even so ought the Minister and every one in GOD'S Church, to think the best of every one in God's Church, till God make manifest what he is.
av av vmd dt n1 cc d pi p-acp npg1 n1, pc-acp vvi dt js pp-f d crd p-acp npg1 n1, c-acp np1 vvb j r-crq pns31 vbz.
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Paul following this rule, calleth whole Churches elect.Paul following this Rule, calls Whole Churches elect.
np1 vvg d n1, vvz j-jn n2 vvb.
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6093
But thou art dead. Here are two iudgements, one of neighbour Churches, the other of Christ, and Christs iudgement is preferred.But thou art dead. Here Are two Judgments, one of neighbour Churches, the other of christ, and Christ judgement is preferred.
cc-acp pns21 vb2r j. av vbr crd n2, crd pp-f n1 n2, dt n-jn pp-f np1, cc npg1 n1 vbz vvn.
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Wee must therefore regard specially the iudgement of Christ, and labor to approue our selues & our conuersations vnto Christ, rather then to men:
we must Therefore regard specially the judgement of christ, and labour to approve our selves & our conversations unto christ, rather then to men:
pns12 vmb av vvi av-j dt n1 pp-f np1, cc n1 pc-acp vvi po12 n2 cc po12 n2 p-acp np1, av-c cs p-acp n2:
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for let men say what they will of vs, it is Christ that must saue and condemne ▪ this made Paul to say, I passe little to bee iudged of you, or of mans iudgement:
for let men say what they will of us, it is christ that must save and condemn ▪ this made Paul to say, I pass little to be judged of you, or of men judgement:
p-acp vvb n2 vvi r-crq pns32 vmb pp-f pno12, pn31 vbz np1 cst vmb vvi cc vvi ▪ d vvd np1 pc-acp vvi, pns11 vvb j pc-acp vbi vvn pp-f pn22, cc pp-f ng1 n1:
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why so? for hee that iudgeth mee, is the Lord. And indeed, without Christs commendation, the iudgement of men is nothing:why so? for he that Judgeth me, is the Lord. And indeed, without Christ commendation, the judgement of men is nothing:
c-crq av? c-acp pns31 cst vvz pno11, vbz dt n1. cc av, p-acp npg1 n1, dt n1 pp-f n2 vbz pix:
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for Christ may condemne vs, when men thinke well and speake well of vs: and therefore hee saith, Woe bee vnto you when all men speake well of you. Luke 6.26. Verse 2. Be watchfull, and strengthen the things that remaine, that are readie to die:
for christ may condemn us, when men think well and speak well of us: and Therefore he Says, Woe be unto you when all men speak well of you. Luke 6.26. Verse 2. Be watchful, and strengthen the things that remain, that Are ready to die:
c-acp np1 vmb vvi pno12, c-crq n2 vvb av cc vvi av pp-f pno12: cc av pns31 vvz, n1 vbb p-acp pn22 c-crq d n2 vvb av pp-f pn22. zz crd. n1 crd vbb j, cc vvi dt n2 cst vvb, cst vbr j pc-acp vvi:
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for I haue not found thy works perfect before God. There be two degrees of hypocrisie:
for I have not found thy works perfect before God. There be two Degrees of hypocrisy:
c-acp pns11 vhb xx vvn po21 n2 j p-acp np1. pc-acp vbi crd n2 pp-f n1:
(8) chapter (DIV1)
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first, when men professe that which is not in their heart at all. The second, when men make profession of more then is in their heart.
First, when men profess that which is not in their heart At all. The second, when men make profession of more then is in their heart.
ord, c-crq n2 vvb d r-crq vbz xx p-acp po32 n1 p-acp d. dt ord, c-crq n2 vvb n1 pp-f dc cs vbz p-acp po32 n1.
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This second kind of hypocrisie oft befalleth the children of God;
This second kind of hypocrisy oft befalls the children of God;
d ord n1 pp-f n1 av vvz dt n2 pp-f np1;
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and it is that which Christ reprooueth in this Church of Sardis, in the former vers.
and it is that which christ Reproveth in this Church of Sardis, in the former vers.
cc pn31 vbz d r-crq np1 vvz p-acp d n1 pp-f np1, p-acp dt j zz.
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6102
After which reproofe, here he propoundeth a remedie to their vice, and a reason to mooue them to vse the same.
After which reproof, Here he propoundeth a remedy to their vice, and a reason to move them to use the same.
p-acp r-crq n1, av pns31 vvz dt n1 p-acp po32 n1, cc dt n1 pc-acp vvi pno32 pc-acp vvi dt d.
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The remedie is in the beginning of the verse, where are two duties prescribed: To bee watchfull, and to strengthen or confirme the decayed graces of God in them.
The remedy is in the beginning of the verse, where Are two duties prescribed: To be watchful, and to strengthen or confirm the decayed graces of God in them.
dt n1 vbz p-acp dt n-vvg pp-f dt n1, q-crq vbr crd n2 vvn: pc-acp vbi j, cc pc-acp vvi cc vvi dt j-vvn n2 pp-f np1 p-acp pno32.
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For the first, Be watchfull: to bee watchfull here, is a most worthy and excellent dutie, it is not bodily, but spirituall:
For the First, Be watchful: to be watchful Here, is a most worthy and excellent duty, it is not bodily, but spiritual:
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and it is practised when any man hath a circumspect care and diligent heed in respect of the saluation of his soule.
and it is practised when any man hath a circumspect care and diligent heed in respect of the salvation of his soul.
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This dutie of watchfulnesse concerneth two things; sinne, and death ▪ Watchfulnes against sinne stands in two duties;
This duty of watchfulness concerns two things; sin, and death ▪ Watchfulness against sin Stands in two duties;
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First, a man must daily and continually bethinke himselfe before hand of all sinnes and vices into which he may happily fall & for the doing of this, he must consider in himselfe two •hings;
First, a man must daily and continually bethink himself before hand of all Sins and vices into which he may happily fallen & for the doing of this, he must Consider in himself two •hings;
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his Nature and his Calling ▪ Touching his Nature, he must consider, that in him remaines the seed and roote of all sin,
his Nature and his Calling ▪ Touching his Nature, he must Consider, that in him remains the seed and root of all since,
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and therefore that hee may fall into any sinne whatsoeuer.
and Therefore that he may fallen into any sin whatsoever.
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Againe, a man considering his nature, shall finde himselfe more inclined to some sinnes then to others:
Again, a man considering his nature, shall find himself more inclined to Some Sins then to Others:
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and those hee must especially marke and obserue. Secondly, for his Calling: a man must marke the sinnes thereof:
and those he must especially mark and observe. Secondly, for his Calling: a man must mark the Sins thereof:
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for since the fall of man, euery calling hath his especiall sins, wherto men that walke therein are more incident.
for since the fallen of man, every calling hath his especial Sins, whereto men that walk therein Are more incident.
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The Magistrate hath his sins, the Minister his: the Lawyer his, the Physition his, and the Trades-man his.
The Magistrate hath his Sins, the Minister his: the Lawyer his, the physician his, and the Tradesman his.
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And touching these, a man must consider vnto what vices and abuses men are most subiect, that walke in that calling wherein he liueth,
And touching these, a man must Consider unto what vices and Abuses men Are most Subject, that walk in that calling wherein he lives,
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and so shal he haue a foresight of the sinnes that he may fall into. Secondly, after this foresight of sin:
and so shall he have a foresight of the Sins that he may fallen into. Secondly, After this foresight of since:
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he must watch his heart with all diligence, that though it bee tempted and assaulted, yet it bee not tainted with any one sin;
he must watch his heart with all diligence, that though it be tempted and assaulted, yet it be not tainted with any one since;
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as the wise man counselleth, Keepe thy heart with all diligence, that so the fountaine of al thy actions may be kept holy and pure.
as the wise man counselleth, Keep thy heart with all diligence, that so the fountain of all thy actions may be kept holy and pure.
c-acp dt j n1 vvz, vvb po21 n1 p-acp d n1, cst av dt n1 pp-f d po21 n2 vmb vbi vvn j cc j.
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The second part of this, watchfulnesse respecteth death, or the second comming of Christ. In this, two things must bee practised:
The second part of this, watchfulness respecteth death, or the second coming of christ. In this, two things must be practised:
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first, a man must euery day bethinke him selfe of his ende, and of the comming of Christ, either in generall to all the world,
First, a man must every day bethink him self of his end, and of the coming of christ, either in general to all the world,
ord, dt n1 vmb d n1 vvb pno31 n1 pp-f po31 n1, cc pp-f dt n-vvg pp-f np1, av-d p-acp n1 p-acp d dt n1,
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or particularly vnto him by death:
or particularly unto him by death:
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and in this consideration he must esteem and iudge of euery day, as of the day of his death, or the day of iudgement.
and in this consideration he must esteem and judge of every day, as of the day of his death, or the day of judgement.
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Secondly, he must prepare himselfe against death, & against the day of iudgement, euery day, euē this present day, as though hee should now die, or meete Christ in iudgement;
Secondly, he must prepare himself against death, & against the day of judgement, every day, even this present day, as though he should now die, or meet christ in judgement;
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and the next day do the like, and so goe on continually to the day of his death.
and the next day do the like, and so go on continually to the day of his death.
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And for our furtherance in this Christian watch, we must be mindefull of temperance and sobrietie, that we keepe mediocritie in the vse of the creatures of God,
And for our furtherance in this Christian watch, we must be mindful of temperance and sobriety, that we keep mediocrity in the use of the creatures of God,
cc p-acp po12 n1 p-acp d njp n1, pns12 vmb vbi j pp-f n1 cc n1, cst pns12 vvb n1 p-acp dt n1 pp-f dt n2 pp-f np1,
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and of the things of this life.
and of the things of this life.
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For when men plunge themselus, either in the cares of this world, or in earthly delights, they quite forget both sinne and death, and the day of Iudgement;
For when men plunge themselves, either in the Cares of this world, or in earthly delights, they quite forget both sin and death, and the day of Judgement;
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and thus wee see what Christ meaneth by watchfulnesse. As Christ prescribeth this dutie vnto this Church:
and thus we see what christ means by watchfulness. As christ prescribeth this duty unto this Church:
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so are we in the name of Christ to bee enioyned the same Christian watchfulnesse, both against sinne and death, and the day of Iudgement. so Are we in the name of christ to be enjoined the same Christian watchfulness, both against sin and death, and the day of Judgement.
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And to mooue vs hereto, consider these reasons. First wee are watchfull for the preseruation of the things of this life:
And to move us hereto, Consider these Reasons. First we Are watchful for the preservation of the things of this life:
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as if a towne be in danger of sacking or burning; there is watch and ward kept continually:
as if a town be in danger of sacking or burning; there is watch and ward kept continually:
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and if a mans house bee in danger of robbing, hee will sit vp night and day to saue his goods:
and if a men house be in danger of robbing, he will fit up night and day to save his goods:
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yea euery man is verie painfull and watchfull to heape vp to himselfe, the things of this world:
yea every man is very painful and watchful to heap up to himself, the things of this world:
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Now, what a shame is it, that men should bee watchfull for temporall things, and yet haue no care of their soule that must liue for euer? Againe, want of watchfulnesse is the forerunner of death,
Now, what a shame is it, that men should be watchful for temporal things, and yet have no care of their soul that must live for ever? Again, want of watchfulness is the forerunner of death,
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and eternall destruction. I. Thess. 5. vers. 3. When men say peace and safetie, then shall come vpon them sudden destruction.
and Eternal destruction. I. Thess 5. vers. 3. When men say peace and safety, then shall come upon them sudden destruction.
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When the rich man had enlarged his barnes vpon the encrease of his substance, he promised to himselfe case and securitie:
When the rich man had enlarged his Barns upon the increase of his substance, he promised to himself case and security:
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saying, Soule, soule, take thy rest, &c. but it was sayd vnto him, Oh foole, this night shal thy soule be taken from thee.
saying, Soul, soul, take thy rest, etc. but it was said unto him, O fool, this night shall thy soul be taken from thee.
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And the old world knew nothing, till the flood came and destroyed them all. And the old world knew nothing, till the flood Come and destroyed them all.
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Now, if the want of watchfulnesse bee the forerunner of destruction, how great a cause haue wee to watch?
Now, if the want of watchfulness be the forerunner of destruction, how great a cause have we to watch?
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The second dutie inioyned, is to confirme the graces of God decaied in them. Strengthen the thinges which remaine, that are readie to die:
The second duty enjoined, is to confirm the graces of God decayed in them. Strengthen the things which remain, that Are ready to die:
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as if hee should say, sundry be the graces which I haue bestowed on you: but many are lost and gone:
as if he should say, sundry be the graces which I have bestowed on you: but many Are lost and gone:
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and those which remain, are about to perish, vnlesse you confirme them; therefore see nowe that you strengthen and repaire the same.
and those which remain, Are about to perish, unless you confirm them; Therefore see now that you strengthen and repair the same.
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In this dutie, Christ teacheth this church and vs an excellent lesson, that whosoeuer hath receiued any gift of God, must haue care to preserue it,
In this duty, christ Teaches this Church and us an excellent Lesson, that whosoever hath received any gift of God, must have care to preserve it,
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and to make the same gift strong in him by continuall increase.
and to make the same gift strong in him by continual increase.
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If a man haue receiued knowledge, faith, and repentance, or any other gift of grace, he must not suffer the same to lye dead in him,
If a man have received knowledge, faith, and Repentance, or any other gift of grace, he must not suffer the same to lie dead in him,
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but stirre vp, increase, and confirme it dayly, that hee may bee a perfect man in Christ.
but stir up, increase, and confirm it daily, that he may be a perfect man in christ.
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For the gifts which men haue are not their owne, but Gods also, who looketh to receiue his owne with aduantage.
For the Gifts which men have Are not their own, but God's also, who looks to receive his own with advantage.
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And therefore men like good Stewards must so vse the gifts receiued, that they may returne them to God with increase.
And Therefore men like good Stewards must so use the Gifts received, that they may return them to God with increase.
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Thus Paul perswadeth Timothy, stirre vp the gift of God that is in thee: for else the receiuer is an vnfaithfull seruant, and so shall be rewarded.
Thus Paul Persuadeth Timothy, stir up the gift of God that is in thee: for Else the receiver is an unfaithful servant, and so shall be rewarded.
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And for the better perfourmance of this dutie: we must often read the word of God, and meditate therein:
And for the better performance of this duty: we must often read the word of God, and meditate therein:
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we must heare it often preached; and with due reuerence and preparation receiue the sacrament. And pray continually:
we must hear it often preached; and with due Reverence and preparation receive the sacrament. And pray continually:
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striuing earnestly against the corruptions that bee in vs; and dayly stirring vp our heart to all good duties:
striving earnestly against the corruptions that be in us; and daily stirring up our heart to all good duties:
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Thus did Dauid checke the corruption and deadnesse of his heart:
Thus did David check the corruption and deadness of his heart:
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Why art thou so cast downe oh my soule? and also stirre vp the same vnto all good duties, saying, I haue applyed my heart to fulfill thy statutes alway, euen to the end. Ps. 119.112. Hereby are reprooued, the common sort of professors & hearers of the word: Why art thou so cast down o my soul? and also stir up the same unto all good duties, saying, I have applied my heart to fulfil thy statutes always, even to the end. Ps. 119.112. Hereby Are reproved, the Common sort of professors & hearers of the word:
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who stand at a stay, and goe not forward in grace. who stand At a stay, and go not forward in grace.
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This is a great fault, for as we haue receiued grace, so we ought to stirre vp the same, that we may confirme, and increase it dayly.
This is a great fault, for as we have received grace, so we ought to stir up the same, that we may confirm, and increase it daily.
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Further Christ addeth, Which are about to die, where he answereth to a question, that is mooued by sundry at this day, namely:
Further christ adds, Which Are about to die, where he Answers to a question, that is moved by sundry At this day, namely:
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whether graces that concerne saluation, may be vtterly lost or not? Christ answeareth by a distinction, that some graces that pertaine to saluation, may be lost quite:
whither graces that concern salvation, may be utterly lost or not? christ Answers by a distinction, that Some graces that pertain to salvation, may be lost quite:
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and others may be decayed, so as they are about to die. For the graces of God that pertaine to saluation, be of two sorts:
and Others may be decayed, so as they Are about to die. For the graces of God that pertain to salvation, be of two sorts:
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some be absolutely necessarie, so as without them a man of yeares cannot be saued: and such are faith and regeneration. Others bee lesse necessary, which sometime goe with faith, but not alwaies;
Some be absolutely necessary, so as without them a man of Years cannot be saved: and such Are faith and regeneration. Others be less necessary, which sometime go with faith, but not always;
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such are, A plentifull feeling of the fauour of God, ioy in the holy Ghost, and boldnesse in prayer ;
such Are, A plentiful feeling of the favour of God, joy in the holy Ghost, and boldness in prayer;
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these may be lost wholy for a time in the seruants of God.
these may be lost wholly for a time in the Servants of God.
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Yea, faith and regeneration themselues, may decay greeuously, and be readie to di•, as this text saith.
Yea, faith and regeneration themselves, may decay grievously, and be ready to di•, as this text Says.
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Secondly, consider fayth and regeneration in themselus, and they may be wholly lost, for nothing in it selfe is vnchangeable, but God.
Secondly, Consider faith and regeneration in themselves, and they may be wholly lost, for nothing in it self is unchangeable, but God.
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The state of the elect Angels by nature is changeable, for they stand by the power of God.
The state of the elect Angels by nature is changeable, for they stand by the power of God.
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Thirdly, these graces may perish and decay finally, vnlesse thy bee confirmed.
Thirdly, these graces may perish and decay finally, unless thy bee confirmed.
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Question. Why then doe not the elect finally fall away after their calling? Ans. Their standing cometh not from the constancie of grace or faith,Question. Why then do not the elect finally fallen away After their calling? Ans. Their standing comes not from the constancy of grace or faith,
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but from the promise of God made vnto them, & to their faith, so Christ saith to Peter, Thou art Peter, and vpon this rocke, that is, vpon thy faith which thou hast professed, will I build my temple,
but from the promise of God made unto them, & to their faith, so christ Says to Peter, Thou art Peter, and upon this rock, that is, upon thy faith which thou hast professed, will I built my temple,
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and the gates of hell shall not preuaile against it: and the gates of hell shall not prevail against it:
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that is, though they may assault it, and greeuously weaken it, yet they shall neuer bee able finally to ouercome it.
that is, though they may assault it, and grievously weaken it, yet they shall never be able finally to overcome it.
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Seing sundry graces of God may be lost, and the most necessary graces greatly decay, yea of themselues quite die: Sing sundry graces of God may be lost, and the most necessary graces greatly decay, yea of themselves quite die:
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wee that haue receiued from God any grace, either of faith or repentance, are hereby taught not to bee presumptuous,
we that have received from God any grace, either of faith or Repentance, Are hereby taught not to be presumptuous,
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or ouer confident in our selus, but with feare and trembling worke out our saluation. Phillip. 2.13. The reason to enforce the former remedie is this:
or over confident in our selves, but with Fear and trembling work out our salvation. Philip. 2.13. The reason to enforce the former remedy is this:
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For I haue not found thy workes perfect before God : and therefore watch, and confirme the decayed graces of God that be in thee.For I have not found thy works perfect before God: and Therefore watch, and confirm the decayed graces of God that be in thee.
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In this reason, Christ giueth thē & vs to vnderstand, that he maketh a search in his church of al the works that men doe in the same, that he may accordingly reward them;
In this reason, christ gives them & us to understand, that he makes a search in his Church of all the works that men do in the same, that he may accordingly reward them;
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for not finding, doth presuppose a search. And so the scripture speaketh of God vsually. Before the old world was destroyed, it is sayd;
for not finding, does presuppose a search. And so the scripture speaks of God usually. Before the old world was destroyed, it is said;
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The Lord saw that the wickednesse of man was great vppon the earth, as if he had looked from heauen vpon the earth, The Lord saw that the wickedness of man was great upon the earth, as if he had looked from heaven upon the earth,
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and beheld that it was corrupt, speaking after the manner of men, to signifie that search which he maketh into mens actions.
and beheld that it was corrupt, speaking After the manner of men, to signify that search which he makes into men's actions.
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And so he is sayd to come down from heauen, at the building of Babell, Gen. 11. and before he destroyed Sodome and Gomorrha, He came downe to see whether they had done according to that crie, which was come vp to him:
And so he is said to come down from heaven, At the building of Babel, Gen. 11. and before he destroyed Sodom and Gomorrha, He Come down to see whither they had done according to that cry, which was come up to him:
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and so before the Lord punished the wickednes of the Israelits, He made a search into their wai••:
and so before the Lord punished the wickedness of the Israelites, He made a search into their wai••:
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and the second Commaundement is this, God will visite the sinnes of the father vpon the children :
and the second Commandment is this, God will visit the Sins of the father upon the children:
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that is, he will make a search, whether the sinnes of the fathers be among the children,
that is, he will make a search, whither the Sins of the Father's be among the children,
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and if they be, he will punish them.
and if they be, he will Punish them.
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Seing Christ makes this search into all mens actions, we are taught in all things to haue care to conforme our selus to the will of Christ:
Sing christ makes this search into all men's actions, we Are taught in all things to have care to conform our selves to the will of christ:
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and to set our selues to the doing of all good duties, according to his word:
and to Set our selves to the doing of all good duties, according to his word:
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If we knew a Magistrate would come to make search in our house, wee would bee sure to set all thinges in order against he came:
If we knew a Magistrate would come to make search in our house, we would be sure to Set all things in order against he Come:
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shall we be thus circumspect to prepare for the comming of an earthly man? & shall we not much more prepare our selues against the search of our Sauiour Christ the euerliuing God, from whom nothing can be hid?
shall we be thus circumspect to prepare for the coming of an earthly man? & shall we not much more prepare our selves against the search of our Saviour christ the everliving God, from whom nothing can be hid?
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I haue not found thy works perfect. Works are perfect two waies; by the law, or by the Gospell.I have not found thy works perfect. Works Are perfect two ways; by the law, or by the Gospel.
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By the law, whē in our works wee doe all that the law requireth: and thus are no mans workes perfect in this life.
By the law, when in our works we do all that the law requires: and thus Are no men works perfect in this life.
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By the Gospel, our works are perfect when they proceed from a belieuing hart, that hath a care to please God in all things:
By the Gospel, our works Are perfect when they proceed from a believing heart, that hath a care to please God in all things:
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& these works are perfect not in thēselus, but in the acceptation of Christ.
& these works Are perfect not in themselves, but in the acceptation of christ.
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Here by perfect works Christ meaneth not the perfection of the law, but of the Gospell,
Here by perfect works christ means not the perfection of the law, but of the Gospel,
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as if he had sayd, I haue searched into your waies;
as if he had said, I have searched into your ways;
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you doe many workes in shew, but they proceed not from sincere faith, nor from a heart that hath care to please God in all his commandements,
you do many works in show, but they proceed not from sincere faith, nor from a heart that hath care to please God in all his Commandments,
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and a full purpose not to sinne against him: you haue a shew of godlynesse, but you want the power thereof.
and a full purpose not to sin against him: you have a show of godliness, but you want the power thereof.
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Here obserue that Christ condemneth this church, not because their works were not outwardlye conformable to the will of God;
Here observe that christ Condemneth this Church, not Because their works were not outwardly conformable to the will of God;
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but because they proceeded not from a beleeuing hart, that had a full purpose to forsake all sinne,
but Because they proceeded not from a believing heart, that had a full purpose to forsake all sin,
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and to please God in all things. Wee therefore must take heede of all hypocrisie by the Example of this Church:
and to please God in all things. we Therefore must take heed of all hypocrisy by the Exampl of this Church:
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and labour to bee of Dauids minde: and praye with him; That our harts may be vpright in the Statutes of the Lord: and labour to be of David mind: and pray with him; That our hearts may be upright in the Statutes of the Lord:
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that wee may say with Hezekias; Behold Lord how I haue walked before thee with an vpright minde :
that we may say with Hezekias; Behold Lord how I have walked before thee with an upright mind:
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for this is a notable token of grace, and an infallible badge of him that is the child of God.
for this is a notable token of grace, and an infallible badge of him that is the child of God.
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Before God. Some may say, Christ here distinguisheth himselfe from God, and therefore hee is not God.Before God. some may say, christ Here Distinguisheth himself from God, and Therefore he is not God.
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Answere. By (God) in this place we must vnderstand not God simply, but God the father.Answer. By (God) in this place we must understand not God simply, but God the father.
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For Christ here speaketh of himselfe, not as he is God, but as he is mediator God & man;
For christ Here speaks of himself, not as he is God, but as he is Mediator God & man;
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in which respect, euen as he is now glorified, he is inferiour vnto his Father.
in which respect, even as he is now glorified, he is inferior unto his Father.
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Where note that Christ being now glorified in heauen, carrieth himselfe as mediator, whence we gather that we may lawfully,
Where note that christ being now glorified in heaven, Carrieth himself as Mediator, whence we gather that we may lawfully,
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and without presumption pray vnto Christ, without the meanes or intercession of Saints or Angels. The church of Rome denie this;
and without presumption pray unto christ, without the means or Intercession of Saints or Angels. The Church of Room deny this;
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and say, because Christ is now in full glorie in heauen, therefore wee must vse vnto him the mediation of Saints:
and say, Because christ is now in full glory in heaven, Therefore we must use unto him the mediation of Saints:
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but Christ being now in heauen, marks our workes in particular: and therefore we may without presumption come vnto him by prayer.
but christ being now in heaven, marks our works in particular: and Therefore we may without presumption come unto him by prayer.
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Vers. 3. Remember therfore how thou hast receiued and heard, and hold fast, and repent:Vers. 3. remember Therefore how thou hast received and herd, and hold fast, and Repent:
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If therefore thou wilt not watch, I will come on thee as a thiefe, and thou shalt not know what houre I will come vpon thee.
If Therefore thou wilt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.
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When Christ hath reprooued them for their sinne of hypocrisie, and prescribed them a remedie with a reason thereof;
When christ hath reproved them for their sin of hypocrisy, and prescribed them a remedy with a reason thereof;
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he doth as a good Phisitian & pastor, shew them the way how they may practise that remedie. For they might say;
he does as a good physician & pastor, show them the Way how they may practise that remedy. For they might say;
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we are commanded to watch, and to renew our decayed graces, but how shall we doe this? Christ answereth, by doing three things. I. by remēbring that which thou hast receiued by hearing. II. by holding fast. III. by repenting of thy sinnes.
we Are commanded to watch, and to renew our decayed graces, but how shall we do this? christ Answers, by doing three things. I. by remembering that which thou hast received by hearing. II by holding fast. III. by repenting of thy Sins.
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For the first, Remember therefore, that is, call to mind the doctrine of saluation which thou hast been taught by mine Apostles.
For the First, remember Therefore, that is, call to mind the Doctrine of salvation which thou hast been taught by mine Apostles.
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This remembrance is a most excellent means to mooue a man to subiection to Gods will, to repent,
This remembrance is a most excellent means to move a man to subjection to God's will, to Repent,
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and to practise all good graces.
and to practise all good graces.
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When Dauid saw the prosperitie of the wicked, his fect had almos• steps, but his remedie against that temptation was his go••g to Gods sanctuari•, and there calling to mind the end of those men. When David saw the Prosperity of the wicked, his fect had almos• steps, but his remedy against that temptation was his go••g to God's sanctuari•, and there calling to mind the end of those men.
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Againe, I haue remembred thy name, oh Lord in the night, and haue kept thy law.
Again, I have remembered thy name, o Lord in the night, and have kept thy law.
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Peter denied his Master, when he forgot his words:
Peter denied his Master, when he forgotten his words:
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but when hee was put in mind thereof by the looke of Christ, and the crowing of a Cocke, he then repented, and wept bitterly, Luk. 22.61.62. Sinnes committed by men of ignorance, are many and grieuous:
but when he was put in mind thereof by the look of christ, and the crowing of a Cock, he then repented, and wept bitterly, Luk. 22.61.62. Sins committed by men of ignorance, Are many and grievous:
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and therfore all sins are called ignorances: Heb. 9 7. but if men wold by faith keepe in mind the word of God, it would bee a notable meanes to keepe them from sinning.
and Therefore all Sins Are called ignorances: Hebrew 9 7. but if men would by faith keep in mind the word of God, it would be a notable means to keep them from sinning.
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Here then we haue a soueraigne remedie against sinne:
Here then we have a sovereign remedy against sin:
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namely, wheresoeuer we are, or whatsoeuer we doe, we must call to minde the word of God, and the promises of God:
namely, wheresoever we Are, or whatsoever we do, we must call to mind the word of God, and the promises of God:
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and those will bee a lanterne vnto our steps, and a light vnto our paths.
and those will be a lantern unto our steps, and a Light unto our paths.
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The Diuell laboureth aboue all things, to bring vs to forget the word, for then he knowes he can easily draw vs into any sin.
The devil Laboureth above all things, to bring us to forget the word, for then he knows he can Easily draw us into any since.
dt n1 vvz p-acp d n2, pc-acp vvi pno12 pc-acp vvi dt n1, c-acp cs pns31 vvz pns31 vmb av-j vvi pno12 p-acp d n1.
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Quest. How shall we keepe in minde the word and promises of God? Answ. That is a grace of God,Quest. How shall we keep in mind the word and promises of God? Answer That is a grace of God,
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and for the attayning vnto it, we must first labour to haue our hearts affected with the loue of Gods word and promises:
and for the attaining unto it, we must First labour to have our hearts affected with the love of God's word and promises:
cc p-acp dt vvg p-acp pn31, pns12 vmb ord vvi pc-acp vhi po12 n2 vvn p-acp dt n1 pp-f npg1 n1 cc n2:
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for a man can neuer keepe in mind that, whereof he hath no liking. Secondly, we must labour to belieue the word of God:
for a man can never keep in mind that, whereof he hath no liking. Secondly, we must labour to believe the word of God:
c-acp dt n1 vmb av-x vvi p-acp n1 cst, c-crq pns31 vhz dx n-vvg. ord, pns12 vmb vvi pc-acp vvi dt n1 pp-f np1:
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For faith giues it rooting in our hearts, Colos. 2.7. The cause why there is so little remembring of that which is taught is, for that it is not mixed with faith in those that heare it.
For faith gives it rooting in our hearts, Colos 2.7. The cause why there is so little remembering of that which is taught is, for that it is not mixed with faith in those that hear it.
p-acp n1 vvz pn31 n-vvg p-acp po12 n2, np1 crd. dt n1 c-crq pc-acp vbz av j vvg pp-f d r-crq vbz vvn vbz, c-acp cst pn31 vbz xx vvn p-acp n1 p-acp d cst vvb pn31.
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Againe, the thing to be remembred is, How thou hast receiued and heard: that is, looke what Doctrine thou hast receiued by hearing, and that remember.
Again, the thing to be remembered is, How thou hast received and herd: that is, look what Doctrine thou hast received by hearing, and that Remember.
av, dt n1 pc-acp vbi vvn vbz, c-crq pns21 vh2 vvn cc vvn: cst vbz, vvb r-crq n1 pns21 vh2 vvn p-acp vvg, cc d vvb.
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Where we see Christ ioineth receiuing and hearing together.
Where we see christ Joineth receiving and hearing together.
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Whence wee may gather, that ••aching and receiuing of the word of God by hearing, is the prescribed generall meanes, whereby God reuealeth his will, counsell,
Whence we may gather, that ••aching and receiving of the word of God by hearing, is the prescribed general means, whereby God Revealeth his will, counsel,
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and purpose touching the saluation of mankind: neither is there any other meanes appointed hereunto in the word of God.
and purpose touching the salvation of mankind: neither is there any other means appointed hereunto in the word of God.
cc n1 vvg dt n1 pp-f n1: av-dx vbz pc-acp d j-jn n2 vvn av p-acp dt n1 pp-f np1.
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This sheweth, that their opinion is false, who teach that God calleth all •he world effectually vnto saluation, for how can th•y bee called, that neuer heard of the 〈 ◊ 〉 of God? but all in all ages neuer 〈 ◊ 〉 of the word of God;
This shows, that their opinion is false, who teach that God calls all •he world effectually unto salvation, for how can th•y be called, that never herd of the 〈 ◊ 〉 of God? but all in all ages never 〈 ◊ 〉 of the word of God;
d vvz, cst po32 n1 vbz j, r-crq vvb cst np1 vvz d j n1 av-j p-acp n1, p-acp q-crq vmb av-j vbi vvn, cst av-x vvd pp-f dt 〈 sy 〉 pp-f np1? cc-acp d p-acp d n2 av-x 〈 sy 〉 pp-f dt n1 pp-f np1;
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Albeit 〈 ◊ 〉 the comming of Christ, their sound hath gone foorth into all nations.
Albeit 〈 ◊ 〉 the coming of christ, their found hath gone forth into all Nations.
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Secondly, this sheweth the fondnesse of their opinion, who defend the Doctrine of vniuersall grace: that God should giue grace pertaining to saluation,
Secondly, this shows the fondness of their opinion, who defend the Doctrine of universal grace: that God should give grace pertaining to salvation,
ord, d vvz dt n1 pp-f po32 n1, r-crq vvb dt n1 pp-f j n1: cst np1 vmd vvi n1 vvg p-acp n1,
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vnto euerie man in the world, so as he may be saued if he will:
unto every man in the world, so as he may be saved if he will:
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for the meanes to receiue grace, is the hearing of the word, which all men in all ages neuer had vouchsafed vnto them.
for the means to receive grace, is the hearing of the word, which all men in all ages never had vouchsafed unto them.
c-acp dt n2 pc-acp vvi n1, vbz dt n-vvg pp-f dt n1, r-crq d n2 p-acp d n2 av vhd vvn p-acp pno32.
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The second dutie, prescribed, is the holding fast of this doctrine. To hold fast here, signifieth two things;
The second duty, prescribed, is the holding fast of this Doctrine. To hold fast Here, signifies two things;
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first, to maintaine the doctrine of the Gospell receiued and taught by the Apostles. Secondly, to put the same in practise in a godly life:
First, to maintain the Doctrine of the Gospel received and taught by the Apostles. Secondly, to put the same in practice in a godly life:
ord, pc-acp vvi dt n1 pp-f dt n1 vvn cc vvn p-acp dt n2. ord, pc-acp vvi dt d p-acp n1 p-acp dt j n1:
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of these wee haue spoken before. cap. 2.25. The third dutie is to repent: where by repentance is not meant the beginning of repentance:
of these we have spoken before. cap. 2.25. The third duty is to Repent: where by Repentance is not meant the beginning of Repentance:
pp-f d pns12 vhb vvn a-acp. n1. crd. dt ord n1 vbz pc-acp vvi: c-crq p-acp n1 vbz xx vvn dt n-vvg pp-f n1:
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but the renewing and restoring of the same, for their hardnesse and deadnesse of heart, whereby they did slackly and coldly practise the good duties which they did professe.
but the renewing and restoring of the same, for their hardness and deadness of heart, whereby they did slackly and coldly practise the good duties which they did profess.
cc-acp dt vvg cc vvg pp-f dt d, p-acp po32 n1 cc n1 pp-f n1, c-crq pns32 vdd av-j cc av-jn vvi dt j n2 r-crq pns32 vdd vvi.
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Hereby we are taught not to content our selues with the begining of repentance, but we must renue the same continually, Hereby we Are taught not to content our selves with the beginning of Repentance, but we must renew the same continually,
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& that not for grosse sins only, but euen for the wants that bee in vs,
& that not for gross Sins only, but even for the Wants that be in us,
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as for our dulnesse and deadnesse of heart, and for our hypocrisie, and decay in Gods graces.
as for our dulness and deadness of heart, and for our hypocrisy, and decay in God's graces.
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And because this Church was verie dead and dull of heart; therefore Christ addeth a reason to mooue them to the practise of this dutie:
And Because this Church was very dead and dull of heart; Therefore christ adds a reason to move them to the practice of this duty:
cc c-acp d n1 vbds av j cc j pp-f n1; av np1 vvz dt n1 pc-acp vvi pno32 p-acp dt n1 pp-f d n1:
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which is, a most terrible threatning, in these words: If thou wilt not watch, I will come on thee 〈 ◊ 〉 a theefe,
which is, a most terrible threatening, in these words: If thou wilt not watch, I will come on thee 〈 ◊ 〉 a thief,
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and thou shalt not know what houre I will come vpon thee. Here marke Christs order and dealing:and thou shalt not know what hour I will come upon thee. Here mark Christ order and dealing:
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hauing prescribed a remedie for their fault, hee giueth them a direction to practise the same;
having prescribed a remedy for their fault, he gives them a direction to practise the same;
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and after addeth a most terrible threatning to driue them therevnto; as if he should say, if thou wilt not watch against sinne, and against death,
and After adds a most terrible threatening to driven them thereunto; as if he should say, if thou wilt not watch against sin, and against death,
cc a-acp vvz dt av-ds j j-vvg pc-acp vvi pno32 av; c-acp cs pns31 vmd vvi, cs pns21 vm2 xx vvi p-acp n1, cc p-acp n1,
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and for that end remember my word, hold fast the same, and repent;
and for that end Remember my word, hold fast the same, and Repent;
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then look as a theefe comes vpon a man on a suddaine, and spoyles his goods and cuts the throate of his children;
then look as a thief comes upon a man on a sudden, and spoils his goods and cuts the throat of his children;
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so will I come on thee on a suddaine, and power vpon thee my wrath, whereby I will 〈 ◊ 〉 cut the throat of thy soule,
so will I come on thee on a sudden, and power upon thee my wrath, whereby I will 〈 ◊ 〉 Cut the throat of thy soul,
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and thou shalt haue no means to escape my punishment. Here Christ threatneth suddaine and speedie destruction, but yet with condition and limitation of repentance.
and thou shalt have no means to escape my punishment. Here christ threatens sudden and speedy destruction, but yet with condition and limitation of Repentance.
cc pns21 vm2 vhi dx n2 pc-acp vvi po11 n1. av np1 vvz j cc j n1, cc-acp av p-acp n1 cc n1 pp-f n1.
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Now, because we be like this Church (as hath been shewed) by reason of the long peace which we inioy:
Now, Because we be like this Church (as hath been showed) by reason of the long peace which we enjoy:
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we may also vse the same reason and threatning at this day to stirre vp our dead harts.
we may also use the same reason and threatening At this day to stir up our dead hearts.
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We must watch against all sinne, and against death:
We must watch against all sin, and against death:
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and for this end must haue in memorie the word of God, and hold fast the faith vnto the end,
and for this end must have in memory the word of God, and hold fast the faith unto the end,
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and repent continually of all wants:
and Repent continually of all Wants:
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but if we doe not this, then are the vengeances and eternall punishments of God to be powred vpon vs without measure,
but if we do not this, then Are the vengeances and Eternal punishments of God to be poured upon us without measure,
cc-acp cs pns12 vdb xx d, av vbr dt n2 cc j n2 pp-f np1 pc-acp vbi vvn p-acp pno12 p-acp n1,
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and that sodenly, when wee cannot preuent them.
and that suddenly, when we cannot prevent them.
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If a man haue but a sparke of grace, the consideration hereof will mooue him to repentance, and to watchfulnes;
If a man have but a spark of grace, the consideration hereof will move him to Repentance, and to watchfulness;
cs dt n1 vhb p-acp dt n1 pp-f n1, dt n1 av vmb vvi pno31 p-acp n1, cc p-acp n1;
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but if this will not awake a man out of his sinnes, then nothing remaineth but a fearfull expectation of the wrath of God, which shall be vnauoidable, and endure for euer.
but if this will not awake a man out of his Sins, then nothing remains but a fearful expectation of the wrath of God, which shall be unavoidable, and endure for ever.
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Indeed if a man had some thousand yeares allotted for the punishment of his sins, there were some cause why hee might continue in them:
Indeed if a man had Some thousand Years allotted for the punishment of his Sins, there were Some cause why he might continue in them:
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but seeing this punishment is eternall, and when many thousand yeares are expired, they are as farre from the end of their woe as euer they were;
but seeing this punishment is Eternal, and when many thousand Years Are expired, they Are as Far from the end of their woe as ever they were;
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therefore it must stirre vp all dead and drowzie harts vnto repentance, and cause them to shake off securitie, ignorance,
Therefore it must stir up all dead and drowzy hearts unto Repentance, and cause them to shake off security, ignorance,
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and coldnesse in Religion, and to breake off the course of euerie sinne.
and coldness in Religion, and to break off the course of every sin.
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Vers. 4. Notwithstanding thou hast a few names yet in Sardie, which haue not defiled their garments,Vers. 4. Notwithstanding thou hast a few names yet in Sardis, which have not defiled their garments,
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and th•y shall walke with me in white; for they are worthy.
and th•y shall walk with me in white; for they Are worthy.
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Heere beginneth the second part of the matter of this Epistle, namely the praise and commendation of some part of this Church.
Here begins the second part of the matter of this Epistle, namely the praise and commendation of Some part of this Church.
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The words doe thus depend vppon those which went before;
The words do thus depend upon those which went before;
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wheras Christ had sayd, that this Church was dead in sinne, and had onely a name to liue;
whereas christ had said, that this Church was dead in sin, and had only a name to live;
cs np1 vhd vvn, cst d n1 vbds j p-acp n1, cc vhd av-j dt n1 pc-acp vvi;
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some man might a•ke, how it could bee a true Church.
Some man might a•ke, how it could be a true Church.
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To this Christ answereth in the beginning of this verse, that though the greatest part in this Church were dead in their sinnes,
To this christ Answers in the beginning of this verse, that though the greatest part in this Church were dead in their Sins,
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yet some few there were among them that were aliue in Christ, and did testifie the the same by true and sincere obedience.
yet Some few there were among them that were alive in christ, and did testify the the same by true and sincere Obedience.
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In this coherence we may obserue two instructions. I.
In this coherence we may observe two instructions. I.
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that a particular congregation on earth is made a Church of God, and so called in regard of Gods elect therein, who doe truely belieue.
that a particular congregation on earth is made a Church of God, and so called in regard of God's elect therein, who do truly believe.
cst dt j n1 p-acp n1 vbz vvn dt n1 pp-f np1, cc av vvn p-acp n1 pp-f n2 vvb av, q-crq vdb av-j vvi.
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For the priuiledges of a Church belong vnto particular congregations, onely by reason of the faith of the elect among them.
For the privileges of a Church belong unto particular congregations, only by reason of the faith of the elect among them.
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The Catholick church is the whole Company of the elect truly beleuing in Christ, & particular congregations are members of it so farre forth as they doe truely beleeue;
The Catholic Church is the Whole Company of the elect truly believing in christ, & particular congregations Are members of it so Far forth as they do truly believe;
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the rest that doe not truely belieue are not members of the Church before God, but 〈 ◊ 〉 in the iudgement of men:
the rest that do not truly believe Are not members of the Church before God, but 〈 ◊ 〉 in the judgement of men:
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like vnto superfluous humors which are in the bodie, but no parts thereof.
like unto superfluous humours which Are in the body, but no parts thereof.
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This confuteth the Doctrine of the Church of Rome, who teach that wicked men that are reiected in Gods decree, may yet bee true members of the Church of God.
This confuteth the Doctrine of the Church of Rome, who teach that wicked men that Are rejected in God's Decree, may yet be true members of the Church of God.
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Secondly, in this coherence Christ intimateth vnto vs a distinction betweene man and man in this Church,
Secondly, in this coherence christ intimateth unto us a distinction between man and man in this Church,
ord, p-acp d n1 np1 vvz p-acp pno12 dt n1 p-acp n1 cc n1 p-acp d n1,
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for all that were in this Church were men called, professing Christ and his Gospell:
for all that were in this Church were men called, professing christ and his Gospel:
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and yet of them, some were dead in their sinnes, and others were aliue in Christ.
and yet of them, Some were dead in their Sins, and Others were alive in christ.
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Touching this distinction of men, wee must search the cause thereof.
Touching this distinction of men, we must search the cause thereof.
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It must not be ascribed to any power or will in man but to the good pleasure of God, as the scripture teacheth;
It must not be ascribed to any power or will in man but to the good pleasure of God, as the scripture Teaches;
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for when the bodie of the Israelites had giuen themselues to Idolatrie, there were yet seuen thousand that neuer bowed the knee to Baall:
for when the body of the Israelites had given themselves to Idolatry, there were yet seuen thousand that never bowed the knee to Baal:
p-acp c-crq dt n1 pp-f dt np2 vhd vvn px32 p-acp n1, pc-acp vbdr av crd crd cst av-x vvd dt n1 p-acp np1:
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what was the cause why they did not liue like to the other Israelites? Surely nothing in the will of man, (though the Idolatrie of the other, was to bee ascribed to themselues) but the text is cleare, it was the good pleasure of God, who had preserued and kept them.
what was the cause why they did not live like to the other Israelites? Surely nothing in the will of man, (though the Idolatry of the other, was to be ascribed to themselves) but the text is clear, it was the good pleasure of God, who had preserved and kept them.
r-crq vbds dt n1 c-crq pns32 vdd xx vvi av-j p-acp dt j-jn np1? np1 pix p-acp dt n1 pp-f n1, (cs dt n1 pp-f dt n-jn, vbds pc-acp vbi vvn p-acp px32) cc-acp dt n1 vbz j, pn31 vbds dt j n1 pp-f np1, r-crq vhd vvn cc vvd pno32.
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By this wee see, how erronious and false the Diuinitie of some Protestants is, which ascribe the cause of this distinction betweene man and man, to the libertie of mans will being renewed by grace:
By this we see, how erroneous and false the Divinity of Some Protestants is, which ascribe the cause of this distinction between man and man, to the liberty of men will being renewed by grace:
p-acp d pns12 vvb, c-crq j cc j dt n1 pp-f d n2 vbz, r-crq vvb dt n1 pp-f d n1 p-acp n1 cc n1, p-acp dt n1 pp-f ng1 n1 vbg vvn p-acp n1:
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saying, That GOD giues to euerye man sauing grace, by vertue whereof, hee maye repent and beleeue if hee will:
saying, That GOD gives to every man Saving grace, by virtue whereof, he may Repent and believe if he will:
vvg, cst np1 vvz p-acp d n1 vvg n1, p-acp n1 c-crq, pns31 vmb vvi cc vvi cs pns31 vmb:
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but yet because the will of man doth still remaine sinfull, hence it commeth, that hee hath libertie, to obey, or not to obey.
but yet Because the will of man does still remain sinful, hence it comes, that he hath liberty, to obey, or not to obey.
cc-acp av c-acp dt n1 pp-f n1 vdz av vvi j, av pn31 vvz, cst pns31 vhz n1, pc-acp vvi, cc xx pc-acp vvi.
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And therefore the cause why some men lye dead in sinne is, because they set their will to refuse the grace of GOD;
And Therefore the cause why Some men lie dead in sin is, Because they Set their will to refuse the grace of GOD;
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and the cause why some men liue in Christ is, because they incline their will to embrace the grace of GOD.
and the cause why Some men live in christ is, Because they incline their will to embrace the grace of GOD.
cc dt n1 c-crq d n2 vvb p-acp np1 vbz, c-acp pns32 vvb po32 n1 pc-acp vvi dt n1 pp-f np1.
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But this Doctrine doth greatly diminish the grace of GOD, in that it maketh the acceptance thereof to lye and depend on the pleasure and will of man:
But this Doctrine does greatly diminish the grace of GOD, in that it makes the acceptance thereof to lie and depend on the pleasure and will of man:
p-acp d n1 vdz av-j vvi dt n1 pp-f np1, p-acp cst pn31 vvz dt n1 av pc-acp vvi cc vvi p-acp dt n1 cc n1 pp-f n1:
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when as the power of almightie GOD ioyned with his will, is the true cause thereof, leauing some to themselues who doe fall,
when as the power of almighty GOD joined with his will, is the true cause thereof, leaving Some to themselves who do fallen,
c-crq c-acp dt n1 pp-f j-jn np1 vvn p-acp po31 n1, vbz dt j n1 av, vvg d a-acp px32 q-crq vdb vvi,
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and enabling others to stand by his grace. Nowe followe the wordes of this commendation. Notwithstanding thou hast a fewe names yet in Sardie ;
and enabling Others to stand by his grace. Now follow the words of this commendation. Notwithstanding thou hast a few names yet in Sardis;
cc vvg n2-jn pc-acp vvi p-acp po31 n1. av vvi dt n2 pp-f d n1. a-acp pns21 vh2 dt d n2 av p-acp j;
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that is, There bee yet in this Church a fewe persons knowne to mee by their names (for by Names, wee must vnderstand persons named) which haue not defiled their garments.
that is, There be yet in this Church a few Persons known to me by their names (for by Names, we must understand Persons nam) which have not defiled their garments.
d vbz, pc-acp vbi av p-acp d n1 dt d n2 vvn p-acp pno11 p-acp po32 n2 (c-acp p-acp n2, pns12 vmb vvi n2 vvn) r-crq vhb xx vvn po32 n2.
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Heere (to omit many expositions) is an allusion to the Ceremoniall law, wherein GOD set downe a distinction betweene thinges cleane and vncleane, not in themselues, but by his appointment:
Here (to omit many expositions) is an allusion to the Ceremonial law, wherein GOD Set down a distinction between things clean and unclean, not in themselves, but by his appointment:
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and among the Iewes, if any man had but touched an vncleane thinge with his hand,
and among the Iewes, if any man had but touched an unclean thing with his hand,
cc p-acp dt np2, cs d n1 vhd cc-acp vvd dt j n1 p-acp po31 n1,
(8) chapter (DIV1)
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or with his garment, thereby hee was defiled, and his garment defiled legally; and so he or his garment were reputed vncleane:
or with his garment, thereby he was defiled, and his garment defiled legally; and so he or his garment were reputed unclean:
cc p-acp po31 n1, av pns31 vbds vvn, cc po31 n1 vvn av-j; cc av pns31 cc po31 n1 vbdr vvn j:
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wherevpon they had a speciall care not to touch the thinges that were defiled, no not with their garments.
whereupon they had a special care not to touch the things that were defiled, no not with their garments.
c-crq pns32 vhd dt j n1 xx pc-acp vvi dt n2 cst vbdr vvn, uh-dx xx p-acp po32 n2.
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Now this signified another thing vnto them namely, That they ought to abstaine, not onely from the outward sinnes of the morall Lawe,
Now this signified Another thing unto them namely, That they ought to abstain, not only from the outward Sins of the moral Law,
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but euen from all occasions, intentions, shewes, and appearances of euill. And in this place, this is meant hereby:
but even from all occasions, intentions, shows, and appearances of evil. And in this place, this is meant hereby:
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(8) chapter (DIV1)
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that some in this Church of Sardie, had so farre made conscience of sinne, that they would not meddle with the verie occasions and appearances of euill.
that Some in this Church of Sardis, had so Far made conscience of sin, that they would not meddle with the very occasions and appearances of evil.
cst d p-acp d n1 pp-f np1, vhd av av-j vvn n1 pp-f n1, cst pns32 vmd xx vvi p-acp dt j n2 cc n2 pp-f n-jn.
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Hereby wee see ▪ that the seruants of GOD are but fewe in number:
Hereby we see ▪ that the Servants of GOD Are but few in number:
av pns12 vvb ▪ cst dt n2 pp-f np1 vbr p-acp d p-acp n1:
(8) chapter (DIV1)
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for the bodie of this people were de•d in sinne, and a fewe onely in this great place liued in Christ;
for the body of this people were de•d in sin, and a few only in this great place lived in christ;
c-acp dt n1 pp-f d n1 vbdr vvn p-acp n1, cc dt d av-j p-acp d j n1 vvd p-acp np1;
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so Christ sayth to his Disciples, The flocke to whome the father will giue the Kingdome of Heauen, is but a little flocke.
so christ say to his Disciples, The flock to whom the father will give the Kingdom of Heaven, is but a little flock.
av np1 vvz p-acp po31 n2, dt n1 p-acp ro-crq dt n1 vmb vvi dt n1 pp-f n1, vbz p-acp dt j n1.
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The Prophet Isay is sent, To harden the hearts of the bodie of the people for th•ir iniquities:
The Prophet Saiah is sent, To harden the hearts of the body of the people for th•ir iniquities:
dt n1 np1 vbz vvn, pc-acp vvi dt n2 pp-f dt n1 pp-f dt n1 p-acp j n2:
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and the tenth part onely must bee saued :
and the tenth part only must be saved:
cc dt ord n1 av-j vmb vbi vvn:
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and in the Gospell it is sayd, The way to hell is broad, and many there be that walke therein:
and in the Gospel it is said, The Way to hell is broad, and many there be that walk therein:
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but the waye to heauen is straight, and fewe there bee that enter into it. but the Way to heaven is straight, and few there be that enter into it.
cc-acp dt n1 p-acp n1 vbz j, cc d pc-acp vbi cst vvb p-acp pn31.
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Hereby then wee are taught not to follow the example of the multitude, but of the fewer and better sort. Hereby then we Are taught not to follow the Exampl of the multitude, but of the fewer and better sort.
av av pns12 vbr vvn xx pc-acp vvi dt n1 pp-f dt n1, cc-acp pp-f dt d cc jc n1.
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It is a foule sinne that keeps many from religion, and brings them to destruction,
It is a foul sin that keeps many from Religion, and brings them to destruction,
pn31 vbz dt j n1 cst vvz d p-acp n1, cc vvz pno32 p-acp n1,
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when they will liue after the manner of the world, and as their Forefathers haue done.
when they will live After the manner of the world, and as their Forefathers have done.
c-crq pns32 vmb vvi p-acp dt n1 pp-f dt n1, cc p-acp po32 n2 vhb vdn.
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This is a false rule, and a dangerous course. Thou hast a few names, That is, persons whose names I know & haue recorded.
This is a false Rule, and a dangerous course. Thou hast a few names, That is, Persons whose names I know & have recorded.
d vbz dt j n1, cc dt j n1. pns21 vh2 dt d n2, cst vbz, n2 rg-crq n2 pns11 vvb cc vhb vvn.
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They are called names, bicause Christ obserues and knowes them by their names.
They Are called names, Because christ observes and knows them by their names.
pns32 vbr vvn n2, c-acp np1 vvz cc vvz pno32 p-acp po32 n2.
(8) chapter (DIV1)
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Where note, that those that are the true seruants of God, are particularly knowne vnto Christ The haires of your head are numbred (sayth Christ to his Disciples) much more were their names knowne.
Where note, that those that Are the true Servants of God, Are particularly known unto christ The hairs of your head Are numbered (say christ to his Disciples) much more were their names known.
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Againe, hee biddeth them reioyce that their names were written in heauen. And Christ the good Sheepheard knowes his sheepe, and cals them by their names. Ioh. 10.3. This is a matter of endlesse comfort vnto the people of GOD:
Again, he bids them rejoice that their names were written in heaven. And christ the good Shepherd knows his sheep, and calls them by their names. John 10.3. This is a matter of endless Comfort unto the people of GOD:
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for what can cause a man more to reioyce, than to knowe that his name particularly is knowne to the King of Kings,
for what can cause a man more to rejoice, than to know that his name particularly is known to the King of Kings,
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and that accordingly he hath speciall regard vnto him? when the Lord would comfort Moses, and put courage into him in doing the duties of his calling;
and that accordingly he hath special regard unto him? when the Lord would Comfort Moses, and put courage into him in doing the duties of his calling;
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hee telleth him, That hee was knowne vnto him by name. Yea, this is the foundation of mans saluation:
he Telleth him, That he was known unto him by name. Yea, this is the Foundation of men salvation:
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The Lord knoweth who are his. Which haue not defiled their garments: The Lord Knoweth who Are his. Which have not defiled their garments:
dt n1 vvz r-crq vbr png31. r-crq vhb xx vvn po32 n2:
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Heere they are commended for vprightnesse and sinceritie of life and conuersation, in that they kept themselues from the verie shewes and appearance of euill;
Here they Are commended for uprightness and sincerity of life and Conversation, in that they kept themselves from the very shows and appearance of evil;
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when as th• rest of this Church was dead in sinne.
when as th• rest of this Church was dead in sin.
c-crq p-acp n1 n1 pp-f d n1 vbds j p-acp n1.
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In their example Christ prescribeth vnto vs a patterne of true pietie, howe wee ought to carry our selues in the Church of GOD on earth:
In their Exampl christ prescribeth unto us a pattern of true piety, how we ought to carry our selves in the Church of GOD on earth:
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wee must not content our selues with a bare profession of Religion, and keepe our selues from grosse sinnes only,
we must not content our selves with a bore profession of Religion, and keep our selves from gross Sins only,
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but abstain from the verie shewes of euill. Yea more particularly, here are three things taught vs touching sinne.
but abstain from the very shows of evil. Yea more particularly, Here Are three things taught us touching sin.
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First, that wee ought to make conscience of euerie sinne in our owne person.
First, that we ought to make conscience of every sin in our own person.
ord, cst pns12 vmd pc-acp vvi n1 pp-f d n1 p-acp po12 d n1.
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Secondly, that wee ought to keepe our selues from the con•agion of sinne in others, either by giuing consent vnto them,
Secondly, that we ought to keep our selves from the con•agion of sin in Others, either by giving consent unto them,
ord, cst pns12 vmd pc-acp vvi po12 n2 p-acp dt n1 pp-f n1 p-acp n2-jn, av-d p-acp vvg n1 p-acp pno32,
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or furthering & allowing them any way therein.
or furthering & allowing them any Way therein.
cc j-vvg cc vvg pno32 d n1 av.
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Thirdly, that wee ought to abstaine from the verie occasions, and shewes, and appearances of sinnes,
Thirdly, that we ought to abstain from the very occasions, and shows, and appearances of Sins,
ord, cst pns12 vmd pc-acp vvi p-acp dt j n2, cc vvz, cc n2 pp-f n2,
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so Paul teacheth vs to abstaine from all appearance of euill.
so Paul Teaches us to abstain from all appearance of evil.
av np1 vvz pno12 pc-acp vvi p-acp d n1 pp-f n-jn.
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Ephes. 5.3, Hee will not haue sundrie sinnes, as fornication, vncleanesse, &c. so much as once named, thereby to giue the least approbation vnto them.
Ephesians 5.3, He will not have sundry Sins, as fornication, uncleanness, etc. so much as once nam, thereby to give the least approbation unto them.
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We must therefore looke on this example, lay it to our hearts, and conforme our liues vnto it:
We must Therefore look on this Exampl, lay it to our hearts, and conform our lives unto it:
pns12 vmb av vvi p-acp d n1, vvb pn31 p-acp po12 n2, cc vvi po12 n2 p-acp pn31:
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so shall wee bee good seruants of GOD, and haue the same commendation with these few:
so shall we be good Servants of GOD, and have the same commendation with these few:
av vmb pns12 vbi j n2 pp-f np1, cc vhb dt d n1 p-acp d d:
(8) chapter (DIV1)
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for true Religion stands not in knowledge, but in obedience, and this is true obedience to make conscience of euerie sinne in our owne persons;
for true Religion Stands not in knowledge, but in Obedience, and this is true Obedience to make conscience of every sin in our own Persons;
c-acp j n1 vvz xx p-acp n1, cc-acp p-acp n1, cc d vbz j n1 pc-acp vvi n1 pp-f d n1 p-acp po12 d n2;
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to take heed of the infection of sinne in others: and to abstayne from the appearance of euill.
to take heed of the infection of sin in Others: and to abstain from the appearance of evil.
pc-acp vvi n1 pp-f dt n1 pp-f n1 p-acp n2-jn: cc pc-acp vvi p-acp dt n1 pp-f n-jn.
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A happie Church should we haue, if these thinges were practised:
A happy Church should we have, if these things were practised:
dt j n1 vmd pns12 vhb, cs d n2 vbdr vvn:
(8) chapter (DIV1)
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but this is the shame and reproach of our profession, that wee haue no care of true obedience in our selues and others, whereby we should glorifie God, and grace our holy Religion.
but this is the shame and reproach of our profession, that we have no care of true Obedience in our selves and Others, whereby we should Glorify God, and grace our holy Religion.
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(8) chapter (DIV1)
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The church of Rome hence gather, that a man after baptisme, may liue without mortall sinne.
The Church of Room hence gather, that a man After Baptism, may live without Mortal sin.
dt n1 pp-f n1 av vvi, cst dt n1 p-acp n1, vmb vvi p-acp j-jn n1.
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For these few persons in this Church in their baptisme, put on Christ, and after kept themselues from all occasions of sinnes,
For these few Persons in this Church in their Baptism, put on christ, and After kept themselves from all occasions of Sins,
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so as they had not committed any mortall sinne. But their collection is vnsound:
so as they had not committed any Mortal sin. But their collection is unsound:
av c-acp pns32 vhd xx vvn d j-jn n1. p-acp po32 n1 vbz j:
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for first, though they had to this time abstained from all mortall sinne, yet how can they prooue that they sinned not afterward? Secondly, they are sayd not to haue defiled their garments, not for that they had not committed any sinne,
for First, though they had to this time abstained from all Mortal sin, yet how can they prove that they sinned not afterwards? Secondly, they Are said not to have defiled their garments, not for that they had not committed any sin,
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but because they endeauoured to keepe themselues from the appearance of all sinne: and so must the obedience which is ascribed to Gods children in scripture be vnderstood:
but Because they endeavoured to keep themselves from the appearance of all sin: and so must the Obedience which is ascribed to God's children in scripture be understood:
cc-acp c-acp pns32 vvd pc-acp vvi px32 p-acp dt n1 pp-f d n1: cc av vmb dt n1 r-crq vbz vvn p-acp npg1 n2 p-acp n1 vbi vvn:
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namely, of their sincere purpose and endeauor to obey, & so among vs, those that haue a setled purpose & resolution to make conscience of euerie sin,
namely, of their sincere purpose and endeavour to obey, & so among us, those that have a settled purpose & resolution to make conscience of every since,
av, pp-f po32 j n1 cc n1 pc-acp vvi, cc av p-acp pno12, d cst vhb dt j-vvn n1 cc n1 pc-acp vvi n1 pp-f d n1,
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and in all things to doe the will of God, they are reputed for keepers of the law.
and in all things to do the will of God, they Are reputed for keepers of the law.
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For GOD in his children accepts the will for the deed. And they shall walke with mee in white.
For GOD in his children accepts the will for the deed. And they shall walk with me in white.
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After the commendation of these fewe Christ addeth a promise, of liuing with him in glorie.
After the commendation of these few christ adds a promise, of living with him in glory.
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For so white garments haue alwayes beene vsed to signifie ioy, happinesse, life and glorie. Ecclesiast. 9.8. At all times let thy garments bee white, that is, take the delight and pleasure in vsing the creatures of God;
For so white garments have always been used to signify joy, happiness, life and glory. Ecclesiatest. 9.8. At all times let thy garments be white, that is, take the delight and pleasure in using the creatures of God;
p-acp av j-jn n2 vhb av vbn vvn pc-acp vvi n1, n1, n1 cc n1. n1. crd. p-acp d n2 vvb po21 n2 vbb j-jn, cst vbz, vvb dt n1 cc n1 p-acp vvg dt n2 pp-f np1;
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So that heere these fewe haue a promise to bee freed from all want, and to liue with Christ in all glorie, ioy, and pleasure.
So that Here these few have a promise to be freed from all want, and to live with christ in all glory, joy, and pleasure.
av cst av d d vhb dt n1 pc-acp vbi vvn p-acp d n1, cc pc-acp vvi p-acp np1 p-acp d n1, n1, cc n1.
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This benefite, hath beene in effect further vrged in the former Chapter: heere onely I will note one Doctrine;
This benefit, hath been in Effect further urged in the former Chapter: Here only I will note one Doctrine;
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namely, That they which liue in the world amonge the wicked, and doe not communicate with their sinnes, shall not partake with them in their punishments;
namely, That they which live in the world among the wicked, and do not communicate with their Sins, shall not partake with them in their punishments;
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for the bodie of this Church must haue Christ to come amongest them as a Theefe,
for the body of this Church must have christ to come amongst them as a Thief,
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but the godly must walke with Christ in white, in glorie.
but the godly must walk with christ in white, in glory.
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Lot was freed from the destruction of the Sodomites, because hee partaked not with them in their sinnes: Lot was freed from the destruction of the Sodomites, Because he partaked not with them in their Sins:
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and amonge the Israelites, Those that mourned for the sinnes of the people, are marked in the fore-head, that when Iudgements came vppon the wicked, they might bee spared.
and among the Israelites, Those that mourned for the Sins of the people, Are marked in the forehead, that when Judgments Come upon the wicked, they might be spared.
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This point must bee remembred, for by reason of longe peace and prosperitie among vs many sinnes abound,
This point must be remembered, for by reason of long peace and Prosperity among us many Sins abound,
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as Ignorance, Atheisme, contempt of Religion, and prophaning of the Lordes Sabbath, with innumerable sinnes of the second table.
as Ignorance, Atheism, contempt of Religion, and profaning of the lords Sabbath, with innumerable Sins of the second table.
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All which call for Iudgements from heauen, and no doubt they will bee punished, partly in this life,
All which call for Judgments from heaven, and no doubt they will be punished, partly in this life,
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and partly in the life to come, vnlesse our people doe repent.
and partly in the life to come, unless our people do Repent.
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Those therefore that would not partake of the common Iudgements that are to come, must nowe beware that they communicate not with the common sinnes that d•e abounde,
Those Therefore that would not partake of the Common Judgments that Are to come, must now beware that they communicate not with the Common Sins that d•e abound,
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and see that they keepe faith and good conscience, hauing their righteous and zealous hearts grieued,
and see that they keep faith and good conscience, having their righteous and zealous hearts grieved,
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for the abhominations among which they liue.
for the abominations among which they live.
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After the promise, is adioyned the reason thereof, For they are worthy. Hence the Church of Roome doth conclude, That a man by his workes may merite heauen,
After the promise, is adjoined the reason thereof, For they Are worthy. Hence the Church of Room does conclude, That a man by his works may merit heaven,
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because they bee worthie of reward. A most blasphemous conclusion, and a manifest abuse of the word of GOD.
Because they be worthy of reward. A most blasphemous conclusion, and a manifest abuse of the word of GOD.
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Gods children indeede are worthie life euerlasting ; but not by the merite of their works: for then they should bee done according to the rigour of the Lawe:
God's children indeed Are worthy life everlasting; but not by the merit of their works: for then they should be done according to the rigour of the Law:
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but for the worthynesse of their person, when as they stand righteous before GOD in Christ;
but for the worthiness of their person, when as they stand righteous before GOD in christ;
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for when GOD will saue any man, he giues Christ vnto that man truely and really;
for when GOD will save any man, he gives christ unto that man truly and really;
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so as hee may saye, Christ is mine.
so as he may say, christ is mine.
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And with Christ GOD giues his spirite which worketh in his heart true sauing fayth, whereby hee doth receiue Christ:
And with christ GOD gives his Spirit which works in his heart true Saving faith, whereby he does receive christ:
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and so Christ and his righteousnesse belonges vnto that man reallye, and by vertue thereof hee is worthie life euerlasting;
and so christ and his righteousness belongs unto that man really, and by virtue thereof he is worthy life everlasting;
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and this is the worthynesse which Christ meaneth in this place, and not any worthynesse of their workes:
and this is the worthiness which christ means in this place, and not any worthiness of their works:
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so that this doth helpe them nothing at all, and yet it is the most probable place of Scripture, to prooue and iustifie the Doctrine of mans merits.
so that this does help them nothing At all, and yet it is the most probable place of Scripture, to prove and justify the Doctrine of men merits.
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Vers. 5. Hee that ouercommeth shall be cloathed in white array, and I will not put out his name out of the Booke of life;Vers. 5. He that Overcometh shall be clothed in white array, and I will not put out his name out of the Book of life;
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but I will confesse his name before my Father, and before his Angels.
but I will confess his name before my Father, and before his Angels.
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Vers. 6. Let him that hath an eare, heare what the spirite sayth vnto the Churches.Vers. 6. Let him that hath an ear, hear what the Spirit say unto the Churches.
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Heere is the conclusion of this Epistle: and it containeth two partes: a promise, and a commaundement.
Here is the conclusion of this Epistle: and it Containeth two parts: a promise, and a Commandment.
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The promise in the fift verse, and the commaundement in the sixt. In the promise note two thinges:
The promise in the fift verse, and the Commandment in the sixt. In the promise note two things:
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first, the parties to whome it is made, To him that ouercommeth, whereof we haue spoken before. Secondly, the things promised:
First, the parties to whom it is made, To him that Overcometh, whereof we have spoken before. Secondly, the things promised:
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to wit, glorie and eternall happinesse, which is expressed three wayes. First thus: hee shall bee cloathed in white array:
to wit, glory and Eternal happiness, which is expressed three ways. First thus: he shall be clothed in white array:
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that is, hee shall haue euerlasting life and happinesse, so much is signified by white •ayment as wee haue alreadie shewed.
that is, he shall have everlasting life and happiness, so much is signified by white •ayment as we have already showed.
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Hence the Church of Rome conclude, that a man may doe good workes respecting a reward.
Hence the Church of Rome conclude, that a man may do good works respecting a reward.
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Answere. In some sort it is true; for so it is recorded of Moses, Hebr. 11.26. Hee had respect to the recompence of reward. Answer. In Some sort it is true; for so it is recorded of Moses, Hebrew 11.26. He had respect to the recompense of reward.
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But yet the recompence of reward, must not bee the principall end of our good works:
But yet the recompense of reward, must not be the principal end of our good works:
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for cheefely wee must thereby intend to testifie our faith, and our obedience vnto God, and with that wee may haue respect to euerlasting life. The second thing promised;
for chiefly we must thereby intend to testify our faith, and our Obedience unto God, and with that we may have respect to everlasting life. The second thing promised;
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And I will not put out his name out of the booke of life. For the vnderstanding of this, two questions must bee scanned:And I will not put out his name out of the book of life. For the understanding of this, two questions must be scanned:
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First what this booke of life is; Secondly, whether a man may bee blotted out of this Booke. For the first:
First what this book of life is; Secondly, whither a man may be blotted out of this Book. For the First:
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this booke of life is nothing else, but Gods predestination or eternall decree of Election, whereby he hath chosen some men vnto saluation vpon his good pleasure.
this book of life is nothing Else, but God's predestination or Eternal Decree of Election, whereby he hath chosen Some men unto salvation upon his good pleasure.
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And this is called a Booke, because it is like vnto a Booke.
And this is called a Book, Because it is like unto a Book.
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For as the Generall in a Campe, hath the names of all his souldiours that fight vnder him, in a Booke;
For as the General in a Camp, hath the names of all his Soldiers that fight under him, in a Book;
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and as the Magistrate of a Towne hath the name of euerie free man and Denison in•owled:
and as the Magistrate of a Town hath the name of every free man and Denison in•owled:
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so GOD in the booke of his Election, hath the names of all that shalbe saued. For the second Question.
so GOD in the book of his Election, hath the names of all that shall saved. For the second Question.
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A man may bee written in the Booke of life two wayes: either truely before God, or in the iudgement of men onely.
A man may be written in the Book of life two ways: either truly before God, or in the judgement of men only.
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Those whose names are truely before GOD written in this booke, cannot be blotted out; For Gods counsell touching the eternall state of euerie man, is vnchangable.
Those whose names Are truly before GOD written in this book, cannot be blotted out; For God's counsel touching the Eternal state of every man, is vnchangable.
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This the goulden Chayne of Gods decree, doth plainely shew:
This the golden Chain of God's Decree, does plainly show:
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For whome hee hath predestinate, them he hath called; and whome hee called, them also hee iustified; For whom he hath predestinate, them he hath called; and whom he called, them also he justified;
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and whome hee iustified, them hee also glorified. and whom he justified, them he also glorified.
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Others there be that haue their names written in this Booke, only in the iudgement of men:
Others there be that have their names written in this Book, only in the judgement of men:
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and thus are all men written in the Booke of life, that professe the Gospell of Christ in his Church:
and thus Are all men written in the Book of life, that profess the Gospel of christ in his Church:
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for so charitie bindes vs to iudge of them: And these may haue their names blotted out.
for so charity binds us to judge of them: And these may have their names blotted out.
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In this sence doth the Scripture often speake:
In this sense does the Scripture often speak:
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as when the Prophet wisheth, That God would blot his enemies out of the Booke of life (meaning Iudas principally) his meaning is, that it might bee made manifest, his name was neuer written therein.
as when the Prophet wishes, That God would blot his enemies out of the Book of life (meaning Iudas principally) his meaning is, that it might be made manifest, his name was never written therein.
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This then is the meaning of this promise:
This then is the meaning of this promise:
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that they who doe auoid the occasions of sin, and haue care to keepe faith and good conscience vnto the end, haue their names written in the booke of life,
that they who do avoid the occasions of since, and have care to keep faith and good conscience unto the end, have their names written in the book of life,
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and they shall neuer bee blotted out. Hence I gather two things. First, that the number of the elect, in respect of God is certaine:
and they shall never be blotted out. Hence I gather two things. First, that the number of the elect, in respect of God is certain:
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for the names of those which are to bee saued, bee as it were written in a booke,
for the names of those which Are to be saved, be as it were written in a book,
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and being once written in, they remayne there for euer. Some doe teach, that all may bee saued, if they will:
and being once written in, they remain there for ever. some do teach, that all may be saved, if they will:
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but this is a meere fancie of man: for what should th••e need any booke of life, if that were so? Secondly,
but this is a mere fancy of man: for what should th••e need any book of life, if that were so? Secondly,
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hence I gather, that this number can neither increase, nor be diminished, let men doe wha• they can:
hence I gather, that this number can neither increase, nor be diminished, let men do wha• they can:
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(8) chapter (DIV1)
798
Page 174
6411
If they had been of vs they would haue continued with vs. 1. Ioh. 2.19. All that thou hast giuen me haue I kept, and none of them is lost. Ioh. 17.12.If they had been of us they would have continued with us 1. John 2.19. All that thou hast given me have I kept, and none of them is lost. John 17.12.
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(8) chapter (DIV1)
798
Page 174
6412
Whereas a man may bee written in the booke of life, to wit, in the iudgement of men, and yet bee blotted out:
Whereas a man may be written in the book of life, to wit, in the judgement of men, and yet be blotted out:
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(8) chapter (DIV1)
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6413
hereby wee are to bee admonished, to looke vnto our selues, and to make conscience of euerie sinne,
hereby we Are to be admonished, to look unto our selves, and to make conscience of every sin,
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(8) chapter (DIV1)
799
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6414
and to avoide and shunne the verie occasions thereof.
and to avoid and shun the very occasions thereof.
cc pc-acp vvi cc vvi dt j n2 av.
(8) chapter (DIV1)
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6415
For so long as wee professe the Gospell, and obey the same, our names bee in the booke of life:
For so long as we profess the Gospel, and obey the same, our names be in the book of life:
p-acp av j c-acp pns12 vvb dt n1, cc vvi dt d, po12 n2 vbb p-acp dt n1 pp-f n1:
(8) chapter (DIV1)
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6416
but when wee commit any sinne, we doe as much as in vs lyeth make a penne,
but when we commit any sin, we do as much as in us lies make a pen,
cc-acp c-crq pns12 vvb d n1, pns12 vdb p-acp d c-acp p-acp pno12 vvz n1 dt n1,
(8) chapter (DIV1)
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and reach it vp to heauen to blot our names out of that booke:
and reach it up to heaven to blot our names out of that book:
cc vvi pn31 a-acp p-acp n1 pc-acp vvi po12 n2 av pp-f d n1:
(8) chapter (DIV1)
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and they that keepe a course in sinning, doe plainely shewe that they were neuer truely written therein.
and they that keep a course in sinning, do plainly show that they were never truly written therein.
cc pns32 cst vvb dt n1 p-acp vvg, vdb av-j vvi cst pns32 vbdr av av-j vvn av.
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Secondly, considering that the number of the elect is certaine, it must bee a motiue to cause vs to labour for some a•••rance of election, that wee maye truely say, wee haue our names written in Gods booke.
Secondly, considering that the number of the elect is certain, it must be a motive to cause us to labour for Some a•••rance of election, that we may truly say, we have our names written in God's book.
ord, vvg cst dt n1 pp-f dt n-vvn vbz j, pn31 vmb vbi dt n1 pc-acp vvi pno12 pc-acp vvi p-acp d n1 pp-f n1, cst pns12 vmb av-j vvi, pns12 vhb po12 n2 vvn p-acp ng1 n1.
(8) chapter (DIV1)
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But here some bad person will saye, seeing the number of the Elect is vnchangeable, I will liue as I list;
But Here Some bad person will say, seeing the number of the Elect is unchangeable, I will live as I list;
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(8) chapter (DIV1)
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Page 174
6421
for if my name bee in the booke of GOD, it shall neuer bee blotted out;
for if my name be in the book of GOD, it shall never be blotted out;
c-acp cs po11 n1 vbi p-acp dt n1 pp-f np1, pn31 vmb av-x vbi vvn av;
(8) chapter (DIV1)
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Page 175
6422
and if it bee not in, it can neuer be added. Ans. These men deceiue their owne soules:
and if it be not in, it can never be added. Ans. These men deceive their own Souls:
cc cs pn31 vbb xx p-acp, pn31 vmb av-x vbi vvn. np1 d n2 vvi po32 d n2:
(8) chapter (DIV1)
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for they that haue their names written in the booke of life, shall liue as these few did in this Church of Sardis, in true faith and holy obedience.
for they that have their names written in the book of life, shall live as these few did in this Church of Sardis, in true faith and holy Obedience.
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(8) chapter (DIV1)
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For he that is ordained to glorification, is ordained to iustification and sanctification: and it is impossible for him that shall be saued, to liue alway in sin,
For he that is ordained to glorification, is ordained to justification and sanctification: and it is impossible for him that shall be saved, to live always in since,
p-acp pns31 cst vbz vvn p-acp n1, vbz vvn p-acp n1 cc n1: cc pn31 vbz j p-acp pno31 cst vmb vbi vvn, pc-acp vvi av p-acp n1,
(8) chapter (DIV1)
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6425
and therefore these men must rather labour to repent and beleeue, and to get some signes of their Election, that they may know that their names are written in the booke of life. The third benefite is this:
and Therefore these men must rather labour to Repent and believe, and to get Some Signs of their Election, that they may know that their names Are written in the book of life. The third benefit is this:
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(8) chapter (DIV1)
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I will confesse his name before my Father, and before his Angels. I will confess his name before my Father, and before his Angels.
pns11 vmb vvi po31 n1 p-acp po11 n1, cc p-acp po31 n2.
(8) chapter (DIV1)
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That is, in the day of iudgement I will acknowledge and professe him to be mine:
That is, in the day of judgement I will acknowledge and profess him to be mine:
cst vbz, p-acp dt n1 pp-f n1 pns11 vmb vvi cc vvi pno31 pc-acp vbi png11:
(8) chapter (DIV1)
801
Page 175
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one of mine Elect, that keepeth faith and good conscience vnto the end.
one of mine Elect, that Keepeth faith and good conscience unto the end.
pi pp-f po11 n1, cst vvz n1 cc j n1 p-acp dt n1.
(8) chapter (DIV1)
801
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I will take him from the companie of the wicked world, and set him on my right hand,
I will take him from the company of the wicked world, and Set him on my right hand,
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(8) chapter (DIV1)
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Page 175
6430
and aduance him to glory, pronouncing vpon him the blessed voyce of absolution. Come, Thou blessed of my father. Mat. 25.34. The end why this benefit is thus propounded, is to draw this church to professe the name of Christ in this world:
and advance him to glory, pronouncing upon him the blessed voice of absolution. Come, Thou blessed of my father. Mathew 25.34. The end why this benefit is thus propounded, is to draw this Church to profess the name of christ in this world:
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(8) chapter (DIV1)
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Page 175
6431
for if they would professe Christ before men, hee will acknowledge them for his owne at the last day.
for if they would profess christ before men, he will acknowledge them for his own At the last day.
c-acp cs pns32 vmd vvi np1 p-acp n2, pns31 vmb vvi pno32 p-acp po31 d p-acp dt ord n1.
(8) chapter (DIV1)
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This same reason here propounded, must induce vs to make a true confession of Christ against the world, & all Christs enemies: This same reason Here propounded, must induce us to make a true Confessi of christ against the world, & all Christ enemies:
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(8) chapter (DIV1)
802
Page 175
6433
which to doe is a very hard matter, and man of himself cannot stand out;
which to do is a very hard matter, and man of himself cannot stand out;
r-crq pc-acp vdi vbz dt av j n1, cc n1 pp-f px31 vmbx vvi av;
(8) chapter (DIV1)
802
Page 175
6434
but yet the consideration of this, that Christ will confesse him at the last day, will be a notable motiue and means to inable him thereto.
but yet the consideration of this, that christ will confess him At the last day, will be a notable motive and means to inable him thereto.
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(8) chapter (DIV1)
802
Page 175
6435
If an earthly Prince should come to a man among a great company and call him by his name, speaking kindly vnto him, hee would esteeme it a great honour vnto him;
If an earthly Prince should come to a man among a great company and call him by his name, speaking kindly unto him, he would esteem it a great honour unto him;
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(8) chapter (DIV1)
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Page 175
6436
and for that he would not sticke to die in the Princes cause.
and for that he would not stick to die in the Princes cause.
cc c-acp cst pns31 vmd xx vvi pc-acp vvi p-acp dt ng1 n1.
(8) chapter (DIV1)
802
Page 175
6437
Oh then, what honour is this, that Christ Iesus will in the last day vouchsafe to all those that in this life doe sincerely confesse him, and ouercome!
O then, what honour is this, that christ Iesus will in the last day vouchsafe to all those that in this life do sincerely confess him, and overcome!
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(8) chapter (DIV1)
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Page 175
6438
he will confesse them to bee his, and receiue them to his owne glorie. But on the contrary, those that will not confesse him heere, but disgrace him;
he will confess them to be his, and receive them to his own glory. But on the contrary, those that will not confess him Here, but disgrace him;
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(8) chapter (DIV1)
802
Page 175
6439
either by false doctrine or profanesse of life, will Christ at the day of iudgement vtterly disgrace, by denying them to be his,
either by false Doctrine or profaneness of life, will christ At the day of judgement utterly disgrace, by denying them to be his,
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(8) chapter (DIV1)
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Page 175
6440
and there pronounce vpon them the fearefull sentence of condemnation, Goe ye cursed, &c. Which if we would then escape,
and there pronounce upon them the fearful sentence of condemnation, Go you cursed, etc. Which if we would then escape,
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(8) chapter (DIV1)
802
Page 175
6441
and also procure vnto vs the ioyfull voyce of absolution:
and also procure unto us the joyful voice of absolution:
cc av vvi p-acp pno12 dt j n1 pp-f n1:
(8) chapter (DIV1)
802
Page 175
6442
we must here labour to hold the truth of Christs doctrine, & also keep a good conscience vnto the end.
we must Here labour to hold the truth of Christ Doctrine, & also keep a good conscience unto the end.
pns12 vmb av vvi pc-acp vvi dt n1 pp-f npg1 n1, cc av vvb dt j n1 p-acp dt n1.
(8) chapter (DIV1)
802
Page 175
6443
But if we only professe him in iudgement, and not in the practise of a holy life,
But if we only profess him in judgement, and not in the practice of a holy life,
p-acp cs pns12 av-j vvb pno31 p-acp n1, cc xx p-acp dt n1 pp-f dt j n1,
(8) chapter (DIV1)
802
Page 175
6444
surely Christ will professe that he knows vs not, and then giue vs our portion with the diuell and his angels. The commandement followeth:
surely christ will profess that he knows us not, and then give us our portion with the Devil and his Angels. The Commandment follows:
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(8) chapter (DIV1)
802
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vers. 6. Let him, &c: of which wee haue spoken. Verse 7. And vnto the Angell of the Church which is of Philadelphia, write:
vers. 6. Let him, etc.: of which we have spoken. Verse 7. And unto the Angel of the Church which is of Philadelphia, write:
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(8) chapter (DIV1)
803
Page 175
6446
These things saith he, which is holy and true;
These things Says he, which is holy and true;
d n2 vvz pns31, r-crq vbz j cc j;
(8) chapter (DIV1)
803
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6447
which h•th the key of Dauid, which openeth and no man shutteth, and shutteth and no man openeth.
which h•th the key of David, which Openeth and no man shutteth, and shutteth and no man Openeth.
r-crq vhz dt n1 pp-f np1, r-crq vvz cc dx n1 vvz, cc vvz cc dx n1 vvz.
(8) chapter (DIV1)
803
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6448
Here beginneth the sixt particular Epistle of our Sauiour Christ, from this verse, to the 14. And before it (as to the rest) is prefixed a speciall Commandement vnto Iohn, whereby he is enioyned to write this Epistle vnto the Church of Philadelphia ;
Here begins the sixt particular Epistle of our Saviour christ, from this verse, to the 14. And before it (as to the rest) is prefixed a special Commandment unto John, whereby he is enjoined to write this Epistle unto the Church of Philadelphia;
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(8) chapter (DIV1)
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the end of which commandement, is to warrant the calling of Iohn to write this Epistle:
the end of which Commandment, is to warrant the calling of John to write this Epistle:
dt n1 pp-f r-crq n1, vbz pc-acp vvi dt n-vvg pp-f np1 pc-acp vvi d n1:
(8) chapter (DIV1)
804
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6450
but of this we haue spoken before. The Epistle it selfe containeth three parts: a Preface; the matter of the Epistle; and the Conclusion. The Preface, in this verse:
but of this we have spoken before. The Epistle it self Containeth three parts: a Preface; the matter of the Epistle; and the Conclusion. The Preface, in this verse:
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(8) chapter (DIV1)
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6451
These things saith hee &c. wherein is set downe, in whose name this Epistle is sent;These things Says he etc. wherein is Set down, in whose name this Epistle is sent;
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(8) chapter (DIV1)
805
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namely, in Christs: where (as in the former Epistles) he is excellently described, for the winning of more credite vnto this Epistle.
namely, in Christ: where (as in the former Epistles) he is excellently described, for the winning of more credit unto this Epistle.
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(8) chapter (DIV1)
805
Page 175
6453
And that, first, by his properties: Holynesse and truth. Secondly, by his kingly office, in the words following. For his properties.
And that, First, by his properties: Holiness and truth. Secondly, by his kingly office, in the words following. For his properties.
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(8) chapter (DIV1)
805
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6454
First, Christ is sayd, to be holy. Quest.
First, christ is said, to be holy. Quest.
ord, np1 vbz vvn, pc-acp vbi j. n1.
(8) chapter (DIV1)
806
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6455
How can Christ be said to be holy as he is man, considering hee descended from Adam, who c••ueyed his sinne and the guilt thereof, to all his posteritie? The common answere is this;
How can christ be said to be holy as he is man, considering he descended from Adam, who c••ueyed his sin and the guilt thereof, to all his posterity? The Common answer is this;
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(8) chapter (DIV1)
806
Page 175
6456
That indeed, Christ descended from Adam, as hee is man: but his substance was sanctified by the holy Ghost in the wombe of the Virgin,
That indeed, christ descended from Adam, as he is man: but his substance was sanctified by the holy Ghost in the womb of the Virgae,
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(8) chapter (DIV1)
806
Page 175
6457
and thereby hee was freed from Adams sinne. This answere is true, but not sufficient:
and thereby he was freed from Adams sin. This answer is true, but not sufficient:
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(8) chapter (DIV1)
806
Page 176
6458
for men besides the corruption originall, take from Adam the guiltinesse of that sinne which Adam committed.
for men beside the corruption original, take from Adam the guiltiness of that sin which Adam committed.
c-acp n2 p-acp dt n1 j-jn, vvb p-acp np1 dt n1 pp-f d n1 r-crq np1 vvn.
(8) chapter (DIV1)
806
Page 176
6459
Now sanctification taketh away the corruption of sin, but not the guilt thereof, therefore a more full answere is this:
Now sanctification Takes away the corruption of since, but not the guilt thereof, Therefore a more full answer is this:
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(8) chapter (DIV1)
806
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6460
That all which come of Adam by naturall generation, doe receiue by that order which God set in nature at the creation, saying, increase & multiply, both the nature of Adam and the sin & guilt thereof.
That all which come of Adam by natural generation, do receive by that order which God Set in nature At the creation, saying, increase & multiply, both the nature of Adam and the since & guilt thereof.
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(8) chapter (DIV1)
806
Page 176
6461
But God for the preuenting of this in the Incarnation of Christ, ordained that Christ should not come of Adam by naturall generation,
But God for the preventing of this in the Incarnation of christ, ordained that christ should not come of Adam by natural generation,
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(8) chapter (DIV1)
806
Page 176
6462
but by a miraculous Conception of the holy Ghost:
but by a miraculous Conception of the holy Ghost:
cc-acp p-acp dt j n1 pp-f dt j n1:
(8) chapter (DIV1)
806
Page 176
6463
whereby hee tooke the nature of man with the infirmities thereof, without the sinne of mans nature, or the the guiltinesse thereof.
whereby he took the nature of man with the infirmities thereof, without the sin of men nature, or the the guiltiness thereof.
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(8) chapter (DIV1)
806
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6464
And thus is Christ free from sinne as he is man. Further, Christ is holy two wayes. In himselfe;
And thus is christ free from sin as he is man. Further, christ is holy two ways. In himself;
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(8) chapter (DIV1)
806
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6465
and in regard of his Church. In himselfe, hee is holy sundry wayes: first, in regard of his Godhead, for his diuine nature is holinesse it selfe. Secondly, as hee is man;
and in regard of his Church. In himself, he is holy sundry ways: First, in regard of his Godhead, for his divine nature is holiness it self. Secondly, as he is man;
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(8) chapter (DIV1)
807
Page 176
6466
for his man-hood was not only freed from all manner of sinne, by reason of his miraculous conception,
for his manhood was not only freed from all manner of sin, by reason of his miraculous conception,
p-acp po31 n1 vbds xx av-j vvn p-acp d n1 pp-f n1, p-acp n1 pp-f po31 j n1,
(8) chapter (DIV1)
807
Page 176
6467
but it was also inriched and filled with holinesse, and that in greater measure than all men and Angels,
but it was also enriched and filled with holiness, and that in greater measure than all men and Angels,
cc-acp pn31 vbds av vvn cc vvn p-acp n1, cc cst p-acp jc n1 cs d n2 cc n2,
(8) chapter (DIV1)
807
Page 176
6468
for he receiued the gifts of the holy Ghost without measure. And againe, as he is man;
for he received the Gifts of the holy Ghost without measure. And again, as he is man;
c-acp pns31 vvd dt n2 pp-f dt j n1 p-acp n1. cc av, c-acp pns31 vbz n1;
(8) chapter (DIV1)
807
Page 176
6469
Christ is holy in regard of his obedience and actions, for liuing on earth he did actually as our suertie fulfill the Law for vs. Secondly, Christ is holy in regard of his Church.
christ is holy in regard of his Obedience and actions, for living on earth he did actually as our surety fulfil the Law for us Secondly, christ is holy in regard of his Church.
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(8) chapter (DIV1)
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6470
First, because hee is the authour of that holynesse, which is in euery member of his Church.
First, Because he is the author of that holiness, which is in every member of his Church.
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Yea, hee is holy in regard of men in a further respect; namely, as the roote of all mans holinesse, as he is Mediator.
Yea, he is holy in regard of men in a further respect; namely, as the root of all men holiness, as he is Mediator.
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For looke as from Adam is actually conueyed originall sinne to euery one of his posteritie that commeth by naturall generation:
For look as from Adam is actually conveyed original sin to every one of his posterity that comes by natural generation:
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so from Christ is righteousnesse and holinesse conueyed to all that beleeue in him: and for this cause hee is called our righteousnesse and sanctification:
so from christ is righteousness and holiness conveyed to all that believe in him: and for this cause he is called our righteousness and sanctification:
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and in this sence especially is Christ said to be holy in this place. Whereas Christ is said to bee holy not only in himselfe but for vs:
and in this sense especially is christ said to be holy in this place. Whereas christ is said to be holy not only in himself but for us:
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here we must marke what is the principall thing in Christian Religion;
Here we must mark what is the principal thing in Christian Religion;
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namely, to haue care to bee ingraffed into Christ, that from him wee may receiue grace to become new creatures:
namely, to have care to be Ingrafted into christ, that from him we may receive grace to become new creatures:
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and feele in vs his power to kill our corruptions, and dayly to renew his owne Image in vs, in righteousnesse and true holinesse;
and feel in us his power to kill our corruptions, and daily to renew his own Image in us, in righteousness and true holiness;
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and that as truely, as wee feele in vs Adams corruption.
and that as truly, as we feel in us Adams corruption.
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It is not sufficient for vs to plead, that Christ will bee our Sauiour, and will free vs from all sinnes:
It is not sufficient for us to plead, that christ will be our Saviour, and will free us from all Sins:
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but wee must labour to haue Christ conuay holinesse into vs, and that as sensibly as wee see the roote conuay sappe into the branches:
but we must labour to have christ convey holiness into us, and that as sensibly as we see the root convey sap into the branches:
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and this holinesse wee must make to appeare in our liues, as the branches by their fruit,
and this holiness we must make to appear in our lives, as the branches by their fruit,
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and leaues doe shew they receiue sappe from the roote.
and leaves do show they receive sap from the root.
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Secondly, here note, Christ propounds himselfe vnto vs and to all Churches, as a notable patterne to be followed;
Secondly, Here note, christ propounds himself unto us and to all Churches, as a notable pattern to be followed;
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giuing vs to vnderstand, that all that beleeue in him and looke to be saued by him, must bee holy as hee is holy:
giving us to understand, that all that believe in him and look to be saved by him, must be holy as he is holy:
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making conscience of euery euill way, for Christ is holy to make vs holy. Let vs therefore behold Christ, and see wherein hee expresseth himselfe to be holy;
making conscience of every evil Way, for christ is holy to make us holy. Let us Therefore behold christ, and see wherein he Expresses himself to be holy;
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and therein let vs follow him. So Iohn saith: Hee that hath this hope, purifyeth himselfe as hee is holy:
and therein let us follow him. So John Says: He that hath this hope, Purifieth himself as he is holy:
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that is, vseth all good meanes to conforme himselfe to Christs holinesse.
that is, uses all good means to conform himself to Christ holiness.
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Thirdly, hereby wee learne, that the common title giuen to the Pope, whereby hee is called (Holinesse) is a blasphemous title:
Thirdly, hereby we Learn, that the Common title given to the Pope, whereby he is called (Holiness) is a blasphemous title:
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for to be holy, is here made a propertie of Christ.
for to be holy, is Here made a property of christ.
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And yet more is giuen to the Pope, than to Christ in this place, for he is called Holinesse, which is a title of God alone.
And yet more is given to the Pope, than to christ in this place, for he is called Holiness, which is a title of God alone.
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The second propertie, whereby Christ is described, is Truth : Christ is sayd to bee true, in three regards:
The second property, whereby christ is described, is Truth: christ is said to be true, in three regards:
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First, because hee is without all error or ignorance, knowing euery thing as it is. Truth is in Christ properly, and in the creatures onely by meanes of him.
First, Because he is without all error or ignorance, knowing every thing as it is. Truth is in christ properly, and in the creatures only by means of him.
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Secondly, because whatsoeuer hee willeth and decreeth, he doth it seriously, without fraude, deceit, change or contradiction,
Secondly, Because whatsoever he wills and decreeth, he does it seriously, without fraud, deceit, change or contradiction,
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as the whole tenure of Scriptures doe shewe, wherein euery part is sutable and agreeable to another;
as the Whole tenure of Scriptures do show, wherein every part is suitable and agreeable to Another;
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because hee maketh good euery promise made in his word, for in him all the promises of God are yea, and Amen. 2. Cor. 1.20.
Because he makes good every promise made in his word, for in him all the promises of God Are yea, and Amen. 2. Cor. 1.20.
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Whereas Christ is sayd to bee true, yea, Truth it selfe: First, Wee learne a full difference betweene him, Whereas christ is said to be true, yea, Truth it self: First, we Learn a full difference between him,
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and all false wicked spirites, for they are spirites of error and falshood, for the diuell is the father of lyes, and the author thereof.
and all false wicked spirits, for they Are spirits of error and falsehood, for the Devil is the father of lies, and the author thereof.
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Againe, whereas Christ is true in all his wayes, we ought without all doubting to beleeue his word,
Again, whereas christ is true in all his ways, we ought without all doubting to believe his word,
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and all the promises made therein, that concerne our saluation.
and all the promises made therein, that concern our salvation.
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If Christ could erre or lye, and men bee deceiued by him, then they might iustly doubt of the truth of his word:
If christ could err or lie, and men be deceived by him, then they might justly doubt of the truth of his word:
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but seeing hee is true in all his promises, wee must beleeue in him: and in all our distresses either of bodie or mind, depend vpon him:
but seeing he is true in all his promises, we must believe in him: and in all our Distresses either of body or mind, depend upon him:
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for he hath made a promise to helpe, and he will neuer faile them that rest on him.
for he hath made a promise to help, and he will never fail them that rest on him.
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Thirdly, in this Propertie, hee propounds himselfe an example, to be followed of his Church and of vs, that as Christ is serious in his decrees, and constant in his promises;
Thirdly, in this Property, he propounds himself an Exampl, to be followed of his Church and of us, that as christ is serious in his decrees, and constant in his promises;
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so must wee purpose euery good thing seriously, and also make good whatsoeuer good thing wee promise.
so must we purpose every good thing seriously, and also make good whatsoever good thing we promise.
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For, Lyers must bee destroyed. Psalm. 5. Vers. 6. They that loue, or make Lyes, must neuer come into Heauen but •e shut out thence,
For, Liars must be destroyed. Psalm. 5. Vers. 6. They that love, or make Lies, must never come into Heaven but •e shut out thence,
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and cast into the burning Lake of fire and brimstone. Reuel. 22.15.and cast into the burning Lake of fire and brimstone. Revel. 22.15.
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But it is a note of a man, that is a good member of Gods Church in this world,
But it is a note of a man, that is a good member of God's Church in this world,
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and that shall bee inheritour of Christs Kingdome in Heauen, to speake the trueth from his heart.
and that shall be inheritor of Christ Kingdom in Heaven, to speak the truth from his heart.
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Psal. 15. Verse 22. And Lying is a note of the childe of the diuell. Ioh. 8.44.
Psalm 15. Verse 22. And Lying is a note of the child of the Devil. John 8.44.
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Secondly, Christ is described, by his kingly office;
Secondly, christ is described, by his kingly office;
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Which hath the key of Dauid, which openeth and no man shutteth, and shutteth and no man openeth. Which hath the key of David, which Openeth and no man shutteth, and shutteth and no man Openeth.
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VVhere first, let vs see the meaning of the words: For which purpose wee must haue recourse to Esay. 22. vers. 22: whence these wordes are borrowed, being there sayd of Eliachim. The circumstances of that Text, will easily shew the meaning of the wordes in this place:
Where First, let us see the meaning of the words: For which purpose we must have recourse to Isaiah. 22. vers. 22: whence these words Are borrowed, being there said of Eliakim. The Circumstances of that Text, will Easily show the meaning of the words in this place:
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Shebna, who had been an ancient Steward to many of the Kings of Israel, was Treasurer also vnto King Hezekias: And because hee was an hinderer of Reformation intended by Hezekias, the Lord threatned to cast him out of his office:Shebna, who had been an ancient Steward to many of the Kings of Israel, was Treasurer also unto King Hezekias: And Because he was an hinderer of Reformation intended by Hezekias, the Lord threatened to cast him out of his office:
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and further, the Lord signifieth that Eliachim shall come in his roome, and haue the same office;
and further, the Lord signifies that Eliakim shall come in his room, and have the same office;
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now to expresse this thing, the Lord sayth: The Key of the house of Dauid shall bee layd vpon his shoulders :
now to express this thing, the Lord say: The Key of the house of David shall be laid upon his shoulders:
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That is, Eliachim shall bee made a Steward of the house of Dauid euen of the Kingdome of Dauid, whereof Hezekias was Gouernour: (for so the House of Iuda, and the House of Israel, are often put for the whole Kingdome of Iuda and Israel. ) And the giuing of a Key was an ancient token of placing and inuesting men in chiefe rule and authoritie;
That is, Eliakim shall be made a Steward of the house of David even of the Kingdom of David, whereof Hezekias was Governor: (for so the House of Iuda, and the House of Israel, Are often put for the Whole Kingdom of Iuda and Israel.) And the giving of a Key was an ancient token of placing and investing men in chief Rule and Authority;
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so that the meaning of this place, is this: that God hath giuen vnto Christ soueraigne power, and authoritie of gouerning his Church.
so that the meaning of this place, is this: that God hath given unto christ sovereign power, and Authority of governing his Church.
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Quest. But why is Christ sayd to haue the Key of Dauid, for Dauids kingdom was a temporall kingdome,Quest. But why is christ said to have the Key of David, for David Kingdom was a temporal Kingdom,
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but Christs Kingdome is not of this world, Iohn. 18.36.
but Christ Kingdom is not of this world, John. 18.36.
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And yet it is said, The Lord God shall giue vnto him the Throne of his father Dauid:
And yet it is said, The Lord God shall give unto him the Throne of his father David:
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and hee shall raigne ouer the house of Iacob. Luk. 1.32.33. Answ. Christ may bee sayd to haue the Keyes of Dauid, two wayes. First, Properly;and he shall Reign over the house of Iacob. Luk. 1.32.33. Answer christ may be said to have the Keys of David, two ways. First, Properly;
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for when hee was borne of the blessed Virgin Marie, he was borne King of the Iewes, by right descent from his father Dauid, as his Genealogie plainely sheweth, Luk. 3. And also the question of the wise men at Ierusalem, saying:
for when he was born of the blessed Virgae Marry, he was born King of the Iewes, by right descent from his father David, as his Genealogy plainly shows, Luk. 3. And also the question of the wise men At Ierusalem, saying:
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Where is the king of the Iewes that is borne? Mat. 2.2.Where is the King of the Iewes that is born? Mathew 2.2.
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And therefore when the Publicans asked tribute of him, he pleaded the priuiledge of a Kings sonne:
And Therefore when the Publicans asked tribute of him, he pleaded the privilege of a Kings son:
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albeit, to auoyd offence, he was content to yeeld of his right, & to pay tribute;
albeit, to avoid offence, he was content to yield of his right, & to pay tribute;
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Thereby sh•wing ▪ that he had right to the Kingdome of Israel, though he would not take it vpon him & therfore came in such a time when the Kingdome was taken of the Romane Emperour.
Thereby sh•wing ▪ that he had right to the Kingdom of Israel, though he would not take it upon him & Therefore Come in such a time when the Kingdom was taken of the Roman Emperor.
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Secondly, he may bee sayd to haue the key of Dauids kingdome, Tipically; for Dauids kingdome, was a figure of Christs kingdome;
Secondly, he may be said to have the key of David Kingdom, Typically; for David Kingdom, was a figure of Christ Kingdom;
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and Dauid himselfe a type of Christ: as it is most excellently dysciphered in the Prophets? Ier. 23.5.6. & Hosea. 3.5.
and David himself a type of christ: as it is most excellently dysciphered in the prophets? Jeremiah 23.5.6. & Hosea. 3.5.
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where Christ is plainly called Dauid, by the name of him that was his type, signe, & figure.
where christ is plainly called David, by the name of him that was his type, Signen, & figure.
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Quest. Why were not as well the Kingdomes of Nebuchadnezzar and Pharaoh, types of Christs kingdome,Quest. Why were not as well the Kingdoms of Nebuchadnezzar and Pharaoh, types of Christ Kingdom,
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as Dauids? Answ. Because Dauids kingdome, was a kingdom of light and pietie; but theirs were kingdomes of sinne and iniquitie.
as David? Answer Because David Kingdom, was a Kingdom of Light and piety; but theirs were kingdoms of sin and iniquity.
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And he is said, to haue the key of Dauids kingdom, because his kingdome and the righteousnesse thereof, was figured by the pietie in Dauids kingdome.
And he is said, to have the key of David Kingdom, Because his Kingdom and the righteousness thereof, was figured by the piety in David Kingdom.
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And this kinde of speaking is iustifiable by Gods word. So Mat. 2.23.
And this kind of speaking is justifiable by God's word. So Mathew 2.23.
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Christ is called a Nazarite: which place hath relation to that which is said properly of Sāpson who was a most excellent figure of Christ,
christ is called a Nazarite: which place hath Relation to that which is said properly of Sāpson who was a most excellent figure of christ,
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and did most notably represent him in his death, wherein hee killed more than in his life.
and did most notably represent him in his death, wherein he killed more than in his life.
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Now Christ is called an Nazarite, not because he obserued their rites, and orders, for that he did not:
Now christ is called an Nazarite, not Because he observed their Rites, and order, for that he did not:
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he dranke wine, so did not the Nazarites : but because he was the truth, and substance of that order:
he drank wine, so did not the nazarites: but Because he was the truth, and substance of that order:
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for in him was fully accomplished that holinesse, which was figured by that order; for he was perfectly seuered from all sinne and pollution.
for in him was Fully accomplished that holiness, which was figured by that order; for he was perfectly severed from all sin and pollution.
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And so here, he is said to haue the key of Dauid, because hee had the soueraigntie which was figured by Dauids Kingdome.
And so Here, he is said to have the key of David, Because he had the sovereignty which was figured by David Kingdom.
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Which shutteth and no man openeth, and openeth and no man shutteth. Which shutteth and no man Openeth, and Openeth and no man shutteth.
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Here Christs kingdome is compared to a house, which can bee opened and shut, by none but Christ;
Here Christ Kingdom is compared to a house, which can be opened and shut, by none but christ;
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whereby is signified, that none hath power aboue Christ in his Kingdome, and that his power therein, is soueraigne and absolute.
whereby is signified, that none hath power above christ in his Kingdom, and that his power therein, is sovereign and absolute.
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So that hereby is meant, that Christ Iesus sitting in heauen, hath soueraigne power and authoritie ouer the whole Church of God, to gouerne the same.
So that hereby is meant, that christ Iesus sitting in heaven, hath sovereign power and Authority over the Whole Church of God, to govern the same.
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That we may the better vnderstand this soueraigne power of Christ, we must know, it hath three parts. I.
That we may the better understand this sovereign power of christ, we must know, it hath three parts. I.
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To prescribe. II. To iudge. III. To saue; or destroy. In Prescribing, Christ hath absolute power, and that in sundry things:
To prescribe. II To judge. III. To save; or destroy. In Prescribing, christ hath absolute power, and that in sundry things:
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as first, in prescribing doctrines of Faith, and Religion vnto his Church, to bee beleeued and obeyed,
as First, in prescribing doctrines of Faith, and Religion unto his Church, to be believed and obeyed,
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and that on paine of damnation.
and that on pain of damnation.
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This power he puts in execution, when in the bookes of the old and new Testament, hee prescribeth the doctrine of the Law & the Gospel, to be obeyed and beleeued.
This power he puts in execution, when in the books of the old and new Testament, he prescribeth the Doctrine of the Law & the Gospel, to be obeyed and believed.
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And none but he can make an Article of Faith, or a law to binde the conscience:
And none but he can make an Article of Faith, or a law to bind the conscience:
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and therefore Paul saith, Whosoeuer shal teach any other Doctrine, then that which ye haue receiued of vs, let him be accursed. Gal. 1.8. Secondly, for regiment;
and Therefore Paul Says, Whosoever shall teach any other Doctrine, then that which you have received of us, let him be accursed. Gal. 1.8. Secondly, for regiment;
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he hath absolute power to prescribe how he will haue his Church gouerned, and by whom:
he hath absolute power to prescribe how he will have his Church governed, and by whom:
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and therefore Moses, when he was to make the Tabernacle, did all things according to the patterne that the Lord gaue vnto him.
and Therefore Moses, when he was to make the Tabernacle, did all things according to the pattern that the Lord gave unto him.
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So Dauid gaue to Salomon patternes of all things that were in him, by the spirit touching the building of the house of God, 1. Chron. 28.12.
So David gave to Solomon patterns of all things that were in him, by the Spirit touching the building of the house of God, 1. Chronicles 28.12.
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Thirdly, hee hath absolute power to appoint the time of keeping his Sabbath: for as the ordaining of a Sabbath belongs to Christ, so doeth the changing thereof:
Thirdly, he hath absolute power to appoint the time of keeping his Sabbath: for as the ordaining of a Sabbath belongs to christ, so doth the changing thereof:
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hee that prescribeth worship must prescribe the ordinary set time thereunto, which is to continue to the end.
he that prescribeth worship must prescribe the ordinary Set time thereunto, which is to continue to the end.
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And therfore it is but an opinion of men, to hold that the church may make two ▪ or moe Sabbath dayes in a week, if they wil. Fourthly, In prescribing the Sacramēts ;
And Therefore it is but an opinion of men, to hold that the Church may make two ▪ or more Sabbath days in a Week, if they will. Fourthly, In prescribing the Sacraments;
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and therefore Paul saith, What I haue receiued of the Lord, that deliuer I vnto you : speaking of the Lords Supper.
and Therefore Paul Says, What I have received of the Lord, that deliver I unto you: speaking of the lords Supper.
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For hee that giues grace, must also appoint the signes and seales of grace. The second part of Christs soueraigne power, is power of Iudgement :
For he that gives grace, must also appoint the Signs and Seals of grace. The second part of Christ sovereign power, is power of Judgement:
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which is a soueraigne power to determine on his owne wil, without the consent of others,
which is a sovereign power to determine on his own will, without the consent of Others,
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or submission to men or Angels. And in determining, Christ hath two priuiledges. First, to expound scripture;
or submission to men or Angels. And in determining, christ hath two privileges. First, to expound scripture;
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the absolute power of expounding the Law, belongeth to the Law-giuer; and his exposition is Authenticall.
the absolute power of expounding the Law, belongeth to the Lawgiver; and his exposition is Authentical.
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Secondly, to determine of all Questions, and Controuersies in Scripture.
Secondly, to determine of all Questions, and Controversies in Scripture.
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And therefore it is a wicked opinion of the church of Rome which hold, that the principall Iudge of interpreting Scripture,
And Therefore it is a wicked opinion of the Church of Room which hold, that the principal Judge of interpreting Scripture,
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and decyding controuersies, is the Church. The third part of Christs soueraigne power, is to saue, and destroy.
and deciding controversies, is the Church. The third part of Christ sovereign power, is to save, and destroy.
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This is expressed in these words: Hee openeth and no man shutteth, and shutteth and no man openeth:
This is expressed in these words: He Openeth and no man shutteth, and shutteth and no man Openeth:
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and for this cause he is sayd to haue the keyes of hell and of death. Whereby is signified;
and for this cause he is said to have the keys of hell and of death. Whereby is signified;
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first, that hee hath power to forgiue sins: for that hee procureth at his Fathers hands.
First, that he hath power to forgive Sins: for that he procureth At his Father's hands.
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Secondly, that hee hath power to condemne:
Secondly, that he hath power to condemn:
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for when men beleeue not his word, hee hath power to hold them in their sins,
for when men believe not his word, he hath power to hold them in their Sins,
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for which he can cast them into hell.
for which he can cast them into hell.
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The ground of this three-fold power of Christ i• this, because hee is soueraigne Lorde, ouer his Church, and the members thereof.
The ground of this threefold power of christ i• this, Because he is sovereign Lord, over his Church, and the members thereof.
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The Church of Rome saith, that this key of Dauid, hath more in it then soueraigntie ouer his church:
The Church of Rome Says, that this key of David, hath more in it then sovereignty over his Church:
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to wit, a power to make and depose Kings that bee in his Church.
to wit, a power to make and depose Kings that be in his Church.
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This they teach, that they might proue the Pope to haue title in ordayning and deposing of kings, by vertue of the keyes. But they erre grosly;
This they teach, that they might prove the Pope to have title in ordaining and deposing of Kings, by virtue of the keys. But they err grossly;
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for though Christ as he is Mediatour, bee aboue all kings, yet in that regard hee neither maketh nor deposeth any kings:
for though christ as he is Mediator, be above all Kings, yet in that regard he neither makes nor deposeth any Kings:
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and therefore he saith plainly, My kingdō is not of this world.
and Therefore he Says plainly, My Kingdom is not of this world.
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This caused him to refuse to take vpon him the office of an earthly Iudge or prince, to deuide an inheritance betweene two brethren. Hence it was;
This caused him to refuse to take upon him the office of an earthly Judge or Prince, to divide an inheritance between two brothers. Hence it was;
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that he refused to giue sentence of the adulterous woman. And yet as Christ is God, hee maketh or, deposeth earthly kings: that he refused to give sentence of the adulterous woman. And yet as christ is God, he makes or, deposeth earthly Kings:
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so the wise mail speaketh of him in the person of wisdō: by me kings raign.
so the wise mail speaks of him in the person of Wisdom: by me Kings Reign.
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For the further cleering of this, we must handle another point, which is deriued hence; concerning the power of the keyes:
For the further clearing of this, we must handle Another point, which is derived hence; Concerning the power of the keys:
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which is a power whereby the power of the keyes of Dauid is put in execution.
which is a power whereby the power of the keys of David is put in execution.
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This power of the Keyes is mentioned, Mat. 16.19, when Christ saith vnto Peter; I will giue vnto thee the keyes of the kingdome of heauen,
This power of the Keys is mentioned, Mathew 16.19, when christ Says unto Peter; I will give unto thee the keys of the Kingdom of heaven,
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and whatsoeuer thou shalt bind vpon earth ▪ shall be bound in heauen; and whatsoeuer thou shalt loose on earth, shall be loosed in heauen. and whatsoever thou shalt bind upon earth ▪ shall be bound in heaven; and whatsoever thou shalt lose on earth, shall be loosed in heaven.
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This power of the keyes, is a ministery granted to Gods church, to open and shut the kingdome of heauen.
This power of the keys, is a Ministry granted to God's Church, to open and shut the Kingdom of heaven.
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First, I call it a Ministerie: that is, a seruice;
First, I call it a Ministry: that is, a service;
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because whatsoeuer the church doth in Christs name, is nothing but the duetie of seruantes vnto their Lord:
Because whatsoever the Church does in Christ name, is nothing but the duty of Servants unto their Lord:
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from whence it is, that the most worthy members and officers that euer were in the Church,
from whence it is, that the most worthy members and Officers that ever were in the Church,
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as the Prophets and Apostles, were but the Ministers of Christ. That this is a seruice, I shew more plainely thus; When Adam fell;
as the prophets and Apostles, were but the Ministers of christ. That this is a service, I show more plainly thus; When Adam fell;
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in his sinne all mankinde fell with him, and thereby were all barred from the kingdome of heauen.
in his sin all mankind fell with him, and thereby were all barred from the Kingdom of heaven.
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Now since that fall, Christ became man, and in his manhood satisfied the iustice of God for mans sinnes.
Now since that fallen, christ became man, and in his manhood satisfied the Justice of God for men Sins.
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And this satisfaction of Christ, is properly that key whereby heauen is opened, beeing opposite to mans sinne whereby it was shut.
And this satisfaction of christ, is properly that key whereby heaven is opened, being opposite to men sin whereby it was shut.
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And Gods Church and Ministers cannot properly open Heauen by any power they haue, but onely reueale vnto men what Christ hath done for them;
And God's Church and Ministers cannot properly open Heaven by any power they have, but only reveal unto men what christ hath done for them;
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and withall apply vnto them, the doctrine of Christs satisfaction which is reuealed. And in this regard they are said, to open and shut the kingdom of heauen;
and withal apply unto them, the Doctrine of Christ satisfaction which is revealed. And in this regard they Are said, to open and shut the Kingdom of heaven;
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not as Lords, but as ministers & seruants. Next I adde, that this power is giuen to the Church :
not as lords, but as Ministers & Servants. Next I add, that this power is given to the Church:
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that is, to the companie of of true Beleeuers called to saluation by Christ, and to none other:
that is, to the company of of true Believers called to salvation by christ, and to none other:
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and therefore it is sayd of them; Whatsoeuer you bind on earth shall be bound in heauen, &c.
and Therefore it is said of them; Whatsoever you bind on earth shall be bound in heaven, etc.
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Thirdly, I adde the end of this power of the keyes: To open and to shut heauen.
Thirdly, I add the end of this power of the keys: To open and to shut heaven.
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How the Church doth this, Christ that gaue this power knoweth best, and hee hath set it downe, Iohn. 20.23. Whosoeuers sinnes ye remit, they are remitted:
How the Church does this, christ that gave this power Knoweth best, and he hath Set it down, John. 20.23. Whosoevers Sins you remit, they Are remitted:
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and whosoeuers sinnes ye retayne, they are retayned. The Church therefore opens heauen, when it pardons mens sinnes:and whosoevers Sins you retain, they Are retained. The Church Therefore Opens heaven, when it Pardons men's Sins:
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and it shuts the same, when it lawfully retaines their sinnes, and holdeth them vnpardoned: besides this, there is no opening and shutting of heauen committed to the Church.
and it shuts the same, when it lawfully retains their Sins, and holds them unpardoned: beside this, there is no opening and shutting of heaven committed to the Church.
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Quest. Can the Church pardon sinne, or retaine the same? Answ. Yes, for these are the wordes of Christ: but let vs see how.Quest. Can the Church pardon sin, or retain the same? Answer Yes, for these Are the words of christ: but let us see how.
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It is one thing to giue sentence of the pardon of sinne, and another to pronounce the same sentence giuen.
It is one thing to give sentence of the pardon of sin, and Another to pronounce the same sentence given.
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To giue the sentence of the pardon of sinne, is onely proper to Christ, the head of the Church;
To give the sentence of the pardon of sin, is only proper to christ, the head of the Church;
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no Saint, nor Angell hath that priuiledge: but yet the Church pronounceth the sentence of pardon giuen by Christ.
no Saint, nor Angel hath that privilege: but yet the Church pronounceth the sentence of pardon given by christ.
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If wee should say, the the Church should pardon sin; we should rob Christ of his honour, for that is a priuiledge of his Godhead.
If we should say, the the Church should pardon since; we should rob christ of his honour, for that is a privilege of his Godhead.
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Thus wee se• what the power of the keyes is.
Thus we se• what the power of the keys is.
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The right vse of this power, is when the Church doth vse the same for the opening and shutting of heauen:
The right use of this power, is when the Church does use the same for the opening and shutting of heaven:
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First, in the name of Christ alone, as a seruant; Secondly, according to the rule of Gods word, not after mens affections or inuentions;
First, in the name of christ alone, as a servant; Secondly, according to the Rule of God's word, not After men's affections or Inventions;
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Thirdly for this end, to bring sinners to repentance, & to continue them therin that they may be saued:
Thirdly for this end, to bring Sinners to Repentance, & to continue them therein that they may be saved:
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and to the Church thus vsing this power, Christ hath promised: that whatsoeuer they binde in earth, shall be bound in heauen;
and to the Church thus using this power, christ hath promised: that whatsoever they bind in earth, shall be bound in heaven;
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and whatsoeuer they loose in earth, shall bee loosed in heauen. Mat. 18.18. Further, this power of the keyes, hath two parts: the ministerie of the word; and spirituall iurisdiction.and whatsoever they lose in earth, shall be loosed in heaven. Mathew 18.18. Further, this power of the keys, hath two parts: the Ministry of the word; and spiritual jurisdiction.
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The key of the Ministerie of the word, is set downe & established by Christ Mat. 16.19, I will giue vnto thee the keyes of the kingdome of heauen &c. This ministery of the word is a key,
The key of the Ministry of the word, is Set down & established by christ Mathew 16.19, I will give unto thee the keys of the Kingdom of heaven etc. This Ministry of the word is a key,
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because it opens & shuts heauen; this it doth two wayes.
Because it Opens & shuts heaven; this it does two ways.
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First, by teaching and explayning the substance of religion, the doctrine of saluation, whereby men must come to heauen;
First, by teaching and explaining the substance of Religion, the Doctrine of salvation, whereby men must come to heaven;
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& in that regard, is called the key of knowledge; Lu. 11.52. Secondly: by applying the promises of the Gospel, and the threatning of the Lawe:
& in that regard, is called the key of knowledge; Lu. 11.52. Secondly: by applying the promises of the Gospel, and the threatening of the Law:
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For when in the ministerie of the word, the promises of remission of sins & life euerlasting, are applyed to beleeuers that repent,
For when in the Ministry of the word, the promises of remission of Sins & life everlasting, Are applied to believers that Repent,
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then the kingdom of heauen is opened;
then the Kingdom of heaven is opened;
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& when as in the same ministerie of the word, the curses of the law are denoūced against impenitent sinners,
& when as in the same Ministry of the word, the curses of the law Are denounced against impenitent Sinners,
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then is the kingdom of heauē shut. Yet touching the ministerie of the word, this distinction must be remembred;
then is the Kingdom of heaven shut. Yet touching the Ministry of the word, this distinction must be remembered;
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that otherwhiles the church is certen of the faith & repentance of some men, or some congregation;
that otherwhiles the Church is certain of the faith & Repentance of Some men, or Some congregation;
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and then they may pronounce remission of sins absolutely. But otherwhiles they are vncerten of their faith and repentance, or of their impenitencie;
and then they may pronounce remission of Sins absolutely. But otherwhiles they Are uncertain of their faith and Repentance, or of their impenitency;
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& then they must accordingly remit or retaine mens sins, that is, conditionally; pronouncing the remission of sins to all that repent:
& then they must accordingly remit or retain men's Sins, that is, conditionally; pronouncing the remission of Sins to all that Repent:
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& denouncing damnation to all that repent not. And thus is the word to be publikely handled in Gods church at this day,
& denouncing damnation to all that Repent not. And thus is the word to be publicly handled in God's Church At this day,
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because our congregations are mixt companies, consisting of some that repent & beleeue, and of others that doe not truely repent nor beleeue.
Because our congregations Are mixed companies, consisting of Some that Repent & believe, and of Others that do not truly Repent nor believe.
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The second part of this power of the keyes, is spiritual iurisdiction :
The second part of this power of the keys, is spiritual jurisdiction:
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I call it spirituall, to distinguish it from that outward iurisdiction whereby the commonwealth is gouerned.
I call it spiritual, to distinguish it from that outward jurisdiction whereby the commonwealth is governed.
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That this spiritual iurisdiction is a key, may appeare, Mat. 18.16.17.18, If thy brother offend thee (saith Christ) admonish him priuately: if hee heare thee not,
That this spiritual jurisdiction is a key, may appear, Mathew 18.16.17.18, If thy brother offend thee (Says christ) admonish him privately: if he hear thee not,
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yet take with thee two or three: if he heare not them, tell it to the Church;
yet take with thee two or three: if he hear not them, tell it to the Church;
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& if he refuse to heare the Church, let him bee vnto thee as an heathen man, and as a publican. Then followeth the promise;& if he refuse to hear the Church, let him be unto thee as an heathen man, and as a publican. Then follows the promise;
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Verely, I say vnto you, whatsoeuer ye bind on earth shalbe bound in heauen; and what soeuer ye loose, shal be loosed in haauen. Verily, I say unto you, whatsoever you bind on earth shall bound in heaven; and what soever you lose, shall be loosed in haauen.
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This spirituall iurisdiction, is a power whereby the Church pronounceth sentence vpon obstinate offenders in the Church,
This spiritual jurisdiction, is a power whereby the Church pronounceth sentence upon obstinate offenders in the Church,
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and puts the same in execution. And it hath two parts: Excommunication; and absolution.
and puts the same in execution. And it hath two parts: Excommunication; and absolution.
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Excommunication is an action of the Church in Christs name, excluding an obstinate offender that is a professor of the Gospel, from all the priuildedges of the Church,
Excommunication is an actium of the Church in Christ name, excluding an obstinate offender that is a professor of the Gospel, from all the priuildedges of the Church,
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and from the kingdom of heauen. So Paul commandeth the incestious man to be committed to Sathan: and from the Kingdom of heaven. So Paul commands the incestuous man to be committed to Sathan:
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that is, not onely put out of the kingdome of Christ, but also after a sort made subiect vnto Sathan, to bee outwardly afflicted by him. And therefore Christ saith:
that is, not only put out of the Kingdom of christ, but also After a sort made Subject unto Sathan, to be outwardly afflicted by him. And Therefore christ Says:
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If he heare not the Church, let him be vnto thee as an heathen man: that is, as one that hath no title to the kingdome of heauen. Heere may some say; If he hear not the Church, let him be unto thee as an heathen man: that is, as one that hath no title to the Kingdom of heaven. Here may Some say;
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Can the Church thrust any man out of the kingdome of heauen? Answ. It is Christ only that receiueth men in thither,
Can the Church thrust any man out of the Kingdom of heaven? Answer It is christ only that receiveth men in thither,
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and it is he alone that must thrust them out: the Church doth not properly either receiue men in, or put them out;
and it is he alone that must thrust them out: the Church does not properly either receive men in, or put them out;
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but onely pronounce and declare what Christ doth in this behalfe. As if a man that liues in the church bee a common drunk•rd;
but only pronounce and declare what christ does in this behalf. As if a man that lives in the Church be a Common drunk•rd;
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the Church finding in Gods word, that no drunkard can inherite the kingdome of heauen, which is the sentence of Christ, may pronounce the same against him,
the Church finding in God's word, that no drunkard can inherit the Kingdom of heaven, which is the sentence of christ, may pronounce the same against him,
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and so exclude him from the kingdome of heauen.
and so exclude him from the Kingdom of heaven.
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Obiect. The true child of God may be excōmunicated, but he can neuer be excluded from the kingdome of heauen.Object. The true child of God may be excommunicated, but he can never be excluded from the Kingdom of heaven.
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Ans. The true childe of God may for a time, and in part be excluded the kingdome of heauen. In part;Ans. The true child of God may for a time, and in part be excluded the Kingdom of heaven. In part;
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as a man that hath freedome in an incorporation, may lie in prison for some trespasses,
as a man that hath freedom in an incorporation, may lie in prison for Some Trespasses,
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and so want the vse of his freedome, though he be a freeman:
and so want the use of his freedom, though he be a freeman:
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so the child of God, for committing sinne, may want the vse of his libertie and freedome which he hath in Gods kingdome;
so the child of God, for committing sin, may want the use of his liberty and freedom which he hath in God's Kingdom;
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and for a time, while hee liueth in sinne without repentance, yet wholly and for euer hee cannot:
and for a time, while he lives in sin without Repentance, yet wholly and for ever he cannot:
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but so soone as hee repents, hee shall bee receiued certainely againe:
but so soon as he repents, he shall be received Certainly again:
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for no man is to bee barred either from heauen or the Church, any longer then hee remaineth impenitent.
for no man is to be barred either from heaven or the Church, any longer then he remains impenitent.
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Whereas this censure is such, as doth exclude a man both from the kingdom of heauen and the liberties of the Church till he repent; Whereas this censure is such, as does exclude a man both from the Kingdom of heaven and the Liberties of the Church till he Repent;
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we may here see, that this censure ought to bee vsed with great reuerence, feare and consideration:
we may Here see, that this censure ought to be used with great Reverence, Fear and consideration:
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euen such or greater, as wee would vse in the cutting of a member from the bodie.
even such or greater, as we would use in the cutting of a member from the body.
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The abusing therfore of this sentence in small matters, cannot but be a grieuous sin,
The abusing Therefore of this sentence in small matters, cannot but be a grievous since,
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and a breach of the third Commandement, wherein one of Gods most weightie ordinances is taken in vaine.
and a breach of the third Commandment, wherein one of God's most weighty ordinances is taken in vain.
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Further, one speciall degree of Excommunication is Anathema: which is, when one is pronounced to bee condemned, whereof Paul speaketh, 1. Cor. 16.22.
Further, one special degree of Excommunication is Anathema: which is, when one is pronounced to be condemned, whereof Paul speaks, 1. Cor. 16.22.
jc, crd j n1 pp-f n1 vbz n1: r-crq vbz, c-crq pi vbz vvn pc-acp vbi vvn, c-crq np1 vvz, crd np1 crd.
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But this is not pronounced vpon any, but on those that sin against the holy Ghost,
But this is not pronounced upon any, but on those that since against the holy Ghost,
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and therfore it is seldom vsed because that sin is hardly discerned:
and Therefore it is seldom used Because that since is hardly discerned:
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cōsisting not so much in the speech, as in the malice of the heart against Christ.
consisting not so much in the speech, as in the malice of the heart against christ.
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The second part of this spirituall iurisdiction is absolution:
The second part of this spiritual jurisdiction is absolution:
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which is, when a malefactor vpon his sufficiēt repentance, is approued to be a mēber of the Church;
which is, when a Malefactor upon his sufficient Repentance, is approved to be a member of the Church;
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and is admitted to the kingdome of heauen.
and is admitted to the Kingdom of heaven.
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And yet here the Church receiues him not into the kingdome of Christ, but only declareth vpon his repentance what Christ doth:
And yet Here the Church receives him not into the Kingdom of christ, but only Declareth upon his Repentance what christ does:
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and thus we see wherin Ecclesiasticall iurisdictiō consisteth: & what be the parts of the power of the keyes.
and thus we see wherein Ecclesiastical jurisdiction Consisteth: & what be the parts of the power of the keys.
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For the better discerning of this power of the keyes, wee must remember foure special abuses hereof that haue takē place in Gods Church for many hundred years. The first is this:
For the better discerning of this power of the keys, we must Remember foure special Abuses hereof that have taken place in God's Church for many hundred Years. The First is this:
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that in former Ages the church hath giuen this power of the keies to Peter alone, debarring the same from all other,
that in former Ages the Church hath given this power of the keys to Peter alone, debarring the same from all other,
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euen from the rest of the Apostles: as though they had only the vse, not the right of this power.
even from the rest of the Apostles: as though they had only the use, not the right of this power.
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But the ease is plaine, this power belongs to euery true minister of the Gospel, though they be not Apostles, as well as it did to Peter ;
But the ease is plain, this power belongs to every true minister of the Gospel, though they be not Apostles, as well as it did to Peter;
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for in the promulgation of this power, Mat. 16.19, thogh Christ direct his speech to Peter, yet he speaketh vnto all,
for in the Promulgation of this power, Mathew 16.19, though christ Direct his speech to Peter, yet he speaks unto all,
c-acp p-acp dt n1 pp-f d n1, np1 crd, cs np1 vvb po31 n1 p-acp np1, av pns31 vvz p-acp d,
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as the circumstances of the place doe plainly shew; for Christs question ( Whom say ye that I am ) was made to all;
as the Circumstances of the place do plainly show; for Christ question (Whom say you that I am) was made to all;
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nowe because it would haue beene great disorder in that holy company, for all of them to haue spoken;
now Because it would have been great disorder in that holy company, for all of them to have spoken;
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therefore Peter being both ancient and bould of speech speaketh for all, and the rest answered in his person:
Therefore Peter being both ancient and bold of speech speaks for all, and the rest answered in his person:
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and so accordingly Christ speaking to Peter, doth make a grant of this power vnto all his disciples in his person And therefore Ioh. 20.23: He giues this power to all; saying plainly:
and so accordingly christ speaking to Peter, does make a grant of this power unto all his Disciples in his person And Therefore John 20.23: He gives this power to all; saying plainly:
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Whosoeuers sins ye retaine, they are retained, &c. So that the word of God is plaine in this point, to satisfie the conscience of any that is not wilfully addicted to the Popish religion.Whosoevers Sins you retain, they Are retained, etc. So that the word of God is plain in this point, to satisfy the conscience of any that is not wilfully addicted to the Popish Religion.
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Quest. Whence haue the Ministers of the Gospell this power? Answ. By succession from the Apostles;Quest. Whence have the Ministers of the Gospel this power? Answer By succession from the Apostles;
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for Christ saith, Mat. 28.19.20, Goe and preach, I will be with you to the end of the world.
for christ Says, Mathew 28.19.20, Go and preach, I will be with you to the end of the world.
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Where he cannot meane the Apostles only;
Where he cannot mean the Apostles only;
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but with thē all Ministers that did preach and baptise after them, making this promise to the Apostles;
but with them all Ministers that did preach and baptise After them, making this promise to the Apostles;
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not as they were Apostles, but as they were Ministers and preachers of his Gospel.
not as they were Apostles, but as they were Ministers and Preachers of his Gospel.
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The second abuse is, that the Church of Rome, hath turned the power of the keies into a supremacie ouer the church:
The second abuse is, that the Church of Rome, hath turned the power of the keys into a supremacy over the Church:
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making it to bee a soueraigne authoritie;
making it to be a sovereign Authority;
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whereby Peter, and his successors the Popes, haue libertie to make Lawes, Canōs, & constitutions which bind the conscience;
whereby Peter, and his Successors the Popes, have liberty to make Laws, Canonas, & constitutions which bind the conscience;
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as also to make kings and to depose the same. A most notorious abuse of this power, which is no superioritie but a ministerie:
as also to make Kings and to depose the same. A most notorious abuse of this power, which is no superiority but a Ministry:
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the chiefe power whereof, consisteth in the dispensation of the word, & wil of Christ.
the chief power whereof, Consisteth in the Dispensation of the word, & will of christ.
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For Christ said not to Peter, I will giue thee the keyes of the kingdoms of mē,
For christ said not to Peter, I will give thee the keys of the kingdoms of men,
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but of the kingdom of heauen.
but of the Kingdom of heaven.
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The third abuse hereof is, that the church of Rome, hath thereby for a 1000. yeeres almost, barred Kings, Queenes,
The third abuse hereof is, that the Church of Room, hath thereby for a 1000. Years almost, barred Kings, Queens,
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and Emperors from being Gouernors ouer the Churches of God: an error flat against Scripture;
and Emperor's from being Governors over the Churches of God: an error flat against Scripture;
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for when as good King Iosias intended the reformation of religion, and the abandoning of Idolatrie, he made a couenant with the Lord for the accomplishment of the same:
for when as good King Iosias intended the Reformation of Religion, and the abandoning of Idolatry, he made a Covenant with the Lord for the accomplishment of the same:
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& is said to haue caused all that were found in Ierusalem, and Beniamin to stand to the couenant which he made.
& is said to have caused all that were found in Ierusalem, and Benjamin to stand to the Covenant which he made.
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Now shall we say Iosias did euill in causing thē so to doe? God forbid:
Now shall we say Iosias did evil in causing them so to do? God forbid:
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It is recorded of him by the holy Ghost for his cōmendation.
It is recorded of him by the holy Ghost for his commendation.
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Obiect. But Gods pastors & teachers haue the power of the keyes, and princes haue not? Ans. True;Object. But God's Pastors & Teachers have the power of the keys, and Princes have not? Ans. True;
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but yet they haue a ciuil power wherby they rule ouer Gods Church: for there is a ciuil power, & a spirituall power.
but yet they have a civil power whereby they Rule over God's Church: for there is a civil power, & a spiritual power.
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Princes rule not by any spirituall power, but ciuilly:
Princes Rule not by any spiritual power, but civilly:
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& therby they haue power to compell all their subiects to the outward means of Gods worship,
& thereby they have power to compel all their Subjects to the outward means of God's worship,
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& to forsake Idolatrie, and may also punish those that obey them not.
& to forsake Idolatry, and may also Punish those that obey them not.
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Obiect. By this power of the keyes, Kings and Queenes are brought vnder Pastors? Answ. In Pastors and Ministers we must consider their persons and goods,Object. By this power of the keys, Kings and Queens Are brought under Pastors? Answer In Pastors and Ministers we must Consider their Persons and goods,
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& their office and word which they bring:
& their office and word which they bring:
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Princes are ouer their persons and goods, and yet may be vnder their word & Ministerie:
Princes Are over their Persons and goods, and yet may be under their word & Ministry:
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because therein they stand in Christs stead.
Because therein they stand in Christ stead.
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Yet al this sheweth nothing why Princes in Gods Church should be so robbed of their right,
Yet all this shows nothing why Princes in God's Church should be so robbed of their right,
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as the Church of Rome doth.
as the Church of Rome does.
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The fourth abuse is, that the Church of Rome for some 800. yeeres, hath turned the power of the Keyes vnto the Priest, in their Sacrament of Penance:
The fourth abuse is, that the Church of Rome for Some 800. Years, hath turned the power of the Keys unto the Priest, in their Sacrament of Penance:
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for wheras by Gods word the Ministers power is onely to pronounce the absolution of Christ, with them euery Priest sits as a Iudge,
for whereas by God's word the Ministers power is only to pronounce the absolution of christ, with them every Priest sits as a Judge,
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and all the people come vnto him as to a Iudge, making knowen vnto him all their thoughts, words,
and all the people come unto him as to a Judge, making known unto him all their thoughts, words,
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and deeds, (as neere as they can) wherein they haue broken any Commandement:
and Deeds, (as near as they can) wherein they have broken any Commandment:
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which done, the Priest enioynes him to bewaile his sinnes, and after contrition, doth properly giue sentence of pardon, euen as Christ himselfe doth:
which done, the Priest enjoins him to bewail his Sins, and After contrition, does properly give sentence of pardon, even as christ himself does:
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and then after appoints him workes of satisfaction, to be done for the temporall punishment of his sinnes:
and then After appoints him works of satisfaction, to be done for the temporal punishment of his Sins:
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which done, his sins are pardoned in heauen. Where behold a most deuillish practise, as may appeare by the manifold errors contained therein.
which done, his Sins Are pardoned in heaven. Where behold a most devilish practice, as may appear by the manifold errors contained therein.
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As first, the confession of all a mans sinnes; which hath no warrant in Gods word.
As First, the Confessi of all a men Sins; which hath no warrant in God's word.
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Secondly, that the Priest should giue sentence of pardon, is a most notorious practise, whereby Christ is robbed of his honour:
Secondly, that the Priest should give sentence of pardon, is a most notorious practice, whereby christ is robbed of his honour:
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for the Pharises could say, None can forgiue sins but God : that is properly, Mark. 2.7; Which Christ approueth, and it is must true;
for the Pharisees could say, None can forgive Sins but God: that is properly, Mark. 2.7; Which christ approveth, and it is must true;
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for he that can forgiue sins properly, must make satisfaction for sins. Thirdly, they absolue from the fault, but they will not forgiue the punnishment;
for he that can forgive Sins properly, must make satisfaction for Sins. Thirdly, they absolve from the fault, but they will not forgive the punishment;
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and thereby they robbe others to inrich themselues. Fourthly, they enioyne satisfaction to God by men for their sinnes:
and thereby they rob Others to enrich themselves. Fourthly, they enjoin satisfaction to God by men for their Sins:
cc av pns32 vvb n2-jn p-acp vvi px32. ord, pns32 vvi n1 p-acp np1 p-acp n2 p-acp po32 n2:
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whereby they doe nothing els but ouerturn the al-sufficient satisfactiō of Christ, and enioine that to man which is impossible.
whereby they do nothing Else but overturn the All-sufficient satisfaction of christ, and enjoin that to man which is impossible.
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Al these are most horrible abuses of this power, which ought to bee knowen and considered, being a sufficient warrant vnto vs, that the Church of Rome is no true church of God:
All these Are most horrible Abuses of this power, which ought to be known and considered, being a sufficient warrant unto us, that the Church of Rome is no true Church of God:
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for though the Pope cary in his armes the keys, yet they are not the keyes of heauen, but of hell.
for though the Pope carry in his arms the keys, yet they Are not the keys of heaven, but of hell.
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For he hath made moe places of rest and woe, than euer God did:
For he hath made more places of rest and woe, than ever God did:
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as Limbus p•t•ū, and Purgatorie, & therefore must needs make moe doores thither, and so moe locks & keies.
as Limbus p•t•ū, and Purgatory, & Therefore must needs make more doors thither, and so more locks & keys.
c-acp np1 fw-la, cc n1, cc av vmb av vvi dc n2 av, cc av dc n2 cc n2.
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By this doctrine, touching the keyes of Dauid giuen to Christ, and the power of the keyes in the church deriued thence, we may learne sundry things.
By this Doctrine, touching the keys of David given to christ, and the power of the keys in the Church derived thence, we may Learn sundry things.
p-acp d n1, vvg dt n2 pp-f np1 vvn p-acp np1, cc dt n1 pp-f dt n2 p-acp dt n1 vvn av, pns12 vmb vvi j n2.
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First, that Christ, who hath the keyes of Dauid to open and shut, doth not open to all, but to some onely. The reason hereof is this:
First, that christ, who hath the keys of David to open and shut, does not open to all, but to Some only. The reason hereof is this:
ord, cst np1, r-crq vhz dt n2 pp-f np1 pc-acp vvi cc vvi, vdz xx vvi p-acp d, cc-acp p-acp d av-j. dt n1 av vbz d:
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Adam beeing created in integritie, was in the fauour of God:Adam being created in integrity, was in the favour of God:
np1 vbg vvn p-acp n1, vbds p-acp dt n1 pp-f np1:
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but by his sinne he lost the fauour of God, & so barred himselfe both out of the earthly and heauenly paradise:
but by his sin he lost the favour of God, & so barred himself both out of the earthly and heavenly paradise:
cc-acp p-acp po31 n1 pns31 vvd dt n1 pp-f np1, cc av vvn px31 av-d av pp-f dt j cc j n1:
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and all his posteritie by the same sin, and by their owne actuall sins are likewise debarred:
and all his posterity by the same since, and by their own actual Sins Are likewise debarred:
cc d po31 n1 p-acp dt d n1, cc p-acp po32 d j n2 vbr av vvn:
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for sinne is a partition wall betweene vs and God: and a cloud between our praiers and God himselfe ; as Ieremie speaketh:
for sin is a partition wall between us and God: and a cloud between our Prayers and God himself; as Ieremie speaks:
c-acp n1 vbz dt n1 n1 p-acp pno12 cc np1: cc dt n1 p-acp po12 n2 cc np1 px31; c-acp np1 vvz:
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so that sinne is the cause of this exclusion:
so that sin is the cause of this exclusion:
av cst n1 vbz dt n1 pp-f d n1:
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and so many sins as a man committeth, so many bolts and barres hee maketh to exclude himselfe from the kingdome of heauen.
and so many Sins as a man Committeth, so many bolts and bars he makes to exclude himself from the Kingdom of heaven.
cc av d n2 p-acp dt n1 vvz, av d n2 cc n2 pns31 vvz pc-acp vvi px31 p-acp dt n1 pp-f n1.
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The consideration whereof, should moue euery one to take a narrow view of his miserable state in himself, through Adā :
The consideration whereof, should move every one to take a narrow view of his miserable state in himself, through Adā:
dt n1 c-crq, vmd vvi d pi pc-acp vvi dt j n1 pp-f po31 j n1 p-acp px31, p-acp np1:
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for by originall sin wherin we were born and by our actual transgressions wherin, we liue, we barre our selfe from the kingdome of heauen.
for by original since wherein we were born and by our actual transgressions wherein, we live, we bar our self from the Kingdom of heaven.
c-acp p-acp j-jn n1 c-crq pns12 vbdr vvn cc p-acp po12 j n2 c-crq, pns12 vvb, pns12 vvb po12 n1 p-acp dt n1 pp-f n1.
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It is lamentable to see how the whole world lyeth in sinne, and how the deuill bewitcheth men to conceale or diminish their sins;
It is lamentable to see how the Whole world lies in sin, and how the Devil bewitches men to conceal or diminish their Sins;
pn31 vbz j pc-acp vvi c-crq dt j-jn n1 vvz p-acp n1, cc c-crq dt n1 vvz n2 pc-acp vvi cc vvi po32 n2;
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making great sins small, and little sinnes none at all:
making great Sins small, and little Sins none At all:
vvg j n2 j, cc j n2 pi p-acp d:
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when as the least sinne which they commit, (without repentance) is sufficient to barre them for euer out of the kingdome of Heauen.
when as the least sin which they commit, (without Repentance) is sufficient to bar them for ever out of the Kingdom of Heaven.
c-crq c-acp dt ds n1 r-crq pns32 vvb, (p-acp n1) vbz j pc-acp vvi pno32 p-acp av av pp-f dt n1 pp-f n1.
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Againe, seeing euery sinne doth barre vs out of Heauen, this must be a motiue, to induce euery one of vs, to repent of all our sinnes, to bewayle the same,
Again, seeing every sin does bar us out of Heaven, this must be a motive, to induce every one of us, to Repent of all our Sins, to bewail the same,
av, vvg d n1 vdz vvi pno12 av pp-f n1, d vmb vbi dt n1, pc-acp vvi d crd pp-f pno12, pc-acp vvi pp-f d po12 n2, pc-acp vvi dt d,
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& to pray earnestly for the pardon of them in the death of Christ:
& to pray earnestly for the pardon of them in the death of christ:
cc pc-acp vvi av-j p-acp dt n1 pp-f pno32 p-acp dt n1 pp-f np1:
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and continually to labor to turne vnto God from all sinne, because if wee liue but in one sinne, it will bee a mightie bar•e sufficient to exclude vs the Kingdome of heauen eternally.
and continually to labour to turn unto God from all sin, Because if we live but in one sin, it will be a mighty bar•e sufficient to exclude us the Kingdom of heaven eternally.
cc av-j pc-acp vvi pc-acp vvi p-acp np1 p-acp d n1, c-acp cs pns12 vvb cc-acp p-acp crd n1, pn31 vmb vbi dt j n1 j pc-acp vvi pno12 dt n1 pp-f n1 av-j.
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Thirdly, seeing Christ keep• the keyes of heauen;
Thirdly, seeing christ keep• the keys of heaven;
ord, vvg np1 n1 dt n2 pp-f n1;
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heereby wee are taught to come vnto Christ, & to seek by him to enter into the kingdom of heauē.
hereby we Are taught to come unto christ, & to seek by him to enter into the Kingdom of heaven.
av pns12 vbr vvn pc-acp vvi p-acp np1, cc pc-acp vvi p-acp pno31 pc-acp vvi p-acp dt n1 pp-f n1.
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For Christ by his death hath opened heauen:
For christ by his death hath opened heaven:
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as hee sayd vnto Nathaniell and Philip, Verily, verily; I say vnto you, hereafter shall yee see heauen open:
as he said unto Nathaniel and Philip, Verily, verily; I say unto you, hereafter shall ye see heaven open:
c-acp pns31 vvd p-acp np1 cc vvi, av-j, av-j; pns11 vvb p-acp pn22, av vmb pn22 vvi n1 j:
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meaning by the ministrie of the Gospell:
meaning by the Ministry of the Gospel:
vvg p-acp dt n1 pp-f dt n1:
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and seeing it is open, we must striue to enter into it, as the men in Iohn Baptists time did, Mat. 11.12. This we do by endeuoring to become good members of Gods church on earth:
and seeing it is open, we must strive to enter into it, as the men in John Baptists time did, Mathew 11.12. This we do by endeavouring to become good members of God's Church on earth:
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for that is the dore and suburbs of the Kingdome of heauen, which euerie one must enter into, that would come to heauen it selfe;
for that is the door and suburbs of the Kingdom of heaven, which every one must enter into, that would come to heaven it self;
c-acp d vbz dt n1 cc n2 pp-f dt n1 pp-f n1, r-crq d pi vmb vvi p-acp, cst vmd vvi p-acp n1 pn31 n1;
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euen as a man that would goe into a house, must needs come to the dore.
even as a man that would go into a house, must needs come to the door.
av c-acp dt n1 cst vmd vvi p-acp dt n1, vmb av vvi p-acp dt n1.
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Now in the Church there is the true dore which is Christ himselfe:
Now in the Church there is the true door which is christ himself:
av p-acp dt n1 pc-acp vbz dt j n1 r-crq vbz np1 px31:
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and the key thereof which is his word, and the ministerie of the word, which doth locke and vnlocke the same.
and the key thereof which is his word, and the Ministry of the word, which does lock and unlock the same.
cc dt n1 av r-crq vbz po31 n1, cc dt n1 pp-f dt n1, r-crq vdz vvi cc vvi dt d.
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Quest. What shall we doe to become true members of the Church? Ans. We must doe two things:Quest. What shall we do to become true members of the Church? Ans. We must do two things:
n1. q-crq vmb pns12 vdi pc-acp vvi j n2 pp-f dt n1? np1 pns12 vmb vdi crd n2:
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First, humble our selues for all our sinnes, praying vnto GOD for the pardon of them,
First, humble our selves for all our Sins, praying unto GOD for the pardon of them,
ord, vvb po12 n2 p-acp d po12 n2, vvg p-acp np1 p-acp dt n1 pp-f pno32,
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and beleeuing the same through Christ. Secondly, endeauor and purpose by Gods grace euerie day to leaue the same sinnes.
and believing the same through christ. Secondly, endeavour and purpose by God's grace every day to leave the same Sins.
cc vvg dt d p-acp np1. ord, n1 cc n1 p-acp ng1 n1 d n1 pc-acp vvi dt d n2.
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This doing, wee are at the dore of heauen, and if wee would haue our soules enter into heauen when wee die, this wee must doe while we liue.
This doing, we Are At the door of heaven, and if we would have our Souls enter into heaven when we die, this we must do while we live.
d vdg, pns12 vbr p-acp dt n1 pp-f n1, cc cs pns12 vmd vhi po12 n2 vvi p-acp n1 c-crq pns12 vvb, d pns12 vmb vdi cs pns12 vvb.
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But if we enter not into the dore of grace, by the key of knowledge in the ministerie of the word while we liue, wee shall neuer come to the gate of glorie after death.
But if we enter not into the door of grace, by the key of knowledge in the Ministry of the word while we live, we shall never come to the gate of glory After death.
p-acp cs pns12 vvb xx p-acp dt n1 pp-f n1, p-acp dt n1 pp-f n1 p-acp dt n1 pp-f dt n1 cs pns12 vvb, pns12 vmb av-x vvi p-acp dt n1 pp-f n1 p-acp n1.
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Vers. 8. I know thy workes: behold, I haue set before thee an open dore, and no man can shut it,Vers. 8. I know thy works: behold, I have Set before thee an open door, and no man can shut it,
np1 crd pns11 vvb po21 n2: vvb, pns11 vhb vvn p-acp pno21 dt j n1, cc dx n1 vmb vvi pn31,
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for thou hast a little strength, and hast kept my word, and hast not denyed my name.
for thou hast a little strength, and hast kept my word, and hast not denied my name.
c-acp pns21 vh2 dt j n1, cc vh2 vvn po11 n1, cc vvb xx vvn po11 n1.
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In this verse, and so forward to the twelft, is contayned the matter of this Epistle, which may bee reduced to three •eads: a Praise; a Promise; and a Commaundement.
In this verse, and so forward to the twelft, is contained the matter of this Epistle, which may be reduced to three •eads: a Praise; a Promise; and a Commandment.
p-acp d n1, cc av av-j p-acp dt ord, vbz vvn dt n1 pp-f d n1, r-crq vmb vbi vvn p-acp crd n2: dt n1; dt n1; cc dt n1.
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The Praise in this eight verse.
The Praise in this eight verse.
dt n1 p-acp d crd n1.
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The Promise in the 9. and 10. The Commaundement in the 11. For the first, the Praise of this Church is first summarily propounded: I know thy works :
The Promise in the 9. and 10. The Commandment in the 11. For the First, the Praise of this Church is First summarily propounded: I know thy works:
dt n1 p-acp dt crd cc crd dt n1 p-acp dt crd p-acp dt ord, dt n1 pp-f d n1 vbz ord av-j vvn: pns11 vvb po21 n2:
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which hath beene expounded, and the end thereof, with the vses in the former Epistles. Then hee addeth the reason of his cōmendation, wherin are two things to bee obserued.
which hath been expounded, and the end thereof, with the uses in the former Epistles. Then he adds the reason of his commendation, wherein Are two things to be observed.
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I the signe of Christs approbation, in these words: I haue set before thee an open dore.
I the Signen of Christ approbation, in these words: I have Set before thee an open door.
sy dt n1 pp-f npg1 n1, p-acp d n2: pns11 vhb vvn p-acp pno21 dt j n1.
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II. their conuersation, or the workes which Christ approoued:
II their Conversation, or the works which christ approved:
crd po32 n1, cc dt n2 r-crq np1 vvn:
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In the words following, Thou hast a litle strēgth, and hast kept my word, & hast not denied my name.
In the words following, Thou hast a little strength, and hast kept my word, & hast not denied my name.
p-acp dt n2 vvg, pns21 vh2 dt j n1, cc vh2 vvn po11 n1, cc vvb xx vvn po11 n1.
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Both these may be vndetstood, either of the Angell and Minister of this Church: or of the whole Church also.
Both these may be vndetstood, either of the Angel and Minister of this Church: or of the Whole Church also.
d d vmb vbi vvn, av-d pp-f dt n1 cc n1 pp-f d n1: cc pp-f dt j-jn n1 av.
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I take it to bee meant of both. Being spoken of the Minister of this Church, the words beare this sence:
I take it to be meant of both. Being spoken of the Minister of this Church, the words bear this sense:
pns11 vvb pn31 pc-acp vbi vvn pp-f d. vbg vvn pp-f dt n1 pp-f d n1, dt n2 vvb d n1:
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Behold I haue set before thee an open dore, &c. That is, behold and consider, I haue vouchsafed vnto thee oportunitie and libertie to preach the Gospell,Behold I have Set before thee an open door, etc. That is, behold and Consider, I have vouchsafed unto thee opportunity and liberty to preach the Gospel,
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and thereby to conuert men vnto me. So much S. Paul meaneth by the dore of vtterance, 1. Cor. 16.9.
and thereby to convert men unto me. So much S. Paul means by the door of utterance, 1. Cor. 16.9.
cc av pc-acp vvi n2 p-acp pno11. av d n1 np1 vvz p-acp dt n1 pp-f n1, crd np1 crd.
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For thou hast a little strength, and hast kept my word, and hast not denyed my name, That is,For thou hast a little strength, and hast kept my word, and hast not denied my name, That is,
c-acp pns21 vh2 dt j n1, cc vh2 vvn po11 n1, cc vvb xx vvn po11 n1, cst vbz,
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though thou be indued but with a small measure of gifts pertaining to thy calling, yet thou hast maintayned my Gospell, and hast not denyed my name.
though thou be endued but with a small measure of Gifts pertaining to thy calling, yet thou hast maintained my Gospel, and hast not denied my name.
cs pns21 vbb vvn cc-acp p-acp dt j n1 pp-f n2 vvg p-acp po21 n1, av pns21 vh2 vvn po11 n1, cc vvb xx vvn po11 n1.
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These words being thus expounded, doe affoord vs these instructions. First, from the signe of his approbation wee learne:
These words being thus expounded, do afford us these instructions. First, from the Signen of his approbation we Learn:
d n2 vbg av vvn, vdb vvi pno12 d n2. ord, p-acp dt n1 pp-f po31 n1 pns12 vvb:
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that it is a great priuiledge for any Minister to haue libertie to preach the Gospell,
that it is a great privilege for any Minister to have liberty to preach the Gospel,
cst pn31 vbz dt j n1 p-acp d n1 pc-acp vhi n1 pc-acp vvi dt n1,
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and thereby to conuert men vnto Christ:
and thereby to convert men unto christ:
cc av pc-acp vvi n2 p-acp np1:
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so much the word of attention behold importeth, which may also further appeare by this, that the most famous and worthy Prophets of God, were not alwayes vouchsafed this fauour, as Isay and Ezekiell :
so much the word of attention behold imports, which may also further appear by this, that the most famous and worthy prophets of God, were not always vouchsafed this favour, as Saiah and Ezekiel:
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who were sent sometime to harden thy people. And Christ himselfe complaineth of the want of this priuiledg, saying, I haue spent my strēgth in vaine:
who were sent sometime to harden thy people. And christ himself Complaineth of the want of this privilege, saying, I have spent my strength in vain:
r-crq vbdr vvn av p-acp vvb po21 n1. cc np1 px31 vvz pp-f dt n1 pp-f d n1, vvg, pns11 vhb vvn po11 n1 p-acp j:
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and in regard of this priuiledge, the Ministers of the Gospell are called Sauiors. And by reason of this libertie, they haue title to the promise of shining as starres in glorie, Dan, 12.3. This therefore is an vnspeakable mercie, and so ought to bee esteemed:
and in regard of this privilege, the Ministers of the Gospel Are called Saviors. And by reason of this liberty, they have title to the promise of shining as Stars in glory, Dan, 12.3. This Therefore is an unspeakable mercy, and so ought to be esteemed:
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and all Ministers that haue the same vouchsafed vnto them ought highly to magnifie the name of God for it,
and all Ministers that have the same vouchsafed unto them ought highly to magnify the name of God for it,
cc d n2 cst vhb dt d vvn p-acp pno32 vmd av-j pc-acp vvi dt n1 pp-f np1 p-acp pn31,
(8) chapter (DIV1)
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and to value it more worth, than all earthly blessings whatsoeuer.
and to valve it more worth, than all earthly blessings whatsoever.
cc pc-acp vvi pn31 av-dc j, cs d j n2 r-crq.
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Secondly, from the workes which Christ approoued in the Angell of this Church, we may obserue, that Ministers indued with small measure of gifts, may bee able to doe great seruice vnto God in his Church.
Secondly, from the works which christ approved in the Angel of this Church, we may observe, that Ministers endued with small measure of Gifts, may be able to do great service unto God in his Church.
ord, p-acp dt n2 r-crq np1 vvn p-acp dt n1 pp-f d n1, pns12 vmb vvi, cst n2 vvn p-acp j n1 pp-f n2, vmb vbi j pc-acp vdi j n1 p-acp np1 p-acp po31 n1.
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This thing is plaine in the Minister of this Church: and might also bee shewed by manifold examples of such men in all ages:
This thing is plain in the Minister of this Church: and might also be showed by manifold Examples of such men in all ages:
d n1 vbz j p-acp dt n1 pp-f d n1: cc vmd av vbi vvn p-acp j n2 pp-f d n2 p-acp d n2:
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but to come to our times.
but to come to our times.
cc-acp pc-acp vvi p-acp po12 n2.
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6777
In the dayes of Queene Marie, when Religion was in banishing, this our famous Schoole of the Prophets, had many learned men in it:
In the days of Queen marry, when Religion was in banishing, this our famous School of the prophets, had many learned men in it:
p-acp dt n2 pp-f n1 vvi, c-crq n1 vbds p-acp vvg, d po12 j n1 pp-f dt n2, vhd d j n2 p-acp pn31:
(8) chapter (DIV1)
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yet not one of them stood out for the defence of the Gospell:
yet not one of them stood out for the defence of the Gospel:
av xx pi pp-f pno32 vvd av p-acp dt n1 pp-f dt n1:
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when as a poore secular Priest not three miles off, who was far behind them in gifts of learning and knowledg,
when as a poor secular Priest not three miles off, who was Far behind them in Gifts of learning and knowledge,
c-crq c-acp dt j j n1 xx crd n2 a-acp, r-crq vbds av-j p-acp pno32 p-acp n2 pp-f n1 cc n1,
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yet hauing the truth reuealed vnto him, did stand out for the maintenance of the same,
yet having the truth revealed unto him, did stand out for the maintenance of the same,
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euen to the sealing of it with his blood.
even to the sealing of it with his blood.
av p-acp dt vvg pp-f pn31 p-acp po31 n1.
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And at this day many men of smaller gifts in the ministrie, doe more further the Gospell, by the encrease of the knowledge of Christ crucified and true obedience,
And At this day many men of smaller Gifts in the Ministry, do more further the Gospel, by the increase of the knowledge of christ Crucified and true Obedience,
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than those that are inriched with far greater gifts of knowledge both in tongues and arts:
than those that Are enriched with Far greater Gifts of knowledge both in tongues and arts:
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so as though they be many hundred degrees short in regard of schoole-learning, yet they go as farre before them in benefiting Gods Church.
so as though they be many hundred Degrees short in regard of School learning, yet they go as Far before them in benefiting God's Church.
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If this be so (will some say) then it is needlesse for men to bee brought vp so much in the schooles of learning? Ans. Not so,
If this be so (will Some say) then it is needless for men to be brought up so much in the Schools of learning? Ans. Not so,
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for as much as may be, Gods Ministers ought to haue knowledge of Schoole-learning, both in Artes and tongues.
for as much as may be, God's Ministers ought to have knowledge of School learning, both in Arts and tongues.
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And yet for all this, it oft commeth to passe by Gods prouidence, that the greatest Clerks for learning, are lesse profitable to the church, thā men of smaller gifts.
And yet for all this, it oft comes to pass by God's providence, that the greatest Clerks for learning, Are less profitable to the Church, than men of smaller Gifts.
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This God doth to humble the learned, that they be not proud in themselues: And to magnifie the worke of his spirite in the weaker instruments.
This God does to humble the learned, that they be not proud in themselves: And to magnify the work of his Spirit in the Weaker Instruments.
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Further, these words must also be vnderstood of the whole Church. And then they beare this sence.
Further, these words must also be understood of the Whole Church. And then they bear this sense.
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I haue set before thee an open dore: I have Set before thee an open door:
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That is, I haue vouchsafed vnto thee a speciall priuiledge, euen libertie to enter into the kingdome of heauen. From whence we obserue:
That is, I have vouchsafed unto thee a special privilege, even liberty to enter into the Kingdom of heaven. From whence we observe:
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That libertie to life euerlasting, is a speciall priu•ledge belonging not to all men, but onely to the Church of God, That liberty to life everlasting, is a special priu•ledge belonging not to all men, but only to the Church of God,
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and the true members of Christ. This point hath sundrie vses. I. to confute this erronious opinion:and the true members of christ. This point hath sundry uses. I. to confute this erroneous opinion:
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That Christ did effectually redeeme all and euerie man. Which is ••at against Gods word, and this text:
That christ did effectually Redeem all and every man. Which is ••at against God's word, and this text:
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for those that are effectually redeemed, haue libertie to enter into the kingdome of heauen: but all men haue not that libertie;
for those that Are effectually redeemed, have liberty to enter into the Kingdom of heaven: but all men have not that liberty;
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for then it were no priuiledge of Gods Church alone, to haue heauen opened vnto them.
for then it were no privilege of God's Church alone, to have heaven opened unto them.
c-acp cs pn31 vbdr dx n1 pp-f npg1 n1 av-j, pc-acp vhi n1 vvn p-acp pno32.
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II. Seeing this is a priuiledge which God vouchsafeth vnto his church, to haue heauen gate opened vnto them.
II Seeing this is a privilege which God vouchsafeth unto his Church, to have heaven gate opened unto them.
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Hereby we are taught to take the benefite of this libertie while the dore is open:
Hereby we Are taught to take the benefit of this liberty while the door is open:
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and in time to striue to enter therein.
and in time to strive to enter therein.
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For as Christ telleth Nathaniell, the church of the new Testament, shall by faith see heauen open.
For as christ Telleth Nathaniel, the Church of the new Testament, shall by faith see heaven open.
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We must not therefore neglect this oportunitie. We must not Therefore neglect this opportunity.
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But it is our common shame, that wee be slacke in seeking the kingdome of God,
But it is our Common shame, that we be slack in seeking the Kingdom of God,
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and the righteousnes thereof, suffering our selues so to bee clogged with heapes of sins,
and the righteousness thereof, suffering our selves so to be clogged with heaps of Sins,
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and worldly lusts, that we can neither walke in that straight way, nor enter into that dore that leadeth vnto life;
and worldly Lustiest, that we can neither walk in that straight Way, nor enter into that door that leads unto life;
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for sinne is •n heauie burden, like a great packe that will not suffer a man to enter into so strait a dore.
for sin is •n heavy burden, like a great pack that will not suffer a man to enter into so strait a door.
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We must therefore cast off all sinne, that hee may so enter in, and walke in the way of life.
We must Therefore cast off all sin, that he may so enter in, and walk in the Way of life.
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And no man can shut it. Here is the continuance of the former benefite, against all aduersarie power whatsoeuer.And no man can shut it. Here is the Continuance of the former benefit, against all adversary power whatsoever.
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And this againe confuteth another opinion of the same kinde with the former:
And this again confuteth Another opinion of the same kind with the former:
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to wit, That Christ dyed for euerie man, but yet some are not saued, because they wil not:
to wit, That christ died for every man, but yet Some Are not saved, Because they will not:
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they shut heauen dore against themselus. But this opinion cannot stand:
they shut heaven door against themselves. But this opinion cannot stand:
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for none can shut heauen dore against them, to whome Christ hath set it open effectually:for none can shut heaven door against them, to whom christ hath Set it open effectually:
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neither sinne, Satan, nor the world, no not man himselfe, nor all their power together. For herein is the will of man ruled by the will of God:
neither sin, Satan, nor the world, no not man himself, nor all their power together. For herein is the will of man ruled by the will of God:
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and looke whome God will haue to enter into heauen, them doth hee encline to will their owne saluation;
and look whom God will have to enter into heaven, them does he incline to will their own salvation;
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and also make vnwilling euer to shut this dore against themselus.
and also make unwilling ever to shut this door against themselves.
cc av vvb j av pc-acp vvi d n1 p-acp px32.
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For thou hast a little strength, and hast kept my word, &c. That is, Thou art indued with some measure of grace,For thou hast a little strength, and hast kept my word, etc. That is, Thou art endued with Some measure of grace,
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as of faith, hope, and righteousnesse: and according to that measure thou hast maintained my word, and not denyed my name.
as of faith, hope, and righteousness: and according to that measure thou hast maintained my word, and not denied my name.
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Hence we learn, that a man indued with a small measure of Gods grace, may doe workes pleasing vnto God,
Hence we Learn, that a man endued with a small measure of God's grace, may do works pleasing unto God,
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& by the same grace come to life •uerlasting. Christ saith to his Disciples;
& by the same grace come to life •uerlasting. christ Says to his Disciples;
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If your faith were as much as a grain of mustard seed, by it should you bee able to remooue mountaines. If your faith were as much as a grain of mustard seed, by it should you be able to remove Mountains.
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Now that which is here sayd of the faith of miracles, may in like sort be said of all faith, and so of iustifying faith;
Now that which is Here said of the faith of Miracles, may in like sort be said of all faith, and so of justifying faith;
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if a man haue neuer so small a measure therof, yet thereby hee shall doe workes acceptable to God:
if a man have never so small a measure thereof, yet thereby he shall do works acceptable to God:
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for as Paul teacheth, Gods children receiue, not the tenths, but the first fruits of the spirit ;
for as Paul Teaches, God's children receive, not the tenths, but the First fruits of the Spirit;
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that is, a small measure of grace in this life, which is, onely a pledge of that which they shall fully receiue in the world to come;
that is, a small measure of grace in this life, which is, only a pledge of that which they shall Fully receive in the world to come;
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for this cause is Rahab commended for her faith, although it was but small and weake,
for this cause is Rahab commended for her faith, although it was but small and weak,
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as wee shall see if wee read the whole Historie, Iosh•. 2: For God accepteth of man, according to that hee hath receiued.
as we shall see if we read the Whole History, Iosh•. 2: For God Accepteth of man, according to that he hath received.
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It is not so much the measure of grace that saueth a man, as the truth of grace before God.
It is not so much the measure of grace that Saveth a man, as the truth of grace before God.
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This serueth notably for the comfort of those that haue care to keepe faith and good conscience.
This serveth notably for the Comfort of those that have care to keep faith and good conscience.
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Such are most dismaied by reason of their wants & corruptions: but they must know that God approoueth of their grace, though it bee but small, Such Are most dismayed by reason of their Wants & corruptions: but they must know that God approveth of their grace, though it be but small,
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if so be they haue care to increase in grace, and doe striue to please God in all things, according to the measure of grace receiued. II. Hereby euerie one must be encoraged to embrace and obey true Religion.
if so be they have care to increase in grace, and do strive to please God in all things, according to the measure of grace received. II Hereby every one must be encouraged to embrace and obey true Religion.
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Many bee dismayed herein, by reason of the great measure of obedience, which they thinke God requireth;
Many be dismayed herein, by reason of the great measure of Obedience, which they think God requires;
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and therefore they leaue of all obedience.
and Therefore they leave of all Obedience.
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6832
But this ought not to bee so ▪ for God approoueth of a man in Christ, according to that grace which hee hath, be it more or lesse;
But this ought not to be so ▪ for God approveth of a man in christ, according to that grace which he hath, be it more or less;
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and not according to that which by the law he ought to haue.
and not according to that which by the law he ought to have.
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And yet none of all this must make vs slacke and negligent in vsing those means which God hath vouchsafed vnto vs for the increase of grace, that so wee may also increase in true obedience.
And yet none of all this must make us slack and negligent in using those means which God hath vouchsafed unto us for the increase of grace, that so we may also increase in true Obedience.
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And hast kept my word, and hast not denyed my name. Here hee setteth downe two workes, for the which he commendeth this church.And haste kept my word, and hast not denied my name. Here he sets down two works, for the which he commends this Church.
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First, their faithfull keeping of the word of Christ. Secondly, the profession of his name in the time of persecutiō.
First, their faithful keeping of the word of christ. Secondly, the profession of his name in the time of persecution.
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This behauior of this church, must be a paterne and a looking glasse for vs to square our conuersation by. For these works;
This behaviour of this Church, must be a pattern and a looking glass for us to square our Conversation by. For these works;
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Thou hast kept my word, and hast not denyed my name, though the words be few,Thou hast kept my word, and hast not denied my name, though the words be few,
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yet they continue much in them:
yet they continue much in them:
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signifying, that this Church had speciall care of keeping Gods word in euerie Commaundement, both legall, and euangelicall.
signifying, that this Church had special care of keeping God's word in every Commandment, both Legal, and Evangelical.
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Happie were our Church if the same might truely be said of vs, that we had care of obedience vnto God,
Happy were our Church if the same might truly be said of us, that we had care of Obedience unto God,
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and of the true profession of his name. But generally we faile in practise, though in outward profession we make some shew thereof,
and of the true profession of his name. But generally we fail in practice, though in outward profession we make Some show thereof,
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Thus much of the praise of this Church.
Thus much of the praise of this Church.
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Vers. 9. Behold, I will make them of the Synagog of Satan, which call themselues Iewes,Vers. 9. Behold, I will make them of the Synagogue of Satan, which call themselves Iewes,
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and are not, but doe lye;
and Are not, but do lie;
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behold, I will make them, that they shall come and worship before thy feete, and shall know that I haue loued thee.
behold, I will make them, that they shall come and worship before thy feet, and shall know that I have loved thee.
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Heere followes the second part of this Epistle; namely, the Promises of Christ, which are two.
Here follows the second part of this Epistle; namely, the Promises of christ, which Are two.
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First, concerning the conuersion of certaine Iewes, vers. 9. Secondly, concerning the deliuerance of these Philadelphians in the time of temptation.
First, Concerning the conversion of certain Iewes, vers. 9. Secondly, Concerning the deliverance of these Philadelphians in the time of temptation.
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vers. 10. For the first of these promises:
vers. 10. For the First of these promises:
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In all likelyhood, there was in this Citie of Philadelphia, a Synagog of the Iewes which bare an outward shewe, that they were the true worshippers of God;
In all likelihood, there was in this city of Philadelphia, a Synagogue of the Iewes which bore an outward show, that they were the true worshippers of God;
p-acp d n1, pc-acp vbds p-acp d n1 pp-f np1, dt n1 pp-f dt np2 r-crq vvd dt j n1, cst pns32 vbdr dt j n2 pp-f np1;
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albeit they denyed the name of Christ, and persecuted his Church.
albeit they denied the name of christ, and persecuted his Church.
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Yet Christ here promiseth, that he will conuert them, and make them members of his Church,
Yet christ Here promises, that he will convert them, and make them members of his Church,
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and cause them to worship him in the congregation before this Church of Philadelphia. In this promise, note three points touching the conuersion of these Iewes. The Author thereof: The parties conuerted:
and cause them to worship him in the congregation before this Church of Philadelphia. In this promise, note three points touching the conversion of these Iewes. The Author thereof: The parties converted:
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and the fruit of their conuersion. For the first; I (saith Christ) behold, I will make them.
and the fruit of their conversion. For the First; I (Says christ) behold, I will make them.
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The wordes are verie significant, being doubled: and they make Christ the whole and sole author of their conuersion.
The words Are very significant, being doubled: and they make christ the Whole and sole author of their conversion.
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Hence we learne, that in the conuersision of a sinner, God hath the whole and sole worke:
Hence we Learn, that in the conuersision of a sinner, God hath the Whole and sole work:
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true it is, that a man willeth his conuersion in the act thereof, but yet it is God that worketh that will in him, it is not of himselfe.
true it is, that a man wills his conversion in the act thereof, but yet it is God that works that will in him, it is not of himself.
j pn31 vbz, cst dt n1 vvz po31 n1 p-acp dt n1 av, cc-acp av pn31 vbz np1 cst vvz d n1 p-acp pno31, pn31 vbz xx pp-f px31.
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This confuteth the erronious Doctrine of free-will in the Church of Rome, whereby they teach, that a man can dispose himselfe to worke out his saluation, being onely helped by Gods grace.
This confuteth the erroneous Doctrine of freewill in the Church of Rome, whereby they teach, that a man can dispose himself to work out his salvation, being only helped by God's grace.
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Like vnto a sicke man, who though he bee weake, yet being holden vp by another, can goe of himselfe.
Like unto a sick man, who though he be weak, yet being held up by Another, can go of himself.
j p-acp dt j n1, r-crq cs pns31 vbb j, av vbg vvn a-acp p-acp j-jn, vmb vvi pp-f px31.
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Ans. But Saint Paul teacheth vs, That a man by nature is not sick, or weak with sinne,Ans. But Saint Paul Teaches us, That a man by nature is not sick, or weak with sin,
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but starke dead in sinne: and can no more mooue himselfe in the worke of his conuersion,
but stark dead in sin: and can no more move himself in the work of his conversion,
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thā a dead man in the graue, in the worke of his resurrection. But they say, by this wee make a man like vnto a blocke.
than a dead man in the graven, in the work of his resurrection. But they say, by this we make a man like unto a block.
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Answ. Not so, for though hee cannot turne himselfe vnto God, yet hee hath his will and vnderstanding free to vse in ciuile and outward actions:Answer Not so, for though he cannot turn himself unto God, yet he hath his will and understanding free to use in civil and outward actions:
np1 xx av, c-acp cs pns31 vmbx vvi px31 p-acp np1, av pns31 vhz po31 n1 cc n1 j pc-acp vvi p-acp j cc j n2:
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and besides the•e is a possibilitie in his nature to bee conuerted by grace, which is not in a blocke.
and beside the•e is a possibility in his nature to be converted by grace, which is not in a block.
cc p-acp n1 vbz dt n1 p-acp po31 n1 pc-acp vbi vvn p-acp n1, r-crq vbz xx p-acp dt n1.
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Again, wheras Christ sayth, I will make them come, and they shall come.
Again, whereas christ say, I will make them come, and they shall come.
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Heere is plainly confuted the Doctrine and opinion of some, which hold, That a man being effectually called, may come vnto Christ,
Here is plainly confuted the Doctrine and opinion of Some, which hold, That a man being effectually called, may come unto christ,
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or not come at his pleasure; when God hath giuen grace, man may receiue it, or refuse it, if hee will.
or not come At his pleasure; when God hath given grace, man may receive it, or refuse it, if he will.
cc xx vvi p-acp po31 n1; c-crq np1 vhz vvn n1, n1 vmb vvi pn31, cc vvi pn31, cs pns31 vmb.
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This is flat against this text, for God will make them come, and mans will must bee plyable to Gods will in this matter. But they alleage, Mat. 23.37. Oh Ierusalem, Ierusalem, how oft would I haue gathered thee, as a hen, &c. but thou woldest not.
This is flat against this text, for God will make them come, and men will must be pliable to God's will in this matter. But they allege, Mathew 23.37. O Ierusalem, Ierusalem, how oft would I have gathered thee, as a hen, etc. but thou Wouldst not.
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Answ. Christ there speaketh not of the wil of his good pleasure, for that cannot be resisted;Answer christ there speaks not of the will of his good pleasure, for that cannot be resisted;
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But of his signified will in the ministerie of his Prophets, and by himselfe as hee was a Prophet,
But of his signified will in the Ministry of his prophets, and by himself as he was a Prophet,
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and the Minister of circumcision vnto the Iewes: for so he might will their conuersion, and yet they will it not. Obiect. 2. Act. 7.51. Ye stiffe-necked Iewes, ye haue alwayes resisted the holy Ghost.
and the Minister of circumcision unto the Iewes: for so he might will their conversion, and yet they will it not. Object. 2. Act. 7.51. You Stiffnecked Iewes, you have always resisted the holy Ghost.
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Answ. That must be vnderstood of the ministerie of the Prophets and Apostles, who spake by the spirit of God:Answer That must be understood of the Ministry of the prophets and Apostles, who spoke by the Spirit of God:
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and not of the spirit himselfe. II. point. The parties conuerted, namely, Them of the Synagog of Satan;
and not of the Spirit himself. II point. The parties converted, namely, Them of the Synagogue of Satan;
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Such as called themselues the onely true worshippers of God, and yet indeed and in truth, were no better than the slaues of Satan. This is to be obserued:Such as called themselves the only true worshippers of God, and yet indeed and in truth, were no better than the slaves of Satan. This is to be observed:
d c-acp vvd px32 dt j j n2 pp-f np1, cc av av cc p-acp n1, vbdr dx jc cs dt n2 pp-f np1. d vbz pc-acp vbi vvn:
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for hereby we may see, that not onely sinners which commit small sinnes, are conuerted vnto God;
for hereby we may see, that not only Sinners which commit small Sins, Are converted unto God;
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but euen grieuous and ancient sinners: such as haue long conc••ued the slaues of Satan. Christ died not for painted sinners, but for grieuous sinners:
but even grievous and ancient Sinners: such as have long conc••ued the slaves of Satan. christ died not for painted Sinners, but for grievous Sinners:
cc-acp av j cc j n2: d c-acp vhb j vvd dt n2 pp-f np1. np1 vvd xx p-acp j-vvn n2, cc-acp p-acp j n2:
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and therefore Paul chargeth Timothy and the Ministers with him, To waite for the conuersion,
and Therefore Paul charges Timothy and the Ministers with him, To wait for the conversion,
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and repentance of them that were taken in the snare of the Diuell, and that according to the Diuels owne will. and Repentance of them that were taken in the snare of the devil, and that according to the Devils own will.
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Rom. 1.28, Paul speaketh of some Gentils that were giuen vp to a reprobate sence:
Rom. 1.28, Paul speaks of Some Gentiles that were given up to a Reprobate sense:
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which was a fearefull case, and yet no doubt, many of them were after turned to beleeue the Gospell;
which was a fearful case, and yet no doubt, many of them were After turned to believe the Gospel;
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for such are they, that are taken in the snare of the Diuell, and yet there is repentance to be wayted for of them.
for such Are they, that Are taken in the snare of the devil, and yet there is Repentance to be waited for of them.
p-acp d vbr pns32, cst vbr vvn p-acp dt n1 pp-f dt n1, cc av pc-acp vbz n1 pc-acp vbi vvn p-acp pp-f pno32.
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This Doctrine must not bee abused to libertie in sinning; for that is the right way to cast our soules into the pit of destruction.
This Doctrine must not be abused to liberty in sinning; for that is the right Way to cast our Souls into the pit of destruction.
d n1 vmb xx vbi vvn p-acp n1 p-acp vvg; p-acp d vbz dt j-jn n1 pc-acp vvi po12 n2 p-acp dt n1 pp-f n1.
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But yet seeing Christ will bring home into his kingdome most greeuous sinners, we must hereby take occasion not to be discouraged, either by the greatnesse or multitude of our sins from comming vnto Christ.
But yet seeing christ will bring home into his Kingdom most grievous Sinners, we must hereby take occasion not to be discouraged, either by the greatness or multitude of our Sins from coming unto christ.
p-acp av vvg np1 vmb vvi av-an p-acp po31 n1 av-ds j n2, pns12 vmb av vvi n1 xx pc-acp vbi vvn, av-d p-acp dt n1 cc n1 pp-f po12 n2 p-acp vvg p-acp np1.
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For marke, Christ only raysed three that were dead to life: Iayrus daughter that was newe dead:
For mark, christ only raised three that were dead to life: Jairus daughter that was new dead:
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the widowes Sonne that lay on the herste and Lazarus that lay stinking in the graue.
the Widows Son that lay on the herste and Lazarus that lay stinking in the graven.
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This is a notable figure of the conuersion of sinners:
This is a notable figure of the conversion of Sinners:
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hee will not onely call to repentance small and young sinners, but euen great and old sinners that lye rotting and stinking in the graue of sinne,
he will not only call to Repentance small and young Sinners, but even great and old Sinners that lie rotting and stinking in the graven of sin,
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as Lazarus did in the graue of death.
as Lazarus did in the graven of death.
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Hee came to call sinners to repentance, and to saue the lost sheepe, which are readie to bee deuoured by Woolues and wilde beasts.
He Come to call Sinners to Repentance, and to save the lost sheep, which Are ready to be devoured by Wolves and wild beasts.
pns31 vvd pc-acp vvi n2 p-acp n1, cc pc-acp vvi dt j-vvn n1, r-crq vbr j pc-acp vbi vvn p-acp n2 cc j n2.
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Wee must all blesse the name of Christ for this his large mercie, and in time lay hold vpon it, and repent. III. point.
we must all bless the name of christ for this his large mercy, and in time lay hold upon it, and Repent. III. point.
pns12 vmb d vvi dt n1 pp-f np1 p-acp d po31 j n1, cc p-acp n1 vvd vvi p-acp pn31, cc vvi. np1. n1.
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The fruite of their conuersion, in these wordes:
The fruit of their conversion, in these words:
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They shall come and worshippe before thy foote, and shall knowe that I haue loued thee. They shall come and worship before thy foot, and shall know that I have loved thee.
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These wordes may bee fitly expounded by another place of scripture, 1. Corinth. 14.24.25.
These words may be fitly expounded by Another place of scripture, 1. Corinth. 14.24.25.
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If all prophesie, and there come in one that beleeueth not, or one vnlearned, he is rebuked of all men, If all prophesy, and there come in one that Believeth not, or one unlearned, he is rebuked of all men,
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and iudged of all, so as the secrets of his heart are disclosed, and he will fall downe on his face,
and judged of all, so as the secrets of his heart Are disclosed, and he will fallen down on his face,
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and worship God, and say plainly God is in you indeed: so that the meaning of these words is this.and worship God, and say plainly God is in you indeed: so that the meaning of these words is this.
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I will cause thē to come to the cōgregation of Gods people, & at their feet to fall downe and worship the true God.
I will cause them to come to the congregation of God's people, & At their feet to fallen down and worship the true God.
pns11 vmb vvi pno32 pc-acp vvi p-acp dt n1 pp-f npg1 n1, cc p-acp po32 n2 pc-acp vvi a-acp cc vvi dt j np1.
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Heere are set downe twoo notable fruits of the conuersion of a sinner. First, concerning God: The second, concerning the Church.
Here Are Set down twoo notable fruits of the conversion of a sinner. First, Concerning God: The second, Concerning the Church.
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The fruit of conuersion that respecteth God is, The true worship of God: noted in these words, I will make them come and worship ;
The fruit of conversion that respecteth God is, The true worship of God: noted in these words, I will make them come and worship;
dt n1 pp-f n1 cst vvz np1 vbz, dt j n1 pp-f np1: vvn p-acp d n2, pns11 vmb vvi pno32 vvi cc vvi;
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that is, In spirite and truth with bodie and soule, to adore the true God. This fruite no man can bring forth till hee bee conuerted:
that is, In Spirit and truth with body and soul, to adore the true God. This fruit no man can bring forth till he be converted:
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For the wicked and naturall man cals not vpon God ; For the wicked and natural man calls not upon God;
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True it is, they will acknowledge there is a God, and that the same God is to bee worshipped,
True it is, they will acknowledge there is a God, and that the same God is to be worshipped,
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and therefore they will come outwardly, and heare the word, and receiue the elements of the sacraments;
and Therefore they will come outwardly, and hear the word, and receive the elements of the Sacraments;
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but the true worship of God, is in spirite and truth from the heart, which a naturall man cannot perfourme vnto God.
but the true worship of God, is in Spirit and truth from the heart, which a natural man cannot perform unto God.
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This is the fruit of true cōuersion, which when a man receiueth, hee doth heare the word of God with reuerence, tremble at Gods iudgements,
This is the fruit of true conversion, which when a man receiveth, he does hear the word of God with Reverence, tremble At God's Judgments,
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and mingle the Doctrine of the Gospell with faith in his heart;
and mingle the Doctrine of the Gospel with faith in his heart;
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and in calling vpon God hee feeles his sinnes, and therefore by prayer doth earnestly desire the supply of grace,
and in calling upon God he feels his Sins, and Therefore by prayer does earnestly desire the supply of grace,
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and the remission of his sins, hauing his hart also beleeuing that he shall receiue mercie:
and the remission of his Sins, having his heart also believing that he shall receive mercy:
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6909
And in thankesgiuing his heart is filled with ioy, and the grace of thankefulnesse, so as being conuerted, all his worship vnto God is in spirit and truth.
And in thanksgiving his heart is filled with joy, and the grace of thankfulness, so as being converted, all his worship unto God is in Spirit and truth.
cc p-acp n1 po31 n1 vbz vvn p-acp n1, cc dt n1 pp-f n1, av c-acp vbg vvn, d po31 n1 p-acp np1 vbz p-acp n1 cc n1.
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In the worship of these Iewes, are noted three properties required in God• seruice. First, it must bee willing and cherefull:
In the worship of these Iewes, Are noted three properties required in God• service. First, it must be willing and cheerful:
p-acp dt n1 pp-f d np2, vbr vvn crd n2 vvn p-acp np1 n1. ord, pn31 vmb vbi j cc j:
(8) chapter (DIV1)
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so did these Iewes worshippe GOD; For they are sayd, not onely to worship GOD, but to come and worship GOD :
so did these Iewes worship GOD; For they Are said, not only to worship GOD, but to come and worship GOD:
av vdd d np2 vvb np1; c-acp pns32 vbr vvn, xx av-j p-acp n1 np1, p-acp pc-acp vvi cc vvi np1:
(8) chapter (DIV1)
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and thus doe all Gods children worship him.
and thus do all God's children worship him.
cc av vdb d ng1 n2 vvb pno31.
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Isay. 56.7, Those whom God bringeth to his mountaine, hee maketh ioyfull in his house of prayer.Saiah 56.7, Those whom God brings to his mountain, he makes joyful in his house of prayer.
np1 crd, d r-crq np1 vvz p-acp po31 n1, pns31 vvz j p-acp po31 n1 pp-f n1.
(8) chapter (DIV1)
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Psal. 110.3, They shal come willingly in the day of assemblies. Psalm 110.3, They shall come willingly in the day of assemblies.
np1 crd, pns32 vmb vvi av-j p-acp dt n1 pp-f n2.
(8) chapter (DIV1)
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By this propertie, wee may see a great number at this daye euerie where come farre short in the true worship of GOD:
By this property, we may see a great number At this day every where come Far short in the true worship of GOD:
p-acp d n1, pns12 vmb vvi dt j n1 p-acp d n1 d q-crq vvn av-j j p-acp dt j n1 pp-f np1:
(8) chapter (DIV1)
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for most men neuer regard the preaching of the word, but content themselues with morning and euening prayer:
for most men never regard the preaching of the word, but content themselves with morning and evening prayer:
p-acp ds n2 av vvb dt vvg pp-f dt n1, cc-acp vvb px32 p-acp n1 cc n1 n1:
(8) chapter (DIV1)
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which they frequent to auoide the penaltie of the lawes of the Magistrate, and the shame of the world.
which they frequent to avoid the penalty of the laws of the Magistrate, and the shame of the world.
r-crq pns32 vvi pc-acp vvi dt n1 pp-f dt n2 pp-f dt n1, cc dt n1 pp-f dt n1.
(8) chapter (DIV1)
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But these are miserable worshippers of God, his worship ought to bee free and willing. The second propertie:
But these Are miserable worshippers of God, his worship ought to be free and willing. The second property:
p-acp d vbr j n2 pp-f np1, po31 n1 vmd pc-acp vbi j cc j. dt ord n1:
(8) chapter (DIV1)
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The worship of God, must bee expressed with seemely, meet, and conuenient gesture. The word translated Worship, signifieth doing of reuerence with bowing of the body and knee :
The worship of God, must be expressed with seemly, meet, and convenient gesture. The word translated Worship, signifies doing of Reverence with bowing of the body and knee:
dt n1 pp-f np1, vmb vbi vvn p-acp j, j, cc j n1. dt n1 vvn n1, vvz vdg pp-f n1 p-acp vvg pp-f dt n1 cc n1:
(8) chapter (DIV1)
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and therfore it is not an indifferent thing, but necessarie, to vse conuenient gesture in Gods worship, that thereby the grace and humilitie of the heart may bee expressed.
and Therefore it is not an indifferent thing, but necessary, to use convenient gesture in God's worship, that thereby the grace and humility of the heart may be expressed.
cc av pn31 vbz xx dt j n1, cc-acp j, pc-acp vvi j n1 p-acp npg1 n1, cst av dt n1 cc n1 pp-f dt n1 vmb vbi vvn.
(8) chapter (DIV1)
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The Angels that stand before the throne of God, haue two winges to couer their feete,
The Angels that stand before the throne of God, have two wings to cover their feet,
dt n2 cst vvb p-acp dt n1 pp-f np1, vhb crd n2 pc-acp vvi po32 n2,
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and two to couer their faces: therby testifying their reuerence to Gods Maiestie; In this point also many come short:and two to cover their faces: thereby testifying their Reverence to God's Majesty; In this point also many come short:
cc crd pc-acp vvi po32 n2: av vvg po32 n1 p-acp ng1 n1; p-acp d n1 av d vvb j:
(8) chapter (DIV1)
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for as the common complaint is, the maner of many is to lie snorting and sleeping vnder mens elbows at sermons,
for as the Common complaint is, the manner of many is to lie snorting and sleeping under men's elbows At Sermons,
c-acp c-acp dt j n1 vbz, dt n1 pp-f d vbz pc-acp vvi vvg cc vvg p-acp ng2 n2 p-acp n2,
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and in the time of prayer to sit vnreuerently with their heads couered. These things ought not to be:
and in the time of prayer to fit unreverently with their Heads covered. These things ought not to be:
cc p-acp dt n1 pp-f n1 pc-acp vvi av-j p-acp po32 n2 vvn. np1 n2 vmd xx pc-acp vbi:
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for God is Lord of body and soule, and ought to be worshipped with both. The third propertie.
for God is Lord of body and soul, and ought to be worshipped with both. The third property.
c-acp np1 vbz n1 pp-f n1 cc n1, cc pi pc-acp vbi vvn p-acp d. dt ord n1.
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All that will truly worship GOD, must first bee humbled for their sinnes, and haue the pride of their hearts brought downe,
All that will truly worship GOD, must First be humbled for their Sins, and have the pride of their hearts brought down,
av-d d vmb av-j vvi np1, vmb ord vbi vvn p-acp po32 n2, cc vhb dt n1 pp-f po32 n2 vvn a-acp,
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and bee stroken with a feare of GODS glorious Maiestie.
and be stroken with a Fear of GOD'S glorious Majesty.
cc vbi vvn p-acp dt n1 pp-f npg1 j n1.
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So these Iewes did prostrate their bodies at the feete of the congregation, when they came to worship GOD.
So these Iewes did prostrate their bodies At the feet of the congregation, when they Come to worship GOD.
av d np2 vdd vvi po32 n2 p-acp dt n2 pp-f dt n1, c-crq pns32 vvd p-acp n1 np1.
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The Iaylor that imprisoned Paul and Silas ouer-night, and put their feete in the stockes, would then haue verie little regarded Paules Doctrine, beeing so cruell and rigorous to their persons:
The Jailer that imprisoned Paul and Silas overnight, and put their feet in the stocks, would then have very little regarded Paul's Doctrine, being so cruel and rigorous to their Persons:
dt n1 d j-vvn np1 cc np1 av-an, cc vvd po32 n2 p-acp dt n2, vmd av vhi av av-j vvn npg1 n1, vbg av j cc j p-acp po32 n2:
(8) chapter (DIV1)
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Yet when he was about to haue killed himselfe with his sword, (supposing the prisoners had beene gone,
Yet when he was about to have killed himself with his sword, (supposing the Prisoners had been gone,
av c-crq pns31 vbds a-acp pc-acp vhi vvn px31 p-acp po31 n1, (vvg dt n2 vhd vbn vvn,
(8) chapter (DIV1)
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because hee sawe the dores open) hee was glad and ioyfull to heare the voice of Paul, who called vnto him, that hee should doe himselfe no harme, for they were all there:
Because he saw the doors open) he was glad and joyful to hear the voice of Paul, who called unto him, that he should do himself not harm, for they were all there:
c-acp pns31 vvd dt n2 vvb) pns31 vbds j cc j pc-acp vvi dt n1 pp-f np1, r-crq vvd p-acp pno31, cst pns31 vmd vdi|pn31 px31 xx n1, c-acp pns32 vbdr d a-acp:
(8) chapter (DIV1)
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then being humbled by that strange and woonderfull worke of GOD, he comes in vnto them, humbles himselfe,
then being humbled by that strange and wondered work of GOD, he comes in unto them, humbles himself,
av vbg vvn p-acp d j cc j-vvn n1 pp-f np1, pns31 vvz p-acp p-acp pno32, vvz px31,
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and fals downe before them, crauing them to tell him what hee must doe to bee saued.
and falls down before them, craving them to tell him what he must do to be saved.
cc vvz a-acp p-acp pno32, vvg pno32 pc-acp vvi pno31 r-crq pns31 vmb vdi pc-acp vbi vvn.
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In like manner, so long as men haue not their proud hearts beaten downe, they will neuer worship God in spirit and truth.
In like manner, so long as men have not their proud hearts beaten down, they will never worship God in Spirit and truth.
p-acp j n1, av av-j c-acp n2 vhb xx po32 j n2 vvn a-acp, pns32 vmb av-x vvi np1 p-acp n1 cc n1.
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Would wee therefore know why the most part worshippe God formally? Surely it is because they haue not beene humbled with a feare of Gods maiestie, and a terrour of hell:
Would we Therefore know why the most part worship God formally? Surely it is Because they have not been humbled with a Fear of God's majesty, and a terror of hell:
vmd pns12 av vvb c-crq dt av-ds n1 n1 np1 av-j? np1 pn31 vbz c-acp pns32 vhb xx vbn vvn p-acp dt n1 pp-f npg1 n1, cc dt n1 pp-f n1:
(8) chapter (DIV1)
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Neither can it bee hoped, that we shall euer worship God sincerely, till our hearts bee thus broken within vs,
Neither can it be hoped, that we shall ever worship God sincerely, till our hearts be thus broken within us,
av-dx vmb pn31 vbi vvn, cst pns12 vmb av vvi np1 av-j, c-acp po12 n2 vbb av vvn p-acp pno12,
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and we touched with the feare of Gods iudgements.
and we touched with the Fear of God's Judgments.
cc pns12 vvd p-acp dt n1 pp-f npg1 n2.
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The want hereof is the cause, why men and women content themselues with a bare mumbling ouer of the words of the Lords prayer, the Creede, and ten Commaundements, neuer seeking in the sinceritie of their heart, cheerefully,
The want hereof is the cause, why men and women content themselves with a bore mumbling over of the words of the lords prayer, the Creed, and ten commandments, never seeking in the sincerity of their heart, cheerfully,
dt n1 av vbz dt n1, q-crq n2 cc n2 vvb px32 p-acp dt j n-vvg a-acp pp-f dt n2 pp-f dt n2 n1, dt n1, cc crd n2, av-x vvg p-acp dt n1 pp-f po32 n1, av-j,
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and willingly, both with soule and bodie, to doe worship vnto God.
and willingly, both with soul and body, to do worship unto God.
cc av-j, av-d p-acp n1 cc n1, pc-acp vdi n1 p-acp np1.
(8) chapter (DIV1)
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The second fruite of true conuersion concerneth man, and that is, A reuerence of the true worshippers of God, noted in these words, Before thy feete. These Iewes when they were conuerted, did not think themselues worthy to bee members of this congregation,
The second fruit of true conversion concerns man, and that is, A Reverence of the true worshippers of God, noted in these words, Before thy feet. These Iewes when they were converted, did not think themselves worthy to be members of this congregation,
dt ord n1 pp-f j n1 vvz n1, cc d vbz, dt n1 pp-f dt j n2 pp-f np1, vvn p-acp d n2, p-acp po21 n2. d np2 c-crq pns32 vbdr vvn, vdd xx vvi px32 j pc-acp vbi n2 pp-f d n1,
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but submitted themselues to be foot-stooles vnto them. This reuerence shewes it selfe in this one thing which is the ground thereof;
but submitted themselves to be footstools unto them. This Reverence shows it self in this one thing which is the ground thereof;
cc-acp vvd px32 pc-acp vbi n2 p-acp pno32. d n1 vvz pn31 n1 p-acp d crd n1 r-crq vbz dt n1 av;
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namely, a base opinion which euery true conuerted person hath of himselfe, by reason of his owne vnworthinesse.
namely, a base opinion which every true converted person hath of himself, by reason of his own unworthiness.
av, dt j n1 r-crq d j vvn n1 vhz pp-f px31, p-acp n1 pp-f po31 d n1.
(8) chapter (DIV1)
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This was in Paul, causing him to call himselfe the cheefe of all sinners. And the same ought to be in euerie one of vs;
This was in Paul, causing him to call himself the chief of all Sinners. And the same ought to be in every one of us;
d vbds p-acp np1, vvg pno31 pc-acp vvi px31 dt j-jn pp-f d n2. cc dt d pi pc-acp vbi p-acp d crd pp-f pno12;
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for this is true grace, and a note of true repentance, when a man or woman can truely abase themselues beneath all Gods people;
for this is true grace, and a note of true Repentance, when a man or woman can truly abase themselves beneath all God's people;
p-acp d vbz j n1, cc dt n1 pp-f j n1, c-crq dt n1 cc n1 vmb av-j vvi px32 p-acp d ng1 n1;
(8) chapter (DIV1)
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so as if the question were, who is the vilest person in the Church? the conscience of euerie man should answere:
so as if the question were, who is the Vilest person in the Church? the conscience of every man should answer:
av c-acp cs dt n1 vbdr, r-crq vbz dt js n1 p-acp dt n1? dt n1 pp-f d n1 vmd vvi:
(8) chapter (DIV1)
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I my selfe. The proude and pharesaicall heart, is farre from true conuersion; but the humble hart is pleasing to God.I my self. The proud and pharisaical heart, is Far from true conversion; but the humble heart is pleasing to God.
pns11 po11 n1. dt j cc j n1, vbz av-j p-acp j n1; cc-acp dt j n1 vbz vvg p-acp np1.
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And shall know that I haue loued thee: These words contain a reason of the former submisse behauiour of these Iewes;And shall know that I have loved thee: These words contain a reason of the former submiss behaviour of these Iewes;
cc vmb vvi cst pns11 vhb vvn pno21: d n2 vvi dt n1 pp-f dt j j n1 pp-f d np2;
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for it might bee asked, why shall these Iewes come to ioyne themselues with Gods people,
for it might be asked, why shall these Iewes come to join themselves with God's people,
c-acp pn31 vmd vbi vvn, q-crq vmb d np2 vvb pc-acp vvi px32 p-acp npg1 n1,
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and bee content to make themselues foote-stooles vnto them? The answere is, because Christ will make them know, that hee hath loued his Church.
and be content to make themselves footstools unto them? The answer is, Because christ will make them know, that he hath loved his Church.
cc vbi j pc-acp vvi px32 n2 p-acp pno32? dt n1 vbz, c-acp np1 vmb vvi pno32 vvi, cst pns31 vhz vvn po31 n1.
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Here marke and see the ground of all true reuerence, Gods loue and fauour. Sundrie pe•sons, both in Church and Common wealth, haue reuerence due vnto them, as Maisters from their seruants; parents from their Children;
Here mark and see the ground of all true Reverence, God's love and favour. Sundry pe•sons, both in Church and Common wealth, have Reverence due unto them, as Masters from their Servants; Parents from their Children;
av vvi cc vvi dt n1 pp-f d j n1, npg1 n1 cc n1. j n2, av-d p-acp n1 cc j n1, vhb n1 j-jn p-acp pno32, c-acp n2 p-acp po32 n2; n2 p-acp po32 n2;
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and all superiours from their inferiours.
and all superiors from their inferiors.
cc d n2-jn p-acp po32 n2-jn.
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Now, if these men would attaine to true reuerence indeede, first they must seeke to be in the loue and fauour of God, and of his children;
Now, if these men would attain to true Reverence indeed, First they must seek to be in the love and favour of God, and of his children;
av, cs d n2 vmd vvi p-acp j n1 av, ord pns32 vmb vvi pc-acp vbi p-acp dt n1 cc n1 pp-f np1, cc pp-f po31 n2;
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and so shall they procure vnto themselues true reuerence:
and so shall they procure unto themselves true Reverence:
cc av vmb pns32 vvi p-acp px32 j n1:
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for when men set their hearts to feare God, then will God turne the harts of men to reuerence them.
for when men Set their hearts to Fear God, then will God turn the hearts of men to Reverence them.
c-acp c-crq n2 vvb po32 n2 pc-acp vvi np1, av vmb np1 vvi dt n2 pp-f n2 pc-acp vvi pno32.
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This ought to be thought vpon of those that be great in birth and wealth; They must not stand on these things, but look to the foundation of true reuerence;
This ought to be Thought upon of those that be great in birth and wealth; They must not stand on these things, but look to the Foundation of true Reverence;
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namely, the fauour of God, which they must seek for, and getting that, God will get them reuerence, euen of wicked men.
namely, the favour of God, which they must seek for, and getting that, God will get them Reverence, even of wicked men.
av, dt n1 pp-f np1, r-crq pns32 vmb vvi p-acp, cc vvg cst, np1 vmb vvi pno32 vvi, av pp-f j n2.
(8) chapter (DIV1)
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The cause why many in high place, as Magistrate, Maisters, &c. want due reuerence is, for that they care not for the fauour of God, the ground thereof.
The cause why many in high place, as Magistrate, Masters, etc. want due Reverence is, for that they care not for the favour of God, the ground thereof.
dt n1 c-crq d p-acp j n1, c-acp n1, n2, av vvb j-jn n1 vbz, c-acp cst pns32 vvb xx p-acp dt n1 pp-f np1, dt n1 av.
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Vers. 10. Because thou hast kept the word of my patience, therefore will I deliuer thee from the houre of temptation, which will come vpon all the world, to trie them that dwell vpon the earth.Vers. 10. Because thou hast kept the word of my patience, Therefore will I deliver thee from the hour of temptation, which will come upon all the world, to try them that dwell upon the earth.
np1 crd c-acp pns21 vh2 vvn dt n1 pp-f po11 n1, av vmb pns11 vvi pno21 p-acp dt n1 pp-f n1, r-crq vmb vvi p-acp d dt n1, pc-acp vvi pno32 cst vvb p-acp dt n1.
(8) chapter (DIV1)
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These words containe the second promise of Christ vnto this Church, concerning their preseruation in time of most bloodie persecution,
These words contain the second promise of christ unto this Church, Concerning their preservation in time of most bloody persecution,
d n2 vvi dt ord n1 pp-f np1 p-acp d n1, vvg po32 n1 p-acp n1 pp-f ds j n1,
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for this Epistle vnto this Church, as also this Booke was written by Iohn, after the Ascention of Christ in the daies of Domitian the Emperour of Rome,
for this Epistle unto this Church, as also this Book was written by John, After the Ascension of christ in the days of Domitian the Emperor of Room,
p-acp d n1 p-acp d n1, c-acp av d n1 vbds vvn p-acp np1, p-acp dt n1 pp-f np1 p-acp dt n2 pp-f np1 dt n1 pp-f n1,
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after whome succeeded Tra•anus, who when hee was seated in his Empire, raysed vp greeuous persecution against GODS Church in all places of his Dominion, wherein he put to death innumerable thousandes of Christians for the space of foureteene yeares.
After whom succeeded Tra•anus, who when he was seated in his Empire, raised up grievous persecution against GOD'S Church in all places of his Dominion, wherein he put to death innumerable thousandes of Christians for the Molle of foureteene Years.
p-acp ro-crq vvd np1, r-crq c-crq pns31 vbds vvn p-acp po31 n1, vvd a-acp j n1 p-acp npg1 n1 p-acp d n2 pp-f po31 n1, c-crq pns31 vvd p-acp n1 j crd pp-f np1 p-acp dt n1 pp-f crd n2.
(8) chapter (DIV1)
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Of this persecution our Sauiour Christ fore-tels this Church, calling it;
Of this persecution our Saviour christ foretells this Church, calling it;
pp-f d n1 po12 n1 np1 vvz d n1, vvg pn31;
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The houre of temptation, and withall he promiseth to preserue this Church in the time of this bloodie persecution:The hour of temptation, and withal he promises to preserve this Church in the time of this bloody persecution:
dt n1 pp-f n1, cc av pns31 vvz pc-acp vvi d n1 p-acp dt n1 pp-f d j n1:
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adding a reason thereof, Because they had constantly and syncerely professed his Gospell. In this promise of preseruation, note sundry points;
adding a reason thereof, Because they had constantly and sincerely professed his Gospel. In this promise of preservation, note sundry points;
vvg dt n1 av, c-acp pns32 vhd av-j cc av-j vvd po31 n1. p-acp d n1 pp-f n1, vvb j n2;
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I. the occasion thereof, The keeping of the word of his patience. II. The thing promised, deliuerance vnder Traianus. III. A pr•diction of this persecution, That it shall come vpon the world, for this end, to trie them. I.
I the occasion thereof, The keeping of the word of his patience. II The thing promised, deliverance under Trajan. III. A pr•diction of this persecution, That it shall come upon the world, for this end, to try them. I.
uh dt n1 av, dt n-vvg pp-f dt n1 pp-f po31 n1. crd dt n1 vvd, n1 p-acp np1. np1. dt n1 pp-f d n1, cst pn31 vmb vvi p-acp dt n1, p-acp d n1, pc-acp vvi pno32. pns11.
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point, The word of Christs patience some expound to be, Christs commandement of patience: but that exposition is too strait;
point, The word of Christ patience Some expound to be, Christ Commandment of patience: but that exposition is too strait;
vvb, dt n1 pp-f npg1 n1 d vvb pc-acp vbi, npg1 n1 pp-f n1: cc-acp cst n1 vbz av j;
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here it signifieth the whole Doctrine of saluation by Christ; which is called the word of patience: first, because it teacheth patience:
Here it signifies the Whole Doctrine of salvation by christ; which is called the word of patience: First, Because it Teaches patience:
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Secondly, because it is the instrument of patience;
Secondly, Because it is the Instrument of patience;
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for when a man knowes saluation by Christ, and also bel•eues the same to belong to him, that will make him patient in all the miseries of this life.
for when a man knows salvation by christ, and also bel•eues the same to belong to him, that will make him patient in all the misery's of this life.
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Thirdly, because it cannot bee professed and holden vnto death without patience, but as it is sayd of the good ground, It bringeth forth fruit with patience :
Thirdly, Because it cannot be professed and held unto death without patience, but as it is said of the good ground, It brings forth fruit with patience:
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so must euerie one doe that professeth this Gospell. In this occasion of Gods promise obserue;
so must every one doe that Professes this Gospel. In this occasion of God's promise observe;
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that Gods grace well vsed, is rewarded with increase.
that God's grace well used, is rewarded with increase.
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Those which haue receiued but small measure of grace at the first, by becomming faithfull therein, haue receiued increase, which serues to mooue vs to bee faithfull in the vse of those tallents, which wee haue receiued.
Those which have received but small measure of grace At the First, by becoming faithful therein, have received increase, which serves to move us to be faithful in the use of those Talents, which we have received.
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For heereby wee shall receiue increase, when as those which hauing receiued good gifts from God,
For hereby we shall receive increase, when as those which having received good Gifts from God,
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as knowledge, and such like, because they haue not beene faithfull in the vse thereof, haue beene depriued of the same.
as knowledge, and such like, Because they have not been faithful in the use thereof, have been deprived of the same.
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Wherefore whosoeuer hath begun to know the will of God, to beleeue, and to repent;
Wherefore whosoever hath begun to know the will of God, to believe, and to Repent;
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let the same parties proceed to vse those giftes still to Gods glorie, and the good of his Church and people, among, whom they liue;
let the same parties proceed to use those Gifts still to God's glory, and the good of his Church and people, among, whom they live;
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and they shall see the Lord will double and treble, and greatly increase the same vnto them.
and they shall see the Lord will double and triple, and greatly increase the same unto them.
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Againe, note the doctrine of the Gospell is a Doctrine of patience. This sheweth how good and meete it is for euerie one to learne the Gospell in the dayes of peace:
Again, note the Doctrine of the Gospel is a Doctrine of patience. This shows how good and meet it is for every one to Learn the Gospel in the days of peace:
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for euerie one in times of tryall, wold wish for strength and patience ▪ and wee know not how long these dayes of peace will last.
for every one in times of trial, would wish for strength and patience ▪ and we know not how long these days of peace will last.
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Againe, each man in his calling, is subiect to many crosses and miseries: for in the sweat of our face must wee eat our bread.
Again, each man in his calling, is Subject to many Crosses and misery's: for in the sweat of our face must we eat our bred.
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And who is free from paines and diseases, yea who can scape death it selfe? Now in all these,
And who is free from pains and diseases, yea who can escape death it self? Now in all these,
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and in all other troubles, wee haue neede of patience.
and in all other Troubles, we have need of patience.
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And therefore in the time of health and ease, let vs hide in our hearts the seedes of this grace, to wit, the Doctrine of the Gospell:
And Therefore in the time of health and ease, let us hide in our hearts the seeds of this grace, to wit, the Doctrine of the Gospel:
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and then in due time, wee shall reape the fruit of patience, which will make vs contented in all distresses both of life and death.
and then in due time, we shall reap the fruit of patience, which will make us contented in all Distresses both of life and death.
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And if wee would know why most men are so impatient in afflictions;
And if we would know why most men Are so impatient in afflictions;
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it is because they haue so little knowledge and faith in the Gospell of his grace.
it is Because they have so little knowledge and faith in the Gospel of his grace.
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Secondly, seeing the Gospell is the word of patience;
Secondly, seeing the Gospel is the word of patience;
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heereby all persons that looke to bee saued by the Gospell, must learne to put on patience, keeping a moderation in all their thoughts, wils, and affections;
hereby all Persons that look to be saved by the Gospel, must Learn to put on patience, keeping a moderation in all their thoughts, wills, and affections;
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for when wee be impatien• any way, wee are not sutable to the Doctrine of our saluation.
for when we be impatien• any Way, we Are not suitable to the Doctrine of our salvation.
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Thirdly, this word of patience is called Christs ( The word of my patience, ) because Christ is the author of it.
Thirdly, this word of patience is called Christ (The word of my patience,) Because christ is the author of it.
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This is added to beat downe the pride of this Church;
This is added to beatrice down the pride of this Church;
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for when God doth praise them for their obedience, their hearts might haue beene puff•d vp with pride.
for when God does praise them for their Obedience, their hearts might have been puff•d up with pride.
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But to preuent this euill in this Church, whom he now praised, hee calleth it his patience, that they might not thinke this good thing was of themselues.
But to prevent this evil in this Church, whom he now praised, he calls it his patience, that they might not think this good thing was of themselves.
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And the same consideration must checke the proude thoughts that rise in our hearts; namely, to remember that no good thing wee haue is our owne, but Christs.
And the same consideration must check the proud thoughts that rise in our hearts; namely, to Remember that no good thing we have is our own, but Christ.
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What hast thou which thou hast not receiued? Why then shouldest thou boast? 1. Corinth. 4.7. II. point.
What hast thou which thou hast not received? Why then Shouldst thou boast? 1. Corinth. 4.7. II point.
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The thing promised, is preseruation and deliuerance in the bloodie persecution vnder Traianu• ▪ in which for the space of fourteene yeares innumerable Christians were put to death.
The thing promised, is preservation and deliverance in the bloody persecution under Traianu• ▪ in which for the Molle of fourteene Years innumerable Christians were put to death.
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I will deliuer thee from the houre of temptation. I will deliver thee from the hour of temptation.
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Here first obserue ▪ that God hath appointed certaine set houres and times for the triall of his Church ▪ as well for the gift• of his grace;
Here First observe ▪ that God hath appointed certain Set hours and times for the trial of his Church ▪ as well for the gift• of his grace;
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as of their wickednesse and hypocrisie.
as of their wickedness and hypocrisy.
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Thus he led the Israelites fortie yeares, in the wildernesse to see whether they would obey him,
Thus he led the Israelites fortie Years, in the Wilderness to see whither they would obey him,
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and hee sent false Prophets amonge them, to trie whether they would turne from the true God or no. and he sent false prophets among them, to try whither they would turn from the true God or no.
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And as God thus dealeth with his Church;
And as God thus deals with his Church;
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so hee bath appointed particular times and houres, wherein hee will trie particular persons God bid Abraham kill his Sonne, and that was his tryall.
so he both appointed particular times and hours, wherein he will try particular Persons God bid Abraham kill his Son, and that was his trial.
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And Hezekias was left vnto himselfe: That the Lord might see all that was in his heart.
And Hezekias was left unto himself: That the Lord might see all that was in his heart.
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And so for euerie Christian, God hath a set time of triall, wherin he will either make manifest his grace: or disclose their hypocrisie.
And so for every Christian, God hath a Set time of trial, wherein he will either make manifest his grace: or disclose their hypocrisy.
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This point ought to bee well weighed: for herein the Lord dealeth like the worthie founders of great Schooles:
This point ought to be well weighed: for herein the Lord deals like the worthy founders of great Schools:
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who haue appointed certaine set times of posing, for the tryall of their Schollers, to see what euerie ones proceeding is, that they may be accordingly rewarded. who have appointed certain Set times of posing, for the trial of their Scholars, to see what every ones proceeding is, that they may be accordingly rewarded.
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And as it is a shame for one to haue been long in a good Schoole,
And as it is a shame for one to have been long in a good School,
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and to haue made no proceedings in learning: so it is for any one, that hath liued long in the Schoole of Christ,
and to have made no proceedings in learning: so it is for any one, that hath lived long in the School of christ,
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and hath not profited in grace. This therefore must teach vs these duties: First, to try our selus, and that staightly concerning our progresse in knowledge, faith, repentance, and obedience;
and hath not profited in grace. This Therefore must teach us these duties: First, to try our selves, and that staightly Concerning our progress in knowledge, faith, Repentance, and Obedience;
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for God himselfe will trie vs whose eyes wee can neuer blinde, though wee may deceiue men:
for God himself will try us whose eyes we can never blind, though we may deceive men:
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He will lay open our hearts, and make knowne what is in vs, whether it bee true grace, or false hypocrisie.
He will lay open our hearts, and make known what is in us, whither it be true grace, or false hypocrisy.
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Let vs not couer our selues with figge leaues, for God will strip vs naked; but rather let vs search our selus, touching our sins and Gods graces:
Let us not cover our selves with fig leaves, for God will strip us naked; but rather let us search our selves, touching our Sins and God's graces:
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and neuer rest contented, till wee haue found in our soules the good gifts of grace, which will abide his tryall.
and never rest contented, till we have found in our Souls the good Gifts of grace, which will abide his trial.
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Secondly, hereby we are admonished, as neere as we can to conforme our harts and liues,
Secondly, hereby we Are admonished, as near as we can to conform our hearts and lives,
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vnto the word and wil of God; for he will trie vs:
unto the word and will of God; for he will try us:
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woonderfull it is to see how common the reproch of presizenesse is, and if it were not well knowne that the world is full of Athiests, that might discourage many a Christian.
wondered it is to see how Common the reproach of presizenesse is, and if it were not well known that the world is full of Atheists, that might discourage many a Christian.
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But the remembrance of this triall, wherein hypocrisie will vanish as the stubble before the fire, must mooue vs to labour for sinceritie.
But the remembrance of this trial, wherein hypocrisy will vanish as the stubble before the fire, must move us to labour for sincerity.
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When we haue done our best, wee shall bee farre short of that wee ought to bee.
When we have done our best, we shall be Far short of that we ought to be.
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And therefore through the reproach of the world, let vs hold on our good endeauour,
And Therefore through the reproach of the world, let us hold on our good endeavour,
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and labour to haue the maine graces of true faith, and a good conscience, with a resolute purpose not to sinne:
and labour to have the main graces of true faith, and a good conscience, with a resolute purpose not to sin:
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that so we may stand in the day of tryall.
that so we may stand in the day of trial.
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But if wee want these, and liue loosely, wee shall be found like the foolish Virgins, that haue onely the blasing lampes of an outward Profession,
But if we want these, and live loosely, we shall be found like the foolish Virgins, that have only the blazing lamps of an outward Profession,
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and want the sauing oyle of grace, which may make vs acceptable vnto God at his appearing.
and want the Saving oil of grace, which may make us acceptable unto God At his appearing.
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Wee haue beene trayned vp in the Schoole of Christ;
we have been trained up in the School of christ;
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what a shame will it be, if when Christ comes to prooue vs, we be then found barren and voide of sound grace? Dauid bethinking himself of this trial of the Lord, doth conforme himselfe vnto the will of God:
what a shame will it be, if when christ comes to prove us, we be then found barren and void of found grace? David bethinking himself of this trial of the Lord, does conform himself unto the will of God:
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and therefore offereth himselfe vnto his tryall, saying, Lord prooue mee :
and Therefore Offereth himself unto his trial, saying, Lord prove me:
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meaning in regard of the truth and synceritie of a good conscience, not of the perfectnesse of his owne wayes.
meaning in regard of the truth and sincerity of a good conscience, not of the perfectness of his own ways.
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And hereunto must wee endeauour, not suffering any sinne to raigne in vs. Qu. But how was this promise verified touching their deliuerance from persecution, seeing no Church was free from it? For euen the Churches of Asia, whereof this in Philadelphia was a principall one, were persecuted by Traianus. Answ. This and such like promises of deliuerance to Gods children from tryals and afflictions, must bee vnderstood not simply; but with condition:
And hereunto must we endeavour, not suffering any sin to Reign in us Qu. But how was this promise verified touching their deliverance from persecution, seeing no Church was free from it? For even the Churches of Asia, whereof this in Philadelphia was a principal one, were persecuted by Trajan. Answer This and such like promises of deliverance to God's children from trials and afflictions, must be understood not simply; but with condition:
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to wit, so farre foorth as they may bee hurtfull vnto them, and in the least measure hinder their saluation;
to wit, so Far forth as they may be hurtful unto them, and in the least measure hinder their salvation;
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and indeed they are promises of deliuerance from the euill of temptation and persecution; not from persecution and temptation it selfe.
and indeed they Are promises of deliverance from the evil of temptation and persecution; not from persecution and temptation it self.
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Psal. 91.10, The Lord promiseth to him that trusteth in God, The plague shall not come neere his dwelling: Psalm 91.10, The Lord promises to him that Trusteth in God, The plague shall not come near his Dwelling:
np1 crd, dt n1 vvz p-acp pno31 cst vvz p-acp np1, dt n1 vmb xx vvi av-j po31 n-vvg:
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and yet by experience wee know that Gods children in generall plagues, are taken away as well as others;
and yet by experience we know that God's children in general plagues, Are taken away as well as Others;
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and therefore that promise must bee vnderstood of deliuerance, not from the plague it selfe, but from the hurt therof;
and Therefore that promise must be understood of deliverance, not from the plague it self, but from the hurt thereof;
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so as it shall not hinder the good or saluation of any in the godly mans house.
so as it shall not hinder the good or salvation of any in the godly men house.
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We pray Lead vs not into temptation ; which wee must not vnderstand of freedome from all temptation;
We pray Led us not into temptation; which we must not understand of freedom from all temptation;
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for it is the will of God we should be tryed:
for it is the will of God we should be tried:
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but therein wee are taught to pray, that God would not forsake vs in our temptations,
but therein we Are taught to pray, that God would not forsake us in our temptations,
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or giue vs vp wholly to the power of the deuill;
or give us up wholly to the power of the Devil;
cc vvb pno12 p-acp av-jn p-acp dt n1 pp-f dt n1;
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but that it may tend to our profit, and not to our hurt, as well in respect of grace, as of saluation.
but that it may tend to our profit, and not to our hurt, as well in respect of grace, as of salvation.
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And so farre foorth was this promise accomplished to this Church. The due consideration whereof, is most comfortable to Gods church and people;
And so Far forth was this promise accomplished to this Church. The due consideration whereof, is most comfortable to God's Church and people;
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teaching thē not to feare the crosse in any temptation. God will haue his church tryed, but the faithfull therein need not to be dismayed:
teaching them not to Fear the cross in any temptation. God will have his Church tried, but the faithful therein need not to be dismayed:
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for God by his promise hath taken away the euill and poyson of all tryals and temptations, to them that haue care to keepe faith and a good conscience,
for God by his promise hath taken away the evil and poison of all trials and temptations, to them that have care to keep faith and a good conscience,
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though they suffer a thousand crosses in this world neuer so long; yea, though they die vnder the crosse:
though they suffer a thousand Crosses in this world never so long; yea, though they die under the cross:
cs pns32 vvb dt crd n2 p-acp d n1 av-x av av-j; uh, cs pns32 vvb p-acp dt n1:
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which may put comfort into the heart of any distressed soule whatsoeuer, & reuiue those that are oppressed with temptations.
which may put Comfort into the heart of any distressed soul whatsoever, & revive those that Are oppressed with temptations.
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Againe, in that this promise is not made simply and absolutely, but with restraint;
Again, in that this promise is not made simply and absolutely, but with restraint;
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hereby we are taught, that the petitions of those persons which pray simply and absolutely to be freed from all temptations and aduersities, are not according to Gods will and word:
hereby we Are taught, that the petitions of those Persons which pray simply and absolutely to be freed from all temptations and adversities, Are not according to God's will and word:
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For euery petition must depend vpon some promise of God; but wee haue no absolute promise of freedome from all tryals and temptations;
For every petition must depend upon Some promise of God; but we have no absolute promise of freedom from all trials and temptations;
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but onely so farre foorth as they be euill.
but only so Far forth as they be evil.
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And therefore in praying against temptations, we must qualifie our petitions for temporall deliuerance, according to the tenour of the promises of Christ:
And Therefore in praying against temptations, we must qualify our petitions for temporal deliverance, according to the tenor of the promises of christ:
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that is, so farre forth as may most aduance Gods glorie, and best further our saluation.
that is, so Far forth as may most advance God's glory, and best further our salvation.
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Quest. How can this great persecution bee called but an houre of temptation, seeing it lasted 14. yeeres? Answ. In diuers respects it may bee so called:Quest. How can this great persecution be called but an hour of temptation, seeing it lasted 14. Years? Answer In diverse respects it may be so called:
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First, in regard of God with whom a thousand yeeres are but as one day : and therefore 14. yeers with God are but as one houre.
First, in regard of God with whom a thousand Years Are but as one day: and Therefore 14. Years with God Are but as one hour.
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Secondly, in regard of that punishment which euery man by his sinnes deserueth in hell eternally.
Secondly, in regard of that punishment which every man by his Sins deserves in hell eternally.
ord, p-acp n1 pp-f d n1 r-crq d n1 p-acp po31 n2 vvz p-acp n1 av-j.
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Thirdly, in the affection of Gods people which were tryed:
Thirdly, in the affection of God's people which were tried:
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When Iacob serued Laban seuen yeeres for Rahell, his affection made him thinke it was but a short time:
When Iacob served Laban seuen Years for Rachel, his affection made him think it was but a short time:
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So when Gods children suffer for the name and Gospel of Christ, the consideration thereof will make them thinke long afflictions to bee but short.
So when God's children suffer for the name and Gospel of christ, the consideration thereof will make them think long afflictions to be but short.
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This affection caused Paul to wish to himselfe eternall perdition for the glory of God, in the saluation of the Iewes. Rom. 9.3. The end of this phrase touching the shortnesse of time, was to comfort this and all other Churches in the time of this grieuous persecution:
This affection caused Paul to wish to himself Eternal perdition for the glory of God, in the salvation of the Iewes. Rom. 9.3. The end of this phrase touching the shortness of time, was to Comfort this and all other Churches in the time of this grievous persecution:
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for the consideration of the shortnesse of the time, is a meanes to ease any affliction;
for the consideration of the shortness of the time, is a means to ease any affliction;
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and to arme an impatient man with some measure of contentation. III. point. The prophecie, or prediction of this affliction; is in these wordes:
and to arm an impatient man with Some measure of contentation. III. point. The prophecy, or prediction of this affliction; is in these words:
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Which will come on all the world, to try them that dwell vpon the earth. Heere Christ foretelleth a thing which was to come, simply by himselfe, and from himselfe;Which will come on all the world, to try them that dwell upon the earth. Here christ foretelleth a thing which was to come, simply by himself, and from himself;
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not by the helpe of any cause, or any man or angell. And hereby hee prooues himselfe to be true God;
not by the help of any cause, or any man or angel. And hereby he Proves himself to be true God;
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for it is a propertie and priuiledge of the true God, of himselfe and by himselfe, to foretell a thing to come,
for it is a property and privilege of the true God, of himself and by himself, to foretell a thing to come,
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before it can bee seene either in it selfe, or in the causes thereof: no man, nor angell can so absolutely foretell that which is to come;
before it can be seen either in it self, or in the Causes thereof: no man, nor angel can so absolutely foretell that which is to come;
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but in their predictions they first see the things present in their causes, vnlesse they bee reuealed vnto them from God.
but in their predictions they First see the things present in their Causes, unless they be revealed unto them from God.
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But some may here demand, whether Christs foreknowledge and prediction, were the cause of this grieuous persecution.
But Some may Here demand, whither Christ foreknowledge and prediction, were the cause of this grievous persecution.
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Answ. Not so, for things come not to passe because of Gods foreknowledge thereof; but because they would come to passe, therefore God foreseeth, & foretelleth them:Answer Not so, for things come not to pass Because of God's foreknowledge thereof; but Because they would come to pass, Therefore God Foreseeth, & foretelleth them:
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there is a higher cause of all things, then prescience and prediction; to wit, the good will and pleasure, and decree of God.
there is a higher cause of all things, then prescience and prediction; to wit, the good will and pleasure, and Decree of God.
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So Christ is said to be deliuered to bee crucified, by the determinate will and counsell of God :
So christ is said to be Delivered to be Crucified, by the determinate will and counsel of God:
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and from the same eternall counsell did this persecution vnder Traian originally proceed: for the first cause of the euent of euery thing is Gods decree, either ordaying, or disposing the same.
and from the same Eternal counsel did this persecution under Trajan originally proceed: for the First cause of the event of every thing is God's Decree, either ordaying, or disposing the same.
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It will be sayd, if this be so, then is God the author of sinne. Answ. God forbid:
It will be said, if this be so, then is God the author of sin. Answer God forbid:
pn31 vmb vbi vvn, cs d vbb av, av vbz np1 dt n1 pp-f n1. np1 np1 vvi:
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For the maner of Gods will and decree is diuers;
For the manner of God's will and Decree is diverse;
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some things hee decreeth to cause and effect of himselfe, and by himselfe, as all good things:
Some things he decreeth to cause and Effect of himself, and by himself, as all good things:
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some other things God decreeth to be effected by others, as sinne.
Some other things God decreeth to be effected by Others, as sin.
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And so euill things though they bee not according to his reuealed will, yet they come in some sort from his wil & decree:
And so evil things though they be not according to his revealed will, yet they come in Some sort from his will & Decree:
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for if he simply nilled thē, they could neuer be.
for if he simply nilled them, they could never be.
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Beside, in Gods decree are set down, not only the things to be done, but also the means and circumstances therof;
Beside, in God's Decree Are Set down, not only the things to be done, but also the means and Circumstances thereof;
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as we may see in this persecutiō, the place and end are plainly noted.
as we may see in this persecution, the place and end Are plainly noted.
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This we must remember, & on the contrary take heed of the opiniō of some Protestants, which hold and teach that sundry things come to passe, God onely foreseeing them,
This we must Remember, & on the contrary take heed of the opinion of Some Protestants, which hold and teach that sundry things come to pass, God only Foreseeing them,
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and no way decreeing or willing them: as namely sinne.
and no Way decreeing or willing them: as namely sin.
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But to giue vnto God a bare fore-knowledge without a decree, is to put vppon him an idle prouidence, which the nature of God will not admit.
But to give unto God a bore foreknowledge without a Decree, is to put upon him an idle providence, which the nature of God will not admit.
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The end why Christ alleadgeth this Prophecie, is to expound his former saying:
The end why christ allegeth this Prophecy, is to expound his former saying:
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For it might bee asked, why doth Christ call this persecution, the houre of temptation? Christ answereth,
For it might be asked, why does christ call this persecution, the hour of temptation? christ Answers,
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because it wil certainly come, to try them that dwel on earth.
Because it will Certainly come, to try them that dwell on earth.
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Where we may note, what is the propertie of afflictions and persecutions be they publike or priuate;
Where we may note, what is the property of afflictions and persecutions be they public or private;
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Namely, they serue to discouer the state of mens hearts; either by making manifest their faith, repentance, and feare of God:
Namely, they serve to discover the state of men's hearts; either by making manifest their faith, Repentance, and Fear of God:
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or by detecting their impacience & hypocrisie. Verse. 11. Behold, I come shortly: hold that which thou hast, that no man take thy crowne.
or by detecting their impatience & hypocrisy. Verse. 11. Behold, I come shortly: hold that which thou hast, that no man take thy crown.
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Here is Christs commandement to this Church; wherein consider first what hee inioyneth them: then the reason thereof.
Here is Christ Commandment to this Church; wherein Consider First what he enjoin them: then the reason thereof.
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The thing he enioyneth is this; Hold fast that which thou hast ;
The thing he enjoineth is this; Hold fast that which thou hast;
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that is, hold as it were with both hands, that little meaof faith and grace which thou hast receiued from me,
that is, hold as it were with both hands, that little meaof faith and grace which thou hast received from me,
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and in no wise part with the same. This Commandement hath beene before expounded, Chap. 2. vers. 25. The reasons to enforce this Commandement are two. One going before it, in these wordes;
and in no wise part with the same. This Commandment hath been before expounded, Chap. 2. vers. 25. The Reasons to enforce this Commandment Are two. One going before it, in these words;
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I come shortly: That is, either in the generall iudgement, or by death vnto thee particularly.I come shortly: That is, either in the general judgement, or by death unto thee particularly.
pns11 vvb av-j: cst vbz, av-d p-acp dt j n1, cc p-acp n1 p-acp pno21 av-j.
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Before this reason is put a note of attention, Beholde ;
Before this reason is put a note of attention, Behold;
p-acp d n1 vbz vvn dt n1 pp-f n1, vvb;
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to giue vs to vnderstand, that the speedy comming of Christ vnto vs, either by death in particular,
to give us to understand, that the speedy coming of christ unto us, either by death in particular,
pc-acp vvi pno12 pc-acp vvi, cst dt j n-vvg pp-f np1 p-acp pno12, av-d p-acp n1 p-acp j,
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or in iudgement generall, is a matter of great moment neuer to be forgotten, but •aid vp & treasured euen in the bottome of our hearts.
or in judgement general, is a matter of great moment never to be forgotten, but •aid up & treasured even in the bottom of our hearts.
cc p-acp n1 n1, vbz dt n1 pp-f j n1 av-x pc-acp vbi vvn, cc-acp vvd a-acp cc vvn av p-acp dt n1 pp-f po12 n2.
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Herein we must not flatter our selues, and say with the bad seruant; Mat. 24.48, My master doth foreslowe his comming :
Herein we must not flatter our selves, and say with the bad servant; Mathew 24.48, My master does foreslow his coming:
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for that is the cause of so much wickednesse and impenitencie as is in the world.
for that is the cause of so much wickedness and impenitency as is in the world.
c-acp d vbz dt n1 pp-f av d n1 cc n1 c-acp vbz p-acp dt n1.
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But rather with an ancient Father, thinke we euer heare the sound of his trumpet. This dayly perswasion of the speedy comming of Christ, is of notable vse.
But rather with an ancient Father, think we ever hear the found of his trumpet. This daily persuasion of the speedy coming of christ, is of notable use.
cc-acp av-c p-acp dt j n1, vvb pns12 av vvi dt n1 pp-f po31 n1. d j n1 pp-f dt j n-vvg pp-f np1, vbz pp-f j n1.
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For first, it will daunt the most desperate wretch that is, and make him to tremble in himselfe,
For First, it will daunt the most desperate wretch that is, and make him to tremble in himself,
p-acp ord, pn31 vmb vvi dt av-ds j n1 cst vbz, cc vvi pno31 pc-acp vvi p-acp px31,
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and restraine him from many sinnes.
and restrain him from many Sins.
cc vvi pno31 p-acp d n2.
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And if a man belong to God, and be yet a loose liuer, this perswasion will rowze him out of his sins,
And if a man belong to God, and be yet a lose liver, this persuasion will rouse him out of his Sins,
cc cs dt n1 vvb p-acp np1, cc vbb av dt j n1, d n1 vmb vvi pno31 av pp-f po31 n2,
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and make him turne vnto God, by vsing the meanes of repentance:
and make him turn unto God, by using the means of Repentance:
cc vvi pno31 vvi p-acp np1, p-acp vvg dt n2 pp-f n1:
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for who would not seeke to saue his soule, if he were perswaded that Christ were now comming to giue him his finall reward? Secondly if a man haue grace and haue repented, and do beleeue;
for who would not seek to save his soul, if he were persuaded that christ were now coming to give him his final reward? Secondly if a man have grace and have repented, and do believe;
p-acp r-crq vmd xx vvi pc-acp vvi po31 n1, cs pns31 vbdr vvn cst np1 vbdr av vvg pc-acp vvi pno31 po31 j n1? ord cs dt n1 vhb n1 cc vhb vvn, cc vdb vvi;
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this perswasiō is a notable means to make him constant in euery good dutie, both of pietie to God,
this persuasion is a notable means to make him constant in every good duty, both of piety to God,
d n1 vbz dt j n2 pc-acp vvi pno31 j p-acp d j n1, d pp-f n1 p-acp np1,
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and of charitie towards his brethren. Thirdly, this serueth to comfort any person that is in affliction:
and of charity towards his brothers. Thirdly, this serveth to Comfort any person that is in affliction:
cc pp-f n1 p-acp po31 n2. ord, d vvz pc-acp vvi d n1 cst vbz p-acp n1:
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for when hee shall beleeue this which Christ hath said, I come shortly : he cannot but thinke but his deliuerance is at hand;
for when he shall believe this which christ hath said, I come shortly: he cannot but think but his deliverance is At hand;
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for at his comming, hee bringeth perfect redemption to all his Elect. The second reason is set after the commandement;
for At his coming, he brings perfect redemption to all his Elect. The second reason is Set After the Commandment;
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that no man take thy crowne: that is, the crowne of thy glory, euen euerlasting life. that no man take thy crown: that is, the crown of thy glory, even everlasting life.
cst dx n1 vvb po21 n1: cst vbz, dt n1 pp-f po21 n1, av j n1.
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This must not be restrayned to the minister of this Church, taking it only for the crown of his ministery,
This must not be restrained to the minister of this Church, taking it only for the crown of his Ministry,
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though it bee also vnderstood of him; but the same must bee referred to the whole Church:
though it be also understood of him; but the same must be referred to the Whole Church:
cs pn31 vbb av vvn pp-f pno31; cc-acp dt d vmb vbi vvn p-acp dt j-jn n1:
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as if our Sauiour Christ should say;
as if our Saviour christ should say;
c-acp cs po12 n1 np1 vmd vvi;
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If thou holde not fast thy faith and other graces, thou wilt loose the crowne of glorie that is ordayned for thee.
If thou hold not fast thy faith and other graces, thou wilt lose the crown of glory that is ordained for thee.
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Hence some gather, that a man ordained to life may finally perish, because another may haue that crowne which was ordained for him.
Hence Some gather, that a man ordained to life may finally perish, Because Another may have that crown which was ordained for him.
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But this is a flat abuse of this, and such like Texts of scripture: for the words are not absolute, that a man may loose his crowne;
But this is a flat abuse of this, and such like Texts of scripture: for the words Are not absolute, that a man may lose his crown;
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but conditionall: Hold fast, or els thou shalt perish, and loose eternall life ▪ though it bee ordained for thee.
but conditional: Hold fast, or Else thou shalt perish, and lose Eternal life ▪ though it be ordained for thee.
cc-acp j: vvb av-j, cc av pns21 vm2 vvi, cc vvi j n1 ▪ cs pn31 vbb vvn p-acp pno21.
(8) chapter (DIV1)
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Now the vse of such speeches, is not to signifie falling from grace, but to shew vnto vs our owne weaknes in our selues;
Now the use of such Speeches, is not to signify falling from grace, but to show unto us our own weakness in our selves;
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that we might acknowledge, that if wee were left of God wholly to our selues, we could not but perish.
that we might acknowledge, that if we were left of God wholly to our selves, we could not but perish.
cst pns12 vmd vvi, cst cs pns12 vbdr vvn pp-f np1 av-jn p-acp po12 n2, pns12 vmd xx cc-acp vvi.
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Therefore they serue to stir vp the child of God to humble himselfe in the acknowledgement of his owne weakenesse,
Therefore they serve to stir up the child of God to humble himself in the acknowledgement of his own weakness,
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vnto a carefull vsing of the meanes to come to saluation.
unto a careful using of the means to come to salvation.
p-acp dt j vvg pp-f dt n2 pc-acp vvi p-acp n1.
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Like as a father that takes his childe and sets him on a horse, guiding the horse with one hand,
Like as a father that Takes his child and sets him on a horse, guiding the horse with one hand,
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and holding him with the other; and then saith vnto the child, take heed least thou fall :
and holding him with the other; and then Says unto the child, take heed lest thou fallen:
cc vvg pno31 p-acp dt j-jn; cc av vvz p-acp dt n1, vvb n1 cs pns21 vvb:
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Not meaning thereby that the childe shall fall, but intending to make him sit faster; & to let him know that if he should leaue him, he would fal.
Not meaning thereby that the child shall fallen, but intending to make him fit faster; & to let him know that if he should leave him, he would fall.
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Secondly, Christ vseth such speeches, that thereby hee may make his Church perseuer in grace vnto the end:
Secondly, christ uses such Speeches, that thereby he may make his Church persever in grace unto the end:
ord, np1 vvz d n2, cst av pns31 vmb vvi po31 n1 vvi p-acp n1 p-acp dt n1:
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for all exhortations and threatnings in Gods word, are instruments of perseuerance in grace vnto Gods children:
for all exhortations and threatenings in God's word, Are Instruments of perseverance in grace unto God's children:
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because as God hath appointed who shall bee saued certainly, so hee hath ordayned certaine meanes to bring the same to passe:
Because as God hath appointed who shall be saved Certainly, so he hath ordained certain means to bring the same to pass:
c-acp c-acp np1 vhz vvn r-crq vmb vbi vvn av-j, av pns31 vhz vvn j n2 pc-acp vvi dt d pc-acp vvi:
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part whereof are exhortations & threatnings, which doe not import any finall relapse, but serue as meanes & causes of perseuerance:
part whereof Are exhortations & threatenings, which do not import any final relapse, but serve as means & Causes of perseverance:
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and for this end, doth Christ here bid this Church, hold fast, lest another take her crowne.
and for this end, does christ Here bid this Church, hold fast, lest Another take her crown.
cc p-acp d n1, vdz np1 av vvb d n1, vvb av-j, cs j-jn vvb po31 n1.
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In this threatning wee may note, that when God withdrawes his grace from one man,
In this threatening we may note, that when God withdraws his grace from one man,
p-acp d n-vvg pns12 vmb vvi, cst c-crq np1 vvz po31 n1 p-acp crd n1,
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or his blessings from any one people for the abuse thereof, hee hath others ready to bestow the same vpō, who will vse the same well:
or his blessings from any one people for the abuse thereof, he hath Others ready to bestow the same upon, who will use the same well:
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when Iudas was cut off from the Apostleship, Matthias was chosen in his roome:
when Iudas was Cut off from the Apostleship, Matthias was chosen in his room:
c-crq np1 vbds vvn a-acp p-acp dt n1, np1 vbds vvn p-acp po31 n1:
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and when the Iewes by infidelitie fell away from God, he had the Gentiles in store to ingraffe in their stead;
and when the Iewes by infidelity fell away from God, he had the Gentiles in store to ingraff in their stead;
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for the the arme of God is not shortned.
for the the arm of God is not shortened.
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When any one people shall abuse his Gospel, he can giue it to another that will bring foorth the fruit thereof, Mat. 21.43. This must bee thought vpon, for by Gods mercy wee are now Gods people, and doe inioy his Gospell;
When any one people shall abuse his Gospel, he can give it to Another that will bring forth the fruit thereof, Mathew 21.43. This must be Thought upon, for by God's mercy we Are now God's people, and do enjoy his Gospel;
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but wee must not flatter our selues herewith, for if wee abuse the same, wee must know that hee hath another Nation in store, whom wee now contemne, whither hee can send his Gospel,
but we must not flatter our selves herewith, for if we abuse the same, we must know that he hath Another nation in store, whom we now contemn, whither he can send his Gospel,
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and cause them to bring forth the plentifull fruits thereof. Wee therefore must imbrace and hold fast this blessing of God which now wee inioy,
and cause them to bring forth the plentiful fruits thereof. we Therefore must embrace and hold fast this blessing of God which now we enjoy,
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and shew foorth the power of obedience, or else God will take it from vs. And we know not how neere this iudgement is, seeing other particular iudgements haue not brought vs to repent.
and show forth the power of Obedience, or Else God will take it from us And we know not how near this judgement is, seeing other particular Judgments have not brought us to Repent.
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And what else meane the rumors of warres? are they not Gods warnings, bidding vs holde fast his Gospel,
And what Else mean the rumours of wars? Are they not God's Warnings, bidding us hold fast his Gospel,
cc q-crq av j dt n2 pp-f n2? vbr pns32 xx n2 n2, vvg pno12 vvi av-j po31 n1,
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or else it will bee taken from vs? Although therefore wee loose all other things;
or Else it will be taken from us? Although Therefore we lose all other things;
cc av pn31 vmb vbi vvn p-acp pno12? cs av pns12 vvb d j-jn n2;
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as honour, riches, lands, or life it selfe; yet let vs holde fast our crowne: When the Arke of God is gone, no glorie is left, 1. Sam. 4.21. Vers. 12. Him that ouercommeth, will I make a pillar in the Temple of my God;
as honour, riches, Lands, or life it self; yet let us hold fast our crown: When the Ark of God is gone, no glory is left, 1. Sam. 4.21. Vers. 12. Him that Overcometh, will I make a pillar in the Temple of my God;
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& he shall goe no more out:
& he shall go no more out:
cc pns31 vmb vvi av-dx av-dc av:
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and I will write vpon him the Name of my God, and the Name of the Citie of my God, which is the new Ierusalem, which commeth downe out of heauen from my God,
and I will write upon him the Name of my God, and the Name of the city of my God, which is the new Ierusalem, which comes down out of heaven from my God,
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and I will write vpon him my new Name.
and I will write upon him my new Name.
cc pns11 vmb vvi p-acp pno31 po11 j n1.
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Vers. 13. Let him that hath an eare, heare what the Spirit saith vnto the Churches.Vers. 13. Let him that hath an ear, hear what the Spirit Says unto the Churches.
np1 crd vvb pno31 cst vhz dt n1, vvb r-crq dt n1 vvz p-acp dt n2.
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These wordes are the conclusion of this Epistle, which containeth two parts. First, a promise, in the twelfth vers.
These words Are the conclusion of this Epistle, which Containeth two parts. First, a promise, in the twelfth vers.
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Secondly, a commandement in the 13. for the promise: In it wee are to obserue two points;
Secondly, a Commandment in the 13. for the promise: In it we Are to observe two points;
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The partie to whom it is made; and the thing promised. The partie is, he that ouercommeth, of whom we haue spoken before:
The party to whom it is made; and the thing promised. The party is, he that Overcometh, of whom we have spoken before:
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for this promise hath beene propounded sixe times, for substance the same, though in other tearmes.
for this promise hath been propounded sixe times, for substance the same, though in other terms.
c-acp d n1 vhz vbn vvn crd n2, p-acp n1 dt d, cs p-acp j-jn n2.
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7149
Yet here the very word Ouercommeth doth giue vs to vnderstand, that he that would haue his seruice pleasing to God, must dispose himselfe to a battell or combate, (for ouercomming presupposeth a fight.) The enemies which he is to fight against are spirituall:
Yet Here the very word Overcometh does give us to understand, that he that would have his service pleasing to God, must dispose himself to a battle or combat, (for overcoming presupposeth a fight.) The enemies which he is to fight against Are spiritual:
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to wit, his owne corrupt nature, the wicked world, and the deuill:
to wit, his own corrupt nature, the wicked world, and the Devil:
p-acp n1, po31 d j n1, dt j n1, cc dt n1:
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and in this spirituall combate a man must be a good souldier, before hee can bee a good Christian:
and in this spiritual combat a man must be a good soldier, before he can be a good Christian:
cc p-acp d j n1 dt n1 vmb vbi dt j n1, c-acp pns31 vmb vbi dt j np1:
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for all these enemies will seeke to draw him backe and hinder him, so soone as he shall any way endeuour to please God.
for all these enemies will seek to draw him back and hinder him, so soon as he shall any Way endeavour to please God.
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Indeed, God could haue freed his seruants from all temptations, but hee will not; it is Gods pleasure by temptations to haue his seruants tryed.
Indeed, God could have freed his Servants from all temptations, but he will not; it is God's pleasure by temptations to have his Servants tried.
np1, np1 vmd vhi vvn po31 n2 p-acp d n2, cc-acp pns31 vmb xx; pn31 vbz ng1 n1 p-acp n2 pc-acp vhi po31 n2 vvn.
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Whereby it is manifest that they are deceiued, that imagine the state of a Christian to be a freedome from all miseries and temptations,
Whereby it is manifest that they Are deceived, that imagine the state of a Christian to be a freedom from all misery's and temptations,
c-crq pn31 vbz j cst pns32 vbr vvn, cst vvb dt n1 pp-f dt njp pc-acp vbi dt n1 p-acp d n2 cc n2,
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or a state of ease wherein is no strife or trouble to disquiet the mind;
or a state of ease wherein is no strife or trouble to disquiet the mind;
cc dt n1 pp-f n1 c-crq vbz dx n1 cc n1 pc-acp vvi dt n1;
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nay, it is a souldiers condition in which he that would ouercome, must wage a-perpetuall battell against all his enemies;
nay, it is a Soldiers condition in which he that would overcome, must wage a-perpetuall battle against all his enemies;
uh-x, pn31 vbz dt ng1 n1 p-acp r-crq pns31 cst vmd vvi, vmb vvi j n1 p-acp d po31 n2;
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both within him and without him, and that vnto death. The thing promised:
both within him and without him, and that unto death. The thing promised:
d p-acp pno31 cc p-acp pno31, cc cst p-acp n1. dt n1 vvd:
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will I make a pillar in the house of my God, and hee shall goe no more out. will I make a pillar in the house of my God, and he shall go no more out.
vmb pns11 vvi dt n1 p-acp dt n1 pp-f po11 n1, cc pns31 vmb vvi av-dx av-dc av.
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Heere Christ doth most notably expresse the state and condition of eternall life;
Here christ does most notably express the state and condition of Eternal life;
av np1 vdz av-ds av-j vvi dt n1 cc n1 pp-f j n1;
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In the description whereof he doth allude to the custome & practise of men, who minding to perserue the memorie of their names after their death, vsed to errect durable Pillars of wood or stone, in some towne, valley, or mountain;
In the description whereof he does allude to the custom & practice of men, who minding to perserue the memory of their names After their death, used to erect durable Pillars of wood or stone, in Some town, valley, or mountain;
p-acp dt n1 c-crq pns31 vdz vvi p-acp dt n1 cc n1 pp-f n2, r-crq vvg pc-acp vvi dt n1 pp-f po32 n2 p-acp po32 n1, vvd pc-acp vvi j n2 pp-f n1 cc n1, p-acp d n1, n1, cc n1;
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with their name engrauen or written thereon. This practise is common in humane hystories:
with their name engraved or written thereon. This practice is Common in humane histories:
p-acp po32 n1 vvn cc vvn av. d n1 vbz j p-acp j n2:
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and Absolon wanting issue, set vp a Pillar with his owne name vpon it, in the Kings dale, thereby to continue his remembrance with posteritie. The meaning then is: as if Christ had said.
and Absalom wanting issue, Set up a Pillar with his own name upon it, in the Kings dale, thereby to continue his remembrance with posterity. The meaning then is: as if christ had said.
cc np1 vvg n1, vvn a-acp dt n1 p-acp po31 d n1 p-acp pn31, p-acp dt ng1 n1, av pc-acp vvi po31 n1 p-acp n1. dt n1 av vbz: c-acp cs np1 vhd vvn.
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Others for the continuing of their memorie after their death, doe in some speciall place errect some durable pillar of wood or stone, with their owne names written or engrauen thereon;
Others for the Continuing of their memory After their death, do in Some special place erect Some durable pillar of wood or stone, with their own names written or engraved thereon;
n2-jn p-acp dt vvg pp-f po32 n1 p-acp po32 n1, vdb p-acp d j n1 vvi d j n1 pp-f n1 cc n1, p-acp po32 d n2 vvn cc vvn av;
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But to him that ouercommeth, I will not set vp such a pillar, but euen make him a pillar durable and euerlasting, whose memorie shall alwayes continue.
But to him that Overcometh, I will not Set up such a pillar, but even make him a pillar durable and everlasting, whose memory shall always continue.
cc-acp p-acp pno31 cst vvz, pns11 vmb xx vvi a-acp d dt n1, cc-acp av-j vvi pno31 dt n1 j cc j, rg-crq n1 vmb av vvi.
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He addeth further, he shall bee a pillar in the Temple of my God : as if hee should say;
He adds further, he shall be a pillar in the Temple of my God: as if he should say;
pns31 vvz av-jc, pns31 vmb vbi dt n1 p-acp dt n1 pp-f po11 n1: c-acp cs pns31 vmd vvi;
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others set vp their pillars in valleyes and mountaines, or such places where some notable exployt hath bin wrought;
Others Set up their pillars in valleys and Mountains, or such places where Some notable exploit hath been wrought;
n2-jn vvn a-acp po32 n2 p-acp n2 cc n2, cc d n2 c-crq d j n1 vhz vbn vvn;
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but the place which I will choose (saith Christ) is the temple of my God: that is, the Church tryumphant:
but the place which I will choose (Says christ) is the temple of my God: that is, the Church triumphant:
cc-acp dt n1 r-crq pns11 vmb vvi (vvz np1) vbz dt n1 pp-f po11 n1: cst vbz, dt n1 j:
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which was figured by the Temple in Ierusalem, and by the Tabernacle;
which was figured by the Temple in Ierusalem, and by the Tabernacle;
r-crq vbds vvn p-acp dt n1 p-acp np1, cc p-acp dt n1;
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as we may see, Heb. 9.9, and Reuel. 21.3, for those were two places where Gods people worshipped him:
as we may see, Hebrew 9.9, and Revel. 21.3, for those were two places where God's people worshipped him:
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& where God testified his presence in a speciall manner vnto his people.
& where God testified his presence in a special manner unto his people.
cc c-crq np1 vvd po31 n1 p-acp dt j n1 p-acp po31 n1.
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And so in the true Temple, the kingdome of heauen, Gods saints and angels doe worship him immediately;
And so in the true Temple, the Kingdom of heaven, God's Saints and Angels do worship him immediately;
cc av p-acp dt j n1, dt n1 pp-f n1, npg1 n2 cc n2 vdb vvi pno31 av-j;
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where God is present with them in most glorious & comfortable maner. This then is Christs meaning:
where God is present with them in most glorious & comfortable manner. This then is Christ meaning:
c-crq np1 vbz j p-acp pno32 p-acp ds j cc j n1. np1 av vbz npg1 n1:
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he shall not onely be a part of that Temple, but an excellent part, euen a pillar in the triumphant Church in heauen.
he shall not only be a part of that Temple, but an excellent part, even a pillar in the triumphant Church in heaven.
pns31 vmb xx av-j vbi dt n1 pp-f d n1, cc-acp dt j n1, av-j dt n1 p-acp dt j n1 p-acp n1.
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And to shew what is meant by this temple, Christ calleth it the temple of his God ; therby noting the highest heauen.
And to show what is meant by this temple, christ calls it the temple of his God; thereby noting the highest heaven.
cc pc-acp vvi r-crq vbz vvn p-acp d n1, np1 vvz pn31 dt n1 pp-f po31 n1; av vvg dt js n1.
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Where obserue, that God is called Christes God; which argueth inferioritie;
Where observe, that God is called Christ's God; which argue inferiority;
q-crq vvb, cst np1 vbz vvn npg1 n1; r-crq vvz n1;
(8) chapter (DIV1)
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and therefore it must be vnderstood of Christ, as hee is man, and as he is mediator:
and Therefore it must be understood of christ, as he is man, and as he is Mediator:
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in which respect he receiueth from his Father all his offices, and power to execute the same.
in which respect he receiveth from his Father all his Offices, and power to execute the same.
p-acp r-crq n1 pns31 vvz p-acp po31 n1 d po31 n2, cc n1 pc-acp vvi dt d.
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But as Christ is God, he is equall with his Father, and receiueth nothing from him.
But as christ is God, he is equal with his Father, and receiveth nothing from him.
cc-acp c-acp np1 vbz np1, pns31 vbz j-jn p-acp po31 n1, cc vvz pix p-acp pno31.
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And to instruct is yet further heerein, (Christ saith) Hee shall goe no more out.
And to instruct is yet further herein, (christ Says) He shall go no more out.
cc pc-acp vvi vbz av av-jc av, (np1 vvz) pns31 vmb vvi av-dx av-dc av.
(8) chapter (DIV1)
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When men erected pillars for their memoriall, in processe of time they would weare away;
When men erected pillars for their memorial, in process of time they would wear away;
c-crq n2 vvd n2 p-acp po32 n-jn, p-acp n1 pp-f n1 pns32 vmd vvi av;
(8) chapter (DIV1)
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and therefore they caused them to be renewed, or els their remembrance thereby would not continue:
and Therefore they caused them to be renewed, or Else their remembrance thereby would not continue:
cc av pns32 vvd pno32 pc-acp vbi vvn, cc av po32 n1 av vmd xx vvi:
(8) chapter (DIV1)
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but he that is once made a mēber of the tryumphant Church, shall there remaine for euer and euer:
but he that is once made a member of the triumphant Church, shall there remain for ever and ever:
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and no time shall euer come, wherein he shall cease to bee a pillar in the same.
and no time shall ever come, wherein he shall cease to be a pillar in the same.
cc dx n1 vmb av vvi, c-crq pns31 vmb vvi pc-acp vbi dt n1 p-acp dt d.
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Further, in the pillars erected by men, their names were written or engrauen: And to this practise Christ alludeth, saying;
Further, in the pillars erected by men, their names were written or engraved: And to this practice christ alludeth, saying;
jc, p-acp dt n2 vvn p-acp n2, po32 n2 vbdr vvn cc vvn: cc p-acp d n1 np1 vvz, vvg;
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that hee that is made a pillar in the triumphant Church, shall haue names written on him;
that he that is made a pillar in the triumphant Church, shall have names written on him;
cst pns31 cst vbz vvn dt n1 p-acp dt j n1, vmb vhi n2 vvn p-acp pno31;
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these names are three. I. The Name of my God :
these names Are three. I. The Name of my God:
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that is, I will make it manifest, that this man is indeed the sonne of God,
that is, I will make it manifest, that this man is indeed the son of God,
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and that God is all in all vnto him. The second Name is; The Name of the Cittie of my God :
and that God is all in all unto him. The second Name is; The Name of the city of my God:
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By Cittie, he meaneth not the tryumphant Church, but the place where the tryumphant Church shall be;
By city, he means not the triumphant Church, but the place where the triumphant Church shall be;
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to wit, the highest heauen ▪ as it is taken, Reuel. 21.10. So that hereby Christ would teach vs thus much;
to wit, the highest heaven ▪ as it is taken, Revel. 21.10. So that hereby christ would teach us thus much;
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that hee which ouercommeth, shall bee knowne to be a Cittizen of heauen, and that the priuiledges of that kingdom belong vnto him
that he which Overcometh, shall be known to be a Citizen of heaven, and that the privileges of that Kingdom belong unto him
cst pns31 r-crq vvz, vmb vbi vvn pc-acp vbi dt n1 pp-f n1, cc cst dt n2 pp-f d n1 vvi p-acp pno31
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And lest any should doubt, what is meant by the Cittie of God, Christ here described it:
And lest any should doubt, what is meant by the city of God, christ Here described it:
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first, by the resemblance thereof, calling it Ierusalem :
First, by the resemblance thereof, calling it Ierusalem:
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because that Cittie, in regard of the Temple especially, was a figure of the kingdome of heauen.
Because that city, in regard of the Temple especially, was a figure of the Kingdom of heaven.
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Secondly, he calleth it, the new Ierusalem : that is, the place of the tryumphant Church, euen the highest heauen:
Secondly, he calls it, the new Ierusalem: that is, the place of the triumphant Church, even the highest heaven:
ord, pns31 vvz pn31, dt j np1: cst vbz, dt n1 pp-f dt j n1, av-j dt js n1:
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Which is not called new in respect of being, for it was from the beginning; but in respect of the manner of reuealing and manifesting it.
Which is not called new in respect of being, for it was from the beginning; but in respect of the manner of revealing and manifesting it.
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for in the old Testament, the New Ierusalem was reuealed to the Iewes onely, and that obscurely:
for in the old Testament, the New Ierusalem was revealed to the Iewes only, and that obscurely:
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but vnder the kingdome of Christ, it is more fully reuealed not only to the Iewes, but to all the world.
but under the Kingdom of christ, it is more Fully revealed not only to the Iewes, but to all the world.
cc-acp p-acp dt n1 pp-f np1, pn31 vbz av-dc av-j vvd xx av-j p-acp dt np2, cc-acp p-acp d dt n1.
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Thirdly, he addeth that it doth now descend out of heauen from his God. Therein answering to an obiection;
Thirdly, he adds that it does now descend out of heaven from his God. Therein answering to an objection;
ord, pns31 vvz cst pn31 vdz av vvi av pp-f n1 p-acp po31 n1. av vvg p-acp dt n1;
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for it might bee said, this temple of God in heauen is so farre off, that wee cannot ascend or attaine vnto it,
for it might be said, this temple of God in heaven is so Far off, that we cannot ascend or attain unto it,
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how then shall we come thither? Christ answereth, that this new Ierusalem commeth downe from God out of heauen.
how then shall we come thither? christ Answers, that this new Ierusalem comes down from God out of heaven.
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Quest. How (will some say) can heauen come out of heauen? Answ. As Paul saith of Christ, that hee was crucified among the Galatians before their eyes,Quest. How (will Some say) can heaven come out of heaven? Answer As Paul Says of christ, that he was Crucified among the Galatians before their eyes,
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because his crucifying was so liuely represented vnto them in the Ministerie of the Gospel.
Because his crucifying was so lively represented unto them in the Ministry of the Gospel.
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So here, heauen may be said to come downe from God out of heauen, in regard of the preaching of the Gospel, which doth most visibly represent and set open heauen vnto vs, that Gods people may enter therein:
So Here, heaven may be said to come down from God out of heaven, in regard of the preaching of the Gospel, which does most visibly represent and Set open heaven unto us, that God's people may enter therein:
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by the faithfull embracing whereof, we become cittizens with the Saints, and of the household of God, Ephe. 2.19. The third name which shall bee written on him, is Christs new name :
by the faithful embracing whereof, we become Citizens with the Saints, and of the household of God, Ephes 2.19. The third name which shall be written on him, is Christ new name:
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whereby is not meant any title of Christ, as Iesus, Mediatour, &c ; but the dignitie, power, and glorie of Christ.
whereby is not meant any title of christ, as Iesus, Mediator, etc.; but the dignity, power, and glory of christ.
c-crq vbz xx vvn d n1 pp-f np1, c-acp np1, n1, av; cc-acp dt n1, n1, cc n1 pp-f np1.
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Quest. How can that bee called new, seeing hee had power and glorie from all Eternitie? Answ. It is called newe,Quest. How can that be called new, seeing he had power and glory from all Eternity? Answer It is called new,
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because it is receiued of Christ, as hee is Mediator ▪ God incarnate; beeing that which was giuen to him after his death and passion:
Because it is received of christ, as he is Mediator ▪ God incarnate; being that which was given to him After his death and passion:
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standing in his rising againe; in his ascension and sitting at the right hand of his Father. Hereof Paul saith, Phil. 2.9. God gaue him a Name aboue euery name ;
standing in his rising again; in his Ascension and sitting At the right hand of his Father. Hereof Paul Says, Philip 2.9. God gave him a Name above every name;
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that is dignitie, power, and glorie: as it is expounded, Heb. 2.7. And this glorie, power and dignitie, will Christ giue to them that ouercome.
that is dignity, power, and glory: as it is expounded, Hebrew 2.7. And this glory, power and dignity, will christ give to them that overcome.
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And thus we haue eternall life set out vnto vs by the authour of life himselfe. The summe whereof is this;
And thus we have Eternal life Set out unto us by the author of life himself. The sum whereof is this;
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That hee which ouercommeth shall bee made a true member of the tryumphant Church, and there continue for euer:
That he which Overcometh shall be made a true member of the triumphant Church, and there continue for ever:
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(8) chapter (DIV1)
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and shall haue three Names written on him: The Name of God, hauing this made euident, that hee is the childe of God: The Name of Gods Cittie:
and shall have three Names written on him: The Name of God, having this made evident, that he is the child of God: The Name of God's city:
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being made partaker of the priuiledges of Gods kingdome of heauen. The newe Name of Christ, communicating with Christ in his glorie and maiestie.
being made partaker of the privileges of God's Kingdom of heaven. The new Name of christ, communicating with christ in his glory and majesty.
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And Christ doth thus describe life eternall vnto vs for speciall causes; which may bee these. I.
And christ does thus describe life Eternal unto us for special Causes; which may be these. I.
cc np1 vdz av vvi n1 j p-acp pno12 p-acp j n2; r-crq vmb vbi d. pns11.
(8) chapter (DIV1)
897
Page 195
7216
To comfort them which haue care to keepe faith and a good conscience; and to encourage them against all hindrances and miseries of this life;
To Comfort them which have care to keep faith and a good conscience; and to encourage them against all hindrances and misery's of this life;
p-acp n1 pno32 r-crq vhb n1 pc-acp vvi n1 cc dt j n1; cc pc-acp vvi pno32 p-acp d n2 cc n2 pp-f d n1;
(8) chapter (DIV1)
897
Page 195
7217
for what can more harten a man in good duties, than to set before him his recompence and reward? Wherby we learne that in all miseries and trobles that may befall vs for the maintenance of true religion and good conscience;
for what can more harten a man in good duties, than to Set before him his recompense and reward? Whereby we Learn that in all misery's and Troubles that may befall us for the maintenance of true Religion and good conscience;
c-acp q-crq vmb av-dc vvi dt n1 p-acp j n2, cs pc-acp vvi p-acp pno31 po31 n1 cc n1? c-crq pns12 vvb cst p-acp d n2 cc n2 cst vmb vvi pno12 p-acp dt n1 pp-f j n1 cc j n1;
(8) chapter (DIV1)
897
Page 195
7218
we must comfort our selues and not faint.
we must Comfort our selves and not faint.
pns12 vmb vvi po12 n2 cc xx j.
(8) chapter (DIV1)
897
Page 195
7219
And to encourage vs herein, wee are carefully to propound and set before vs, the due consideration of life eternal;
And to encourage us herein, we Are carefully to propound and Set before us, the due consideration of life Eternal;
cc pc-acp vvi pno12 av, pns12 vbr av-j pc-acp vvi cc vvi p-acp pno12, dt j-jn n1 pp-f n1 j;
(8) chapter (DIV1)
897
Page 195
7220
for this it was that caused Moses to despise worldly honour, and to choose affliction with the people of God.
for this it was that caused Moses to despise worldly honour, and to choose affliction with the people of God.
p-acp d pn31 vbds cst vvd np1 pc-acp vvi j n1, cc pc-acp vvi n1 p-acp dt n1 pp-f np1.
(8) chapter (DIV1)
897
Page 195
7221
Wee must also looke vnto Christ, who for the ioy that was set before him, endured the crosse, and despised shame.
we must also look unto christ, who for the joy that was Set before him, endured the cross, and despised shame.
pns12 vmb av vvi p-acp np1, r-crq p-acp dt n1 cst vbds vvn p-acp pno31, vvd dt n1, cc j-vvn n1.
(8) chapter (DIV1)
897
Page 195
7222
Souldiers that are vncerten of any reward, are yet content vnder their Generall to aduenture their liues at his command:
Soldiers that Are uncertain of any reward, Are yet content under their General to adventure their lives At his command:
n2 cst vbr j-u pp-f d n1, vbr av j p-acp po32 n1 pc-acp vvi po32 n2 p-acp po31 n1:
(8) chapter (DIV1)
897
Page 195
7223
how much more then ought Christian souldiers to fight manfully, and stand fast in all troubles for Christs sake, who hath set before them such a great reward?
how much more then ought Christian Soldiers to fight manfully, and stand fast in all Troubles for Christ sake, who hath Set before them such a great reward?
c-crq av-d av-dc cs vmd njp n2 pc-acp vvi av-j, cc vvb av-j p-acp d n2 p-acp npg1 n1, r-crq vhz vvn p-acp pno32 d dt j n1?
(8) chapter (DIV1)
897
Page 195
7224
Secondly, it is thus described, to bring Gods people to a view and taste of life eternall, that thereby they may the more affect it.
Secondly, it is thus described, to bring God's people to a view and taste of life Eternal, that thereby they may the more affect it.
ord, pn31 vbz av vvn, pc-acp vvi npg1 n1 p-acp dt n1 cc n1 pp-f n1 j, cst av pns32 vmb dt av-dc vvi pn31.
(8) chapter (DIV1)
898
Page 195
7225
Many cast off all care of Religion and good conscience, for the present delights of earthly things:
Many cast off all care of Religion and good conscience, for the present delights of earthly things:
av-d vvn a-acp d n1 pp-f n1 cc j n1, p-acp dt j n2 pp-f j n2:
(8) chapter (DIV1)
898
Page 195
7226
they can see no goodnesse nor pleasure in spirituall things:
they can see no Goodness nor pleasure in spiritual things:
pns32 vmb vvi dx n1 ccx n1 p-acp j n2:
(8) chapter (DIV1)
898
Page 195
7227
The sweetnesse of earthly pleasures puts mens mouthes out of taste, in regard of any rellish of life eternall:
The sweetness of earthly pleasures puts men's mouths out of taste, in regard of any relish of life Eternal:
dt n1 pp-f j n2 vvz ng2 n2 av pp-f n1, p-acp n1 pp-f d n1 pp-f n1 j:
(8) chapter (DIV1)
898
Page 195
7228
but this must not be so with vs;
but this must not be so with us;
cc-acp d vmb xx vbi av p-acp pno12;
(8) chapter (DIV1)
898
Page 195
7229
wee must bee of Moses minde, who desired to see the Land of Canaan when he was not permitted to enter into it;
we must be of Moses mind, who desired to see the Land of Canaan when he was not permitted to enter into it;
pns12 vmb vbi pp-f np1 n1, r-crq vvd pc-acp vvi dt n1 pp-f np1 c-crq pns31 vbds xx vvn pc-acp vvi p-acp pn31;
(8) chapter (DIV1)
898
Page 195
7230
and therevpon God tooke him vp into Mount Nebo, and shewed it vnto him:
and thereupon God took him up into Mount Nebo, and showed it unto him:
cc av np1 vvd pno31 a-acp p-acp n1 np1, cc vvd pn31 p-acp pno31:
(8) chapter (DIV1)
898
Page 195
7231
So, considering Christ hath thus largely described this kingdome vnto vs, wee must labour to comprehend in our vnderstandings,
So, considering christ hath thus largely described this Kingdom unto us, we must labour to comprehend in our understandings,
av, vvg np1 vhz av av-j vvn d n1 p-acp pno12, pns12 vmb vvi pc-acp vvi p-acp po12 n2,
(8) chapter (DIV1)
898
Page 195
7232
and in our hearts to possesse by faith, something of life eternall, though we cannot as yet fully inherite the ioyes and pleasures thereof.
and in our hearts to possess by faith, something of life Eternal, though we cannot as yet Fully inherit the Joys and pleasures thereof.
cc p-acp po12 n2 pc-acp vvi p-acp n1, pi pp-f n1 j, cs pns12 vmbx p-acp av av-j vvi dt n2 cc n2 av.
(8) chapter (DIV1)
898
Page 195
7233
Thirdly, it is thus described, to teach vs to practise Pauls rule. 1. Tim. 6.12.
Thirdly, it is thus described, to teach us to practise Paul's Rule. 1. Tim. 6.12.
ord, pn31 vbz av vvn, pc-acp vvi pno12 pc-acp vvi npg1 vvi. crd np1 crd.
(8) chapter (DIV1)
899
Page 196
7234
Namely, to passe through all the miseries and troubles of this world, and to take holde of eternall life.
Namely, to pass through all the misery's and Troubles of this world, and to take hold of Eternal life.
av, pc-acp vvi p-acp d dt n2 cc n2 pp-f d n1, cc pc-acp vvi n1 pp-f j n1.
(8) chapter (DIV1)
899
Page 196
7235
This is a most necessarie dutie, but yet little practised:
This is a most necessary duty, but yet little practised:
d vbz dt av-ds j n1, cc-acp av av-j vvn:
(8) chapter (DIV1)
899
Page 196
7236
men with both hands lay hold vpon the things of this world, vpon riches and pleasures;
men with both hands lay hold upon the things of this world, upon riches and pleasures;
n2 p-acp d n2 vvb vvi p-acp dt n2 pp-f d n1, p-acp n2 cc n2;
(8) chapter (DIV1)
899
Page 196
7237
but who considere•h what is prepared by Christ in heauen for them that ouercome? and who laboureth to lay holde thereof,
but who considere•h what is prepared by christ in heaven for them that overcome? and who Laboureth to lay hold thereof,
cc-acp q-crq n1 q-crq vbz vvn p-acp np1 p-acp n1 p-acp pno32 d vvn? cc q-crq vvz pc-acp vvi n1 av,
(8) chapter (DIV1)
899
Page 196
7238
and to keepe that sure, though he loose all things else?
and to keep that sure, though he lose all things Else?
cc pc-acp vvi d j, cs pns31 vvb d n2 av?
(8) chapter (DIV1)
899
Page 196
7239
Lastly, this description of eternall life, here serueth to make the people of God to feare no death,
Lastly, this description of Eternal life, Here serveth to make the people of God to Fear no death,
ord, d n1 pp-f j n1, av vvz pc-acp vvi dt n1 pp-f np1 pc-acp vvi dx n1,
(8) chapter (DIV1)
900
Page 196
7240
thogh it were most cruell and terrible;
though it were most cruel and terrible;
cs pn31 vbdr av-ds j cc j;
(8) chapter (DIV1)
900
Page 196
7241
for death is but a straite doore, whereby the childe of God must passe to all glorie and happinesse,
for death is but a strait door, whereby the child of God must pass to all glory and happiness,
p-acp n1 vbz p-acp dt j n1, c-crq dt n1 pp-f np1 vmb vvi p-acp d n1 cc n1,
(8) chapter (DIV1)
900
Page 196
7242
when he shal be made a pillar in Gods temple. Thus much generally of the thing promised:
when he shall be made a pillar in God's temple. Thus much generally of the thing promised:
c-crq pns31 vmb vbi vvn dt n1 p-acp npg1 n1. av av-d av-j pp-f dt n1 vvd:
(8) chapter (DIV1)
900
Page 196
7243
Nowe followe in particular the parts thereof.
Now follow in particular the parts thereof.
av vvb p-acp j dt n2 av.
(8) chapter (DIV1)
900
Page 196
7244
First, whereas Christ promiseth to make them that ouercomme, pillars and chiefe members in the Church tryumphant;
First, whereas christ promises to make them that overcome, pillars and chief members in the Church triumphant;
ord, cs np1 vvz pc-acp vvi pno32 d vvn, n2 cc j-jn n2 p-acp dt n1 j;
(8) chapter (DIV1)
901
Page 196
7245
Hereby we are taught to labour to become true members of Gods Church in this life.
Hereby we Are taught to labour to become true members of God's Church in this life.
av pns12 vbr vvn pc-acp vvi pc-acp vvi j n2 pp-f npg1 n1 p-acp d n1.
(8) chapter (DIV1)
901
Page 196
7246
For life eternall must begin here, and they that would be pillars in his Church tryumphant, must now become members of his Church militant:
For life Eternal must begin Here, and they that would be pillars in his Church triumphant, must now become members of his Church militant:
p-acp n1 j vmb vvi av, cc pns32 cst vmd vbi n2 p-acp po31 n1 j, vmb av vvi n2 pp-f po31 n1 j:
(8) chapter (DIV1)
901
Page 196
7247
for not onely Ministers & teachers are pillars in Gods Church, though they be chiefe pillars therein;
for not only Ministers & Teachers Are pillars in God's Church, though they be chief pillars therein;
c-acp xx av-j n2 cc n2 vbr n2 p-acp npg1 n1, cs pns32 vbb j-jn n2 av;
(8) chapter (DIV1)
901
Page 196
7248
but euery one yong and old, man and woman that is a true beleeuer.
but every one young and old, man and woman that is a true believer.
cc-acp d crd j cc j, n1 cc n1 cst vbz dt j n1.
(8) chapter (DIV1)
901
Page 196
7249
And thus shalt thou become a pillar in Gods Church on earth, by maintaining & vpholding the Gospel of Christ;
And thus shalt thou become a pillar in God's Church on earth, by maintaining & upholding the Gospel of christ;
cc av vm2 pns21 vvi dt n1 p-acp npg1 n1 p-acp n1, p-acp vvg cc vvg dt n1 pp-f np1;
(8) chapter (DIV1)
901
Page 196
7250
which thou must doe, partly by teaching it to those, whom thou art bound to teach within the compasse of they calling:
which thou must do, partly by teaching it to those, whom thou art bound to teach within the compass of they calling:
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(8) chapter (DIV1)
901
Page 196
7251
and partly by good example of life and conuersation; and chiefly by a true and bold profession thereof, not onely in time of peace,
and partly by good Exampl of life and Conversation; and chiefly by a true and bold profession thereof, not only in time of peace,
cc av p-acp j n1 pp-f n1 cc n1; cc av-jn p-acp dt j cc j n1 av, xx av-j p-acp n1 pp-f n1,
(8) chapter (DIV1)
901
Page 196
7252
but euen in the greatest tryals and afflictions. Secondly hee addeth; Hee will make him a pillar in the Temple of God ;
but even in the greatest trials and afflictions. Secondly he adds; He will make him a pillar in the Temple of God;
cc-acp av-j p-acp dt js n2 cc n2. ord pns31 vvz; pns31 vmb vvi pno31 dt n1 p-acp dt n1 pp-f np1;
(8) chapter (DIV1)
901
Page 196
7253
that is, in the church tryumphant;
that is, in the Church triumphant;
d vbz, p-acp dt n1 j;
(8) chapter (DIV1)
902
Page 196
7254
for in the new Testament wee haue no other Temples, but Gods Church tryumphant and militant.
for in the new Testament we have no other Temples, but God's Church triumphant and militant.
c-acp p-acp dt j n1 pns12 vhb dx j-jn n2, cc-acp ng1 n1 j cc j.
(8) chapter (DIV1)
902
Page 196
7255
Hereby then we must learne to renounce that ignorant opinion of the world, who iudge euery materiall church to be the temple of God,
Hereby then we must Learn to renounce that ignorant opinion of the world, who judge every material Church to be the temple of God,
av cs pns12 vmb vvi pc-acp vvi d j n1 pp-f dt n1, r-crq vvb d j-jn n1 pc-acp vbi dt n1 pp-f np1,
(8) chapter (DIV1)
902
Page 196
7256
and as holy as the Church in Ierusalem was.
and as holy as the Church in Ierusalem was.
cc p-acp j c-acp dt n1 p-acp np1 vbds.
(8) chapter (DIV1)
902
Page 196
7257
But the distinction of place and place in regard of holinesse which was vnder the Law, is taken away by Christ.
But the distinction of place and place in regard of holiness which was under the Law, is taken away by christ.
p-acp dt n1 pp-f n1 cc n1 p-acp n1 pp-f n1 r-crq vbds p-acp dt n1, vbz vvn av p-acp np1.
(8) chapter (DIV1)
902
Page 196
7258
The house is now as holy as the Church; Churches indeed must be regarded and maintained, not for holinesse, but for order sake:
The house is now as holy as the Church; Churches indeed must be regarded and maintained, not for holiness, but for order sake:
dt n1 vbz av p-acp j c-acp dt n1; n2 av vmb vbi vvn cc vvn, xx p-acp n1, cc-acp p-acp n1 n1:
(8) chapter (DIV1)
902
Page 196
7259
now men may euery where offer the calues of their lips, and lift vp pure hands from a pure heart vnto God.
now men may every where offer the calves of their lips, and lift up pure hands from a pure heart unto God.
av n2 vmb d c-crq vvi dt n2 pp-f po32 n2, cc vvd a-acp j n2 p-acp dt j n1 p-acp np1.
(8) chapter (DIV1)
902
Page 196
7260
Thirdly, I will writ vpon him the name of my God :
Thirdly, I will writ upon him the name of my God:
ord, pns11 vmb vvn p-acp pno31 dt n1 pp-f po11 n1:
(8) chapter (DIV1)
903
Page 196
7261
that is, whereas God the Father is my God first, I will also communicate vnto him the same name of God;
that is, whereas God the Father is my God First, I will also communicate unto him the same name of God;
cst vbz, cs np1 dt n1 vbz po11 n1 ord, pns11 vmb av vvi p-acp pno31 dt d n1 pp-f np1;
(8) chapter (DIV1)
903
Page 196
7262
and he shall haue God euen my God, to be his God also.
and he shall have God even my God, to be his God also.
cc pns31 vmb vhi np1 av po11 np1, pc-acp vbi po31 n1 av.
(8) chapter (DIV1)
903
Page 196
7263
By this it is plaine, that no man can haue fellowship with God but by Christ:
By this it is plain, that no man can have fellowship with God but by christ:
p-acp d pn31 vbz j, cst dx n1 vmb vhi n1 p-acp np1 cc-acp p-acp np1:
(8) chapter (DIV1)
903
Page 196
7264
wee must not looke to haue immediate fellowship with God of our selues, or by any other, but by Christ:
we must not look to have immediate fellowship with God of our selves, or by any other, but by christ:
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(8) chapter (DIV1)
903
Page 196
7265
God heares not, God helpes not, God saues not, but by Christ; nay, God is no God vnto vs, out of Christ.
God hears not, God helps not, God saves not, but by christ; nay, God is no God unto us, out of christ.
np1 vvz xx, np1 vvz xx, np1 vvz xx, cc-acp p-acp np1; uh-x, np1 vbz dx n1 p-acp pno12, av pp-f np1.
(8) chapter (DIV1)
903
Page 196
7266
For first, he is a God vnto Christ, and then in him and by him vnto vs. Therefore if wee would call vpon God, wee must call on him through Christ;
For First, he is a God unto christ, and then in him and by him unto us Therefore if we would call upon God, we must call on him through christ;
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(8) chapter (DIV1)
903
Page 196
7267
if wee would giue him thankes, it must bee in and by Christ; for in him onely are wee heard.
if we would give him thanks, it must be in and by christ; for in him only Are we herd.
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(8) chapter (DIV1)
903
Page 196
7268
If we would know God, it must bee by Christ, for hee is the very engrauen Image of his Father, in whom is manife••ed the wisedome, iustice,
If we would know God, it must be by christ, for he is the very engraved Image of his Father, in whom is manife••ed the Wisdom, Justice,
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(8) chapter (DIV1)
903
Page 196
7269
and mercie of God, in him dwelleth the fulnesse of the God-head:
and mercy of God, in him dwells the fullness of the Godhead:
cc n1 pp-f np1, p-acp pno31 vvz dt n1 pp-f dt n1:
(8) chapter (DIV1)
903
Page 196
7270
and to conceiue of God out of Christ, is to make God an idoll in the braine.
and to conceive of God out of christ, is to make God an idol in the brain.
cc pc-acp vvi pp-f np1 av pp-f np1, vbz pc-acp vvi np1 dt n1 p-acp dt n1.
(8) chapter (DIV1)
903
Page 196
7271
Lastly, if we would receiue any temporall blessing from God, it must bee in and by Christ; as meate, drinke and clothing.
Lastly, if we would receive any temporal blessing from God, it must be in and by christ; as meat, drink and clothing.
ord, cs pns12 vmd vvi d j n1 p-acp np1, pn31 vmb vbi p-acp cc p-acp np1; c-acp n1, n1 cc n1.
(8) chapter (DIV1)
903
Page 196
7272
For if wee receiue them from God out of Christ, wee are but vsurpers of them,
For if we receive them from God out of christ, we Are but usurper's of them,
p-acp cs pns12 vvb pno32 p-acp np1 av pp-f np1, pns12 vbr p-acp n2 pp-f pno32,
(8) chapter (DIV1)
903
Page 196
7273
and the vse thereof shall turne to our further condemnation. Fourthly, he saith: I will write on him the name of the cittie of my God :
and the use thereof shall turn to our further condemnation. Fourthly, he Says: I will write on him the name of the City of my God:
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(8) chapter (DIV1)
903
Page 196
7274
that is, he shal haue the priuiledges of the kingdom of heauen. We do all desire, and looke for the inheritance of Gods kingdome after this life:
that is, he shall have the privileges of the Kingdom of heaven. We do all desire, and look for the inheritance of God's Kingdom After this life:
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(8) chapter (DIV1)
904
Page 196
7275
therefore heere wee must liue as citizens of Gods kingdome;
Therefore Here we must live as Citizens of God's Kingdom;
av av pns12 vmb vvi p-acp n2 pp-f npg1 n1;
(8) chapter (DIV1)
904
Page 196
7276
conforming our selues to Gods commandements, abandoning all sin, and so liuing in faith and a good conscience vnto the end, that after this life we may assuredly perswade our selues, we shall be made partakers of the priuiledges of this kingdō. Fiftly it is said:
conforming our selves to God's Commandments, abandoning all since, and so living in faith and a good conscience unto the end, that After this life we may assuredly persuade our selves, we shall be made partakers of the privileges of this Kingdom. Fifty it is said:
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(8) chapter (DIV1)
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this Citie of God, is the new Ierusalem, which commeth downe out of heauen from God ;
this city of God, is the new Ierusalem, which comes down out of heaven from God;
d n1 pp-f np1, vbz dt j np1, r-crq vvz a-acp av pp-f n1 p-acp np1;
(8) chapter (DIV1)
905
Page 197
7278
that is, by the preaching of the Gospel. Hereby we are taught more carefully to seeke to attaine to the kingdome of God,
that is, by the preaching of the Gospel. Hereby we Are taught more carefully to seek to attain to the Kingdom of God,
d vbz, p-acp dt vvg pp-f dt n1. av pns12 vbr vvn av-dc av-j pc-acp vvi pc-acp vvi p-acp dt n1 pp-f np1,
(8) chapter (DIV1)
905
Page 197
7279
for behold Gods endlesse mercie herein:
for behold God's endless mercy herein:
c-acp vvb n2 j n1 av:
(8) chapter (DIV1)
905
Page 197
7280
our sinnes shut heauen gates against vs, but by the blood of Christ he hath opened them;
our Sins shut heaven gates against us, but by the blood of christ he hath opened them;
po12 n2 vvn n1 n2 p-acp pno12, cc-acp p-acp dt n1 pp-f np1 pns31 vhz vvn pno32;
(8) chapter (DIV1)
905
Page 197
7281
and by the Ministery of the Gospell, hee makes heauen come downe vnto men: God therefore would not see vs damned;
and by the Ministry of the Gospel, he makes heaven come down unto men: God Therefore would not see us damned;
cc p-acp dt n1 pp-f dt n1, pns31 vvz n1 vvi a-acp p-acp n2: np1 av vmd xx vvi pno12 vvn;
(8) chapter (DIV1)
905
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7282
hee hath made open away, euen a new and liuing way whereby wee may come to heauen and escape hell.
he hath made open away, even a new and living Way whereby we may come to heaven and escape hell.
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God hath brought downe heauen among men, wee must therfore with the people in Iohn Baptists time, violently enter into this kingdom,
God hath brought down heaven among men, we must Therefore with the people in John Baptists time, violently enter into this Kingdom,
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and striue to take it by force. Matt. 11.12, Lastly hee saith; I will write my new name on him: and strive to take it by force. Matt. 11.12, Lastly he Says; I will write my new name on him:
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that is, I wil make him pertaker of that glorie and digni•ie wherewith I my selfe am glorified since my death and resurrection. Marke this:
that is, I will make him partaker of that glory and digni•ie wherewith I my self am glorified since my death and resurrection. Mark this:
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all that after this life must haue Christs new name, must in this life become new creatures; So Paul saith;
all that After this life must have Christ new name, must in this life become new creatures; So Paul Says;
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If any man bee in Christ, he is a new creature. And againe, Neither circumcision nor vncircumcision auayleth any thing, but a new creation. If any man be in christ, he is a new creature. And again, Neither circumcision nor uncircumcision availeth any thing, but a new creation.
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Would we then partake with Christ in his glorie? we must heere bee partaker of his grace:
Would we then partake with christ in his glory? we must Here be partaker of his grace:
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herein standeth true Religion to become new creatures; and not in bare knowledge and profession.
herein Stands true Religion to become new creatures; and not in bore knowledge and profession.
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We must therefore put of the old man which is corrupt with sinne, and be renued in the spirit of our m••ds, putting on the new man, which after God is created in righteousnesse and true holinesse. We must Therefore put of the old man which is corrupt with sin, and be renewed in the Spirit of our m••ds, putting on the new man, which After God is created in righteousness and true holiness.
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But if we content our selues with the Image of the olde man wherein wee were borne, wee shall neuer partake of Christs glorie;
But if we content our selves with the Image of the old man wherein we were born, we shall never partake of Christ glory;
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for this new name must be giuen to the new creature, the old man and it cannot agree together.
for this new name must be given to the new creature, the old man and it cannot agree together.
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Vers. 13. Let him that hath an eare heare what the spirite sayth vnto the Churches.Vers. 13. Let him that hath an ear hear what the Spirit say unto the Churches.
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This conclusion hath been handled in in the former Epistles. Vers. 14. And vnto the Angell of the Church of the Laodiceans write:
This conclusion hath been handled in in the former Epistles. Vers. 14. And unto the Angel of the Church of the Laodiceans write:
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These things saith Amen, that fathfull and true witnesse, that beginning of the creatures of God.
These things Says Amen, that fathfull and true witness, that beginning of the creatures of God.
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Heere followeth the seuenth and last Epistle, to the Church of the Laodiceans:
Here follows the Seventh and last Epistle, to the Church of the Laodiceans:
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whereto is prefixed a commaundement vnto Iohn, whereby hee is authorised to pen the same, in these words:
whereto is prefixed a Commandment unto John, whereby he is authorised to pen the same, in these words:
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And vnto the Angell of the Church of the Laodiceans write, which hath beene handled before.And unto the Angel of the Church of the Laodiceans write, which hath been handled before.
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The Epistle it selfe hath three parts, A Preface: the substance or matter of the Epistle, and the conclusion.
The Epistle it self hath three parts, A Preface: the substance or matter of the Epistle, and the conclusion.
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The Preface is this 14. verse, wherein is set downe, in whose name this Epistle is written; to wit, Christs:
The Preface is this 14. verse, wherein is Set down, in whose name this Epistle is written; to wit, Christ:
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who is heere described by two arguments: I. hee is called Amen, which is that faithfull and true witnesse.
who is Here described by two Arguments: I he is called Amen, which is that faithful and true witness.
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II. He is the begining of the creatures of God.
II He is the beginning of the creatures of God.
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For the first ( Amen, ) is an Hebrew Aduerbe of asseueration, signifying as much as verily, truely, or certainely.
For the First (Amen,) is an Hebrew Adverb of asseveration, signifying as much as verily, truly, or Certainly.
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This title is giuen to Christ, & the reason thereof is expressed in the wordes following, which are a full exposition of the same.
This title is given to christ, & the reason thereof is expressed in the words following, which Are a full exposition of the same.
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Amen, is that faithfull and true witnesse :Amen, is that faithful and true witness:
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So that Christ is called Amen, to testifie that hee is a witnesse, a faithfull witnesse, and a true witnesse ;
So that christ is called Amen, to testify that he is a witness, a faithful witness, and a true witness;
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which title was giuen to Christ in the 5. verse of the first Chapter: where it was expounded, and reasons rendred why hee is so called.
which title was given to christ in the 5. verse of the First Chapter: where it was expounded, and Reasons rendered why he is so called.
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Vnto which title is heere added, that hee is a true witnesse ;
Unto which title is Here added, that he is a true witness;
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because hee speakes the truth, according as euerie thing is in it selfe, without errour, deceit,
Because he speaks the truth, according as every thing is in it self, without error, deceit,
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or falshood, for that which hee receiueth from his Father, is the will of his Father, which is the Rule of all truth.
or falsehood, for that which he receiveth from his Father, is the will of his Father, which is the Rule of all truth.
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That we may come to the right vse of this Argument;
That we may come to the right use of this Argument;
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we must first search out the ends, for which Christ is here called Amen, that a faithfull and true witnesse, which by the contents of the Epistle, we may easily gesse to be these.
we must First search out the ends, for which christ is Here called Amen, that a faithful and true witness, which by the contents of the Epistle, we may Easily guess to be these.
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First, to set forth himselfe vnto the Angell of this Church, an example, and patern of fidelitie in his Ministrie:
First, to Set forth himself unto the Angel of this Church, an Exampl, and pattern of Fidis in his Ministry:
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in the duties wherof, hee had been slacke and negligent:
in the duties whereof, he had been slack and negligent:
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Christ therefore by his owne example, would teach him without respect of persons, to instruct the Church of God truely, and faithfully.
christ Therefore by his own Exampl, would teach him without respect of Persons, to instruct the Church of God truly, and faithfully.
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How this dutie is to bee performed, hath beene shewed before, Chap. 1.5, And not onely to the Angell of this Church of Laodicea,
How this duty is to be performed, hath been showed before, Chap. 1.5, And not only to the Angel of this Church of Laodicea,
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but also to all the Church, and to all them that professe themselues to be his members, doth Christ propound himselfe an example of two most worthy vertues: Faith and Truth. For the first:
but also to all the Church, and to all them that profess themselves to be his members, does christ propound himself an Exampl of two most worthy Virtues: Faith and Truth. For the First:
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Faith is a vertue, whereby a man makes good all his lawful words, promises, oths, leagues, compacts,Faith is a virtue, whereby a man makes good all his lawful words, promises, Oaths, leagues, compacts,
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and bargaines whatsoeuer, so as his word is as sure as an obligation, as we vse to speake.
and bargains whatsoever, so as his word is as sure as an obligation, as we use to speak.
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Truth is another vertue, whereby a man without fraude, lye, or deceit, speaketh the truth from his heart, that is necessarie to be knowne for his owne good, the glorie of God, and the good of others.Truth is Another virtue, whereby a man without fraud, lie, or deceit, speaks the truth from his heart, that is necessary to be known for his own good, the glory of God, and the good of Others.
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Wee therefore must set before our eyes this president of our Sauiour Christ:
we Therefore must Set before our eyes this president of our Saviour christ:
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As he is a witnesse, yea a faithfull and true witnesse, without any faming or falshood,
As he is a witness, yea a faithful and true witness, without any faming or falsehood,
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so let vs labour to shew our selues faithfull in all lawfull promises:
so let us labour to show our selves faithful in all lawful promises:
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and true in all our speeches, that so by these vertues, we may be knowne to be like vnto Christ, through our whole liues and conuersations.
and true in all our Speeches, that so by these Virtues, we may be known to be like unto christ, through our Whole lives and conversations.
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Secondly, Christ is here called Amen, to induce this Church of Laodicia, to apply effectually vnto her selfe the word of God, whether threatnings or promises;
Secondly, christ is Here called Amen, to induce this Church of Laodicea, to apply effectually unto her self the word of God, whither threatenings or promises;
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This Church had beene negligent in the duties of Religion, which came for want of applying Gods word vnto the selues.
This Church had been negligent in the duties of Religion, which Come for want of applying God's word unto the selves.
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The right maner of applying Gods word is this: In Gods word we are to consider the lawe, and the Gospell.
The right manner of applying God's word is this: In God's word we Are to Consider the law, and the Gospel.
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In the lawe, there are Commaundements and threatnings: now a man must apply to his owne person and life Gods Commaundements particularly;
In the law, there Are commandments and threatenings: now a man must apply to his own person and life God's commandments particularly;
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that thereby he may come to know his particular sinnes:
that thereby he may come to know his particular Sins:
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then hee must also apply the threatnings of God vnto himselfe, that thereby hee may bee humbled through the sight of his misery,
then he must also apply the threatenings of God unto himself, that thereby he may be humbled through the sighed of his misery,
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and so made fit & capable of Gods grace.
and so made fit & capable of God's grace.
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Thus the prodigall sonne applyed the law vnto himselfe, when he sayd, I haue sinned against heauen and against thee,
Thus the prodigal son applied the law unto himself, when he said, I have sinned against heaven and against thee,
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and am no more worthy to bee called thy Sonne. and am no more worthy to be called thy Son.
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So did Daniell, and Ezrah, by applying the law vnto themselues, humble themselues, and their people:
So did Daniell, and Ezrah, by applying the law unto themselves, humble themselves, and their people:
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for this is the way to humble any man, & to make him fit to receue grace:
for this is the Way to humble any man, & to make him fit to receive grace:
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for the law is our schoolmaster to bring vs to Christ. for the law is our Schoolmaster to bring us to christ.
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Gal, 3.24, and the want of this speciall application of the law, was a cause of the dulnesse of the Laodicians,Gall, 3.24, and the want of this special application of the law, was a cause of the dulness of the Laodiceans,
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and is also of our slacknesse in Religion at this day. Secondly, the Gospel also must bee applyed:
and is also of our slackness in Religion At this day. Secondly, the Gospel also must be applied:
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not onely by beleeing it to bee true, as the Papists teach:
not only by beleeing it to be true, as the Papists teach:
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but also by applying vnto our selues particularly the promises of righteousnesse and life euerlasting by Christ.
but also by applying unto our selves particularly the promises of righteousness and life everlasting by christ.
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A•cording as Paul saith, I desire to win Christ, & to be found in him, not hauing mine owne righteousnesse which is of the law,
A•cording as Paul Says, I desire to win christ, & to be found in him, not having mine own righteousness which is of the law,
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but that which is through the faith of Christ. but that which is through the faith of christ.
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Vers. 15, Let vs (saith he) as many as bee perfect bee thus minded, teaching euery one this speciall dutie of particular application.
Vers. 15, Let us (Says he) as many as be perfect be thus minded, teaching every one this special duty of particular application.
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For as saint Iohn saith, he that by faith doth not apply the promises of the Gospell particularly to himselfe makes God a lyer. And the want of this application is the cause of negligence in Religion,
For as saint John Says, he that by faith does not apply the promises of the Gospel particularly to himself makes God a liar. And the want of this application is the cause of negligence in Religion,
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and of so many luke-warme Gospellers as be at this day.
and of so many lukewarm Evangelists as be At this day.
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For it is not sufficient to know the Gospel to be true, or to bee able to teach it vnto others,
For it is not sufficient to know the Gospel to be true, or to be able to teach it unto Others,
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vnlesse we can thus apply it to our selues.
unless we can thus apply it to our selves.
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This then serues to prooue that iustifying faith must not onely be a bare assent to the truth of the Gospel,
This then serves to prove that justifying faith must not only be a bore assent to the truth of the Gospel,
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but a speciall faith which doth apply particularly vnto a man, those promises which are propounded concerning righteousnes, and life euerlasting by Christ.
but a special faith which does apply particularly unto a man, those promises which Are propounded Concerning righteousness, and life everlasting by christ.
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The second argument and title wherby Christ is described is this; that hee is the beginning of the creatures of God.
The second argument and title whereby christ is described is this; that he is the beginning of the creatures of God.
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The meaning whereof is, that Christ is he that is the Creator of all Gods creatures that were created:
The meaning whereof is, that christ is he that is the Creator of all God's creatures that were created:
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so it is sayd By him all things were created in heauen and in earth:
so it is said By him all things were created in heaven and in earth:
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and though this be true, yet I doubt not but that Christ is here called the beginning of the creatures of God, for a further respect;
and though this be true, yet I doubt not but that christ is Here called the beginning of the creatures of God, for a further respect;
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namely, because he is the beginning of the new creature in regeneration:
namely, Because he is the beginning of the new creature in regeneration:
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so it is sayd, Wee are the workema•ship of God, created in Christ vnto good workes.
so it is said, we Are the workema•ship of God, created in christ unto good works.
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So that euery regenerate person is a new creature; to which purpose it is said of Christ:
So that every regenerate person is a new creature; to which purpose it is said of christ:
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When he shall giue his soule an offering for sin, he shall see his seed, &c. Because Christ is the roote and seed of all that are borne againe. When he shall give his soul an offering for since, he shall see his seed, etc. Because christ is the root and seed of all that Are born again.
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How is Christ (will some say) the beginning of a new creature? Answ. Two wayes: I.
How is christ (will Some say) the beginning of a new creature? Answer Two ways: I.
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As he is the author of regeneration;
As he is the author of regeneration;
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for hee is the cause whereby a man is regenerate, in which respect he is called the father of eternitie. Esay, 9.6. And againe he saith:
for he is the cause whereby a man is regenerate, in which respect he is called the father of eternity. Isaiah, 9.6. And again he Says:
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Behold, I and the children whom thou hest giuen mee. Behold, I and the children whom thou hest given me.
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Secondly, because hee is the matter and roote, out of which a new creature doth spring:
Secondly, Because he is the matter and root, out of which a new creature does spring:
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and so the Church is called bone of his bone, and flesh of his flesh : alluding vnto Adam and Eue, who were a type of Christ & his church.
and so the Church is called bone of his bone, and Flesh of his Flesh: alluding unto Adam and Eve, who were a type of christ & his Church.
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For as Eue was taken out of Adams side, so the Church and euery member thereof, sprang of the blood that issued out of Christs side, which was of infinite merit, being the blood of him that was God.
For as Eue was taken out of Adams side, so the Church and every member thereof, sprang of the blood that issued out of Christ side, which was of infinite merit, being the blood of him that was God.
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The end why Christ in this Epistle is called the beginning of Gods creatures (as we see by the contents thereof) is to meete with this common vice of this church;
The end why christ in this Epistle is called the beginning of God's creatures (as we see by the contents thereof) is to meet with this Common vice of this Church;
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that they had more care to seeme to bee religious, then to bee religious indeed:
that they had more care to seem to be religious, then to be religious indeed:
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now Ch•ist would by this his title giue them to vnderstand, that their chiefest ca•e must bee, to become new creatures indeed.
now Ch•ist would by this his title give them to understand, that their chiefest ca•e must be, to become new creatures indeed.
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And no doubt this is the fault of our dayes; our care is lesse for the power of godlinesse, then for the name thereof;
And no doubt this is the fault of our days; our care is less for the power of godliness, then for the name thereof;
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wee more respect shew than substance, and shadow than truth it selfe.
we more respect show than substance, and shadow than truth it self.
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Which ought not to bee, for if wee would bee in Christ, we must become new creatures:
Which ought not to be, for if we would be in christ, we must become new creatures:
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to exercise our selues in the word and Sacraments, and Prayers are good in their kind;
to exercise our selves in the word and Sacraments, and Prayers Are good in their kind;
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but without this new creation, they are not sufficient to saluation.
but without this new creation, they Are not sufficient to salvation.
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Secondly, hereby he would meet with this speciall pride of theirs, whereby they did boast themselues, to bee rich and to want nothing.
Secondly, hereby he would meet with this special pride of theirs, whereby they did boast themselves, to be rich and to want nothing.
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But Christ tels them, that there was no dignitie in any thing out of this, whereby in Christ they are made newe creatures.
But christ tells them, that there was no dignity in any thing out of this, whereby in christ they Are made new creatures.
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We therefore must learne by them, not to bee puffed vp with outward priuiledges of nobili•ie, wealth, strength,
We Therefore must Learn by them, not to be puffed up with outward privileges of nobili•ie, wealth, strength,
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or such like, as many doe:
or such like, as many doe:
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but hee that would reioyce must reioyce in this, that hee is a new creature in Christ Iesus.
but he that would rejoice must rejoice in this, that he is a new creature in christ Iesus.
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Further, by calling himselfe, the beginning of the creatures of GOD, Christ would teach them and vs, that hee doth loue his Church, and preserue the same.
Further, by calling himself, the beginning of the creatures of GOD, christ would teach them and us, that he does love his Church, and preserve the same.
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Eue was created by the hand of God, not a part from Adam, but of his ribbe;Eue was created by the hand of God, not a part from Adam, but of his rib;
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for this end, that he might loue and protect her, & that she might reuerence and serue him:
for this end, that he might love and Pact her, & that she might Reverence and serve him:
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Euen so euery new creature springeth out of Christs heart blood, which God hath so wrought, that wee might know how Christ hath loued vs,
Even so every new creature springs out of Christ heart blood, which God hath so wrought, that we might know how christ hath loved us,
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and that wee ought to magnifie and honour him: Adam was not the author, but the matter onely, whereof Eue was made:
and that we ought to magnify and honour him: Adam was not the author, but the matter only, whereof Eue was made:
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but Christ is both the author, and the matter of our regeneration:
but christ is both the author, and the matter of our regeneration:
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wherin appereth his exceeding loue vnto vs. And looke as the root spends it selfe for the preseruation of the braunches:
wherein appeareth his exceeding love unto us And look as the root spends it self for the preservation of the branches:
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so did Ghrist spend his owne blood for the saluation of his Church. Fourthly, whereas hee is called, The beginning of his Regeneration ;
so did Christ spend his own blood for the salvation of his Church. Fourthly, whereas he is called, The beginning of his Regeneration;
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hence wee may gather, that the Doctrine of the Church of Rome is erronious, which teach, that a man in his first conuersion, hat• vse of his naturall free-will,
hence we may gather, that the Doctrine of the Church of Rome is erroneous, which teach, that a man in his First conversion, hat• use of his natural freewill,
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and can dispose himselfe in the act of his Regenera•iō. But the creature of God cannot dispose himselfe in his creation;
and can dispose himself in the act of his Regenera•ion. But the creature of God cannot dispose himself in his creation;
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now euerie man that is regenerate, is the new creature of God ; and therefore hath no power to dispose himselfe in his new creation.
now every man that is regenerate, is the new creature of God; and Therefore hath no power to dispose himself in his new creation.
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Vers. 15. I know thy workes: thou art neither cold nor hot: I would thou werest cold or hot.Vers. 15. I know thy works: thou art neither cold nor hight: I would thou wearest cold or hight.
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Vers. 16. Therefore because thou art luke-warme, and neither cold nor hot: it will come to passe, that I shall spew thee out of my mouth.Vers. 16. Therefore Because thou art lukewarm, and neither cold nor hight: it will come to pass, that I shall spew thee out of my Mouth.
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In these words, and so forward to the 21. vers. is contayned the substance, or matter of this Epistle: and it hath two parts:
In these words, and so forward to the 21. vers. is contained the substance, or matter of this Epistle: and it hath two parts:
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A dispraise, vers. 15.16 17. And Counsell. vers. 18.19.20. They are dispraised for two vices: first, luke-warmenesse, vers. 15.16. Secondly, for their pride. vers. 17. I know thy workes. This is a generall reproofe, signifying thus much:
A dispraise, vers. 15.16 17. And Counsel. vers. 18.19.20. They Are dispraised for two vices: First, lukewarmness, vers. 15.16. Secondly, for their pride. vers. 17. I know thy works. This is a general reproof, signifying thus much:
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All thy workes are knowne vnto mee, and I vtterly dislike them. Then followeth the reason of this dislike, Thou art neither cold nor hot :All thy works Are known unto me, and I utterly dislike them. Then follows the reason of this dislike, Thou art neither cold nor hight:
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which is a comparison borrowed from waters, wherof there be three sorts: hot, cold, and luke-warme.
which is a comparison borrowed from waters, whereof there be three sorts: hight, cold, and lukewarm.
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Now hot and cold waters doe not so much annoy the stomacke, as luke-warme water doth:
Now hight and cold waters do not so much annoy the stomach, as lukewarm water does:
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they are sometimes comfortable to the stomacke, but luke-warme water doth disquiet it, till it bee cast vp,
they Are sometime comfortable to the stomach, but lukewarm water does disquiet it, till it be cast up,
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and to these three kindes of waters, hee compareth three sorts of men. By cold water, he vnderstanding such as are enemies to Reliligion:
and to these three Kinds of waters, he compareth three sorts of men. By cold water, he understanding such as Are enemies to Religion:
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as at this day are the Iewes and Turkes, and other barbarous people. By hot water, he vnderstandeth men that are earnest and zealous of the truth.
as At this day Are the Iewes and Turkes, and other barbarous people. By hight water, he understandeth men that Are earnest and zealous of the truth.
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So that when hee sayth of this Church, Thou art neitheir cold nor hot, his meaning is;
So that when he say of this Church, Thou art neither cold nor hight, his meaning is;
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thou art neither an open enemie, nor truely zealous of my Gospell. I would thou werest cold or hot:
thou art neither an open enemy, nor truly zealous of my Gospel. I would thou wearest cold or hight:
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Christ wisheth not simply, that they were enemies vnto him; but onely in respect of that estate of luke-warmnes, in which they were; as if hee should say:
christ wishes not simply, that they were enemies unto him; but only in respect of that estate of lukewarmness, in which they were; as if he should say:
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I had le•er thou werest either cold or hot, than thus luke-warme as thou art.
I had le•er thou wearest either cold or hight, than thus lukewarm as thou art.
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For if we should vnderstand it simply, wee should make Christ to desire that men should bee his enemies.
For if we should understand it simply, we should make christ to desire that men should be his enemies.
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By luke-warme men, he vnderstandeth a people, who are in shew Gods Church, but in truth wante the power of godlynesse,
By lukewarm men, he understandeth a people, who Are in show God's Church, but in truth want the power of godliness,
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and the zeale of the spirit.
and the zeal of the Spirit.
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Because thou art such (saith Christ to this Church) therefore I will spew thee out of my mouth :Because thou art such (Says christ to this Church) Therefore I will spew thee out of my Mouth:
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that is, looke as hee that hath drunke luke-warme water, cannot abide it on his stomacke,
that is, look as he that hath drunk lukewarm water, cannot abide it on his stomach,
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but must needs spew it vp againe;
but must needs spew it up again;
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so am I wearie of this thy securite, I cannot abide it, and therefore will I cast thee off from all fellowship with mee,
so am I weary of this thy security, I cannot abide it, and Therefore will I cast thee off from all fellowship with me,
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and make of thee which art a Church in shew, to be no Church. Thus we see their fault, namely, luke-warmenesse; the greatnesse whereof, hee aggrauates;
and make of thee which art a Church in show, to be no Church. Thus we see their fault, namely, lukewarmness; the greatness whereof, he aggravates;
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7411
first by comparing it with the extreames, cold and hot, both which he preferreth before it,
First by comparing it with the extremes, cold and hight, both which he preferreth before it,
ord p-acp vvg pn31 p-acp dt n2-jn, j-jn cc j, d r-crq pns31 vvz p-acp pn31,
(8) chapter (DIV1)
924
Page 200
7412
as may appeare by his wish and desire: And secondly, by the punishment thereof; namely vtter reiection.
as may appear by his wish and desire: And secondly, by the punishment thereof; namely utter rejection.
c-acp vmb vvi p-acp po31 n1 cc n1: cc ord, p-acp dt n1 av; av j n1.
(8) chapter (DIV1)
924
Page 200
7413
Hereby wee must examine our selues, whither this fault may not iustly be charged vpon vs:
Hereby we must examine our selves, whither this fault may not justly be charged upon us:
av pns12 vmb vvi po12 n2, c-crq d n1 vmb xx av-j vbi vvn p-acp pno12:
(8) chapter (DIV1)
925
Page 200
7414
after due triall, it will appeare, that wee are guiltie of this sinne. After due trial, it will appear, that we Are guilty of this sin.
p-acp j-jn n1, pn31 vmb vvi, cst pns12 vbr j pp-f d n1.
(8) chapter (DIV1)
925
Page 200
7415
The which that it may the better appear, I will note the seuerall kindes of luke-warme Christians.
The which that it may the better appear, I will note the several Kinds of lukewarm Christians.
dt r-crq cst pn31 vmb dt av-jc vvi, pns11 vmb vvi dt j n2 pp-f j np1.
(8) chapter (DIV1)
925
Page 200
7416
The first luke-warme Professor, is the Papist;
The First lukewarm Professor, is the Papist;
dt ord j n1, vbz dt njp;
(8) chapter (DIV1)
926
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7417
as the tenour of his Religion, and the manner of his worship of God, doth plainely shewe,
as the tenor of his Religion, and the manner of his worship of God, does plainly show,
a-acp dt n1 pp-f po31 n1, cc dt n1 pp-f po31 n1 pp-f np1, vdz av-j vvi,
(8) chapter (DIV1)
926
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7418
for hee doth part stakes with Christ in the matter of saluation, affirming that he receiueth frō Christ to work out his owne saluation,
for he does part stakes with christ in the matter of salvation, affirming that he receiveth from christ to work out his own salvation,
c-acp pns31 vdz vvi n2 p-acp np1 p-acp dt n1 pp-f n1, vvg cst pns31 vvz p-acp np1 pc-acp vvi av po31 d n1,
(8) chapter (DIV1)
926
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7419
and so assumeth part of Christs glorie to himselfe. Secondly, all time-seruers are luke-warme Gospellers: that is, all such as alter their Religion with time and state.
and so assumeth part of Christ glory to himself. Secondly, all timeservers Are lukewarm Evangelists: that is, all such as altar their Religion with time and state.
cc av vvz n1 pp-f npg1 n1 p-acp px31. ord, d j vbr j n2: cst vbz, d d c-acp vvi po32 n1 p-acp n1 cc n1.
(8) chapter (DIV1)
926
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7420
and of this sort are the bodie of our people, who professe themselues to be of the same Religion the Prince is of:
and of this sort Are the body of our people, who profess themselves to be of the same Religion the Prince is of:
cc pp-f d n1 vbr dt n1 pp-f po12 n1, r-crq vvb px32 pc-acp vbi pp-f dt d n1 dt n1 vbz a-acp:
(8) chapter (DIV1)
927
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7421
which sheweth euidently, what they will doe in time to come, namely, turne with the time, as their Forefathers haue done:
which shows evidently, what they will do in time to come, namely, turn with the time, as their Forefathers have done:
r-crq vvz av-j, r-crq pns32 vmb vdi p-acp n1 pc-acp vvi, av, vvb p-acp dt n1, c-acp po32 n2 vhb vdn:
(8) chapter (DIV1)
927
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7422
The Third sort, are the followers of Nicodemus, who came to Christ by night onely:
The Third sort, Are the followers of Nicodemus, who Come to christ by night only:
dt ord n1, vbr dt n2 pp-f np1, r-crq vvd p-acp np1 p-acp n1 av-j:
(8) chapter (DIV1)
928
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7423
that is, such as say and thinke that they may goe to masse with their bodies,
that is, such as say and think that they may go to mass with their bodies,
cst vbz, d c-acp vvb cc vvb cst pns32 vmb vvi p-acp n1 p-acp po32 n2,
(8) chapter (DIV1)
928
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7424
if they keep their hearts vnto God, these halt betweene two opinions, and neither serue God nor Ba•ll.
if they keep their hearts unto God, these halt between two opinions, and neither serve God nor Ba•ll.
cs pns32 vvb po32 n2 p-acp np1, d n1 p-acp crd n2, cc dx vvi np1 ccx vmb.
(8) chapter (DIV1)
928
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7425
Fourthly, all Mediators: such as will make pacification between the Religion of the Protestant and the Papists;
Fourthly, all Mediators: such as will make pacification between the Religion of the Protestant and the Papists;
ord, d n2: d c-acp vmb vvi n1 p-acp dt n1 pp-f dt n1 cc dt njp2;
(8) chapter (DIV1)
929
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7426
so holding our Religion, as not caring •o embrace theirs also, because they think they differ not in substance, but in circumstances onely.
so holding our Religion, as not caring •o embrace theirs also, Because they think they differ not in substance, but in Circumstances only.
av vvg po12 n1, c-acp xx vvg av n1 png32 av, c-acp pns32 vvb pns32 vvb xx p-acp n1, cc-acp p-acp n2 av-j.
(8) chapter (DIV1)
929
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7427
Let these pretend what they will, they are in heart Laoditians. Fiftly, all Worldlings : which as Christ sayth, Luk. 16.13. Serue God and Mammon, God and the world by setting their heart vpon riches.
Let these pretend what they will, they Are in heart Laoditians. Fifty, all Worldlings: which as christ say, Luk. 16.13. Serve God and Mammon, God and the world by setting their heart upon riches.
vvb d vvi r-crq pns32 vmb, pns32 vbr p-acp n1 n2. ord, d n2: r-crq p-acp np1 vvz, np1 crd. vvb np1 cc np1, np1 cc dt n1 p-acp vvg po32 n1 p-acp n2.
(8) chapter (DIV1)
929
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7428
These men abound euerie where, for though they heare God in the ministrie of his word,
These men abound every where, for though they hear God in the Ministry of his word,
np1 n2 vvb d c-crq, c-acp cs pns32 vvb np1 p-acp dt n1 pp-f po31 n1,
(8) chapter (DIV1)
930
Page 200
7429
and as it were touch him in the Sacrament, yet their hearts are farre from him, running after their couetousnesse, Ezech. 33.31, and who are such, their consciences will witnesse:
and as it were touch him in the Sacrament, yet their hearts Are Far from him, running After their covetousness, Ezekiel 33.31, and who Are such, their Consciences will witness:
cc c-acp pn31 vbdr n1 pno31 p-acp dt n1, av po32 n2 vbr av-j p-acp pno31, vvg p-acp po32 n1, np1 crd, cc q-crq vbr d, po32 n2 vmb vvi:
(8) chapter (DIV1)
930
Page 200
7430
yea their behauiour proclaimes it to the world;
yea their behaviour proclaims it to the world;
uh po32 n1 vvz pn31 p-acp dt n1;
(8) chapter (DIV1)
930
Page 200
7431
for though they wil heare the word, yet their wit and strength is spent vpon the world, and the thinges thereof.
for though they will hear the word, yet their wit and strength is spent upon the world, and the things thereof.
c-acp cs pns32 vmb vvi dt n1, av po32 n1 cc n1 vbz vvn p-acp dt n1, cc dt n2 av.
(8) chapter (DIV1)
930
Page 200
7432
Sixtly, those that professe Christs Reliligion in outward actions of his worship, but yet in their liues, giue themselues to the common sinnes of the time, some to drunkennesse, to fornication, to couetousnesse or crueltie:
Sixty, those that profess Christ Religion in outward actions of his worship, but yet in their lives, give themselves to the Common Sins of the time, Some to Drunkenness, to fornication, to covetousness or cruelty:
ord, d cst vvb npg1 n1 p-acp j n2 pp-f po31 n1, cc-acp av p-acp po32 n2, vvb px32 p-acp dt j n2 pp-f dt n1, d p-acp n1, p-acp n1, p-acp n1 cc n1:
(8) chapter (DIV1)
931
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7433
some to this sinne, and some to that.
Some to this sin, and Some to that.
d p-acp d n1, cc d p-acp d.
(8) chapter (DIV1)
931
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7434
To this sort, we must referre those, that in word approoue Religion, and yet their hearts delight is, in garnishing themselues with the monstrous, brutish,
To this sort, we must refer those, that in word approve Religion, and yet their hearts delight is, in garnishing themselves with the monstrous, brutish,
p-acp d n1, pns12 vmb vvi d, cst p-acp n1 vvi n1, cc av po32 n2 n1 vbz, p-acp vvg px32 p-acp dt j, j,
(8) chapter (DIV1)
931
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7435
and irreligious formes of strange and forraine attire;
and irreligious forms of strange and foreign attire;
cc j n2 pp-f j cc j n1;
(8) chapter (DIV1)
931
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7436
These spend their time and wit in the decking of their bodies, and so suffer their soules to goe to wracke;
These spend their time and wit in the decking of their bodies, and so suffer their Souls to go to wrack;
d vvb po32 n1 cc n1 p-acp dt vvg pp-f po32 n2, cc av vvi po32 n2 pc-acp vvi p-acp n1;
(8) chapter (DIV1)
931
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7437
when as apparell should bee an occasion to put vs in minde of a shame through sinne:
when as apparel should be an occasion to put us in mind of a shame through sin:
c-crq p-acp n1 vmd vbi dt n1 pc-acp vvi pno12 p-acp n1 pp-f dt n1 p-acp n1:
(8) chapter (DIV1)
931
Page 200
7438
and by modest attire, we should expresse the vertues of the heart, but these hereby professe the vanitie of their minde.
and by modest attire, we should express the Virtues of the heart, but these hereby profess the vanity of their mind.
cc p-acp j n1, pns12 vmd vvi dt n2 pp-f dt n1, cc-acp d av vvb dt n1 pp-f po32 n1.
(8) chapter (DIV1)
931
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7439
Now, though we be not intangled with these grosse sinnes, yet we cannot excuse our selues from this sinne of luke-warmenesse.
Now, though we be not entangled with these gross Sins, yet we cannot excuse our selves from this sin of lukewarmness.
av, cs pns12 vbb xx vvn p-acp d j n2, av pns12 vmbx vvi po12 n2 p-acp d n1 pp-f j.
(8) chapter (DIV1)
932
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7440
For the want of zeale of Gods glorie, of loue to his truth, of care to obey his commaundements,
For the want of zeal of God's glory, of love to his truth, of care to obey his Commandments,
p-acp dt n1 pp-f n1 pp-f npg1 n1, pp-f n1 p-acp po31 n1, pp-f n1 pc-acp vvi po31 n2,
(8) chapter (DIV1)
932
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7441
and to keepe good conscience, the want of hatred of sinne, what argue all these but luke-warmenes? Herein wee must lay our hand vpon our mouth with Iob ;
and to keep good conscience, the want of hatred of sin, what argue all these but lukewarmness? Herein we must lay our hand upon our Mouth with Job;
cc pc-acp vvi j n1, dt n1 pp-f n1 pp-f n1, q-crq vvb d d p-acp j? av pns12 vmb vvi po12 n1 p-acp po12 n1 p-acp np1;
(8) chapter (DIV1)
932
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7442
for wee cannot plead with God, no not for this common sinne.
for we cannot plead with God, no not for this Common sin.
c-acp pns12 vmbx vvi p-acp np1, uh-dx xx p-acp d j n1.
(8) chapter (DIV1)
932
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7443
But that we may be out of all doubt that this sinne of luke-warmenesse, hath infected our congregations,
But that we may be out of all doubt that this sin of lukewarmness, hath infected our congregations,
p-acp cst pns12 vmb vbi av pp-f d n1 cst d n1 pp-f j, vhz vvn po12 n2,
(8) chapter (DIV1)
932
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7444
as it did this Church of Laodicea:
as it did this Church of Laodicea:
c-acp pn31 vdd d n1 pp-f np1:
(8) chapter (DIV1)
932
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7445
I will make it plaine by the signes thereof, which are common amonge vs, that so wee may the better know our fearefull estate.
I will make it plain by the Signs thereof, which Are Common among us, that so we may the better know our fearful estate.
pns11 vmb vvi pn31 av-j p-acp dt n2 av, r-crq vbr j p-acp pno12, cst av pns12 vmb dt jc vvb po12 j n1.
(8) chapter (DIV1)
932
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7446
The first signe is, Negligence in the duties of that true Religion which we professe : this appeareth sundrie waies;
The First Signen is, Negligence in the duties of that true Religion which we profess: this appears sundry ways;
dt ord n1 vbz, n1 p-acp dt n2 pp-f d j n1 r-crq pns12 vvb: d vvz j n2;
(8) chapter (DIV1)
933
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7447
for first, howsoeuer wee come to the assemblies where the word is preached, yet fewe doe profite there, by increase in the knowledge of that Religion which is taught,
for First, howsoever we come to the assemblies where the word is preached, yet few do profit there, by increase in the knowledge of that Religion which is taught,
p-acp ord, c-acp pns12 vvb p-acp dt n2 c-crq dt n1 vbz vvn, av d vdb vvi a-acp, p-acp n1 p-acp dt n1 pp-f d n1 r-crq vbz vvn,
(8) chapter (DIV1)
933
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7448
and in the amendment of life.
and in the amendment of life.
cc p-acp dt n1 pp-f n1.
(8) chapter (DIV1)
933
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7449
This may any man see to be true, that hath halfe an eye to looke into the state of our assemblies,
This may any man see to be true, that hath half an eye to look into the state of our assemblies,
d vmb d n1 vvb pc-acp vbi j, cst vhz av-jn dt n1 pc-acp vvi p-acp dt n1 pp-f po12 n2,
(8) chapter (DIV1)
933
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7450
and mens owne consciences will heerein witnesse against them.
and men's own Consciences will herein witness against them.
cc ng2 d n2 vmb av vvi p-acp pno32.
(8) chapter (DIV1)
933
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7451
Againe, where Gods word is ordinarily heard, there are verie fewe that spend any time in searching out,
Again, where God's word is ordinarily herd, there Are very few that spend any time in searching out,
av, c-crq npg1 n1 vbz av-j vvn, pc-acp vbr av d cst vvb d n1 p-acp vvg av,
(8) chapter (DIV1)
933
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7452
and trying whether the thinges bee so or not which are taught them. Nay, men wil not be at cost to buy a Bible:
and trying whither the things be so or not which Are taught them. Nay, men will not be At cost to buy a bible:
cc vvg cs dt n2 vbb av cc xx r-crq vbr vvn pno32. uh-x, n2 vmb xx vbi p-acp n1 pc-acp vvi dt n1:
(8) chapter (DIV1)
933
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7453
and if they haue one, yet they will not take paines to reade the same, at least in such a constant course as they ought to doe.
and if they have one, yet they will not take pains to read the same, At least in such a constant course as they ought to do.
cc cs pns32 vhb pi, av pns32 vmb xx vvi n2 pc-acp vvi dt d, p-acp ds p-acp d dt j n1 c-acp pns32 vmd pc-acp vdi.
(8) chapter (DIV1)
933
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7454
Thirdly the Lords Sabbath is broken, for though most men at set times will come into the congregation;
Thirdly the lords Sabbath is broken, for though most men At Set times will come into the congregation;
ord dt n2 n1 vbz vvn, c-acp c-acp av-ds n2 p-acp j-vvn n2 vmb vvi p-acp dt n1;
(8) chapter (DIV1)
933
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7455
yet there is not that priuate sanctifying of the Sabbath after the congregations are dissolued, which Gods word requireth;
yet there is not that private sanctifying of the Sabbath After the congregations Are dissolved, which God's word requires;
av a-acp vbz xx d j j-vvg pp-f dt n1 p-acp dt n2 vbr vvn, r-crq ng1 n1 vvz;
(8) chapter (DIV1)
933
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7456
but men betake themselues to their own affaires, and to outward delights;
but men betake themselves to their own affairs, and to outward delights;
cc-acp n2 vvb px32 p-acp po32 d n2, cc p-acp j n2;
(8) chapter (DIV1)
933
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7457
to omit those that haue no care at all of sanctifying the Sabbath in any sort.
to omit those that have no care At all of sanctifying the Sabbath in any sort.
pc-acp vvi d cst vhb dx n1 p-acp d pp-f vvg dt n1 p-acp d n1.
(8) chapter (DIV1)
933
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7458
Now these persons must needs want both knowledge, obedience, and all sound grace that will not set apart some time, wherein they should employ themselues in Gods word:
Now these Persons must needs want both knowledge, Obedience, and all found grace that will not Set apart Some time, wherein they should employ themselves in God's word:
av d n2 vmb av vvi d n1, n1, cc d j n1 cst vmb xx vvi av d n1, c-crq pns32 vmd vvi px32 p-acp npg1 n1:
(8) chapter (DIV1)
933
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7459
and by these signes it is euident, that there is a greeuous disease of negligence in the duties of Religion, that infects our congregations.
and by these Signs it is evident, that there is a grievous disease of negligence in the duties of Religion, that infects our congregations.
cc p-acp d n2 pn31 vbz j, cst pc-acp vbz dt j n1 pp-f n1 p-acp dt n2 pp-f n1, cst vvz po12 n2.
(8) chapter (DIV1)
933
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7460
Now where this negligence is, though coldnesse be not, there cannot be zeale, and so luke-warmnesse must needs abound. II. Signe of luke-warmenesse :
Now where this negligence is, though coldness be not, there cannot be zeal, and so lukewarmness must needs abound. II Signen of lukewarmness:
av c-crq d n1 vbz, cs n1 vbb xx, a-acp vmbx vbi n1, cc av j vmb av vvi. crd n1 pp-f j:
(8) chapter (DIV1)
933
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7461
The Religion of most men is this;
The Religion of most men is this;
dt n1 pp-f ds n2 vbz d;
(8) chapter (DIV1)
934
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7462
In the generall calling of a Christian they shew Religion, but in the affaires of their particular callings, where is religion? In the Church they are good Christians,
In the general calling of a Christian they show Religion, but in the affairs of their particular callings, where is Religion? In the Church they Are good Christians,
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(8) chapter (DIV1)
934
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7463
but in practise of the duties of their particular callings, who sheweth his religion? for when as men should practise their callings, according to Gods word and true godlynesse, they follow the desires of their owne hearts.
but in practice of the duties of their particular callings, who shows his Religion? for when as men should practise their callings, according to God's word and true godliness, they follow the Desires of their own hearts.
cc-acp p-acp n1 pp-f dt n2 pp-f po32 j n2, r-crq vvz po31 n1? p-acp c-crq p-acp n2 vmd vvi po32 n2, vvg p-acp ng1 n1 cc j n1, pns32 vvb dt n2 pp-f po32 d n2.
(8) chapter (DIV1)
934
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7464
Little conscience is made of lying and oppression; that loue and plaine dealing, which ought to be between man and man is wanting;
Little conscience is made of lying and oppression; that love and plain dealing, which ought to be between man and man is wanting;
j n1 vbz vvn pp-f vvg cc n1; d n1 cc j n-vvg, r-crq vmd pc-acp vbi p-acp n1 cc n1 vbz vvg;
(8) chapter (DIV1)
934
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7465
which prooueth them plainely to bee luke-warme Gospellers. III. Signe. There bee many that professe themselues to bee luke-warme, neither hot nor cold.
which proveth them plainly to be lukewarm Evangelists. III. Signen. There be many that profess themselves to be lukewarm, neither hight nor cold.
r-crq vvz pno32 av-j pc-acp vbi j n2. np1. n1. pc-acp vbi d cst vvb px32 pc-acp vbi j, dx j ccx j-jn.
(8) chapter (DIV1)
934
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7466
For though all generally come to the hearing of the word, and the receiuing of the sacraments,
For though all generally come to the hearing of the word, and the receiving of the Sacraments,
p-acp cs d av-j vvn p-acp dt n-vvg pp-f dt n1, cc dt n-vvg pp-f dt n2,
(8) chapter (DIV1)
935
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7467
yet many when they see some make conscience to become answerable in some measure to the word which they heare,
yet many when they see Some make conscience to become answerable in Some measure to the word which they hear,
av d c-crq pns32 vvb d vvi n1 pc-acp vvi j p-acp d n1 p-acp dt n1 r-crq pns32 vvb,
(8) chapter (DIV1)
935
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7468
and the Sacraments which they receiue, doe take vp in their mouthes this slaunder of precizenesse against them:
and the Sacraments which they receive, do take up in their mouths this slander of precizenesse against them:
cc dt n2 r-crq pns32 vvb, vdb vvi a-acp p-acp po32 n2 d n1 pp-f n1 p-acp pno32:
(8) chapter (DIV1)
935
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7469
mocking them for doing that which in the word & sacraments thēselus profes shuld be don.
mocking them for doing that which in the word & Sacraments themselves profess should be dONE.
vvg pno32 p-acp vdg d r-crq p-acp dt n1 cc n2 px32 vvb vmd vbi vdn.
(8) chapter (DIV1)
935
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7470
These men will not be enemies to the Religion of Christ; and they professe themselues not to bee zealous, by reproaching zeale in others:
These men will not be enemies to the Religion of christ; and they profess themselves not to be zealous, by reproaching zeal in Others:
np1 n2 vmb xx vbi n2 p-acp dt n1 pp-f np1; cc pns32 vvb px32 xx pc-acp vbi j, p-acp vvg n1 p-acp n2-jn:
(8) chapter (DIV1)
935
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7471
Therefore they doe more than these Laodiceans did, euen professe themselues to bee luke-warme.
Therefore they do more than these Laodiceans did, even profess themselves to be lukewarm.
av pns32 vdb av-dc cs d np1 vdd, av vvb px32 pc-acp vbi j.
(8) chapter (DIV1)
935
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7472
For hee that reproacheth another for zeale in Religion, brandeth himselfe with this sinne of Luke-warmenesse.
For he that Reproacheth Another for zeal in Religion, brandeth himself with this sin of Lukewarmness.
p-acp pns31 cst vvz j-jn p-acp n1 p-acp n1, vvz px31 p-acp d n1 pp-f j.
(8) chapter (DIV1)
935
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7473
And who knowes not how many of this •ort are euerie where? I dare with good conscience say, our congregations generally consist of such. Now marke what followeth hereupon.
And who knows not how many of this •ort Are every where? I Dare with good conscience say, our congregations generally consist of such. Now mark what follows hereupon.
cc q-crq vvz xx c-crq d pp-f d n1 vbr d q-crq? pns11 vvb p-acp j n1 vvi, po12 n2 av-j vvi pp-f d. av vvb r-crq vvz av.
(8) chapter (DIV1)
935
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7474
First, that our common professors of religion are in worser case than heathen men, Iewes, and Turkes that knowe not Christ.
First, that our Common professors of Religion Are in Worse case than heathen men, Iewes, and Turks that know not christ.
ord, cst po12 j n2 pp-f n1 vbr p-acp jc n1 cs j-jn n2, np2, cc n2 cst vvb xx np1.
(8) chapter (DIV1)
936
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7475
This Christ teacheth in preferring cold persons before the luke-warm; as if hee should say; I had rather thou werest a Pagan, than a Professor without zeale.
This christ Teaches in preferring cold Persons before the lukewarm; as if he should say; I had rather thou wearest a Pagan, than a Professor without zeal.
np1 np1 vvz p-acp vvg j-jn n2 p-acp dt j; c-acp cs pns31 vmd vvi; pns11 vhd av-c pns21 vv2 dt j-jn, cs dt n1 p-acp n1.
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And Saint Peter to this purpose speaking of such saith;
And Saint Peter to this purpose speaking of such Says;
cc n1 np1 p-acp d n1 vvg pp-f d vvz;
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It had beene better they had neuer knowne the way of truth, than after they haue known it, not to obey the commaundements of God. It had been better they had never known the Way of truth, than After they have known it, not to obey the Commandments of God.
pn31 vhd vbn jc pns32 vhd av-x vvn dt n1 pp-f n1, cs c-acp pns32 vhb vvn pn31, xx pc-acp vvi dt n2 pp-f np1.
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So that vnlesse there be further matter in vs than knowledge and bare profession, our case is worse than the case of Iewes and Turkes.
So that unless there be further matter in us than knowledge and bore profession, our case is Worse than the case of Iewes and Turkes.
av cst cs pc-acp vbi jc n1 p-acp pno12 cs n1 cc j n1, po12 n1 vbz jc cs dt n1 pp-f np2 cc np2.
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Religion knowne, will not make thee better than them, but it is zeale and obedience that must preferre thee before them.
Religion known, will not make thee better than them, but it is zeal and Obedience that must prefer thee before them.
n1 vvn, vmb xx vvi pno21 av-jc cs pno32, cc-acp pn31 vbz n1 cc n1 cst vmb vvi pno21 p-acp pno32.
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Secondly, from the consideration of our estate, I gather that wee are in danger to be spewed out of the mouth of Christ,
Secondly, from the consideration of our estate, I gather that we Are in danger to be spewed out of the Mouth of christ,
ord, p-acp dt n1 pp-f po12 n1, pns11 vvb cst pns12 vbr p-acp n1 pc-acp vbi vvn av pp-f dt n1 pp-f np1,
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as luke-warme water out of the stomacke.
as lukewarm water out of the stomach.
c-acp j n1 av pp-f dt n1.
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This is the punishment heere threatned, which was written for our instruction, that we might know where luke-warmenesse takes place, there this punishment will follow.
This is the punishment Here threatened, which was written for our instruction, that we might know where lukewarmness Takes place, there this punishment will follow.
d vbz dt n1 av vvd, r-crq vbds vvn p-acp po12 n1, cst pns12 vmd vvi c-crq j vvz n1, a-acp d n1 vmb vvi.
(8) chapter (DIV1)
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Wee may flatter our selues as the men in the old world did, & thinke all is well, neuer regarding till the iudgement come:
we may flatter our selves as the men in the old world did, & think all is well, never regarding till the judgement come:
pns12 vmb vvi po12 n2 p-acp dt n2 p-acp dt j n1 vdd, cc vvb d vbz av, av-x vvg p-acp dt n1 vvb:
(8) chapter (DIV1)
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but the truth is, that in regard of this sinne, we are in danger to bee cut off from the Church,
but the truth is, that in regard of this sin, we Are in danger to be Cut off from the Church,
cc-acp dt n1 vbz, cst p-acp n1 pp-f d n1, pns12 vbr p-acp n1 pc-acp vbi vvn a-acp p-acp dt n1,
(8) chapter (DIV1)
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and from true societie with Christ;
and from true society with christ;
cc p-acp j n1 p-acp np1;
(8) chapter (DIV1)
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God can doe this sundrie wayes, either by bereauing vs of his Gospell, and making vs as the heathen;
God can do this sundry ways, either by bereaving us of his Gospel, and making us as the heathen;
np1 vmb vdi d j n2, av-d p-acp vvg pno12 pp-f po31 n1, cc vvg pno12 p-acp dt j-jn;
(8) chapter (DIV1)
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or by sending the enemie among vs, to destroy and root vs out of this land;
or by sending the enemy among us, to destroy and root us out of this land;
cc p-acp vvg dt n1 p-acp pno12, pc-acp vvi cc vvi pno12 av pp-f d n1;
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and euen in our neighbor-countreys, and townes, hee sets spectacles before vs, that by them wee may see how hee can spew vs ou•,
and even in our neighbor-countries, and Towns, he sets spectacles before us, that by them we may see how he can spew us ou•,
cc av p-acp po12 ng2, cc n2, pns31 vvz n2 p-acp pno12, cst p-acp pno32 pns12 vmb vvi c-crq pns31 vmb vvi pno12 n1,
(8) chapter (DIV1)
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& cut vs off from being a people. And thus much of the first fault, namely, luke-warmenesse.
& Cut us off from being a people. And thus much of the First fault, namely, lukewarmness.
cc vvb pno12 a-acp p-acp vbg dt n1. cc av d pp-f dt ord n1, av, j.
(8) chapter (DIV1)
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Vers. 17. For thou sayst, I am rich, and made rich, and haue need of nothing,Vers. 17. For thou Sayest, I am rich, and made rich, and have need of nothing,
np1 crd c-acp pns21 vv2, pns11 vbm j, cc vvd j, cc vhb n1 pp-f pix,
(8) chapter (DIV1)
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and knowest not how thou art wretched and miserable, and poore, & blinde, and naked. Here is the second sin of this Church, namely, spirituall pride.
and Knowest not how thou art wretched and miserable, and poor, & blind, and naked. Here is the second since of this Church, namely, spiritual pride.
cc vv2 xx c-crq pns21 vb2r j cc j, cc j, cc j, cc j. av vbz dt ord n1 pp-f d n1, av, j n1.
(8) chapter (DIV1)
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The wordes depend vpon the former, as a reason thereof;
The words depend upon the former, as a reason thereof;
dt n2 vvb p-acp dt j, c-acp dt n1 av;
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before he charged thē with deadnes in religion, and here he painteth out the cause thereof; namely, spirituall pride of hart. As if hee should say:
before he charged them with deadness in Religion, and Here he painteth out the cause thereof; namely, spiritual pride of heart. As if he should say:
c-acp pns31 vvd pno32 p-acp n1 p-acp n1, cc av pns31 vvz av dt n1 av; av, j n1 pp-f n1. p-acp cs pns31 vmd vvi:
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thou thinkest thus within thy selfe, I am rich, for it is the manner of the scripture to expresse the thoughts of men by their speeches;
thou Thinkest thus within thy self, I am rich, for it is the manner of the scripture to express the thoughts of men by their Speeches;
pns21 vv2 av p-acp po21 n1, pns11 vbm j, p-acp pn31 vbz dt n1 pp-f dt n1 pc-acp vvi dt n2 pp-f n2 p-acp po32 n2;
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because the thoughts of men, are as euident to Christ, as any mans speeches can bee to another.
Because the thoughts of men, Are as evident to christ, as any men Speeches can be to Another.
c-acp dt n2 pp-f n2, vbr p-acp j p-acp np1, c-acp d ng1 n2 vmb vbi p-acp j-jn.
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In that Christ doth expresse mens secret thoughts and propound the same in this Booke; In that christ does express men's secret thoughts and propound the same in this Book;
p-acp cst np1 vdz vvi ng2 j-jn n2 cc vvi dt d p-acp d n1;
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wee may hence gather, that it is a part of Canonicall scripture, for it is a priuiledge of the scriptures to set down the thoughts of Countreys, of Churches,
we may hence gather, that it is a part of Canonical scripture, for it is a privilege of the Scriptures to Set down the thoughts of Countries', of Churches,
pns12 vmb av vvi, cst pn31 vbz dt n1 pp-f j n1, c-acp pn31 vbz dt n1 pp-f dt n2 pc-acp vvi a-acp dt n2 pp-f ng2, pp-f n2,
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& of particular men, euen as they cōceiue them. This can no man doe in any booke of his owne deuising.
& of particular men, even as they conceive them. This can no man do in any book of his own devising.
cc pp-f j n2, av c-acp pns32 vvi pno32. d vmb dx n1 vdb p-acp d n1 pp-f po31 d vvg.
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And hence wee may gather an argumēt against Athiests; That scriptures are the word of God, because they reueale mens secret thoughts.
And hence we may gather an argument against Atheists; That Scriptures Are the word of God, Because they reveal men's secret thoughts.
cc av pns12 vmb vvi dt n1 p-acp n2; d n2 vbr dt n1 pp-f np1, c-acp pns32 vvb ng2 j-jn n2.
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Nowe followeth the thought it selfe of the Angell and people of this Church, I am rich, that is, I haue many excellent gifts and graces of Gods spirite:
Now follows the Thought it self of the Angel and people of this Church, I am rich, that is, I have many excellent Gifts and graces of God's Spirit:
av vvz dt n1 pn31 n1 pp-f dt n1 cc n1 pp-f d n1, pns11 vbm j, cst vbz, pns11 vhb d j n2 cc n2 pp-f npg1 n1:
(8) chapter (DIV1)
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by this effect he expresseth their spirituall pride; in ouerweening their estate before God. This is a common sinne in the world, and euer hath been.
by this Effect he Expresses their spiritual pride; in overweening their estate before God. This is a Common sin in the world, and ever hath been.
p-acp d n1 pns31 vvz po32 j n1; p-acp j-vvg po32 n1 p-acp np1. d vbz dt j n1 p-acp dt n1, cc av vhz vbn.
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7502
Christ sayd, He came not to call the righteous, but sinners to repentance ; by righteous, meaning such as think themselues righteous.
christ said, He Come not to call the righteous, but Sinners to Repentance; by righteous, meaning such as think themselves righteous.
np1 vvd, pns31 vvd xx pc-acp vvi dt j, cc-acp n2 p-acp n1; p-acp j, vvg d c-acp vvb px32 j.
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And the proud Pharisie ▪ in his prayer, which hee conceiued in his heart, thought himselfe farre better, than the poore Publican, or other men.
And the proud Pharisee ▪ in his prayer, which he conceived in his heart, Thought himself Far better, than the poor Publican, or other men.
cc dt j n1 ▪ p-acp po31 n1, r-crq pns31 vvd p-acp po31 n1, vvd px31 av-j jc, cs dt j n1, cc j-jn n2.
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7504
And Paul bringeth in the Corinthians, thinking proudly of themselues, saying;
And Paul brings in the Corinthians, thinking proudly of themselves, saying;
cc np1 vvz p-acp dt njp2, vvg av-j pp-f px32, vvg;
(8) chapter (DIV1)
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We are full and made rich, &c. This sinne takes place in the Papists at this day;We Are full and made rich, etc. This sin Takes place in the Papists At this day;
pns12 vbr j cc vvd j, av d n1 vvz n1 p-acp dt njp2 p-acp d n1;
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who perswade themselus, that they can satisfie Gods iustice by temporall works, and fulfill the law of God,
who persuade themselves, that they can satisfy God's Justice by temporal works, and fulfil the law of God,
q-crq vvb px32, cst pns32 vmb vvi npg1 n1 p-acp j n2, cc vvi dt n1 pp-f np1,
(8) chapter (DIV1)
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and merite for themselues, and for others.
and merit for themselves, and for Others.
cc vvi p-acp px32, cc p-acp n2-jn.
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To come to our selues, this same proud thought hath place among vs. First, wee think we are rich, in regard of knowledg:
To come to our selves, this same proud Thought hath place among us First, we think we Are rich, in regard of knowledge:
pc-acp vvi p-acp po12 n2, d d j n1 vhz n1 p-acp pno12 ord, pns12 vvb pns12 vbr j, p-acp n1 pp-f n1:
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both yong and old scorne to be catechized, because they would not seeme to be ignorant;
both young and old scorn to be Catechized, Because they would not seem to be ignorant;
d j cc j n1 pc-acp vbi vvn, c-acp pns32 vmd xx vvi pc-acp vbi j;
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some sticke not to professe this pride by bragging thus, that they know as much for substance,
Some stick not to profess this pride by bragging thus, that they know as much for substance,
d vvb xx pc-acp vvi d n1 p-acp vvg av, cst pns32 vvb p-acp d c-acp n1,
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as any man can teach them: when as indeed they know nothing but that wich nature wil teach a man.
as any man can teach them: when as indeed they know nothing but that which nature will teach a man.
c-acp d n1 vmb vvi pno32: c-crq c-acp av pns32 vvb pix cc-acp cst r-crq n1 vmb vvi dt n1.
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Secondly, men plead that they haue a most firme saith, so as they neuer doubted of Gods mercie:
Secondly, men plead that they have a most firm Says, so as they never doubted of God's mercy:
ord, n2 vvb cst pns32 vhb dt av-ds j vvz, av c-acp pns32 av-x vvd pp-f npg1 n1:
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which is nothing but the presumption of a proude heart, for true faith is troubled with doubting.
which is nothing but the presumption of a proud heart, for true faith is troubled with doubting.
r-crq vbz pix p-acp dt n1 pp-f dt j n1, p-acp j n1 vbz vvn p-acp vvg.
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Thirdly, men will professe, that they are rich in loue, both towards God, and their neighbours,
Thirdly, men will profess, that they Are rich in love, both towards God, and their neighbours,
ord, n2 vmb vvi, cst pns32 vbr j p-acp n1, av-d p-acp np1, cc po32 n2,
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when as they loue the world, and the pleasures thereof, more than Christ; and so haue no true loue of God in their harts.
when as they love the world, and the pleasures thereof, more than christ; and so have no true love of God in their hearts.
c-crq c-acp pns32 vvb dt n1, cc dt n2 av, av-dc cs np1; cc av vhb dx j n1 pp-f np1 p-acp po32 n2.
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Fourthly, (to make more plain, that this spirituall pride raignes in mens harts) mark this:
Fourthly, (to make more plain, that this spiritual pride reigns in men's hearts) mark this:
ord, (pc-acp vvi av-dc j, cst d j n1 vvz p-acp ng2 n2) vvb d:
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let any bodily calamity be made knowne to a man that is newly befallen him, oh how is hee presently perplexed!
let any bodily calamity be made known to a man that is newly befallen him, o how is he presently perplexed!
vvb d j n1 vbi vvn vvn p-acp dt n1 cst vbz av-j vvn pno31, uh q-crq vbz pns31 av-j vvn!
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but let Gods Minister out of his word, make knowne vnto him his inward fearfull estate:
but let God's Minister out of his word, make known unto him his inward fearful estate:
cc-acp vvb n2 vvi av pp-f po31 n1, vvb vvn p-acp pno31 po31 j j n1:
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that by reason of sinne, hee is in danger of Gods iudgements, and a firebrand of Hell, hee is not affraide:
that by reason of sin, he is in danger of God's Judgments, and a firebrand of Hell, he is not afraid:
cst p-acp n1 pp-f n1, pns31 vbz p-acp n1 pp-f npg1 n2, cc dt n1 pp-f n1, pns31 vbz xx j:
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Worldly newes doth affright men much, when as the threatnings of the word mooue them nothing.
Worldly news does affright men much, when as the threatenings of the word move them nothing.
j n1 vdz vvi n2 av-d, c-crq c-acp dt n2-vvg pp-f dt n1 vvb pno32 pix.
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What argueth this, but that their hearts are fore-stalled with this false conceit, I am rich? The drunkard in his drunkennesse, the filthie person in his vncleannesse,
What argue this, but that their hearts Are forestalled with this false conceit, I am rich? The drunkard in his Drunkenness, the filthy person in his uncleanness,
q-crq vvz d, cc-acp cst po32 n2 vbr j p-acp d j n1, pns11 vbm j? dt n1 p-acp po31 n1, dt j n1 p-acp po31 n1,
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and euerie man in his sinne sootheth himselfe with this, God is mercifull, I am rich,
and every man in his sin sootheth himself with this, God is merciful, I am rich,
cc d n1 p-acp po31 n1 vvz px31 p-acp d, np1 vbz j, pns11 vbm j,
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and in his fauour, hee will not condemne me. Well, it being thus manifest that spirituall pride is our common sin;and in his favour, he will not condemn me. Well, it being thus manifest that spiritual pride is our Common since;
cc p-acp po31 n1, pns31 vmb xx vvi pno11. av, pn31 vbg av j cst j n1 vbz po12 j n1;
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We must labour to see it in our selues, and vse all good meanes that it may be remooued. The means follow afterwards.
We must labour to see it in our selves, and use all good means that it may be removed. The means follow afterwards.
pns12 vmb vvi pc-acp vvi pn31 p-acp po12 n2, cc vvi d j n2 cst pn31 vmb vbi vvn. dt n2 vvb av.
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And increased with goods: or, am made rich : so the words are:And increased with goods: or, am made rich: so the words Are:
cc vvd p-acp n2-j: cc, vbm vvn j: av dt n2 vbr:
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these words are added onely for amplification to shew, that this church had not any smal portion,
these words Are added only for amplification to show, that this Church had not any small portion,
d n2 vbr vvn av-j p-acp n1 pc-acp vvi, cst d n1 vhd xx d j n1,
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but an exceeding measure of spirituall pride; The doubling of the words, sheweth the strength of this conceit.
but an exceeding measure of spiritual pride; The doubling of the words, shows the strength of this conceit.
cc-acp dt j-vvg n1 pp-f j n1; dt n-vvg pp-f dt n2, vvz dt n1 pp-f d n1.
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Whats the cause that this Church was growne to such an height of pride? Answ. It may be it was knowledge, wherewith no doubt the Angell of this Church, and many therin did abound:
Whats the cause that this Church was grown to such an height of pride? Answer It may be it was knowledge, wherewith no doubt the Angel of this Church, and many therein did abound:
q-crq|vbz dt n1 cst d n1 vbds vvn p-acp d dt n1 pp-f n1? np1 pn31 vmb vbi pn31 vbds n1, c-crq dx n1 dt n1 pp-f d n1, cc d av vdd vvi:
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now the holy Ghost saith, That knowledge pusseth vp. This is true in all places: great knowledg, (without speciall grace) great pride.
now the holy Ghost Says, That knowledge pusseth up. This is true in all places: great knowledge, (without special grace) great pride.
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This is the sinne of the Schooles of learning;
This is the sin of the Schools of learning;
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Where knowledge abounds, there pride of heart abounds, and men are puffed vp according to the measure of their gifts,
Where knowledge abounds, there pride of heart abounds, and men Are puffed up according to the measure of their Gifts,
q-crq n1 vvz, pc-acp n1 pp-f n1 vvz, cc n2 vbr vvn a-acp vvg p-acp dt n1 pp-f po32 n2,
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vnlesse by his grace and the sight of their sins, God doe humble them. And haue need of nothing:
unless by his grace and the sighed of their Sins, God do humble them. And have need of nothing:
cs p-acp po31 n1 cc dt n1 pp-f po32 n2, np1 vdb vvi pno32. cc vhb n1 pp-f pix:
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This is a further signe of their great pride, that they thought they needed not the helpe of any thinge, or any person beside themselues:
This is a further Signen of their great pride, that they Thought they needed not the help of any thing, or any person beside themselves:
d vbz dt jc n1 pp-f po32 j n1, cst pns32 vvd pns32 vvd xx dt n1 pp-f d n1, cc d n1 p-acp px32:
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And all such as thinke they haue no need of the blood of Christ for the washing away of their sinnes, doe surfet and abound with this spirituall pride of heart.
And all such as think they have no need of the blood of christ for the washing away of their Sins, do surfeit and abound with this spiritual pride of heart.
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This serues further to conuince our congregations of this damnable spirituall pride. If any one be sicke in bodie, hee streight sendeth to the Phisitian:
This serves further to convince our congregations of this damnable spiritual pride. If any one be sick in body, he straight sends to the physician:
np1 vvz jc pc-acp vvi po12 n2 pp-f d j j n1. cs d pi vbb j p-acp n1, pns31 av-j vvz p-acp dt n1:
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but not one of a thousand seeketh to the Minister till the pange of death draw neere.
but not one of a thousand seeks to the Minister till the pang of death draw near.
cc-acp xx pi pp-f dt crd vvz p-acp dt n1 p-acp dt n1 pp-f n1 vvi av-j.
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The soules disease by sin is not felt; there is no complaint for want of the blood of Christ.
The Souls disease by since is not felt; there is no complaint for want of the blood of christ.
dt ng1 n1 p-acp n1 vbz xx vvn; pc-acp vbz dx n1 p-acp n1 pp-f dt n1 pp-f np1.
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But if wee would be emptied of this pride, wee must labour to see that wee stand in neede of Christ,
But if we would be emptied of this pride, we must labour to see that we stand in need of christ,
p-acp cs pns12 vmd vbi vvn pp-f d n1, pns12 vmb vvi pc-acp vvi cst pns12 vvb p-acp n1 pp-f np1,
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and euerie droppe of his blood;
and every drop of his blood;
cc d n1 pp-f po31 n1;
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till such time as wee feele that in vs, there is no goodnesse in our hearts;
till such time as we feel that in us, there is no Goodness in our hearts;
c-acp d n1 c-acp pns12 vvb cst p-acp pno12, pc-acp vbz dx n1 p-acp po12 n2;
(8) chapter (DIV1)
943
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VVee are but the proude Laodiceans, and our case is wretched and damnable. And knowest not how thou art wretched, and miserable, and poore, and blinde, and naked.
We Are but the proud Laodiceans, and our case is wretched and damnable. And Knowest not how thou art wretched, and miserable, and poor, and blind, and naked.
pns12 vbr p-acp dt j np1, cc po12 n1 vbz j cc j. cc vv2 xx c-crq pns21 vb2r j, cc j, cc j, cc j, cc j.
(8) chapter (DIV1)
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Christ intending to strike this sin of pride to the verie heart, doth here set downe the true cause thereof;
christ intending to strike this since of pride to the very heart, does Here Set down the true cause thereof;
np1 vvg pc-acp vvi d n1 pp-f n1 p-acp dt j n1, vdz av vvi a-acp dt j n1 av;
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to wit, Ignorance, as if hee should say, Thou knowest not thine owne naturall estate,
to wit, Ignorance, as if he should say, Thou Knowest not thine own natural estate,
p-acp n1, n1, c-acp cs pns31 vmd vvi, pns21 vv2 xx po21 d j n1,
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as thou art borne of Adam out of Christ, and therefore thou art proude, and thy pride maketh thee luke-warme.
as thou art born of Adam out of christ, and Therefore thou art proud, and thy pride makes thee lukewarm.
c-acp pns21 vb2r vvn pp-f np1 av pp-f np1, cc av pns21 vb2r j, cc po21 n1 vvz pno21 j.
(8) chapter (DIV1)
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Then he sheweth whereof they were ignorant, namely of their naturall estate. For the first;
Then he shows whereof they were ignorant, namely of their natural estate. For the First;
cs pns31 vvz c-crq pns32 vbdr j, av pp-f po32 j n1. p-acp dt ord;
(8) chapter (DIV1)
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Christ making Ignorance the cause of their Pride, teacheth vs that Pride is not the first sin, that euer was in the world,
christ making Ignorance the cause of their Pride, Teaches us that Pride is not the First since, that ever was in the world,
np1 vvg n1 dt n1 pp-f po32 n1, vvz pno12 d n1 vbz xx dt ord n1, cst av vbds p-acp dt n1,
(8) chapter (DIV1)
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as many both Papists and others haue thought.
as many both Papists and Others have Thought.
c-acp d d njp2 cc ng2-jn vhb vvn.
(8) chapter (DIV1)
945
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True it is, Pride is a great and mother sinne, and the cause of many fowle iniquities:
True it is, Pride is a great and mother sin, and the cause of many fowl iniquities:
j pn31 vbz, n1 vbz dt j cc n1 n1, cc dt n1 pp-f d j n2:
(8) chapter (DIV1)
945
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but yet Ignorance is a mother sin, wherof Pride springeth.
but yet Ignorance is a mother since, whereof Pride springs.
cc-acp av n1 vbz dt n1 n1, c-crq n1 vvz.
(8) chapter (DIV1)
945
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The cause why any person swelles with pride in himselfe, is Ignorance of his owne naturall estate.
The cause why any person Swells with pride in himself, is Ignorance of his own natural estate.
dt n1 c-crq d n1 vvz p-acp n1 p-acp px31, vbz n1 pp-f po31 d j n1.
(8) chapter (DIV1)
945
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By this then wee are taught to learne to knowe our owne estate, what wee are by nature in our selues without Christ,
By this then we Are taught to Learn to know our own estate, what we Are by nature in our selves without christ,
p-acp d cs pns12 vbr vvn pc-acp vvi pc-acp vvi po12 d n1, r-crq pns12 vbr p-acp n1 p-acp po12 n2 p-acp np1,
(8) chapter (DIV1)
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for that is the way to pull downe our hearts.
for that is the Way to pull down our hearts.
p-acp d vbz dt n1 pc-acp vvi a-acp po12 n2.
(8) chapter (DIV1)
945
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For this cause the Prophets of God, vsed to call men, To a searching of themselues, Zeph. 2.1,
For this cause the prophets of God, used to call men, To a searching of themselves, Zephaniah 2.1,
p-acp d n1 dt n2 pp-f np1, vvd pc-acp vvi n2, p-acp dt vvg pp-f px32, np1 crd,
(8) chapter (DIV1)
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when they would bring the people to humilitie and grace, that men seeing their estate, by reason of their sinnes to bee damnable, might bee humbled and caused to forsake themselues, and come vnto Christ.
when they would bring the people to humility and grace, that men seeing their estate, by reason of their Sins to be damnable, might be humbled and caused to forsake themselves, and come unto christ.
c-crq pns32 vmd vvi dt n1 p-acp n1 cc n1, cst n2 vvg po32 n1, p-acp n1 pp-f po32 n2 pc-acp vbi j, vmd vbi vvn cc vvd pc-acp vvi px32, cc vvb p-acp np1.
(8) chapter (DIV1)
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And surely till such time as men bee humbled for their sinnes, they will neuer get sound grace,
And surely till such time as men be humbled for their Sins, they will never get found grace,
cc av-j c-acp d n1 c-acp n2 vbb vvn p-acp po32 n2, pns32 vmb av-x vvi j n1,
(8) chapter (DIV1)
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but be as the proud Pharisie, hypocrits and dissemblers though they haue much knowledg.
but be as the proud Pharisee, Hypocrites and dissemblers though they have much knowledge.
cc-acp vbi p-acp dt j n1, n2 cc n2 c-acp pns32 vhb d n1.
(8) chapter (DIV1)
945
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But when a man hath searched his naturall estate, then besides knowledg of himselfe come other most excellent graces,
But when a man hath searched his natural estate, then beside knowledge of himself come other most excellent graces,
p-acp c-crq dt n1 vhz vvn po31 j n1, av p-acp n1 pp-f px31 vvd j-jn av-ds j n2,
(8) chapter (DIV1)
945
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as humilitie, the feare of God, and true obedience with good conscience.
as humility, the Fear of God, and true Obedience with good conscience.
c-acp n1, dt n1 pp-f np1, cc j n1 p-acp j n1.
(8) chapter (DIV1)
945
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And therefore first of all, let vs labour to be acquainted with our own estate in our selues & with our personall sins,
And Therefore First of all, let us labour to be acquainted with our own estate in our selves & with our personal Sins,
cc av ord pp-f d, vvb pno12 vvi pc-acp vbi vvn p-acp po12 d n1 p-acp po12 n2 cc p-acp po12 j n2,
(8) chapter (DIV1)
945
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& with Gods iudgmēts due vnto vs for them. For this is the ground of true grace.
& with God's Judgments due unto us for them. For this is the ground of true grace.
cc p-acp npg1 n2 j-jn p-acp pno12 p-acp pno32. p-acp d vbz dt n1 pp-f j n1.
(8) chapter (DIV1)
945
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The spots and blemishes of our bodies, we can soone espy, and wipe away: and why should wee bee lesse carefull of our soules, which be farre better?
The spots and blemishes of our bodies, we can soon espy, and wipe away: and why should we be less careful of our Souls, which be Far better?
dt n2 cc n2 pp-f po12 n2, pns12 vmb av vvi, cc vvb av: cc q-crq vmd pns12 vbi av-dc j pp-f po12 n2, r-crq vbb av-j av-jc?
(8) chapter (DIV1)
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That Christ might fully make knowne vnto them their ignorance of thēselues, it pleaseth him to desrcibe to thē their naturall estate,
That christ might Fully make known unto them their ignorance of themselves, it Pleases him to desrcibe to them their natural estate,
cst np1 vmd av-j vvi vvn p-acp pno32 po32 n1 pp-f px32, pn31 vvz pno31 pc-acp vvi p-acp pno32 po32 j n1,
(8) chapter (DIV1)
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& so proportionally the naturall condition of all Churches, & of all people: which is the state of mans miserie. This he propoundeth two waies:
& so proportionally the natural condition of all Churches, & of all people: which is the state of men misery. This he propoundeth two ways:
cc av av-j dt j n1 pp-f d n2, cc pp-f d n1: r-crq vbz dt n1 pp-f ng1 n1. d pns31 vvz crd n2:
(8) chapter (DIV1)
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first generally in these wordes, and knowest not how thou art wretched and miserable: then by the parts thereof, which be three, Pouertie, Blindnesse, and Nakednesse. For the first.
First generally in these words, and Knowest not how thou art wretched and miserable: then by the parts thereof, which be three, Poverty, Blindness, and Nakedness. For the First.
ord av-j p-acp d n2, cc vv2 xx c-crq pns21 vb2r j cc j: av p-acp dt n2 av, r-crq vbb crd, np1-n, n1, cc n1. p-acp dt ord.
(8) chapter (DIV1)
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The word translated Wretched, signifieth one subiect to calamities, griefes, and in a word, to all miseries.
The word translated Wretched, signifies one Subject to calamities, griefs, and in a word, to all misery's.
dt n1 vvn j, vvz crd j-jn p-acp n2, n2, cc p-acp dt n1, p-acp d n2.
(8) chapter (DIV1)
947
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And that we may know who is thus wretched, I will enter into a description of mans miserie;
And that we may know who is thus wretched, I will enter into a description of men misery;
cc cst pns12 vmb vvi r-crq vbz av j, pns11 vmb vvi p-acp dt n1 pp-f ng1 n1;
(8) chapter (DIV1)
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whereof that we may conceiue aright, two things are to bee considered: First the roote and fountaine thereof;
whereof that we may conceive aright, two things Are to be considered: First the root and fountain thereof;
c-crq cst pns12 vmb vvi av, crd n2 vbr pc-acp vbi vvn: ord dt n1 cc n1 av;
(8) chapter (DIV1)
947
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for therein wee shall best see what miserie meaneth. This root is originall sinne, and it hath two braunches:
for therein we shall best see what misery means. This root is original sin, and it hath two branches:
c-acp av pns12 vmb av-js vvi r-crq n1 vvz. d n1 vbz j-jn n1, cc pn31 vhz crd n2:
(8) chapter (DIV1)
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First, that particular transgression whereby Adam sinned, which was not only the sinne of his person,
First, that particular Transgression whereby Adam sinned, which was not only the sin of his person,
ord, cst j n1 c-crq np1 vvn, r-crq vbds xx av-j dt n1 pp-f po31 n1,
(8) chapter (DIV1)
947
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but also of the whole nature of man, spreading it self to all his posterity, Christ excepted.
but also of the Whole nature of man, spreading it self to all his posterity, christ excepted.
cc-acp av pp-f dt j-jn n1 pp-f n1, vvg pn31 n1 p-acp d po31 n1, np1 vvn.
(8) chapter (DIV1)
947
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Secondly, the defacing of Gods Image, and the corrupting of mans heart, which by reason of the fall of our first parents hath in it a pronesse vnto all sin both in will, affection,
Secondly, the defacing of God's Image, and the corrupting of men heart, which by reason of the fallen of our First Parents hath in it a Promise unto all since both in will, affection,
ord, dt j-vvg pp-f npg1 n1, cc dt j-vvg pp-f ng1 n1, r-crq p-acp n1 pp-f dt n1 pp-f po12 ord n2 vhz p-acp pn31 dt n1 p-acp d n1 av-d p-acp n1, n1,
(8) chapter (DIV1)
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and in all the faculties of the soule.
and in all the faculties of the soul.
cc p-acp d dt n2 pp-f dt n1.
(8) chapter (DIV1)
947
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In these two stands originall sin, and in them, and with them must wee conceiue of mans misery, as in the root thereof.
In these two Stands original since, and in them, and with them must we conceive of men misery, as in the root thereof.
p-acp d crd vvz j-jn n1, cc p-acp pno32, cc p-acp pno32 vmb pns12 vvi pp-f ng1 n1, c-acp p-acp dt n1 av.
(8) chapter (DIV1)
947
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Secondly, we must conceiue of mans misery vnder the forme of punishmēt, hauing relation to the first sin of Adam, & to the corruption of ech mans nature therby receiued.
Secondly, we must conceive of men misery under the Form of punishment, having Relation to the First since of Adam, & to the corruption of each men nature thereby received.
ord, pns12 vmb vvi pp-f ng1 n1 p-acp dt n1 pp-f n1, vhg n1 p-acp dt ord n1 pp-f np1, cc p-acp dt n1 pp-f d ng1 n1 av vvn.
(8) chapter (DIV1)
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The punishent of sin, must be considered sundry waies, according to the diuers kind of mans being:
The punishment of since, must be considered sundry ways, according to the diverse kind of men being:
dt n1 pp-f n1, vmb vbi vvn j n2, vvg p-acp dt j n1 pp-f n2 vbg:
(8) chapter (DIV1)
947
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either in this world, or after. For it is either in this life; or at the end of this life; or after this life.
either in this world, or After. For it is either in this life; or At the end of this life; or After this life.
d p-acp d n1, cc p-acp. p-acp pn31 vbz av-d p-acp d n1; cc p-acp dt n1 pp-f d n1; cc p-acp d n1.
(8) chapter (DIV1)
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And so accordingly is misery to be considered.
And so accordingly is misery to be considered.
cc av av-vvg vbz n1 pc-acp vbi vvn.
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947
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Now of the punishments in this life, some concerne the whole man, some the parts of man; some his estate.
Now of the punishments in this life, Some concern the Whole man, Some the parts of man; Some his estate.
av pp-f dt n2 p-acp d n1, d vvb dt j-jn n1, d dt n2 pp-f n1; d po31 n1.
(8) chapter (DIV1)
948
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Punishmēts concerning the whole man, bee of two sorts:
Punishmēts Concerning the Whole man, be of two sorts:
np1 vvg dt j-jn n1, vbb pp-f crd n2:
(8) chapter (DIV1)
948
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The first is subiection to the wrath of GOD, whereby a man since Adams fall is made the child of wrath: a misery of all miseries:
The First is subjection to the wrath of GOD, whereby a man since Adams fallen is made the child of wrath: a misery of all misery's:
dt ord vbz n1 p-acp dt n1 pp-f np1, c-crq dt n1 c-acp npg1 vvb vbz vvn dt n1 pp-f n1: dt n1 pp-f d n2:
(8) chapter (DIV1)
948
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& yet the more greeuous because without some grace, a man cannot discern & see the same.
& yet the more grievous Because without Some grace, a man cannot discern & see the same.
cc av dt av-dc j c-acp p-acp d n1, dt n1 vmbx vvi cc vvi dt d.
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The second, is a Bondage vnder the Diuell ;
The second, is a Bondage under the devil;
dt ord, vbz dt n1 p-acp dt n1;
(8) chapter (DIV1)
948
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wherby a man in his mind, will, & affections, is subiect euery way to the will of the Diuell ▪ which though we cannot describe,
whereby a man in his mind, will, & affections, is Subject every Way to the will of the devil ▪ which though we cannot describe,
c-crq dt n1 p-acp po31 n1, n1, cc n2, vbz j-jn d n1 p-acp dt n1 pp-f dt n1 ▪ r-crq cs pns12 vmbx vvi,
(8) chapter (DIV1)
948
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yet wee may thus conceiue of it. The regenerate man saith: I sin, but I would not sin. The naturall man saith:
yet we may thus conceive of it. The regenerate man Says: I sin, but I would not sin. The natural man Says:
av pns12 vmb av vvi pp-f pn31. dt j-vvn n1 vvz: pns11 vvb, cc-acp pns11 vmd xx vvi. dt j n1 vvz:
(8) chapter (DIV1)
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I sin, and I will sin: It is my nature to sin, and my delight; and this was the state of this Church.I sin, and I will sin: It is my nature to since, and my delight; and this was the state of this Church.
pns11 vvb, cc pns11 vmb vvi: pn31 vbz po11 n1 p-acp n1, cc po11 n1; cc d vbds dt n1 pp-f d n1.
(8) chapter (DIV1)
948
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Punishments concerning the parts of man, bee either miseries of his soule, or of his body:
Punishments Concerning the parts of man, be either misery's of his soul, or of his body:
n2 vvg dt n2 pp-f n1, vbb d n2 pp-f po31 n1, cc pp-f po31 n1:
(8) chapter (DIV1)
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the miseries of his soule be these. First, in the vnderstanding, Ignorance of Gods will. And in sundry, madnesse, and foolishnesse;
the misery's of his soul be these. First, in the understanding, Ignorance of God's will. And in sundry, madness, and foolishness;
dt n2 pp-f po31 n1 vbb d. ord, p-acp dt n1, n1 pp-f npg1 n1. cc p-acp j, n1, cc n1;
(8) chapter (DIV1)
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and in all men pain and difficulty, both to learn & remember whatsoeuer is good, which was not in man by creation.
and in all men pain and difficulty, both to Learn & Remember whatsoever is good, which was not in man by creation.
cc p-acp d n2 n1 cc n1, av-d pc-acp vvi cc vvi r-crq vbz j, r-crq vbds xx p-acp n1 p-acp n1.
(8) chapter (DIV1)
949
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In the conscience also, be accusations, secret feares, and terrours. In the will is, rebellion to Gods will: In all affections, peruersnesse.
In the conscience also, be accusations, secret fears, and terrors. In the will is, rebellion to God's will: In all affections, perverseness.
p-acp dt n1 av, vbb n2, j-jn n2, cc n2. p-acp dt n1 vbz, n1 p-acp n2 vmb: p-acp d n2, n1.
(8) chapter (DIV1)
949
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All which are miseries of the soule. The body also hath these miseries. First, it is subiect to all infirmities, sicknesses, diseases, and aches:
All which Are misery's of the soul. The body also hath these misery's. First, it is Subject to all infirmities, Sicknesses, diseases, and aches:
av-d r-crq vbr n2 pp-f dt n1. dt n1 av vhz d n2. ord, pn31 vbz j-jn p-acp d n2, n2, n2, cc n2:
(8) chapter (DIV1)
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which are so many, as all the bookes of Phisitians neither doe nor can record the same.
which Are so many, as all the books of Physicians neither doe nor can record the same.
r-crq vbr av d, c-acp d dt n2 pp-f n2 dx n1 ccx vmb vvi dt d.
(8) chapter (DIV1)
950
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Secondly, mans body is mortal, & subiect to tēporal deth;
Secondly, men body is Mortal, & Subject to temporal death;
ord, vvz n1 vbz j-jn, cc j-jn p-acp j n1;
(8) chapter (DIV1)
950
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which no man can possibly auoid or preuent by all the art and skill in the world.
which not man can possibly avoid or prevent by all the art and skill in the world.
r-crq xx n1 vmb av-j vvi cc vvi p-acp d dt n1 cc n1 p-acp dt n1.
(8) chapter (DIV1)
950
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Punishments of mans estate, concerne either his goods, or calling. In goods there bee these miseries; want of things necessary;
Punishments of men estate, concern either his goods, or calling. In goods there be these misery's; want of things necessary;
n2 pp-f ng1 n1, vvb d po31 n2-j, cc vvg. p-acp n2-j pc-acp vbi d n2; vvb pp-f n2 j;
(8) chapter (DIV1)
951
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for by reason of sin it is a punishment, & in it owne nature a curse:
for by reason of since it is a punishment, & in it own nature a curse:
c-acp p-acp n1 pp-f n1 pn31 vbz dt n1, cc p-acp pn31 d n1 dt n1:
(8) chapter (DIV1)
951
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and all the hurts that come by the creatures: for their enmity towards man, & towards one another;
and all the hurts that come by the creatures: for their enmity towards man, & towards one Another;
cc d dt n2 cst vvb p-acp dt n2: c-acp po32 n1 p-acp n1, cc p-acp crd j-jn;
(8) chapter (DIV1)
951
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as also their subiection to vanitie; all these be miseries, and the punishments of mans sinne.
as also their subjection to vanity; all these be misery's, and the punishments of men sin.
c-acp av po32 n1 p-acp n1; d d vbb n2, cc dt n2 pp-f ng1 n1.
(8) chapter (DIV1)
951
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7598
In mans calling there is miserie: for therein man is subiect to trouble, to losses, and sorow;
In men calling there is misery: for therein man is Subject to trouble, to losses, and sorrow;
p-acp ng1 vvg a-acp vbz n1: c-acp av n1 vbz j-jn p-acp n1, p-acp n2, cc n1;
(8) chapter (DIV1)
951
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which come as a punishment of mans first sinne. And all these be the miseries of man in this life.
which come as a punishment of men First sin. And all these be the misery's of man in this life.
r-crq vvb p-acp dt n1 pp-f ng1 ord n1. cc d d vbb dt n2 pp-f n1 p-acp d n1.
(8) chapter (DIV1)
951
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At the end of this life, comes bodily death, the separation of soule and bodie asunder;
At the end of this life, comes bodily death, the separation of soul and body asunder;
p-acp dt n1 pp-f d n1, vvz j n1, dt n1 pp-f n1 cc n1 av;
(8) chapter (DIV1)
952
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which in it selfe is a most fearfull curse, for so, it is the verie gate of Hell.
which in it self is a most fearful curse, for so, it is the very gate of Hell.
r-crq p-acp pn31 n1 vbz dt av-ds j n1, c-acp av, pn31 vbz dt j n1 pp-f n1.
(8) chapter (DIV1)
952
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7602
But after this life, is the accomplishmēt of all miseries, & that is eternal destruction and condemnation in hell fire, which to be the end of all misery, appeares by this;
But After this life, is the accomplishment of all misery's, & that is Eternal destruction and condemnation in hell fire, which to be the end of all misery, appears by this;
cc-acp p-acp d n1, vbz dt n1 pp-f d n2, cc d vbz j n1 cc n1 p-acp n1 n1, r-crq pc-acp vbi dt n1 pp-f d n1, vvz p-acp d;
(8) chapter (DIV1)
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because it is a separation of mans person from the societie & presence of God:
Because it is a separation of men person from the society & presence of God:
c-acp pn31 vbz dt n1 pp-f ng1 n1 p-acp dt n1 cc n1 pp-f np1:
(8) chapter (DIV1)
953
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7604
and an enduring of Gods wrath in the whole person ▪ euen in the place of the Diuell and damned soules,
and an enduring of God's wrath in the Whole person ▪ even in the place of the devil and damned Souls,
cc dt j-vvg pp-f npg1 n1 p-acp dt j-jn n1 ▪ av p-acp dt n1 pp-f dt n1 cc j-vvn n2,
(8) chapter (DIV1)
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& that not for a time, but for euer and euer eternally.
& that not for a time, but for ever and ever eternally.
cc cst xx p-acp dt n1, cc-acp c-acp av cc av av-j.
(8) chapter (DIV1)
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And thus we see what punishment is, and answerably what misery is, wherby we may see what it is to be wretched: namely in a word to be subiect to al miseries;
And thus we see what punishment is, and answerably what misery is, whereby we may see what it is to be wretched: namely in a word to be Subject to all misery's;
cc av pns12 vvb r-crq n1 vbz, cc av-j r-crq n1 vbz, c-crq pns12 vmb vvi r-crq pn31 vbz pc-acp vbi j: av p-acp dt n1 pc-acp vbi j-jn p-acp d n2;
(8) chapter (DIV1)
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whether we consider thē in the r•ot thereof, originall sin; or vnder the forme of punishment;
whither we Consider them in the r•ot thereof, original since; or under the Form of punishment;
cs pns12 vvb pno32 p-acp dt n1 av, j-jn n1; cc p-acp dt n1 pp-f n1;
(8) chapter (DIV1)
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7608
in this life, in the whole person, and in soule & body seuerally: in goods and calling:
in this life, in the Whole person, and in soul & body severally: in goods and calling:
p-acp d n1, p-acp dt j-jn n1, cc p-acp n1 cc n1 av-j: p-acp n2-j cc n1:
(8) chapter (DIV1)
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at the end of this life, and in the world to come. At the end of this life, and in the world to come.
p-acp dt n1 pp-f d n1, cc p-acp dt n1 pc-acp vvi.
(8) chapter (DIV1)
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The proper end that moues Christ to say to this Church, She knew not that shee was wretched, is this:
The proper end that moves christ to say to this Church, She knew not that she was wretched, is this:
dt j n1 cst vvz np1 pc-acp vvi p-acp d n1, pns31 vvd xx cst pns31 vbds j, vbz d:
(8) chapter (DIV1)
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to teach this Church and in them vs, and all Churches, to learne to knowe their owne miseries, to feele the same,
to teach this Church and in them us, and all Churches, to Learn to know their own misery's, to feel the same,
pc-acp vvi d n1 cc p-acp pno32 pno12, cc d n2, pc-acp vvi pc-acp vvi po32 d n2, pc-acp vvi dt d,
(8) chapter (DIV1)
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7612
and to be touched in conscience for them. We therfore must learne not to ••atter our selus with hope of our good state:
and to be touched in conscience for them. We Therefore must Learn not to ••atter our selves with hope of our good state:
cc pc-acp vbi vvn p-acp n1 p-acp pno32. pns12 av vmb vvi xx pc-acp vvi po12 n2 p-acp n1 pp-f po12 j n1:
(8) chapter (DIV1)
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7613
but labor to see our miserie both in sin, & the punishment thereof.
but labour to see our misery both in since, & the punishment thereof.
cc-acp n1 pc-acp vvi po12 n1 av-d p-acp n1, cc dt n1 av.
(8) chapter (DIV1)
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7614
And seeing it, striue to be touched with it, that we may crie with the Iewes.
And seeing it, strive to be touched with it, that we may cry with the Iewes.
np1 vvg pn31, vvb pc-acp vbi vvn p-acp pn31, cst pns12 vmb vvi p-acp dt np2.
(8) chapter (DIV1)
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7615
What shal we do to be saued? for till such time as this in some measure be wrought in vs, we shal be but luke-warme professors, hauing a shew of godlines, but wanting the power thereof: What shall we do to be saved? for till such time as this in Some measure be wrought in us, we shall be but lukewarm professors, having a show of godliness, but wanting the power thereof:
q-crq vmb pns12 vdi pc-acp vbi vvn? p-acp p-acp d n1 c-acp d p-acp d n1 vbi vvn p-acp pno12, pns12 vmb vbi p-acp j n2, vhg dt n1 pp-f n1, cc-acp vvg dt n1 av:
(8) chapter (DIV1)
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7616
The true sight of our miserie is the gift and grace of God, but yet we must vse all good means, that we may come to see the same,
The true sighed of our misery is the gift and grace of God, but yet we must use all good means, that we may come to see the same,
dt j n1 pp-f po12 n1 vbz dt n1 cc n1 pp-f np1, cc-acp av pns12 vmb vvi d j n2, cst pns12 vmb vvi pc-acp vvi dt d,
(8) chapter (DIV1)
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7617
& to be touched with it, that so we may haue hearts hereby fit to receiue the Gospell, which containes the remedie of this our miserie.
& to be touched with it, that so we may have hearts hereby fit to receive the Gospel, which contains the remedy of this our misery.
cc pc-acp vbi vvn p-acp pn31, cst av pns12 vmb vhi n2 av j pc-acp vvi dt n1, r-crq vvz dt n1 pp-f d po12 n1.
(8) chapter (DIV1)
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7618
And miserable, that is, worthy to be pitied: this is added, not to set downe another thing;
And miserable, that is, worthy to be pitied: this is added, not to Set down Another thing;
cc j, cst vbz, j pc-acp vbi vvn: d vbz vvn, xx pc-acp vvi a-acp j-jn n1;
(8) chapter (DIV1)
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7619
but to expres the greatnes of their misery; as if he should say.
but to express the greatness of their misery; as if he should say.
cc-acp pc-acp vvi dt n1 pp-f po32 n1; c-acp cs pns31 vmd vvi.
(8) chapter (DIV1)
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7620
Thy misery is not small ▪ but so great and so greeuous, as indeed thou art in that regard to be pitied of all men.
Thy misery is not small ▪ but so great and so grievous, as indeed thou art in that regard to be pitied of all men.
po21 n1 vbz xx j ▪ cc-acp av j cc av j, c-acp av pns21 vb2r p-acp d n1 pc-acp vbi vvn pp-f d n2.
(8) chapter (DIV1)
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7621
Hence we learne, that we must not despise parties miserable by reason of their sins, or scorne and contemne them.
Hence we Learn, that we must not despise parties miserable by reason of their Sins, or scorn and contemn them.
av pns12 vvb, cst pns12 vmb xx vvi n2 j p-acp n1 pp-f po32 n2, cc n1 cc vvi pno32.
(8) chapter (DIV1)
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7622
But contrariwise lament & pity them.
But contrariwise lament & pity them.
p-acp av vvi cc vvi pno32.
(8) chapter (DIV1)
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7623
When Dauid saw men sin, and so pull heapes of miseries vpon them, he shed riuers of tears.
When David saw men since, and so pull heaps of misery's upon them, he shed Rivers of tears.
c-crq np1 vvd n2 n1, cc av vvb n2 pp-f n2 p-acp pno32, pns31 vvd n2 pp-f n2.
(8) chapter (DIV1)
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7624
The Lord makes it a good mans property to mourne for the abhominations of the people.
The Lord makes it a good men property to mourn for the abominations of the people.
dt n1 vvz pn31 dt j ng1 n1 pc-acp vvi p-acp dt n2 pp-f dt n1.
(8) chapter (DIV1)
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7625
Ieremie for the sins of the people wished his head were full of water. And iust Lot greeued his righteous hart for the abhominations of Sodome. Ieremie for the Sins of the people wished his head were full of water. And just Lot grieved his righteous heart for the abominations of Sodom.
np1 p-acp dt n2 pp-f dt n1 vvd po31 n1 vbdr j pp-f n1. cc j n1 vvd po31 j n1 p-acp dt n2 pp-f np1.
(8) chapter (DIV1)
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7626
It was the fault of the Corinthians which Paul reprooueth, that when the incestuous man had sinned that greeuous sinne, They were not humbled, but puffed with contempt against the partie.
It was the fault of the Corinthians which Paul Reproveth, that when the incestuous man had sinned that grievous sin, They were not humbled, but puffed with contempt against the party.
pn31 vbds dt n1 pp-f dt njp2 r-crq np1 vvz, cst c-crq dt j n1 vhd vvn d j n1, pns32 vbdr xx vvn, cc-acp vvd p-acp n1 p-acp dt n1.
(8) chapter (DIV1)
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7627
And it is a fault in sundry men at this daye, that they are not humbled in themselues when they see other men sin.
And it is a fault in sundry men At this day, that they Are not humbled in themselves when they see other men since.
cc pn31 vbz dt n1 p-acp j n2 p-acp d n1, cst pns32 vbr xx vvn p-acp px32 q-crq pns32 vvb j-jn n2 n1.
(8) chapter (DIV1)
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7628
We must not do so, but shew the grace we haue aboue others, in being greeued for the miseries, which men without grace by their sins pull dayly vpon them.
We must not do so, but show the grace we have above Others, in being grieved for the misery's, which men without grace by their Sins pull daily upon them.
pns12 vmb xx vdi av, cc-acp vvb dt n1 pns12 vhb p-acp ng2-jn, p-acp vbg vvn p-acp dt n2, r-crq n2 p-acp n1 p-acp po32 n2 vvb av-j p-acp pno32.
(8) chapter (DIV1)
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7629
Thus much of their miserie in generall.
Thus much of their misery in general.
av d pp-f po32 n1 p-acp n1.
(8) chapter (DIV1)
956
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7630
The partes of their miserie are three, which Christ noteth particularly, that if it were possible, he might cause this church to lay aside this damnable pride;
The parts of their misery Are three, which christ notes particularly, that if it were possible, he might cause this Church to lay aside this damnable pride;
dt n2 pp-f po32 n1 vbr crd, r-crq np1 vvz av-j, cst cs pn31 vbdr j, pns31 vmd vvi d n1 pc-acp vvi av d j n1;
(8) chapter (DIV1)
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7631
for these in all men are maine miseries. The First is pouertie.
for these in all men Are main misery's. The First is poverty.
p-acp d p-acp d n2 vbr j n2. dt ord vbz n1.
(8) chapter (DIV1)
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7632
And poore: that is properly one that hath not a rag to his back, nor bread to his mouth,And poor: that is properly one that hath not a rag to his back, nor bred to his Mouth,
cc j: cst vbz av-j pi cst vhz xx dt n1 p-acp po31 n1, ccx n1 p-acp po31 n1,
(8) chapter (DIV1)
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7633
vnlesse hee begge the same of others. But here it is taken for one that is spiritually poore:
unless he beg the same of Others. But Here it is taken for one that is spiritually poor:
cs pns31 vvb dt d pp-f n2-jn. p-acp av pn31 vbz vvn p-acp pi cst vbz av-j j:
(8) chapter (DIV1)
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7634
which pouerty wee shall better conceiue, if we do vnderstand what be true spirituall riches. True riches be Gods grace and sauor in Christ;
which poverty we shall better conceive, if we do understand what be true spiritual riches. True riches be God's grace and savour in christ;
r-crq n1 pns12 vmb av-jc vvi, cs pns12 vdb vvi r-crq vbb j j n2. j n2 vbb n2 n1 cc n1 p-acp np1;
(8) chapter (DIV1)
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7635
as the pardon of sinne, and life euerlasting.
as the pardon of sin, and life everlasting.
c-acp dt n1 pp-f n1, cc n1 j.
(8) chapter (DIV1)
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7636
The poore man therefore is hee, that wanteth Gods fauour for the remission of his sins,
The poor man Therefore is he, that Wants God's favour for the remission of his Sins,
dt j n1 av vbz pns31, cst vvz ng1 n1 p-acp dt n1 pp-f po31 n2,
(8) chapter (DIV1)
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7637
and the gift of eternall life: & hath in him no good thing that is acceptable to God;
and the gift of Eternal life: & hath in him no good thing that is acceptable to God;
cc dt n1 pp-f j n1: cc vhz p-acp pno31 dx j n1 cst vbz j p-acp np1;
(8) chapter (DIV1)
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7638
but in regard of his soule, is as silly and poore, as any beggar in regard of his bodie.
but in regard of his soul, is as silly and poor, as any beggar in regard of his body.
cc-acp p-acp n1 pp-f po31 n1, vbz a-acp j cc j, c-acp d n1 p-acp n1 pp-f po31 n1.
(8) chapter (DIV1)
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7639
The end why Christ calleth this church poore, is to beat downe the proud conceit of her owne good estate,
The end why christ calls this Church poor, is to beatrice down the proud conceit of her own good estate,
dt n1 c-crq np1 vvz d n1 j, vbz pc-acp vvi a-acp dt j n1 pp-f po31 d j n1,
(8) chapter (DIV1)
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7640
and to cause her to feele her spirituall pouertie, and so become poore in spirit.
and to cause her to feel her spiritual poverty, and so become poor in Spirit.
cc pc-acp vvi pno31 pc-acp vvi po31 j n1, cc av vvb j p-acp n1.
(8) chapter (DIV1)
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7641
And we in them are likewise taught to labour to feele our owne pouertie, how by nature there is no goodnesse in vs;
And we in them Are likewise taught to labour to feel our own poverty, how by nature there is no Goodness in us;
cc pns12 p-acp pno32 vbr av vvn pc-acp vvi pc-acp vvi po12 d n1, c-crq p-acp n1 pc-acp vbz dx n1 p-acp pno12;
(8) chapter (DIV1)
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7642
but wee are vtterly destitute of the grace and fauor of God, that so we may goe out of our selues,
but we Are utterly destitute of the grace and favour of God, that so we may go out of our selves,
cc-acp pns12 vbr av-j j pp-f dt n1 cc n1 pp-f np1, cst av pns12 vmb vvi av pp-f po12 n2,
(8) chapter (DIV1)
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7643
and in regard of our selues euen despaire of our saluation:
and in regard of our selves even despair of our salvation:
cc p-acp n1 pp-f po12 n2 av n1 pp-f po12 n1:
(8) chapter (DIV1)
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7644
for till this pouertie of spirit be wrought in vs, wee may make a shew in profession, heare the word and receiue the Sacraments,
for till this poverty of Spirit be wrought in us, we may make a show in profession, hear the word and receive the Sacraments,
c-acp c-acp d n1 pp-f n1 vbb vvn p-acp pno12, pns12 vmb vvi dt n1 p-acp n1, vvb dt n1 cc vvi dt n2,
(8) chapter (DIV1)
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but we shall neuer ha•e sound grace.
but we shall never ha•e found grace.
cc-acp pns12 vmb av-x vbi j n1.
(8) chapter (DIV1)
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7646
And blessed were our estate, if wee could lay aside that diuelish pride, which puffeth vp our hearts, and become poore in spirite;
And blessed were our estate, if we could lay aside that devilish pride, which Puffeth up our hearts, and become poor in Spirit;
np1 vvn vbdr po12 n1, cs pns12 vmd vvi av d j n1, r-crq vvz a-acp po12 n2, cc vvi j p-acp n1;
(8) chapter (DIV1)
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7647
then were wee in the right way to receiue the Gospell, and the graces thereof:
then were we in the right Way to receive the Gospel, and the graces thereof:
av vbdr pns12 p-acp dt j-jn n1 pc-acp vvi dt n1, cc dt n2 av:
(8) chapter (DIV1)
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7648
but till we be beggars in our selues, wee neuer begin to be rich in Christ.
but till we be beggars in our selves, we never begin to be rich in christ.
cc-acp c-acp pns12 vbb n2 p-acp po12 n2, pns12 av-x vvb pc-acp vbi j p-acp np1.
(8) chapter (DIV1)
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Howe can Christ truely charge this Church with pouertie;
How can christ truly charge this Church with poverty;
c-crq vmb np1 av-j vvi d n1 p-acp n1;
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7650
for the Laodiceans were a rich people, and had great store of wealth? Answ. True it is, they were rich in wealth as histories shew, and yet poore to God.
for the Laodiceans were a rich people, and had great store of wealth? Answer True it is, they were rich in wealth as histories show, and yet poor to God.
p-acp dt np1 vbdr dt j n1, cc vhd j n1 pp-f n1? np1 av-j pn31 vbz, pns32 vbdr j p-acp n1 p-acp n2 vvb, cc av j p-acp np1.
(8) chapter (DIV1)
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7651
For all honour and wealth in the world, is nothing without the grace and fauor of God in Christ.
For all honour and wealth in the world, is nothing without the grace and favour of God in christ.
p-acp d n1 cc n1 p-acp dt n1, vbz pix p-acp dt n1 cc n1 pp-f np1 p-acp np1.
(8) chapter (DIV1)
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7652
Paul saith, Wee are compleat in Christ: forth of him therfore we haue nothing. Paul Says, we Are complete in christ: forth of him Therefore we have nothing.
np1 vvz, pns12 vbr j p-acp np1: av pp-f pno31 av pns12 vhb pix.
(8) chapter (DIV1)
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7653
To the Corinthians hee saith, All thinges are yours, and you Christs, and Christ is Gods. But nothing is ours till we haue Christ, and Christ vs. As it was with this Church, so it is with all other.
To the Corinthians he Says, All things Are yours, and you Christ, and christ is God's But nothing is ours till we have christ, and christ us As it was with this Church, so it is with all other.
p-acp dt njp2 pns31 vvz, d n2 vbr png22, cc pn22 npg1, cc np1 vbz n2 p-acp pix vbz png12 c-acp pns12 vhb np1, cc np1 pno12 p-acp pn31 vbds p-acp d n1, av pn31 vbz p-acp d n-jn.
(8) chapter (DIV1)
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Euerie person and all people are but poore, and beggarly, if they want Christ:
Every person and all people Are but poor, and beggarly, if they want christ:
d n1 cc d n1 vbr p-acp j, cc j, cs pns32 vvb np1:
(8) chapter (DIV1)
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7655
and therefore if God haue giuen any man riches and wealth, hee must lay this good foundation;
and Therefore if God have given any man riches and wealth, he must lay this good Foundation;
cc av cs np1 vhb vvn d n1 n2 cc n1, pns31 vmb vvi d j n1;
(8) chapter (DIV1)
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7656
vse them as helps to further his saluation:
use them as helps to further his salvation:
vvb pno32 c-acp n2 p-acp jc po31 n1:
(8) chapter (DIV1)
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7657
For by them hee may attaine to the meanes of saluation, and also shew forth the fruits of faith.
For by them he may attain to the means of salvation, and also show forth the fruits of faith.
c-acp p-acp pno32 pns31 vmb vvi p-acp dt n2 pp-f n1, cc av vvb av dt n2 pp-f n1.
(8) chapter (DIV1)
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7658
But they that haue wealth and vse it otherwise shall finde it turne to their deeper condemnation.
But they that have wealth and use it otherwise shall find it turn to their Deeper condemnation.
p-acp pns32 cst vhb n1 cc vvi pn31 av vmb vvi pn31 vvi p-acp po32 avc-jn n1.
(8) chapter (DIV1)
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7659
The second part of their misery is blindnesse. Quest. How can they be sayd to be blinde;
The second part of their misery is blindness. Quest. How can they be said to be blind;
dt ord n1 pp-f po32 n1 vbz n1. n1. q-crq vmb pns32 vbi vvn pc-acp vbi j;
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for they had a learned teacher no doubt, that both was able, and did teach the will of God;
for they had a learned teacher no doubt, that both was able, and did teach the will of God;
c-acp pns32 vhd dt j n1 dx n1, cst d vbds j, cc vdd vvi dt n1 pp-f np1;
(8) chapter (DIV1)
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and the people likewise knew the points of Religion, and beleeued the Gospell? Answ. They had knowledge indeed, but yet they were blinde:
and the people likewise knew the points of Religion, and believed the Gospel? Answer They had knowledge indeed, but yet they were blind:
cc dt n1 av vvd dt n2 pp-f n1, cc vvd dt n1? np1 pns32 vhd n1 av, cc-acp av pns32 vbdr j:
(8) chapter (DIV1)
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first, because they knew not their owne estate.
First, Because they knew not their own estate.
ord, c-acp pns32 vvd xx po32 d n1.
(8) chapter (DIV1)
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7663
If a man had all skill in all Arts and sciences, & great knowledge in the word:
If a man had all skill in all Arts and sciences, & great knowledge in the word:
cs dt n1 vhd d n1 p-acp d n2 cc n2, cc j n1 p-acp dt n1:
(8) chapter (DIV1)
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7664
yet if he know not himselfe in some measure, he is but a blinde man. Secondly, because they did not knowe God in Christ:
yet if he know not himself in Some measure, he is but a blind man. Secondly, Because they did not know God in christ:
av cs pns31 vvb xx px31 p-acp d n1, pns31 vbz p-acp dt j n1. ord, c-acp pns32 vdd xx vvi np1 p-acp np1:
(8) chapter (DIV1)
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7665
They knewe no doubt, that there was a God, and that Christ was a Sauiour,
They knew no doubt, that there was a God, and that christ was a Saviour,
pns32 vvd dx n1, cst a-acp vbds dt np1, cc cst np1 vbds dt n1,
(8) chapter (DIV1)
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but they could not apply it to themselues, to be able to say, God is my God, Christ my Redeemer,
but they could not apply it to themselves, to be able to say, God is my God, christ my Redeemer,
cc-acp pns32 vmd xx vvi pn31 p-acp px32, pc-acp vbi j pc-acp vvi, np1 vbz po11 n1, np1 po11 n1,
(8) chapter (DIV1)
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7667
and the holy Ghost my Sanctifier. Thirdly, because they could not discerne of things that did differ;
and the holy Ghost my Sanctifier. Thirdly, Because they could not discern of things that did differ;
cc dt j n1 po11 n1. ord, c-acp pns32 vmd xx vvi pp-f n2 cst vdd vvi;
(8) chapter (DIV1)
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as between good and euill, between euill and euill, and between temporall things, and eternall blessings:
as between good and evil, between evil and evil, and between temporal things, and Eternal blessings:
c-acp p-acp j cc j-jn, p-acp j-jn cc n-jn, cc p-acp j n2, cc j n2:
(8) chapter (DIV1)
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7669
This spirituall discerning, is a gift of Gods grace. In that Christ saith, They were blinde, though they had knowledge;
This spiritual discerning, is a gift of God's grace. In that christ Says, They were blind, though they had knowledge;
d j vvg, vbz dt n1 pp-f npg1 n1. p-acp d np1 vvz, pns32 vbdr j, cs pns32 vhd n1;
(8) chapter (DIV1)
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wee may learne, that al knowledge is but meere ignorāce before God, to those persons that know not themselus,
we may Learn, that all knowledge is but mere ignorance before God, to those Persons that know not themselves,
pns12 vmb vvi, cst d n1 vbz p-acp j n1 p-acp np1, p-acp d n2 cst vvb xx px32,
(8) chapter (DIV1)
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and God to be their God in Christ For want hereof Christ calleth the angell of this church blind ▪ thogh otherwise hee were a verie learned man.
and God to be their God in christ For want hereof christ calls the angel of this Church blind ▪ though otherwise he were a very learned man.
cc np1 pc-acp vbi po32 n1 p-acp np1 p-acp n1 av np1 vvz dt n1 pp-f d n1 j ▪ c-acp av pns31 vbdr dt j j n1.
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Which must teach vs, not to rest content with any humane learning, no not with the literall knowledge of the Gospel,
Which must teach us, not to rest content with any humane learning, no not with the literal knowledge of the Gospel,
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but we must labor further to know our selues, and to know God in Christ, & Christ our redeemer:
but we must labour further to know our selves, and to know God in christ, & christ our redeemer:
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and be able in some good sort to discern between things that differ.
and be able in Some good sort to discern between things that differ.
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Dauid a most worthy Prophet intituleth the 32. Psalme, his Learning. What learning sheweth he there? Answ. Surely nothing but the knowledge of the pardon of his sins.David a most worthy Prophet intituleth the 32. Psalm, his Learning. What learning shows he there? Answer Surely nothing but the knowledge of the pardon of his Sins.
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And indeede that is it, which seasoneth all our learning: and therfore aboue all things we must labour for it.
And indeed that is it, which seasoneth all our learning: and Therefore above all things we must labour for it.
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The third part of their misery, is Nakednes. Nakednes is two-fold; To the eie of man, & to God.
The third part of their misery, is Nakedness. Nakedness is twofold; To the eye of man, & to God.
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Nakednes to the eie of man is bodily, & that is also two-fold:
Nakedness to the eye of man is bodily, & that is also twofold:
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either that which was before the fall in the bodies of our first parents, whereby their bodies being vncouered, appeared very glorious without shame:
either that which was before the fallen in the bodies of our First Parents, whereby their bodies being uncovered, appeared very glorious without shame:
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or that which is after the fall;
or that which is After the fallen;
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wherby the bodie being naked & bare appears full of shame, which is so excessiue, by reason of mans sin, that if necessity would permit, the whole body both face & hands should all be couered.
whereby the body being naked & bore appears full of shame, which is so excessive, by reason of men since, that if necessity would permit, the Whole body both face & hands should all be covered.
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Nakednes before God, is when any man lies before God, a deformed sinner.
Nakedness before God, is when any man lies before God, a deformed sinner.
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In this case Moses sawe the Israelites when they had made a golden Calfe ▪ For thereby they depriued themselues of Gods Image,
In this case Moses saw the Israelites when they had made a golden Calf ▪ For thereby they deprived themselves of God's Image,
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and were guilty of that most greeuous sin of Idolatry. This is a misery of all miseries;
and were guilty of that most grievous since of Idolatry. This is a misery of all misery's;
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& the greatest nakednes that can be: And this is the nakednes of this Church in this place.
& the greatest nakedness that can be: And this is the nakedness of this Church in this place.
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Qu. Why doth Christ call them naked? Ans. To mooue them, and in their persons all professors to haue care not to flye from God, and to hide their sins with Adam, but to bring themselues into his presence, Qu. Why does christ call them naked? Ans. To move them, and in their Persons all professors to have care not to fly from God, and to hide their Sins with Adam, but to bring themselves into his presence,
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and there lay open their sinnes, that they may obtain a couering for them by Christ.
and there lay open their Sins, that they may obtain a covering for them by christ.
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It is the practise of the world, to hide their sins frō men, but neuer to care how bare & naked they be in the sight of God, who yet seeth them all as plainly as we see the sores of any poore lazer that shews the same to moue our pity towards him:
It is the practice of the world, to hide their Sins from men, but never to care how bore & naked they be in the sighed of God, who yet sees them all as plainly as we see the sores of any poor Lazar that shows the same to move our pity towards him:
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which if we could see, we shuld be ashamed not to seeke to couer our sins before God.
which if we could see, we should be ashamed not to seek to cover our Sins before God.
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We must therfore labor in our owne consciences to see the nakednesse of our soules before God;
We must Therefore labour in our own Consciences to see the nakedness of our Souls before God;
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and seeke to be touched and humbled for the same, that so we may earnestly intreate for the righteousnesse of Christ, to be a couering to cloath our soules.
and seek to be touched and humbled for the same, that so we may earnestly entreat for the righteousness of christ, to be a covering to cloth our Souls.
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This was Dauids practise, for when hee saith: Blessed are they whose sinnes are couered, Psal. 32.1; he would giue vs to vnderstand, that hee vsed to vncouer his sinnes, and lay them open before God;
This was David practise, for when he Says: Blessed Are they whose Sins Are covered, Psalm 32.1; he would give us to understand, that he used to uncover his Sins, and lay them open before God;
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that at his handes in Christ, he might get a couer for them.
that At his hands in christ, he might get a cover for them.
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These are the particular partes of a mans miserie, which euery man must labour to feele in himselfe,
These Are the particular parts of a men misery, which every man must labour to feel in himself,
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if he would bee partaker of the righteousnesse of Christ:
if he would be partaker of the righteousness of christ:
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for thus hath Christ both in generall and in particular, set downe the miserie of this Church;
for thus hath christ both in general and in particular, Set down the misery of this Church;
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that he might prepare them to receiue the blessed comfort which followeth in the next Verse.
that he might prepare them to receive the blessed Comfort which follows in the next Verse.
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Vers. 18. I counsell thee to buy of me gold tryed by the fire, that thou mayest bee made rich:Vers. 18. I counsel thee to buy of me gold tried by the fire, that thou Mayest be made rich:
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and white rayment that thou mayst be clothed, and that thy filthy nakednesse doe not appeare:
and white raiment that thou Mayest be clothed, and that thy filthy nakedness do not appear:
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and annoint thy eye with eye-salue that thou mayest see. Heere beginneth the counsell of Christ vnto this Church.
and anoint thy eye with eyesalve that thou Mayest see. Here begins the counsel of christ unto this Church.
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Wherein, first he propoundeth a notable remedie for her miserie before noted. In this remedie, wee are to consider three things: the manner of prescribing it; the remedie it selfe;
Wherein, First he propoundeth a notable remedy for her misery before noted. In this remedy, we Are to Consider three things: the manner of prescribing it; the remedy it self;
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and the meanes whereby it is obtained. For the first, this remedie is propounded;
and the means whereby it is obtained. For the First, this remedy is propounded;
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not in any sharpe commandement, but by a milde and gentle aduise, I counsell thee. And herein Christ doth take to himselfe the office of the Counseller of his Church.
not in any sharp Commandment, but by a mild and gentle advise, I counsel thee. And herein christ does take to himself the office of the Counsellor of his Church.
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For as God hath his Church and people, so he hath his counsellers, by whom in mercie hee hath reuealed his counsell vnto his Church. The principale counseller is Christ;
For as God hath his Church and people, so he hath his Counsellers, by whom in mercy he hath revealed his counsel unto his Church. The principal Counsellor is christ;
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so he saith in the person of Wisedom, Pro. 8.14, Counsell is mine. And Isay saith;
so he Says in the person of Wisdom, Pro 8.14, Counsel is mine. And Saiah Says;
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To vs a Childe is borne, and he shall call his name, wonderfull, COVNSELLER, the mightie God, the euerlasting Father, the Prince of peace: To us a Child is born, and he shall call his name, wonderful, COUNSELLOR, the mighty God, the everlasting Father, the Prince of peace:
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yea, he is both King & Counseller to his Church. This office Christ challengeth to himselfe, for these causes:
yea, he is both King & Counsellor to his Church. This office christ Challengeth to himself, for these Causes:
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first, because he aduiseth his Church, touching the way whereby they must escape euerlasting death, and come to eternall life.
First, Because he adviseth his Church, touching the Way whereby they must escape everlasting death, and come to Eternal life.
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Secondly, because he teacheth them how they may practise euery busines, so as it may please God.
Secondly, Because he Teaches them how they may practise every business, so as it may please God.
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Thirdly, because hee teacheth them, how they may in grieuous dangers and distresses, find a good issue,
Thirdly, Because he Teaches them, how they may in grievous dangers and Distresses, find a good issue,
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or else bee able with patience to beare them.
or Else be able with patience to bear them.
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These things he worketh dayly in his Church, not by extraordinary means, but ordinarily by his word and spirit;
These things he works daily in his Church, not by extraordinary means, but ordinarily by his word and Spirit;
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and therefore may iustly challenge this honour to bee called the Counseller of his Church. From this office of Christ, wee learne two things.
and Therefore may justly challenge this honour to be called the Counsellor of his Church. From this office of christ, we Learn two things.
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First, to doe all the honour and reuerence we can vnto his Maiestie; for he is our professed Counseller, who imployes himselfe for the good of his Church.
First, to do all the honour and Reverence we can unto his Majesty; for he is our professed Counsellor, who employs himself for the good of his Church.
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Counsellers of the State and of the Law, are highly honoured and respected of all sorts,
Counsellers of the State and of the Law, Are highly honoured and respected of all sorts,
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euen for their counsell in worldly matters, though often it fayle:
even for their counsel in worldly matters, though often it fail:
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how much more ought wee to honour Christ our heauenly Counseller, whose counsell leadeth vnto glorie,
how much more ought we to honour christ our heavenly Counsellor, whose counsel leads unto glory,
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and is stable and sure for euer? Looke how much his counsell excelleth theirs, so much ought he to be honoured aboue them all.
and is stable and sure for ever? Look how much his counsel excels theirs, so much ought he to be honoured above them all.
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Secondly, in all distresses and grieuous temptations, and dangers either of soule or body, wee must take counsell and aduise from Christ Iesus:
Secondly, in all Distresses and grievous temptations, and dangers either of soul or body, we must take counsel and advise from christ Iesus:
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for to this end doth hee reueale himselfe to bee a counseller, that men in distresse comming to him, by his aduise might bee comforted and eased.
for to this end does he reveal himself to be a Counsellor, that men in distress coming to him, by his advise might be comforted and eased.
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When Moab, Ammon, and Mount Seir banded themselues against Iuda, the people were in great distresse and danger;
When Moab, Ammon, and Mount Seir banded themselves against Iuda, the people were in great distress and danger;
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but marke what good king Iehosophat did, he betooke himselfe to the Lord his counseller;
but mark what good King Iehosophat did, he betook himself to the Lord his Counsellor;
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saying, Lord we know not what to doe, but our eyes are towards thee, 2. Chron. 20.12; that is, direct thou vs in this danger, for of our selues we know not how to escape.
saying, Lord we know not what to do, but our eyes Are towards thee, 2. Chronicles 20.12; that is, Direct thou us in this danger, for of our selves we know not how to escape.
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This pratise ought to bee followed of all men, especially in time of any danger; such as these dayes are by reason of sinne.
This pratise ought to be followed of all men, especially in time of any danger; such as these days Are by reason of sin.
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The counsell of Wizards, Sorcerers, and Astrologians, ought not to bee sought after;
The counsel of Wizards, Sorcerers, and Astrologians, ought not to be sought After;
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but by prayer wee ought to humble our selues, and call only and continually on this our onely true counseller. II. Point. The remedie it selfe:
but by prayer we ought to humble our selves, and call only and continually on this our only true Counsellor. II Point. The remedy it self:
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which hath relation to the former Verse, for there hee set downe the Miserie of this Church, in three parts: which were all great Miseries.
which hath Relation to the former Verse, for there he Set down the Misery of this Church, in three parts: which were all great Misery's.
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And heere hee so propoundeth his remedie, that it is answerable to their Miserie in the seuerall parts thereof.
And Here he so propoundeth his remedy, that it is answerable to their Misery in the several parts thereof.
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For first, heere is gold to make them rich, answerable to their pouertie; Secondly, raiment to hide their nakednesse ;
For First, Here is gold to make them rich, answerable to their poverty; Secondly, raiment to hide their nakedness;
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Thirdly, oyntment to take away their blindnesse. For the first;
Thirdly, ointment to take away their blindness. For the First;
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by gold, according to the Analogie of the Scripture, we are to vnderstand the graces of Gods spirit: as true faith, repentance, the feare of God, loue of God, and the true loue of man : 1. Pet. 1.7, Faith is compared to gold in the tryall thereof :
by gold, according to the Analogy of the Scripture, we Are to understand the graces of God's Spirit: as true faith, Repentance, the Fear of God, love of God, and the true love of man: 1. Pet. 1.7, Faith is compared to gold in the trial thereof:
p-acp n1, vvg p-acp dt n1 pp-f dt n1, pns12 vbr pc-acp vvi dt n2 pp-f npg1 n1: c-acp j n1, n1, dt n1 pp-f np1, n1 pp-f np1, cc dt j n1 pp-f n1: crd np1 crd, n1 vbz vvn p-acp n1 p-acp dt n1 av:
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and so may all other gifts of the spirit be hereby vnderstood. Secondly, by gold, wee are to vnderstand Christs merits ;
and so may all other Gifts of the Spirit be hereby understood. Secondly, by gold, we Are to understand Christ merits;
cc av vmb d j-jn n2 pp-f dt n1 vbb av vvn. ord, p-acp n1, pns12 vbr pc-acp vvi npg1 n2;
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yea, Christ himselfe, as the fountaine of all grace. This gold is further said, to be tryed by the fire:
yea, christ himself, as the fountain of all grace. This gold is further said, to be tried by the fire:
uh, np1 px31, p-acp dt n1 pp-f d n1. d n1 vbz av-jc vvn, p-acp vbb vvn p-acp dt n1:
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that is, most pure and precious gold purged from all drosse, as fine as can be made by the art of man.
that is, most pure and precious gold purged from all dross, as fine as can be made by the art of man.
cst vbz, av-ds j cc j n1 vvn p-acp d n1, c-acp j c-acp vmb vbi vvn p-acp dt n1 pp-f n1.
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This is added to expresse the propertie of Gods graces and gifts; namely, that they are more precious vnto God then gold ;
This is added to express the property of God's graces and Gifts; namely, that they Are more precious unto God then gold;
d vbz vvn pc-acp vvi dt n1 pp-f npg1 n2 cc n2; av, cst pns32 vbr av-dc j p-acp np1 av n1;
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Yea, than gold tryed by the fire : as Peter saith. By this euery person is taught, how to beautifie themselues both in soule & body:
Yea, than gold tried by the fire: as Peter Says. By this every person is taught, how to beautify themselves both in soul & body:
uh, cs n1 vvn p-acp dt n1: c-acp np1 vvz. p-acp d d n1 vbz vvn, c-crq pc-acp vvi px32 d p-acp n1 cc n1:
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It is the common blind opinion of the world, that forraigne attyre and rich Iewels do adorne the body;
It is the Common blind opinion of the world, that foreign attire and rich Jewels do adorn the body;
pn31 vbz dt j j n1 pp-f dt n1, cst j n1 cc j n2 vdb vvi dt n1;
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and indeede in some cases the body may bee adorned with pearles and Iewels:
and indeed in Some cases the body may be adorned with Pearls and Jewels:
cc av p-acp d n2 dt n1 vmb vbi vvn p-acp n2 cc n2:
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but the right way to adorne any person indeed is, to furnish the soule with these graces of the spirit, which vnto God be more precious than fine gold.
but the right Way to adorn any person indeed is, to furnish the soul with these graces of the Spirit, which unto God be more precious than fine gold.
cc-acp dt j-jn n1 pc-acp vvi d n1 av vbz, pc-acp vvi dt n1 p-acp d n2 pp-f dt n1, r-crq p-acp np1 vbb av-dc j cs j n1.
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Our bodyes and soules ought to be the dwelling places of the Holy Ghost ; & therefore we must adorne them, and make them fit for so worthy a Guest:
Our bodies and Souls ought to be the Dwelling places of the Holy Ghost; & Therefore we must adorn them, and make them fit for so worthy a Guest:
po12 n2 cc n2 vmd pc-acp vbi dt j-vvg n2 pp-f dt j n1; cc av pns12 vmb vvi pno32, cc vvi pno32 j p-acp av j dt n1:
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which must be done, by the good graces of the spirit, and not by strange and forraigne attyre, which no good man could euer abide.
which must be done, by the good graces of the Spirit, and not by strange and foreign attire, which no good man could ever abide.
r-crq vmb vbi vdn, p-acp dt j n2 pp-f dt n1, cc xx p-acp j cc j n1, r-crq dx j n1 vmd av vvi.
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Secondly, these graces haue a further effect than to beautifie;
Secondly, these graces have a further Effect than to beautify;
ord, d n2 vhb dt jc n1 cs pc-acp vvi;
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and that is, to make rich. Heere then see the common folly, yea the spirituall madnesse of men in the world;
and that is, to make rich. Here then see the Common folly, yea the spiritual madness of men in the world;
cc d vbz, p-acp vvb j. av av vvi dt j n1, uh dt j n1 pp-f n2 p-acp dt n1;
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who spend all their time, wit and strength, to furnish their houses with treasure, & to enrich their bodies;
who spend all their time, wit and strength, to furnish their houses with treasure, & to enrich their bodies;
q-crq vvb d po32 n1, n1 cc n1, pc-acp vvi po32 n2 p-acp n1, cc pc-acp vvi po32 n2;
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and in the meane time leaue their soules vngarnished.
and in the mean time leave their Souls ungarnished.
cc p-acp dt j n1 vvi po32 n2 j.
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What a madnesse is this, that men should neglect the true riches, and follow after that which is nothing els,
What a madness is this, that men should neglect the true riches, and follow After that which is nothing Else,
q-crq dt n1 vbz d, cst n2 vmd vvi dt j n2, cc vvi p-acp d r-crq vbz pix av,
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but counterfeit copper? Seeing therefore Gods graces bee the true treasure which fadeth not, let vs seeke after them, as Wisedome counselleth:
but counterfeit copper? Seeing Therefore God's graces be the true treasure which fades not, let us seek After them, as Wisdom counselleth:
cc-acp j-jn n1? vvg av npg1 n2 vbb dt j n1 r-crq vvz xx, vvb pno12 vvi p-acp pno32, c-acp n1 vvz:
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Pro. 8.10, 11, receiue mine instruction, and not siluer: and knowledge rather than fine gold: For wisedome is better then precious stones. Pro 8.10, 11, receive mine instruction, and not silver: and knowledge rather than fine gold: For Wisdom is better then precious stones.
np1 crd, crd, vvb po11 n1, cc xx n1: cc n1 av-c cs j n1: p-acp n1 vbz jc cs j n2.
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The second part of this remedie is, a white garment: that is, Christ himselfe, and his righteousnesse imputed.
The second part of this remedy is, a white garment: that is, christ himself, and his righteousness imputed.
dt ord n1 pp-f d n1 vbz, dt j-jn n1: cst vbz, np1 px31, cc po31 n1 vvn.
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So Paul saith, All that are baptized into Christ haue put on Christ ;
So Paul Says, All that Are baptised into christ have put on christ;
av np1 vvz, d cst vbr vvn p-acp np1 vhb vvn p-acp np1;
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There Christ is made a garment, whom euery one that beleeueth in him doth put on.
There christ is made a garment, whom every one that Believeth in him does put on.
a-acp np1 vbz vvn dt n1, ro-crq d pi cst vvz p-acp pno31 vdz vvi a-acp.
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Againe, the fruites of the spirit are a garment; & therefore we are commanded to put on tender mercie, kindnesse, humblenesse of minde, meekenesse, and long suffering.
Again, the fruits of the Spirit Are a garment; & Therefore we Are commanded to put on tender mercy, kindness, humbleness of mind, meekness, and long suffering.
av, dt n2 pp-f dt n1 vbr dt n1; cc av pns12 vbr vvn p-acp vvn p-acp j n1, n1, n1 pp-f n1, n1, cc av-j vvg.
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Further, Christ sheweth the end of this garment; namely, to couer the nakednesse of our soules:
Further, christ shows the end of this garment; namely, to cover the nakedness of our Souls:
jc, np1 vvz dt n1 pp-f d n1; av, p-acp vvb dt n1 pp-f po12 n2:
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lest the filthynesse thereof, which we by our sins haue brought vpon vs, doe appeare. The third part of this remedie, is anoynting with eye-salue ;lest the filthiness thereof, which we by our Sins have brought upon us, do appear. The third part of this remedy, is anointing with eyesalve;
cs dt n1 av, r-crq pns12 p-acp po12 n2 vhb vvn p-acp pno12, vdb vvi. dt ord n1 pp-f d n1, vbz vvg p-acp j;
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where, by eye-salue, wee must vnderstand the spirit of Illumination and knowledge wrought in the mind by the Holy Ghost, whereby men know themselues and their estate:
where, by eyesalve, we must understand the Spirit of Illumination and knowledge wrought in the mind by the Holy Ghost, whereby men know themselves and their estate:
c-crq, p-acp j, pns12 vmb vvi dt n1 pp-f n1 cc n1 vvn p-acp dt n1 p-acp dt j n1, c-crq n2 vvb px32 cc po32 n1:
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for as eye-salue sharpens the eyes and cleeres the sight, where it was by some occasion dimned:
for as eyesalve sharpens the eyes and clears the sighed, where it was by Some occasion dimned:
p-acp a-acp j vvz dt n2 cc vvz dt n1, c-crq pn31 vbds p-acp d n1 vvn:
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so doth Christ by the illumination of the spirit, make a man know God in Christ,
so does christ by the illumination of the Spirit, make a man know God in christ,
av vdz np1 p-acp dt n1 pp-f dt n1, vvb dt n1 vvb np1 p-acp np1,
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and to discerne betweene good and euill, and betweene things temporall, and blessings eternall. Thus wee haue the meaning of the words:
and to discern between good and evil, and between things temporal, and blessings Eternal. Thus we have the meaning of the words:
cc pc-acp vvi p-acp j cc j-jn, cc p-acp n2 j, cc n2 j. av pns12 vhb dt n1 pp-f dt n2:
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whereby wee may see, that by all these three, wee can vnderstand nothing else but Christ himselfe, and his merits.
whereby we may see, that by all these three, we can understand nothing Else but christ himself, and his merits.
c-crq pns12 vmb vvi, cst p-acp d d crd, pns12 vmb vvi pix av cc-acp np1 px31, cc po31 n2.
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Now one and the same thing in Christ, is signified by diuers tearmes: to shew that there is in Christ the fulnesse of all grace, and plentifull redemption;
Now one and the same thing in christ, is signified by diverse terms: to show that there is in christ the fullness of all grace, and plentiful redemption;
av crd cc dt d n1 p-acp np1, vbz vvn p-acp j n2: pc-acp vvi cst pc-acp vbz p-acp np1 dt n1 pp-f d n1, cc j n1;
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yea, store of supplyes for all our wants. The Laodiceans were poore, but Christ was their riches;
yea, store of supplies for all our Wants. The Laodiceans were poor, but christ was their riches;
uh, n1 pp-f vvz p-acp d po12 n2. dt np1 vbdr j, cc-acp np1 vbds po32 n2;
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they were naked, Christ was their garment; and lastly, they were blinde, but Christ was their eye-salue.
they were naked, christ was their garment; and lastly, they were blind, but christ was their eyesalve.
pns32 vbdr j, np1 vbds po32 n1; cc ord, pns32 vbdr j, cc-acp np1 vbds po32 j.
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So that what wants soeuer be in vs, there is store of supply thereof in Christ.
So that what Wants soever be in us, there is store of supply thereof in christ.
av cst r-crq vvz av vbb p-acp pno12, pc-acp vbz n1 pp-f n1 av p-acp np1.
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This must the more diligently be marked, because the Papists make Christ but halfe a Sauiour, in putting our merits vnto his:
This must the more diligently be marked, Because the Papists make christ but half a Saviour, in putting our merits unto his:
d vmb dt av-dc av-j vbi vvn, c-acp dt njp2 vvb np1 p-acp j-jn dt n1, p-acp vvg po12 n2 p-acp png31:
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and so disgrace him in his glorious worke, wherein he is a most absolute Sauiour, and Redeemer. III. point.
and so disgrace him in his glorious work, wherein he is a most absolute Saviour, and Redeemer. III. point.
cc av vvi pno31 p-acp po31 j n1, c-crq pns31 vbz dt av-ds j n1, cc np1. np1. n1.
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The means whereby these worthy gifts of God may bee gotten, is by buying and bargaining: so Christ saith:
The means whereby these worthy Gifts of God may be got, is by buying and bargaining: so christ Says:
dt n2 c-crq d j n2 pp-f np1 vmb vbi vvn, vbz p-acp vvg cc vvg: av np1 vvz:
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I counsell thee to buy of me. Where he alludeth to the outward state of this Citie;I counsel thee to buy of me. Where he alludeth to the outward state of this city;
pns11 vvb pno21 pc-acp vvi pp-f pno11. c-crq pns31 vvz p-acp dt j n1 pp-f d n1;
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for it was rich, and also giuen to much trafficke as Hystories record: and therefore hee speakes to them in their owne kinde;
for it was rich, and also given to much traffic as Histories record: and Therefore he speaks to them in their own kind;
p-acp pn31 vbds j, cc av vvn p-acp d n1 c-acp n2 vvb: cc av pns31 vvz p-acp pno32 p-acp po32 d n1;
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as if he should say, you are a people exercised in much trafficke, and delighted with nothing more than buying and selling:
as if he should say, you Are a people exercised in much traffic, and delighted with nothing more than buying and selling:
c-acp cs pns31 vmd vvi, pn22 vbr dt n1 vvn p-acp d n1, cc vvd p-acp pix av-dc cs vvg cc vvg:
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well, I haue wares that will serue your turne;
well, I have wares that will serve your turn;
av, pns11 vhb n2 cst vmb vvi po22 n1;
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as gold, garments, and oyle, therefore come and buy of mee. These wordes must not bee vnderstood properly,
as gold, garments, and oil, Therefore come and buy of me. These words must not be understood properly,
c-acp n1, n2, cc n1, av vvb cc vvi pp-f pno11. d n2 vmb xx vbi vvn av-j,
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for so wee can buy nothing of Christ;
for so we can buy nothing of christ;
c-acp av pns12 vmb vvi pix pp-f np1;
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because there is nothing that is good in any, but it proceedeth from the free gift of God in Christ.
Because there is nothing that is good in any, but it Proceedeth from the free gift of God in christ.
c-acp pc-acp vbz pix cst vbz j p-acp d, cc-acp pn31 vvz p-acp dt j n1 pp-f np1 p-acp np1.
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This is onely spoken by way of resemblance to buying and selling; which stands in these points, which are the principall things in bargaining.
This is only spoken by Way of resemblance to buying and selling; which Stands in these points, which Are the principal things in bargaining.
d vbz av-j vvn p-acp n1 pp-f n1 p-acp vvg cc vvg; r-crq vvz p-acp d n2, r-crq vbr dt j-jn n2 p-acp vvg.
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First, a man sees his want, and desires to haue it supplyed; and therfore goes to the place where such things are to be sold.
First, a man sees his want, and Desires to have it supplied; and Therefore Goes to the place where such things Are to be sold.
ord, dt n1 vvz po31 n1, cc vvz pc-acp vhi pn31 vvd; cc av vvz p-acp dt n1 c-crq d n2 vbr pc-acp vbi vvn.
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Secondly, he seeth the thing and he liketh it. Thirdly, he prizeth and valueth it. Fourthly, he maketh exchange for it, by money or money worth.
Secondly, he sees the thing and he liketh it. Thirdly, he prizeth and valueth it. Fourthly, he makes exchange for it, by money or money worth.
ord, pns31 vvz dt n1 cc pns31 vvz pn31. ord, pns31 vvz cc vvz pn31. ord, pns31 vvz n1 p-acp pn31, p-acp n1 cc n1 j.
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Fiftly, if it be a great summe, he giueth earnest. So in the getting of Christ, there is a kind of resemblance to all these.
Fifty, if it be a great sum, he gives earnest. So in the getting of christ, there is a kind of resemblance to all these.
ord, cs pn31 vbb dt j n1, pns31 vvz j. av p-acp dt n-vvg pp-f np1, pc-acp vbz dt n1 pp-f n1 p-acp d d.
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First, a man must feele himselfe, to stand in need of Christ and his merits;
First, a man must feel himself, to stand in need of christ and his merits;
ord, dt n1 vmb vvi px31, pc-acp vvi p-acp n1 pp-f np1 cc po31 n2;
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because men see want of bread, meat and drinke in their houses, therefore doe they goe to buy the same.
Because men see want of bred, meat and drink in their houses, Therefore do they go to buy the same.
c-acp n2 vvb n1 pp-f n1, n1 cc vvi p-acp po32 n2, av vdb pns32 vvb pc-acp vvi dt d.
(8) chapter (DIV1)
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Now looke how fencibly any man feeles these worldly wants; so euidently should we feele our want of Christ, and his merits.
Now look how fencibly any man feels these worldly Wants; so evidently should we feel our want of christ, and his merits.
av vvb c-crq av-j d n1 vvz d j n2; av av-j vmd pns12 vvi po12 n1 pp-f np1, cc po31 n2.
(8) chapter (DIV1)
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For this is the first beginning that causeth vs to seeke to receiue Christ Iesus.
For this is the First beginning that Causes us to seek to receive christ Iesus.
p-acp d vbz dt ord n1 cst vvz pno12 pc-acp vvi pc-acp vvi np1 np1.
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Secōdly feeling our wāts, we shold hunger & long after Christ, that we might bee made partakers of him & the vertue of his merits:
Secōdly feeling our Wants, we should hunger & long After christ, that we might be made partakers of him & the virtue of his merits:
ord n1 po12 n2, pns12 vmd n1 cc j p-acp np1, cst pns12 vmd vbi vvn n2 pp-f pno31 cc dt n1 pp-f po31 n2:
(8) chapter (DIV1)
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as a man that is to buy a thing doth take a liking thereof, which doth stir vp a desire in him to buy;
as a man that is to buy a thing does take a liking thereof, which does stir up a desire in him to buy;
c-acp dt n1 cst vbz pc-acp vvi dt n1 vdz vvi dt n-vvg av, r-crq vdz vvi a-acp dt n1 p-acp pno31 pc-acp vvi;
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so must we labour to haue liking of Christ, which wil mooue vs to seeke vnto him. Isay. 55.1. Hoe, all they that thirst, come and buy :
so must we labour to have liking of christ, which will move us to seek unto him. Saiah 55.1. Hoe, all they that thirst, come and buy:
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so that none make this bargaine, but he that thirsteth.
so that none make this bargain, but he that Thirsteth.
av cst pix vvi d n1, cc-acp pns31 cst vvz.
(8) chapter (DIV1)
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Thirdly we must prize and value Christ aboue all things in this world, euen at so high a rate that we account al things in regard of him to bee but lost; yea, euen drosse & dunge :
Thirdly we must prize and valve christ above all things in this world, even At so high a rate that we account all things in regard of him to be but lost; yea, even dross & dung:
ord pns12 vmb vvi cc n1 np1 p-acp d n2 p-acp d n1, av p-acp av j dt n1 cst pns12 vvb d n2 p-acp n1 pp-f pno31 pc-acp vbi cc-acp vvn; uh, av n1 cc n1:
(8) chapter (DIV1)
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as Paul did, Fourthly we must make exchange, How? we can giue Christ nothing but his owne? Answ. Properly there is no exchange, and therefore he saith: Isay. 55.1. Hoe, come and buy without money, for nothing. as Paul did, Fourthly we must make exchange, How? we can give christ nothing but his own? Answer Properly there is no exchange, and Therefore he Says: Saiah 55.1. Hoe, come and buy without money, for nothing.
p-acp np1 vdd, ord pns12 vmb vvi n1, q-crq? pns12 vmb vvi np1 pix cc-acp po31 d? np1 av-j a-acp vbz dx n1, cc av pns31 vvz: np1 crd. n1, vvb cc vvi p-acp n1, c-acp pix.
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Simon Magu•, is heauily checked and accursed, for offring to buy the gifts of the holy ghost, Acts 8.20.Simon Magu•, is heavily checked and accursed, for offering to buy the Gifts of the holy ghost, Acts 8.20.
np1 np1, vbz av-j vvn cc j-vvn, p-acp vvg pc-acp vvi dt n2 pp-f dt j n1, vvz crd.
(8) chapter (DIV1)
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And yet there is an exchange to be made, We must giue him our sins, and receiue his righteousnesse ;
And yet there is an exchange to be made, We must give him our Sins, and receive his righteousness;
cc av pc-acp vbz dt n1 pc-acp vbi vvn, pns12 vmb vvi pno31 po12 n2, cc vvi po31 n1;
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& therefore he is said, 2. Cor 5.21. To be made sin for vs, that wee should be made the righteousnes of God in him. See a most blessed exchange;
& Therefore he is said, 2. Cor 5.21. To be made since for us, that we should be made the righteousness of God in him. See a most blessed exchange;
cc av pns31 vbz vvn, crd np1 crd. pc-acp vbi vvn n1 p-acp pno12, cst pns12 vmd vbi vvn dt n1 pp-f np1 p-acp pno31. vvb dt av-ds j-vvn n1;
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for our sinne and shame, we receiue his blessed grace and righteousnes. Quest. How is this exchange made? Answ. In the practise of faith and repentance;
for our sin and shame, we receive his blessed grace and righteousness. Quest. How is this exchange made? Answer In the practice of faith and Repentance;
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for when we humble our selues and confesse our sinnes, praying earnestly for remission, and beleeue our reconciliation by Christ, then is hee our righteousnesse.
for when we humble our selves and confess our Sins, praying earnestly for remission, and believe our reconciliation by christ, then is he our righteousness.
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Lastly, though we can giue nothing vnto Christ, yet hee giu•th vnto vs an earnest in this bargaine:
Lastly, though we can give nothing unto christ, yet he giu•th unto us an earnest in this bargain:
ord, cs pns12 vmb vvi pix p-acp np1, av pns31 vvz p-acp pno12 dt n1 p-acp d n1:
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to wit, some portion of Gods spirit, and some small measure of his graces;
to wit, Some portion of God's Spirit, and Some small measure of his graces;
p-acp n1, d n1 pp-f npg1 n1, cc d j n1 pp-f po31 n2;
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as grace to bewayle our sinnes, to humble our selues, and to pray for the pardon of them, with purpose not to sinne againe, these be the earnests of this bargaine:
as grace to bewail our Sins, to humble our selves, and to pray for the pardon of them, with purpose not to sin again, these be the earnests of this bargain:
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And thus is heauen bought and sold between Christ and vs; the receiuing of his true sauing graces be they neuer so small:
And thus is heaven bought and sold between christ and us; the receiving of his true Saving graces be they never so small:
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euen as a penie is a suffi•ient earnest for a bargaine of a hundred pound.
even as a penny is a suffi•ient earnest for a bargain of a hundred pound.
av c-acp dt n1 vbz dt j n1 p-acp dt n1 pp-f dt crd n1.
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Here we see we are commanded to buy Christ, and to make a bargaine with him, whereby we may haue right to him and his merits.
Here we see we Are commanded to buy christ, and to make a bargain with him, whereby we may have right to him and his merits.
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But how goes the case with the world? surely many come where this bargaine is offered,
But how Goes the case with the world? surely many come where this bargain is offered,
p-acp q-crq vvz dt n1 p-acp dt n1? av-j d vvi c-crq d n1 vbz vvn,
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but few there be that buy. Wee are like to Passengers on the sea, who see many goodly buildings, sumptuous Cities,
but few there be that buy. we Are like to Passengers on the sea, who see many goodly buildings, sumptuous Cities,
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& fruitfull Ilands, but they make no purchase of them; they only prayse them, as they behold them, and so passe by:
& fruitful Lands, but they make no purchase of them; they only praise them, as they behold them, and so pass by:
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so wee come and heare the doctrine of Christ and his merits, and approoue of the same:
so we come and hear the Doctrine of christ and his merits, and approve of the same:
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but where is the partie that maketh this bargaine? Come to particular points, and it will appeare that few bargaine for Christ.
but where is the party that makes this bargain? Come to particular points, and it will appear that few bargain for christ.
cc-acp q-crq vbz dt n1 cst vvz d n1? np1 p-acp j n2, cc pn31 vmb vvi cst d n1 p-acp np1.
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For who feeles his own miserie as he ought? Who perceiues himselfe to stand in such neede of Christ as he doth? worldly wants wee feele and are affected with them,
For who feels his own misery as he ought? Who perceives himself to stand in such need of christ as he does? worldly Wants we feel and Are affected with them,
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but in regard of spirituall wants, we are sencelesse;
but in regard of spiritual Wants, we Are senseless;
cc-acp p-acp n1 pp-f j n2, pns12 vbr j;
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and yet til we truely feele our miserie, we neuer come to make this bargaine with Christ.
and yet till we truly feel our misery, we never come to make this bargain with christ.
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Againe, come to our desire & hungring after Christ; In bodily thirst and hunger, wee can say; I hunger, or I thirst:
Again, come to our desire & hungering After christ; In bodily thirst and hunger, we can say; I hunger, or I thirst:
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but who can say, I hunger & thirst after Christ and his righteousnesse? Alas, our hearts are full, we feele no want:
but who can say, I hunger & thirst After christ and his righteousness? Alas, our hearts Are full, we feel no want:
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nay they are dead, we feare none euill;
nay they Are dead, we Fear none evil;
uh-x pns32 vbr j, pns12 vvb pi j-jn;
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and as for our valuing and esteeming of Christ, we are plaine Gaderens and Esawes, wee preferre the world and the basest things therein before Christ. And for the exchange;
and as for our valuing and esteeming of christ, we Are plain Gardens and Esau's, we prefer the world and the Basest things therein before christ. And for the exchange;
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we are loth to part with our sins, & to put on Christs righteousnes.
we Are loath to part with our Sins, & to put on Christ righteousness.
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Which plainly shewes wee make no exchange, and though we bee willing to lay heapes of sins on Christ,
Which plainly shows we make no exchange, and though we be willing to lay heaps of Sins on christ,
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yet who takes Christes righteousnesse and declares the same by the fruites thereof.
yet who Takes Christ's righteousness and declares the same by the fruits thereof.
av q-crq vvz npg1 n1 cc vvz dt d p-acp dt n2 av.
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And lastly, for the earnest of the spirit, though some there be that haue receiued it,
And lastly, for the earnest of the Spirit, though Some there be that have received it,
cc ord, p-acp dt n1 pp-f dt n1, cs d pc-acp vbi cst vhb vvn pn31,
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yet the body of our people as their consciences can tell them, haue not receiued it:
yet the body of our people as their Consciences can tell them, have not received it:
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for they want knowledge, faith, and other graces. By all these, it is more than manifest, that this bargaine is not made:
for they want knowledge, faith, and other graces. By all these, it is more than manifest, that this bargain is not made:
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And yet true it is, that for worldly & base barganes he must rise early that will goe beyond them.
And yet true it is, that for worldly & base bargains he must rise early that will go beyond them.
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But what a shame is this, that we should be so expert in vile earthly things,
But what a shame is this, that we should be so expert in vile earthly things,
p-acp r-crq dt n1 vbz d, cst pns12 vmd vbi av j p-acp j j n2,
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and haue no regard of this excellent and heauēly bargaine? Wherfore seing Christ calleth vs hereunto, let vs make this one bargaine with him, and that presently;
and have no regard of this excellent and heavenly bargain? Wherefore sing christ calls us hereunto, let us make this one bargain with him, and that presently;
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which wee shall testifie by doing the fiue former duties;
which we shall testify by doing the fiue former duties;
r-crq pns12 vmb vvi p-acp vdg dt crd j n2;
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let vs neuer bee at rest, till we may say each one for himselfe, I haue bargained with Christ, and receiued his earnest.
let us never be At rest, till we may say each one for himself, I have bargained with christ, and received his earnest.
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Yea, our care should be that this bargaine be made not with vs alone, but with our children.
Yea, our care should be that this bargain be made not with us alone, but with our children.
uh, po12 n1 vmd vbi d d n1 vbi vvn xx p-acp pno12 av-j, cc-acp p-acp po12 n2.
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Many are forward to bring vp their childrē in good trades, wherein they may buy and sell for their liuing, wherein they doe well;
Many Are forward to bring up their children in good trades, wherein they may buy and fell for their living, wherein they do well;
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but withall, they ought to be as carefull to teach them to make this bargaine with Christ,
but withal, they ought to be as careful to teach them to make this bargain with christ,
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and then they doe farre better.
and then they do Far better.
cc av pns32 vdb av-j av-jc.
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For this is the cheapest and the chiefest marchandize that euer was sett to sale, which we may buy without monie;
For this is the cheapest and the chiefest merchandise that ever was Set to sale, which we may buy without money;
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and yet it will make vs rich for euer. Many labour in tafficke and take great paines, and yet often loose thereby:
and yet it will make us rich for ever. Many labour in tafficke and take great pains, and yet often lose thereby:
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but make this bargaine once, and then thou shalt neuer loose it, nor any thing thereby;
but make this bargain once, and then thou shalt never lose it, nor any thing thereby;
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but continue for euer rich in God. Verse. 19. As many as I loue, I rebuke and chasten: be zealous therefore, and amend.
but continue for ever rich in God. Verse. 19. As many as I love, I rebuke and chasten: be zealous Therefore, and amend.
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Because our Sauiour Christ had so sharply rebuked this Church, they might thereby take occasion to distrust,
Because our Saviour christ had so sharply rebuked this Church, they might thereby take occasion to distrust,
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and despaire of his fauour and mercie: heere therefore it pleaseth him, to take away all occasion of doubting, after this sort.
and despair of his favour and mercy: Here Therefore it Pleases him, to take away all occasion of doubting, After this sort.
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If I vse to rebuke & chasten all those whom I loue, then you are not to despaire of my mercie, by reason of my sharpe reproofe, whereby I haue threatned to spew you out of my mouth, for your sinne of luke-warmnesse. If I use to rebuke & chasten all those whom I love, then you Are not to despair of my mercy, by reason of my sharp reproof, whereby I have threatened to spew you out of my Mouth, for your sin of lukewarmness.
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But thus I vse to deale, with all those whom I loue; and therefore in this regard you need not to doubt of my loue and fauour. The meaning.But thus I use to deal, with all those whom I love; and Therefore in this regard you need not to doubt of my love and favour. The meaning.
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As many as I loue, Christ loues the creatures two wayes:As many as I love, christ loves the creatures two ways:
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as hee is Creator, and as he is Redeemer. As he is the Creator, hee loueth all his creatures, with a common & generall loue,
as he is Creator, and as he is Redeemer. As he is the Creator, he loves all his creatures, with a Common & general love,
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whether they be liuing or dead; reasonable or vnreasonable. As he is Redeemer, he loues his creatures with a speciall and a peculiar loue;
whither they be living or dead; reasonable or unreasonable. As he is Redeemer, he loves his creatures with a special and a peculiar love;
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which is not common to all, but proper to that part of man-kinde, which is chosen to saluation before the world was.
which is not Common to all, but proper to that part of mankind, which is chosen to salvation before the world was.
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And of this peculiar loue hee speaketh here.
And of this peculiar love he speaks Here.
cc pp-f d j n1 pns31 vvz av.
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I rebuke, The word in the originall which is translated, Rebuke, is more significant than can fitly bee expressed in any one English worde; I rebuke, The word in the original which is translated, Rebuke, is more significant than can fitly be expressed in any one English word;
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thus much is meant thereby, as if Christ had said;
thus much is meant thereby, as if christ had said;
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First, I will conuince them of their sins, and after reprooue, admonish, and check them for the same. And chasten:
First, I will convince them of their Sins, and After reprove, admonish, and check them for the same. And chasten:
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This must bee vnderstood of a kinde of correction, which a father vseth on his child, called nurturing: which is correction to breake the childe of his fault and bad manners,
This must be understood of a kind of correction, which a father uses on his child, called nurturing: which is correction to break the child of his fault and bad manners,
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and to teach him his dutie. This then is the meaning: All those whom I beare speciall fauour vnto, doe I conuince of their particular faults,
and to teach him his duty. This then is the meaning: All those whom I bear special favour unto, do I convince of their particular Faults,
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and then checke and reprooue them and nurture them, as a father doth his Child: to make them leaue their particular vices, and to walke in obediēce.
and then check and reprove them and nurture them, as a father does his Child: to make them leave their particular vices, and to walk in Obedience.
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And to assure vs that this is the true meaning, read Pro. 3.12, whence the words are taken;
And to assure us that this is the true meaning, read Pro 3.12, whence the words Are taken;
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& Heb. 12.5, where they are more fully explained.
& Hebrew 12.5, where they Are more Fully explained.
cc np1 crd, c-crq pns32 vbr av-dc av-j vvn.
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7847
Heere then Christ sets downe his ordinary dealing with them, whom he taketh and chooseth to bee his disciples and members;
Here then christ sets down his ordinary dealing with them, whom he Takes and chooses to be his Disciples and members;
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namely, hee conuinceth them of their faults: he reproueth and chasteneth them for this very end, to breake them of their sins,
namely, he Convinces them of their Faults: he Reproveth and Chasteneth them for this very end, to break them of their Sins,
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and to bring them to reformation. And this dealing of Christ, belongeth to euery seruant and member of Christ without exception:
and to bring them to Reformation. And this dealing of christ, belongeth to every servant and member of christ without exception:
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yea, Christ layeth rebukes and chastisments on all his children & that in diuers measure, according to the nature of their sinnes,
yea, christ Layeth rebukes and chastisements on all his children & that in diverse measure, according to the nature of their Sins,
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and the disposition of the parties.
and the disposition of the parties.
cc dt n1 pp-f dt n2.
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Such as are hardly broken of their sins, hee layeth on them more heauie iudgementes and chastisments that they may bee brought 〈 … 〉 humiliation,
Such as Are hardly broken of their Sins, he Layeth on them more heavy Judgments and chastisements that they may be brought 〈 … 〉 humiliation,
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and so 〈 ◊ 〉 true 〈 ◊ 〉.
and so 〈 ◊ 〉 true 〈 ◊ 〉.
cc av 〈 sy 〉 uh-j 〈 sy 〉.
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And therefore euery one that would bee a Discipl• and member of Christ, must looke to goe vnder his correction and his sharpe and seuere, rebuke;
And Therefore every one that would be a Discipl• and member of christ, must look to go under his correction and his sharp and severe, rebuke;
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according as they are in heart disposed vnto sinnes either more or lesse; Hee must passe vnder the rodde, that would come into the bond of the Couenant. Ezech. 20.37. The vse of this doctrine is two-fold, set downe Prov. 3.12. The first thus, My 〈 ◊ 〉 despise no• the correction of the Lord, for the Lord correcteth whom hee loueth;
according as they Are in heart disposed unto Sins either more or less; He must pass under the rod, that would come into the bound of the Covenant. Ezekiel 20.37. The use of this Doctrine is twofold, Set down Curae 3.12. The First thus, My 〈 ◊ 〉 despise no• the correction of the Lord, for the Lord Correcteth whom he loves;
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his chastycements are tokens of his loue. That is, whensoeuer the Lord either in the ministerie of his word reproueth thy sins,his chastycements Are tokens of his love. That is, whensoever the Lord either in the Ministry of his word Reproveth thy Sins,
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or by any affliction chasteneth thee, despise it not, neither set light by it; but make good vse thereof vnto thine owne soule. The second vse is;
or by any affliction Chasteneth thee, despise it not, neither Set Light by it; but make good use thereof unto thine own soul. The second use is;
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Faint not when thou art corrected :Faint not when thou art corrected:
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that is, let not the greatnesse of it daunt thee, but arme thy selfe with patience,
that is, let not the greatness of it daunt thee, but arm thy self with patience,
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because he vseth to correct all those whom hee loueth, making his chastisments tokens of his loue. Secondly;
Because he uses to correct all those whom he loves, making his chastisements tokens of his love. Secondly;
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Christ heere setteth before all gouernours, an example to followe, especially to fathers and masters ▪ his example is this;
christ Here sets before all Governors, an Exampl to follow, especially to Father's and Masters ▪ his Exampl is this;
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On euery child that hee loueth, hee layeth corrections, for this •nd to breake them of their sinnes :On every child that he loves, he Layeth corrections, for this •nd to break them of their Sins:
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〈 ◊ 〉 answerably, Gouernours must shew tokens of loue towards those that are vnder them, by due reproofe and correction;
〈 ◊ 〉 answerably, Governors must show tokens of love towards those that Are under them, by due reproof and correction;
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that •o they may be broken of their misdemeanor, and brought vnto obedience to God.
that •o they may be broken of their misdemeanour, and brought unto Obedience to God.
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It were to bee wished, that both Parents and Masters would followe Christ in this example,
It were to be wished, that both Parents and Masters would follow christ in this Exampl,
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and so seeke the reformation of those that are vnder them;
and so seek the Reformation of those that Are under them;
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but more lamentable is the 〈 ◊ 〉 Parents and Masters doe thinke it sufficient for them,
but more lamentable is the 〈 ◊ 〉 Parents and Masters do think it sufficient for them,
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if they prouide for their children and seruante• food, and rayment, and necessaries for the bodie;
if they provide for their children and seruante• food, and raiment, and necessaries for the body;
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and so altogether neglect the good of their soules, which is the cause of many sinnes, and so of many iudgements;
and so altogether neglect the good of their Souls, which is the cause of many Sins, and so of many Judgments;
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both which ought to mooue them to put in practise this dutie. Thirdly, the very order of Christs worde, doth minister vnto vs a necessary instruction;
both which ought to move them to put in practise this duty. Thirdly, the very order of Christ word, does minister unto us a necessary instruction;
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•••ching his manner of correcting his seruants. For first, hee propounds a direct end of all his corrections vpon them;
•••ching his manner of correcting his Servants. For First, he propounds a Direct end of all his corrections upon them;
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to wit, their nurturing and reformation; then, that hee may attaine thereto ▪ hee proceedeth thus:
to wit, their nurturing and Reformation; then, that he may attain thereto ▪ he Proceedeth thus:
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First, hee doth conuince their conscience of their sinnes ▪ then by reproofes he rebukes and checks them,
First, he does convince their conscience of their Sins ▪ then by reproofs he rebukes and Checks them,
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and lastly correcteth them, by laying chastisments on them.
and lastly Correcteth them, by laying chastisements on them.
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A most excellent and blessed order, in vsing correction for the good of the partie chastised, which ought to bee followed of all Gouernours, parents and masters especially.
A most excellent and blessed order, in using correction for the good of the party chastised, which ought to be followed of all Governors, Parents and Masters especially.
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First they must propound a good end of their correction, euen the amendement and saluation of the partie:
First they must propound a good end of their correction, even the amendment and salvation of the party:
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and that they may then proceed 〈 ◊ 〉, they must first conuince their conscience of the 〈 ◊ 〉 ▪ then reprooue, checke, and admonish them:
and that they may then proceed 〈 ◊ 〉, they must First convince their conscience of the 〈 ◊ 〉 ▪ then reprove, check, and admonish them:
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and if that take not place, they must proceed vnto meete and conuenient bodily correction all which must bee done not for reuenge;
and if that take not place, they must proceed unto meet and convenient bodily correction all which must be done not for revenge;
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but to bring thē to amendement, and to make them obedient to the will of God.
but to bring them to amendment, and to make them obedient to the will of God.
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Whereby wee see how farre many Parents and Gouernours ouer shoote themselues; when as they make their corrections matters of reuenge and choller;
Whereby we see how Far many Parents and Governors over shoot themselves; when as they make their corrections matters of revenge and choler;
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wherein they s•eldome intend the reformation of the offender ▪ which is a fault flat against the word of God;
wherein they s•eldome intend the Reformation of the offender ▪ which is a fault flat against the word of God;
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and therefore to be considered of euery good christian. Be zealous therefore and repent.
and Therefore to be considered of every good christian. Be zealous Therefore and Repent.
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In the former Verse hee propounded a remedie against their ▪ Spirituall pride ▪ In 〈 ◊ 〉 wordes hee doth directly propound a remedie against their Luke-warmnesse. But first obserue the coherence of these words with the former. Christ hath said;
In the former Verse he propounded a remedy against their ▪ Spiritual pride ▪ In 〈 ◊ 〉 words he does directly propound a remedy against their Lukewarmness. But First observe the coherence of these words with the former. christ hath said;
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Whom I loue I rebuke and correct, according as their fault is : therefore sayth hee to this Church;Whom I love I rebuke and correct, according as their fault is: Therefore say he to this Church;
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because I haue rebuked and corrected thee by seuere threatnings, for thy Luke-warmnesse, therefore now become zealous and amend. Because I have rebuked and corrected thee by severe threatenings, for thy Lukewarmness, Therefore now become zealous and amend.
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Here see the proper •nd of all reprofes and corrections:
Here see the proper •nd of all reproofs and corrections:
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namely, the reformation and amendement of mens faults & misdemeanors whatsoeuer, that so they may bee more carefull of their wayes ▪ and more zealous in good duties then euer they were.
namely, the Reformation and amendment of men's Faults & misdemeanors whatsoever, that so they may be more careful of their ways ▪ and more zealous in good duties then ever they were.
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Whensoeuer therefore wee are reprooued by the word of God;
Whensoever Therefore we Are reproved by the word of God;
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or when the Lord shall visite vs in body, minde, or goods by any kind of crosse, wee must remember to take occasion thereby to repent and amend, knowing that by all these as by so many Sermons, the Lorde calles vs to amendement.
or when the Lord shall visit us in body, mind, or goods by any kind of cross, we must Remember to take occasion thereby to Repent and amend, knowing that by all these as by so many Sermons, the Lord calls us to amendment.
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Nowe come to the remedie of their Luke-warmnesse ;
Now come to the remedy of their Lukewarmness;
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Be zealous. That wee may vnderstand this Commandement, we are to handle some points touching Zeale. First, what is zeale? Zeale is a burning affection in regard of Christian Religion,
Be zealous. That we may understand this Commandment, we Are to handle Some points touching Zeal. First, what is zeal? Zeal is a burning affection in regard of Christian Religion,
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and the true worship of God. This Zeale is compounded of two affections; of loue, and anger or indignation;
and the true worship of God. This Zeal is compounded of two affections; of love, and anger or Indignation;
cc dt j n1 pp-f np1. d n1 vbz vvn pp-f crd n2; pp-f n1, cc n1 cc n1;
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so that in this Commandement are two duties enioyned vnto this Church. First, that they should loue Christ, and his Religion aboue all things.
so that in this Commandment Are two duties enjoined unto this Church. First, that they should love christ, and his Religion above all things.
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Secondly, that they should be greiued especially for this, that Christ was dishonoured, his worship prophaned, and his doctrine not embraced;
Secondly, that they should be grieved especially for this, that christ was dishonoured, his worship Profaned, and his Doctrine not embraced;
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but insteed thereof false worship, and false doctrine entertayned; when both these concurre, then zeale is in the heart.
but instead thereof false worship, and false Doctrine entertained; when both these concur, then zeal is in the heart.
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A most notable Example hereof wee haue in Christ:
A most notable Exampl hereof we have in christ:
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Psalm. 69.9, where the Prophet Dauid in his person saith, The zeale of Gods house had eaten him vp. Whereby thus much is signified;Psalm. 69.9, where the Prophet David in his person Says, The zeal of God's house had eaten him up. Whereby thus much is signified;
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that the heat of his loue for the maintaining of his Fathers glorie, had euen consumed him;
that the heat of his love for the maintaining of his Father's glory, had even consumed him;
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and that his indignation was so great, because his Fathers Name was dishonoured, and his worship prophaned;
and that his Indignation was so great, Because his Father's Name was dishonoured, and his worship Profaned;
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that it did euen care him vp.
that it did even care him up.
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This wee shall see to bee true in Christ, if wee read the Hystorie of his life, Iohn 2.17.
This we shall see to be true in christ, if we read the History of his life, John 2.17.
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Yea hee professeth of himselfe, that it was meate and drinke vnto him to doe his Fathers will, Ioh. 4.34. That thing he preferred before his owne life or safetie:
Yea he Professes of himself, that it was meat and drink unto him to do his Father's will, John 4.34. That thing he preferred before his own life or safety:
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nay, for the accomplishment thereof, hee was content to suffer the pangs of hell. The like zeale was in Elias, when all Israel was fallen to Idolatrie;
nay, for the accomplishment thereof, he was content to suffer the pangs of hell. The like zeal was in Elias, when all Israel was fallen to Idolatry;
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his heart was zealous for the Lord of Hosts. 1. King. 19.14. II. point; The kinds of zeale. Zeale. is either good or bad:his heart was zealous for the Lord of Hosts. 1. King. 19.14. II point; The Kinds of zeal. Zeal. is either good or bad:
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In good zeale are these things required. I. True faith, as the roote thereof;
In good zeal Are these things required. I. True faith, as the root thereof;
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1. Tim. 1. vers. 5. The end of the commandement is loue 〈 ◊ 〉 of a pure heart,
1. Tim. 1. vers. 5. The end of the Commandment is love 〈 ◊ 〉 of a pure heart,
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and of a good conscience, and of faith vnfained ; Now, one apart of zeale is loue;and of a good conscience, and of faith unfeigned; Now, one apart of zeal is love;
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and therefore 〈 … 〉 proceed• from true faith, so must true zeale 〈 ◊ 〉 and that which is not grounded on faith ▪ is rather rashnesse and fiercenesse of nature, than true zeale. II. Repentance;
and Therefore 〈 … 〉 proceed• from true faith, so must true zeal 〈 ◊ 〉 and that which is not grounded on faith ▪ is rather rashness and fierceness of nature, than true zeal. II Repentance;
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2. Cor. 7.11, There are seuen 〈 ◊ 〉 of repentance recyted, whereof zeale is one, that is good zeale :
2. Cor. 7.11, There Are seuen 〈 ◊ 〉 of Repentance recited, whereof zeal is one, that is good zeal:
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Euen a burning loue of true Religion, and a godly indignation when false religion is embraced.
Even a burning love of true Religion, and a godly Indignation when false Religion is embraced.
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There may bee zeale in a man that hath no repentance; as was in Iehu, 2. King. 10.16. Come with mee, (sayth hee) and see the zeale that I haue for the Lord.
There may be zeal in a man that hath no Repentance; as was in Iehu, 2. King. 10.16. Come with me, (say he) and see the zeal that I have for the Lord.
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Yet he wanted repentance, for Vers. 29.31, It is said, Iehu regarded not to walke in the Law of the Lord God of Israel with all his heart:
Yet he wanted Repentance, for Vers. 29.31, It is said, Iehu regarded not to walk in the Law of the Lord God of Israel with all his heart:
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for hee departed not from the sinnes of Ieroboam, which made Israel to sinne : and therefore he had not in him the true zeale that is heere commanded. III. Zeale must come from knowledge: for without knowledge it is but rashnesse and bold-hardinesse, such as the Iewes had, Rom. 10.2. whose Zeale was without knowledge. for he departed not from the Sins of Jeroboam, which made Israel to sin: and Therefore he had not in him the true zeal that is Here commanded. III. Zeal must come from knowledge: for without knowledge it is but rashness and bold-hardiness, such as the Iewes had, Rom. 10.2. whose Zeal was without knowledge.
c-acp pns31 vvd xx p-acp dt n2 pp-f np1, r-crq vvd np1 p-acp n1: cc av pns31 vhd xx p-acp pno31 dt j n1 cst vbz av vvn. np1. n1 vmb vvi p-acp n1: p-acp p-acp n1 pn31 vbz p-acp n1 cc n1, d c-acp dt np2 vhd, np1 crd. rg-crq n1 vbds p-acp n1.
(8) chapter (DIV1)
986
Page 212
7914
And such as Paul had before his conuersion, Phil. 3. vers. 6. In Zeale hee persecuted Gods Church:
And such as Paul had before his conversion, Philip 3. vers. 6. In Zeal he persecuted God's Church:
cc d c-acp np1 vhd p-acp po31 n1, np1 crd fw-la. crd p-acp n1 pns31 vvn npg1 n1:
(8) chapter (DIV1)
986
Page 212
7915
Knowledge therefore in Gods word, must bee the guide and conductor of our zeale. III. point;Knowledge Therefore in God's word, must be the guide and conductor of our zeal. III. point;
n1 av p-acp ng1 n1, vmb vbi dt n1 cc n1 pp-f po12 n1. np1. n1;
(8) chapter (DIV1)
986
Page 212
7916
The fruites of zeale must be considered for the better discerning of true zeale. First, true zeale constraineth a man in euery thing to seeke to please God:
The fruits of zeal must be considered for the better discerning of true zeal. First, true zeal constrains a man in every thing to seek to please God:
dt n2 pp-f n1 vmb vbi vvn p-acp dt av-jc vvg pp-f j n1. ord, j n1 vvz dt n1 p-acp d n1 pc-acp vvi pc-acp vvi np1:
(8) chapter (DIV1)
987
Page 212
7917
Whether we be out of 〈 ◊ 〉 wits, we are it vnto God: or whether we bee in our right mind, we are it vnto you. Whither we be out of 〈 ◊ 〉 wits, we Are it unto God: or whither we be in our right mind, we Are it unto you.
cs pns12 vbb av pp-f 〈 sy 〉 n2, pns12 vbr pn31 p-acp np1: cc cs pns12 vbb p-acp po12 j-jn n1, pns12 vbr pn31 p-acp pn22.
(8) chapter (DIV1)
987
Page 213
7918
For the loue of Christ constrayneth vs. So wheresoeuer this true zeale is in any measure, it offereth violence to the heart;For the love of christ constraineth us So wheresoever this true zeal is in any measure, it Offereth violence to the heart;
p-acp dt n1 pp-f np1 vvz pno12 av c-crq d j n1 vbz p-acp d n1, pn31 vvz n1 p-acp dt n1;
(8) chapter (DIV1)
987
Page 213
7919
so as a man cannot but endeuour to doe his dutie, for the loue he beareth vnto Christ. Elihu sayd;
so as a man cannot but endeavour to do his duty, for the love he bears unto christ. Elihu said;
av c-acp dt n1 vmbx p-acp n1 pc-acp vdi po31 n1, p-acp dt n1 pns31 vvz p-acp np1. np1 vvd;
(8) chapter (DIV1)
987
Page 213
7920
The grace of God was in his heart as new wine in a vessell, which must needs vent out, Iob. 32.18.19.The grace of God was in his heart as new wine in a vessel, which must needs vent out, Job 32.18.19.
dt n1 pp-f np1 vbds p-acp po31 n1 c-acp j n1 p-acp dt n1, r-crq vmb av vvi av, zz crd.
(8) chapter (DIV1)
987
Page 213
7921
Secondly, true zeale makes a man indeuour to serue and please God with all his heart, power, and strength.
Secondly, true zeal makes a man endeavour to serve and please God with all his heart, power, and strength.
ord, j n1 vvz dt n1 n1 pc-acp vvi cc vvi np1 p-acp d po31 n1, n1, cc n1.
(8) chapter (DIV1)
987
Page 213
7922
So good king Iosiah, hearing the words of the Law read, hee turned not slackely or negligently, but with all his heart, and all his soule,
So good King Josiah, hearing the words of the Law read, he turned not slackly or negligently, but with all his heart, and all his soul,
av j n1 np1, vvg dt n2 pp-f dt n1 vvb, pns31 vvd xx av-j cc av-j, p-acp p-acp d po31 n1, cc d po31 n1,
(8) chapter (DIV1)
987
Page 213
7923
and with all his might, according to all the Law of Moses:
and with all his might, according to all the Law of Moses:
cc p-acp d po31 n1, vvg p-acp d dt n1 pp-f np1:
(8) chapter (DIV1)
987
Page 213
7924
so as like him was no King before, neither after him arose there any like him. so as like him was no King before, neither After him arose there any like him.
av c-acp av-j pn31 vbds dx n1 a-acp, av-dx p-acp pno31 vvd a-acp d av-j pno31.
(8) chapter (DIV1)
987
Page 213
7925
Psal. 51, Dauid humbling himselfe for his sinnes, prayes for the pardon of them with such maruellous zeale, as no tongue can vtter:
Psalm 51, David humbling himself for his Sins, prays for the pardon of them with such marvelous zeal, as no tongue can utter:
np1 crd, np1 vvg px31 p-acp po31 n2, vvz p-acp dt n1 pp-f pno32 p-acp d j n1, c-acp dx n1 vmb vvi:
(8) chapter (DIV1)
987
Page 213
7926
desiring God to remember him according to the multitude of his mercies :desiring God to Remember him according to the multitude of his Mercies:
vvg np1 pc-acp vvi pno31 vvg p-acp dt n1 pp-f po31 ng1:
(8) chapter (DIV1)
987
Page 213
7927
often repeating the same thing in diuers tearmes, that in some sort hee might expresse the earnest desire of his heart:
often repeating the same thing in diverse terms, that in Some sort he might express the earnest desire of his heart:
av vvg dt d n1 p-acp j n2, cst p-acp d n1 pns31 vmd vvi dt j n1 pp-f po31 n1:
(8) chapter (DIV1)
987
Page 213
7928
And in giuing God thankes for his benefits, he putteth all the strength of his heart thereto, crying out;
And in giving God thanks for his benefits, he putteth all the strength of his heart thereto, crying out;
cc p-acp vvg np1 vvz p-acp po31 n2, pns31 vvz d dt n1 pp-f po31 n1 av, vvg av;
(8) chapter (DIV1)
987
Page 213
7929
My soule prayse thou the Lord, and all that is within mee. Psa. 103.1. And thus we see what a thing it is to be zealous;My soul praise thou the Lord, and all that is within me. Psa. 103.1. And thus we see what a thing it is to be zealous;
po11 n1 vvb pns21 dt n1, cc d cst vbz p-acp pno11. np1 crd. cc av pns12 vvb r-crq dt n1 pn31 vbz pc-acp vbi j;
(8) chapter (DIV1)
987
Page 213
7930
whence true zeale ariseth, and what it worketh in mans heart.
whence true zeal arises, and what it works in men heart.
c-crq j n1 vvz, cc r-crq pn31 vvz p-acp ng1 n1.
(8) chapter (DIV1)
987
Page 213
7931
Seeing wee (as hath beene shewed) are tainted with this sinne of Lukewarmnesse, and coldnesse in religion ; Seeing we (as hath been showed) Are tainted with this sin of Lukewarmness, and coldness in Religion;
np1 pns12 (c-acp vhz vbn vvn) vbr vvn p-acp d n1 pp-f n1, cc n1 p-acp n1;
(8) chapter (DIV1)
988
Page 213
7932
let vs here learne how to redresse this vice.
let us Here Learn how to redress this vice.
vvb pno12 av vvi c-crq pc-acp vvi d n1.
(8) chapter (DIV1)
988
Page 213
7933
Wee must become zealous, hauing in our heart a feruent loue of true religion, and a vehement indignation when the same is disgraced, and false worship takes place.
we must become zealous, having in our heart a fervent love of true Religion, and a vehement Indignation when the same is disgraced, and false worship Takes place.
pns12 vmb vvi j, vhg p-acp po12 n1 dt j n1 pp-f j n1, cc dt j n1 c-crq dt d vbz vvn, cc j n1 vvz n1.
(8) chapter (DIV1)
988
Page 213
7934
Let Religion therefore take place in our hearts; and let vs bee feruent and shew that same in our liues by zealous obedience.
Let Religion Therefore take place in our hearts; and let us be fervent and show that same in our lives by zealous Obedience.
vvb n1 av vvi n1 p-acp po12 n2; cc vvb pno12 vbi j cc vvi cst d p-acp po12 n2 p-acp j n1.
(8) chapter (DIV1)
988
Page 213
7935
Away with all slacknesse and lukewarmnesse;
Away with all slackness and lukewarmness;
av p-acp d n1 cc n1;
(8) chapter (DIV1)
988
Page 213
7936
it were better to bee Iewes and Turkes, and to hold no Religion, then to be luke-warme in the true profession. And thus much for zeale.
it were better to be Iewes and Turkes, and to hold no Religion, then to be lukewarm in the true profession. And thus much for zeal.
pn31 vbdr jc pc-acp vbi np2 cc np2, cc pc-acp vvi dx n1, cs pc-acp vbi j p-acp dt j n1. cc av av-d p-acp n1.
(8) chapter (DIV1)
988
Page 213
7937
The second part of this remedie is;
The second part of this remedy is;
dt ord n1 pp-f d n1 vbz;
(8) chapter (DIV1)
989
Page 213
7938
to Repent, or amend. This they are also enioyned, because zeale without repentāce, is nothing but rashnes.
to repent, or amend. This they Are also enjoined, Because zeal without Repentance, is nothing but rashness.
p-acp vvb, cc vvi. d pns32 vbr av vvn, c-acp n1 p-acp n1, vbz pix p-acp n1.
(8) chapter (DIV1)
989
Page 213
7939
Iehues zeale was no true zeale, because hee wanted repentance, euen then when hee was zealous.Jehus zeal was no true zeal, Because he wanted Repentance, even then when he was zealous.
np1 n1 vbds dx j n1, c-acp pns31 vvd n1, av av c-crq pns31 vbds j.
(8) chapter (DIV1)
989
Page 213
7940
But wherefore was this Church inioyned to repent? Namely, for Lukewarmnes ;
But Wherefore was this Church enjoined to Repent? Namely, for Lukewarmness;
p-acp q-crq vbds d n1 vvd pc-acp vvi? av, c-acp n1;
(8) chapter (DIV1)
989
Page 213
7941
not for that she had committed any horrible sinne, but because she was slacke in good duties.
not for that she had committed any horrible sin, but Because she was slack in good duties.
xx p-acp cst pns31 vhd vvn d j n1, cc-acp c-acp pns31 vbds vvn p-acp j n2.
(8) chapter (DIV1)
989
Page 213
7942
Here then we haue a good Lesson for the ignorant sort, that challenge Gods mercie vnto themselues,
Here then we have a good lesson for the ignorant sort, that challenge God's mercy unto themselves,
av av pns12 vhb dt j n1 p-acp dt j n1, cst vvb ng1 n1 p-acp px32,
(8) chapter (DIV1)
990
Page 213
7943
because they are no notorious malefactors; as murtherers, & adulterers, they hate no man, but do good vnto all:
Because they Are no notorious malefactors; as murderers, & Adulterers, they hate no man, but do good unto all:
c-acp pns32 vbr dx j n2; c-acp n2, cc n2, pns32 vvb dx n1, cc-acp vdb j p-acp d:
(8) chapter (DIV1)
990
Page 213
7944
but heere they are taught to reforme this their blindnesse and ignorance; For repentance must be for want of good duties, yea for slacknesse therein:
but Here they Are taught to reform this their blindness and ignorance; For Repentance must be for want of good duties, yea for slackness therein:
cc-acp av pns32 vbr vvn pc-acp vvi d po32 n1 cc n1; c-acp n1 vmb vbi p-acp n1 pp-f j n2, uh p-acp n1 av:
(8) chapter (DIV1)
990
Page 213
7945
therefore let no man sooth himselfe in his ignorance, with a false perswasion that all is wel if he liue not in grosse sinnes.
Therefore let no man sooth himself in his ignorance, with a false persuasion that all is well if he live not in gross Sins.
av vvb dx n1 n1 px31 p-acp po31 n1, p-acp dt j n1 cst d vbz av cs pns31 vvb xx p-acp j n2.
(8) chapter (DIV1)
990
Page 213
7946
This is the enchantment of the deuill, whereby he rocks many asleepe in their sinnes, till hee carry their soules to hell:
This is the enchantment of the Devil, whereby he Rocks many asleep in their Sins, till he carry their Souls to hell:
d vbz dt n1 pp-f dt n1, c-crq pns31 n2 d j p-acp po32 n2, c-acp pns31 vvb po32 n2 p-acp n1:
(8) chapter (DIV1)
990
Page 213
7947
A good meaning will not serue the turne; God requires true zeale in well-doing. Vers. 20. Behold, I stand at the doore and knocke.
A good meaning will not serve the turn; God requires true zeal in welldoing. Vers. 20. Behold, I stand At the door and knock.
dt j n1 vmb xx vvi dt n1; np1 vvz j n1 p-acp n1. np1 crd vvb, pns11 vvb p-acp dt n1 cc n1.
(8) chapter (DIV1)
990
Page 213
7948
If any man heare my voyce, and open the doore, I will come in vnto him,
If any man hear my voice, and open the door, I will come in unto him,
cs d n1 vvi po11 n1, cc vvi dt n1, pns11 vmb vvi p-acp p-acp pno31,
(8) chapter (DIV1)
990
Page 213
7949
and will suppe with him, and hee with me.
and will sup with him, and he with me.
cc vmb vvi p-acp pno31, cc pns31 p-acp pno11.
(8) chapter (DIV1)
990
Page 213
7950
Heere Christ, to keepe his Church from despaire, ministers vnto them the signes and tokens of his loue and fauour:
Here christ, to keep his Church from despair, Ministers unto them the Signs and tokens of his love and favour:
av np1, pc-acp vvi po31 n1 p-acp n1, n2 p-acp pno32 dt n2 cc n2 pp-f po31 n1 cc n1:
(8) chapter (DIV1)
991
Page 213
7951
and before the same sets downe this note of attention, Beholde, hereby intending to make them more attentiuely to marke the tokens of his loue, that plainly seeing the same, they might not doubt thereof.
and before the same sets down this note of attention, Behold, hereby intending to make them more attentively to mark the tokens of his love, that plainly seeing the same, they might not doubt thereof.
cc p-acp dt d vvz a-acp d n1 pp-f n1, vvb, av vvg pc-acp vvi pno32 av-dc av-j pc-acp vvi dt n2 pp-f po31 n1, cst av-j vvg dt d, pns32 vmd xx vvi av.
(8) chapter (DIV1)
991
Page 213
7952
Heereby in generall wee are taught;
Hereby in general we Are taught;
av p-acp n1 pns12 vbr vvn;
(8) chapter (DIV1)
992
Page 213
7953
that if wee would arme our selues against desperation and distrust in any distresse, wee must both often and seriously consider and marke the tokens of Gods loue vnto vs,
that if we would arm our selves against desperation and distrust in any distress, we must both often and seriously Consider and mark the tokens of God's love unto us,
cst cs pns12 vmd vvi po12 n2 p-acp n1 cc n1 p-acp d n1, pns12 vmb av-d av cc av-j vvi cc vvi dt n2 pp-f npg1 n1 p-acp pno12,
(8) chapter (DIV1)
992
Page 213
7954
and that will fortifie our faith:
and that will fortify our faith:
cc cst vmb vvi po12 n1:
(8) chapter (DIV1)
992
Page 213
7955
Read Psal. 23, In euery Verse saue the last, hee sets downe tokens of Gods loue and fauour towards him;
Read Psalm 23, In every Verse save the last, he sets down tokens of God's love and favour towards him;
vvb np1 crd, p-acp d n1 p-acp dt ord, pns31 vvz a-acp n2 pp-f npg1 n1 cc vvi p-acp pno31;
(8) chapter (DIV1)
992
Page 213
7956
and then in the last concludeth thus;
and then in the last Concludeth thus;
cc av p-acp dt ord vvz av;
(8) chapter (DIV1)
992
Page 213
7957
Without doubt, kindesse & mercie shall follow mee all the dayes of my life, and I shall remaine a long season in the house of the Lord. Without doubt, kindness & mercy shall follow me all the days of my life, and I shall remain a long season in the house of the Lord.
p-acp n1, n1 cc n1 vmb vvi pno11 d dt n2 pp-f po11 n1, cc pns11 vmb vvi dt j n1 p-acp dt n1 pp-f dt n1.
(8) chapter (DIV1)
992
Page 213
7958
Our hearts are naturally filled with doubting, which will bewray it selfe in any distresse.
Our hearts Are naturally filled with doubting, which will bewray it self in any distress.
po12 n2 vbr av-j vvn p-acp vvg, r-crq vmb vvi pn31 n1 p-acp d n1.
(8) chapter (DIV1)
992
Page 214
7959
But to preuent and cut off all hurt that may come therby, let vs marke the good dealing of our God towards vs;
But to prevent and Cut off all hurt that may come thereby, let us mark the good dealing of our God towards us;
p-acp pc-acp vvi cc vvi a-acp d n1 cst vmb vvi av, vvb pno12 vvi dt j n-vvg pp-f po12 n1 p-acp pno12;
(8) chapter (DIV1)
992
Page 214
7960
and obserue the tokens of his loue and mercie in his ordinarie prouidence: and these will notably strengthen vs against distrust.
and observe the tokens of his love and mercy in his ordinary providence: and these will notably strengthen us against distrust.
cc vvb dt n2 pp-f po31 n1 cc n1 p-acp po31 j n1: cc d vmb av-j vvi pno12 p-acp n1.
(8) chapter (DIV1)
992
Page 214
7961
And surely no person is so full of despaire, but if hee could looke backe into the mercies of God, from the beginning of his dayes,
And surely no person is so full of despair, but if he could look back into the Mercies of God, from the beginning of his days,
cc av-j av-dx n1 vbz av j pp-f n1, cc-acp cs pns31 vmd vvi av p-acp dt n2 pp-f np1, p-acp dt n-vvg pp-f po31 n2,
(8) chapter (DIV1)
992
Page 214
7962
and lay them to his heart, they would minister comfort vnto him in regard of his loue and fauour at that instant.
and lay them to his heart, they would minister Comfort unto him in regard of his love and favour At that instant.
cc vvd pno32 p-acp po31 n1, pns32 vmd vvi n1 p-acp pno31 p-acp n1 pp-f po31 n1 cc vvi p-acp d n-jn.
(8) chapter (DIV1)
992
Page 214
7963
More particularly, Christ ministring comfort vnto this Church, doth expresse his meaning by a borrowed speach, comparing euery man vnto an house;
More particularly, christ ministering Comfort unto this Church, does express his meaning by a borrowed speech, comparing every man unto an house;
av-dc av-j, np1 j-vvg n1 p-acp d n1, vdz vvi po31 n1 p-acp dt j-vvn n1, vvg d n1 p-acp dt n1;
(8) chapter (DIV1)
993
Page 214
7964
his heart vnto a doore, whereby entrance is made, and himselfe vnto a guest or stranger desiring to come and enter in, not so much to find courtesie,
his heart unto a door, whereby Entrance is made, and himself unto a guest or stranger desiring to come and enter in, not so much to find courtesy,
po31 n1 p-acp dt n1, c-crq n1 vbz vvn, cc px31 p-acp dt n1 cc n1 vvg pc-acp vvi cc vvi p-acp, xx av av-d pc-acp vvi n1,
(8) chapter (DIV1)
993
Page 214
7965
as to shew fauour and kindnesse. In the words of this verse, there bee two signes of his loue set downe.
as to show favour and kindness. In the words of this verse, there be two Signs of his love Set down.
c-acp pc-acp vvi n1 cc n1. p-acp dt n2 pp-f d n1, pc-acp vbi crd n2 pp-f po31 n1 vvn a-acp.
(8) chapter (DIV1)
993
Page 214
7966
First, a heartie desire of their conuersion, which hee earnestly seeketh: Secondly, a promise of mutuall fellowship after their conuersion. The first, in these wordes;
First, a hearty desire of their conversion, which he earnestly seeks: Secondly, a promise of mutual fellowship After their conversion. The First, in these words;
ord, dt j n1 pp-f po32 n1, r-crq pns31 av-j vvz: ord, dt n1 pp-f j n1 p-acp po32 n1. dt ord, p-acp d n2;
(8) chapter (DIV1)
994
Page 214
7967
Behold, I stand at the doore and knock: In this desire, Christ expresseth two things;Behold, I stand At the door and knock: In this desire, christ Expresses two things;
vvb, pns11 vvb p-acp dt n1 cc n1: p-acp d n1, np1 vvz crd n2;
(8) chapter (DIV1)
994
Page 214
7968
First, that this Church (if wee regard the greatest part thereof) had no true fellowship with Christ, nor Christ with them;
First, that this Church (if we regard the greatest part thereof) had no true fellowship with christ, nor christ with them;
ord, cst d n1 (cs pns12 vvb dt js n1 av) vhd dx j n1 p-acp np1, ccx np1 p-acp pno32;
(8) chapter (DIV1)
994
Page 214
7969
for hee stands at the doore of their hearts, which were closed vp against him. This may seeme strange, but the case is euident:
for he Stands At the door of their hearts, which were closed up against him. This may seem strange, but the case is evident:
c-acp pns31 vvz p-acp dt n1 pp-f po32 n2, r-crq vbdr vvn a-acp p-acp pno31. d vmb vvi j, cc-acp dt n1 vbz j:
(8) chapter (DIV1)
994
Page 214
7970
for though they had in them many good things;
for though they had in them many good things;
c-acp cs pns32 vhd p-acp pno32 d j n2;
(8) chapter (DIV1)
994
Page 214
7971
as knowledge of Gods will, and did professe the Gospel, and were partakers of the signes and seales of the Couenant of grace;
as knowledge of God's will, and did profess the Gospel, and were partakers of the Signs and Seals of the Covenant of grace;
c-acp n1 pp-f n2 vmb, cc vdd vvi dt n1, cc vbdr n2 pp-f dt n2 cc n2 pp-f dt n1 pp-f n1;
(8) chapter (DIV1)
994
Page 214
7972
yet they were tainted with this notorious sinne of Luke-warmnesse, which closed vp the doore of their heart against Christ and barred him out.
yet they were tainted with this notorious sin of Lukewarmness, which closed up the door of their heart against christ and barred him out.
av pns32 vbdr vvn p-acp d j n1 pp-f j, r-crq vvd a-acp dt n1 pp-f po32 n1 p-acp np1 cc vvd pno31 av.
(8) chapter (DIV1)
994
Page 214
7973
Here then we are carefully to obserue, that a man may haue in him many good things;
Here then we Are carefully to observe, that a man may have in him many good things;
av av pns12 vbr av-j pc-acp vvi, cst dt n1 vmb vhi p-acp pno31 d j n2;
(8) chapter (DIV1)
995
Page 214
7974
and yet by liuing in one sin, we be quite cut off from all true fellowship with Christ. Iudas had many excellent gifts:
and yet by living in one since, we be quite Cut off from all true fellowship with christ. Iudas had many excellent Gifts:
cc av p-acp vvg p-acp crd n1, pns12 vbb av vvn a-acp p-acp d j n1 p-acp np1. np1 vhd d j n2:
(8) chapter (DIV1)
995
Page 214
7975
he forsooke all and folowed Christ, he preached the Gospel, and administred the Sacraments; and yet by couetousnes the doore of his heart was quite barred against Christ.
he forsook all and followed christ, he preached the Gospel, and administered the Sacraments; and yet by covetousness the door of his heart was quite barred against christ.
pns31 vvd d cc vvd np1, pns31 vvd dt n1, cc vvd dt n2; cc av p-acp n1 dt n1 pp-f po31 n1 vbds av vvn p-acp np1.
(8) chapter (DIV1)
995
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So Herode reuerenced Iohn, and heard him gladly, and did many things at his instruction; Mark. 6.20. yet by the sinne of Incest, his heart was so closed, that he had no fellowship with Christ.So Herod reverenced John, and herd him gladly, and did many things At his instruction; Mark. 6.20. yet by the sin of Incest, his heart was so closed, that he had no fellowship with christ.
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And so it is with vs;
And so it is with us;
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It is good that wee know the will of God and approue the same, and professe the Gospel,
It is good that we know the will of God and approve the same, and profess the Gospel,
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and also receiue the Seales of the Couenant:
and also receive the Seals of the Covenant:
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But yet for all these, our case may be such, as wee shall haue no true fellowshippe with Christ.
But yet for all these, our case may be such, as we shall have no true fellowship with christ.
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For if wee nourish, though but one sinne, and liue therein; that will make a separation betweene Christ and vs, bee the sinne what it will;
For if we nourish, though but one sin, and live therein; that will make a separation between christ and us, be the sin what it will;
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as couetousnesse, adulterie, prophanenesse, or such like.
as covetousness, adultery, profaneness, or such like.
c-acp n1, n1, n1, cc d av-j.
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Heereby then, all that desire to haue true fellowshippe with Christ, are to be warned to purge their liues from all sinne,
Hereby then, all that desire to have true fellowship with christ, Are to be warned to purge their lives from all sin,
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so as their hearts bee not taynted with nourishing any one sinne:
so as their hearts be not tainted with nourishing any one sin:
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for euen one sinne w••••soeuer it bee, is a strong barre 〈 ◊ 〉 will keepe Christ from comming into vs. Secondly, whereas hee saith:
for even one sin w••••soeuer it be, is a strong bar 〈 ◊ 〉 will keep christ from coming into us Secondly, whereas he Says:
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I haue stood at the doore : (for so the wordes are) Heere hee speaketh to this Church, I have stood At the door: (for so the words Are) Here he speaks to this Church,
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as hee vsed to speake by his old Prophets.
as he used to speak by his old prophets.
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As by Ieremie, I haue sent vnto you all my Prophets, rysing early euery day and sending them.
As by Ieremie, I have sent unto you all my prophets, rising early every day and sending them.
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And by Esay; I haue spread out my handes all the day vnto a rebellious people, which walked in a way that was not good; euen, after their owne imaginations.
And by Isaiah; I have spread out my hands all the day unto a rebellious people, which walked in a Way that was not good; even, After their own Imaginations.
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So heere, I haue stood at the doore ; That is, long, euen till night; as the word supping importeth.
So Here, I have stood At the door; That is, long, even till night; as the word supping imports.
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Hereby Christ would signifie his great pacience, in waiting for the conuersion of this people of Loadicea. In iustice hee might long agone haue cast them to the pit of destruction for their sinnes,
Hereby christ would signify his great patience, in waiting for the conversion of this people of Laodicea. In Justice he might long ago have cast them to the pit of destruction for their Sins,
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and yet in mercie he waiteth for their conuersion; and complaines that he hath waited long.
and yet in mercy he waits for their conversion; and complains that he hath waited long.
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Here then we haue iust occasion to take a view of Gods patience in wayting for the conuersion of a sinner.
Here then we have just occasion to take a view of God's patience in waiting for the conversion of a sinner.
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And that which hee saith to this Church;
And that which he Says to this Church;
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hee may as iustly say vnto vs, for hee hath stood very long at our doores,
he may as justly say unto us, for he hath stood very long At our doors,
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euen 36. yeares and vpward, and yet still continueth knocking, so as he may iustly complaine of his long waiting.
even 36. Years and upward, and yet still Continueth knocking, so as he may justly complain of his long waiting.
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Let vs then here learne to know the day of our visitation, which is then to any people when Christ stands at their doores and knockes;
Let us then Here Learn to know the day of our Visitation, which is then to any people when christ Stands At their doors and knocks;
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and vnto vs this day is present: Wee haue the ministerie of the Gospell;
and unto us this day is present: we have the Ministry of the Gospel;
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and therefore we must be perswaded, that this is the time of our visitation, and hereupon learne the dutie which Christ teacheth the Iewes:
and Therefore we must be persuaded, that this is the time of our Visitation, and hereupon Learn the duty which christ Teaches the Iewes:
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namely, Acknowledg the day of our visitation ;
namely, Acknowledge the day of our Visitation;
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which if we doe not, wee must looke for like vengeance which fell vpon the Iewes,
which if we do not, we must look for like vengeance which fell upon the Iewes,
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because they regarded not when God sent his owne Sonne from his bosome to knocke at the dore of their hearts.
Because they regarded not when God sent his own Son from his bosom to knock At the door of their hearts.
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And knocke. Heere is a further signification of his desire of their conuersion.And knock. Here is a further signification of his desire of their conversion.
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Wherein we may behold his great & vnspeakable mercie towards this Church, and in them towards all other his Children.
Wherein we may behold his great & unspeakable mercy towards this Church, and in them towards all other his Children.
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This Church had bard out Christ by their sinnes: and yet he pursues them, he knockes ;
This Church had barred out christ by their Sins: and yet he pursues them, he knocks;
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hee vseth meanes to enter for 〈 ◊ 〉 good; and vouchsafes them mercy, 〈 ◊ 〉 then when they refuse it.
he uses means to enter for 〈 ◊ 〉 good; and vouchsafes them mercy, 〈 ◊ 〉 then when they refuse it.
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Thus when Adam had sinned and fled, and hid himselfe, did the Lord seek him in the garden,
Thus when Adam had sinned and fled, and hid himself, did the Lord seek him in the garden,
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& make with him the couenant of grace.
& make with him the Covenant of grace.
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And therefore it is truely sayd in Isay, The Lord is found of them that neuer sought him.
And Therefore it is truly said in Saiah, The Lord is found of them that never sought him.
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Luk. 15.4.5, Christ fetcheth the lost sheepe that was gone astray.
Luk. 15.4.5, christ Fetches the lost sheep that was gone astray.
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All which shew and set out vnto vs the vnspeakable greatnesse of Gods mercie in Christ vnto miserable man, who then shewes mercie vnto him when he neuer seeketh it.
All which show and Set out unto us the unspeakable greatness of God's mercy in christ unto miserable man, who then shows mercy unto him when he never seeks it.
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This his mercie is verified in all Churches, and vnto vs;
This his mercy is verified in all Churches, and unto us;
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VVhich must be an occasion to enlarge and stirre vp our hearts to blesse the name of Christ for this vnspeakable mercie, in vouchsafing vs fauor,
Which must be an occasion to enlarge and stir up our hearts to bless the name of christ for this unspeakable mercy, in vouchsafing us favour,
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when we neuer sought it, but refused it. Quest. How doth Christ knocke? Answ. The words going before, wherto these haue reference, giue light vnto this Question.
when we never sought it, but refused it. Quest. How does christ knock? Answer The words going before, whereto these have Referente, give Light unto this Question.
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Before Christ had threatned this Church, euen to spew her out of his mouth for her luke-warmenesse ;
Before christ had threatened this Church, even to spew her out of his Mouth for her lukewarmness;
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and after hee counsels her to buy of him gold, and other remedies. Now, vpon this greeuous threatnings, the Church might despaire of his mercie:
and After he Counsels her to buy of him gold, and other remedies. Now, upon this grievous threatenings, the Church might despair of his mercy:
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But Christ to comfort her, tels her here, that these reproofes and rebukes, were but knockings at the dores of their hearts to make them open:
But christ to Comfort her, tells her Here, that these reproofs and rebukes, were but knockings At the doors of their hearts to make them open:
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For then Christ knocketh at the hearts of any people, when he vouchsafed them means to see their sinnes,
For then christ knocketh At the hearts of any people, when he vouchsafed them means to see their Sins,
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and threatens them for the same; and withall giues them coun - wherby they may escape the fearefull punishments thereby deserued.
and threatens them for the same; and withal gives them con - whereby they may escape the fearful punishments thereby deserved.
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Here then note the state of any people that haue the ministrie of the Gospell vouchsafed vnto them;
Here then note the state of any people that have the Ministry of the Gospel vouchsafed unto them;
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they haue Christ among them, standing at the dore of their harts, and knocking to come in, by exhortations, admonitions, threatnings,
they have christ among them, standing At the door of their hearts, and knocking to come in, by exhortations, admonitions, threatenings,
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and by promises, which is a great and endlesse mercie.
and by promises, which is a great and endless mercy.
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First, seeing wee haue Christ knocking at our dores, there ought not to bee in vs such dulnesse and deadnesse of heart in hearing him knocke.
First, seeing we have christ knocking At our doors, there ought not to be in us such dulness and deadness of heart in hearing him knock.
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If a man of any account come and knocke at the dore of our house; oh what a stirre will we make to let him in quickely!
If a man of any account come and knock At the door of our house; o what a stir will we make to let him in quickly!
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VVhat a shame then is it, that we should be dead-harted, when Christ Iesus the King of Heauen knockes at the dore of our hearts? Secondly, this must admonish vs with all speed to turne vnto God by true repentance,
What a shame then is it, that we should be dead-harted, when christ Iesus the King of Heaven knocks At the door of our hearts? Secondly, this must admonish us with all speed to turn unto God by true Repentance,
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for wee knowe not how long hee will continue knocking;
for we know not how long he will continue knocking;
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and if wee doe not heare and turne before he withdraw himselfe from vs, wee perish eternally;
and if we do not hear and turn before he withdraw himself from us, we perish eternally;
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For if we refuse when he knocketh at the dore of our harts, he will refuse when we knocke at the dore of his mercie. Prou. 1. 25.26. Mat. 25.11.12. Note further;
For if we refuse when he knocketh At the door of our hearts, he will refuse when we knock At the door of his mercy. Prou. 1. 25.26. Mathew 25.11.12. Note further;
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this knocking is not ordinarie, but it is ioyned with crying, For he saith, If he heare my voice ;
this knocking is not ordinary, but it is joined with crying, For he Says, If he hear my voice;
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so that hee both knocks & cries. It is then the knocking of one that would enter;
so that he both knocks & cries. It is then the knocking of one that would enter;
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we therfore ought answerably, with serious regard to receiue the threatnings of the law and the promises of grace,
we Therefore ought answerably, with serious regard to receive the threatenings of the law and the promises of grace,
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and so bee as earnest in receiuing and embracing him, as hee is in knocking to come into vs. The second token of Christs loue, is a gracious promise of fellowship with them; in these words:
and so be as earnest in receiving and embracing him, as he is in knocking to come into us The second token of Christ love, is a gracious promise of fellowship with them; in these words:
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If any man heare my voice, and open the dore, I will come in vnto him, If any man hear my voice, and open the door, I will come in unto him,
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and will suppe with him, and hee with mee. These wordes haue beene much abused:and will sup with him, and he with me. These words have been much abused:
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and therefore I will stand to set downe the true vse and meaning of the same.
and Therefore I will stand to Set down the true use and meaning of the same.
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Marke, the forme of speech is such, as giues vnto a mans will & soule an action in his conuersion, whereby hee comes to Christ and receiues Christ.
Mark, the Form of speech is such, as gives unto a men will & soul an actium in his conversion, whereby he comes to christ and receives christ.
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This may seeme strange, but it is for iust cause vsed by the holy Ghost; for in the conuersion of a sinner, there be three workers; the holy Ghost; the word, and mans will.
This may seem strange, but it is for just cause used by the holy Ghost; for in the conversion of a sinner, there be three workers; the holy Ghost; the word, and men will.
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The holy Ghost is the principall Agent inlightning the minde with true knowledge, softning the heart,
The holy Ghost is the principal Agent enlightening the mind with true knowledge, softening the heart,
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8039
and changing the will from euill to good. The worde is the instrument of the holy Ghost;
and changing the will from evil to good. The word is the Instrument of the holy Ghost;
cc vvg dt n1 p-acp n-jn p-acp j. dt n1 vbz dt n1 pp-f dt j n1;
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for now he worketh not by reuelation or speciall instinct;
for now he works not by Revelation or special instinct;
c-acp av pns31 vvz xx p-acp n1 cc j n1;
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but ordinarily in and by the word, when a man is reading, hearing or meditating, either publickely or priuately:
but ordinarily in and by the word, when a man is reading, hearing or meditating, either publicly or privately:
cc-acp av-jn p-acp cc p-acp dt n1, c-crq dt n1 vbz vvg, vvg cc vvg, av-d av-j cc av-jn:
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for the word preached is the power of God to mans saluation from faith to faith.
for the word preached is the power of God to men salvation from faith to faith.
c-acp dt n1 vvn vbz dt n1 pp-f np1 p-acp ng1 n1 p-acp n1 p-acp n1.
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Thirdly, mans will, though by nature it be euill and dead vnto grace, yet being renewed by the holy Ghost, in the first act of conuersion moueth and striueth to bee turned;
Thirdly, men will, though by nature it be evil and dead unto grace, yet being renewed by the holy Ghost, in the First act of conversion moves and strives to be turned;
ord, n2 vmb, cs p-acp n1 pn31 vbb j-jn cc j p-acp n1, av vbg vvn p-acp dt j n1, p-acp dt ord n1 pp-f n1 vvz cc vvz pc-acp vbi vvn;
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It is not like a peece of waxe onely passiue, which without any action receiueth impression:
It is not like a piece of wax only passive, which without any actium receiveth impression:
pn31 vbz xx av-j dt n1 pp-f n1 av-j j, r-crq p-acp d n1 vvz n1:
(8) chapter (DIV1)
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But as fire, so soone as it fire doth borne; and so soone as it burneth it is fire:
But as fire, so soon as it fire does born; and so soon as it burns it is fire:
cc-acp c-acp n1, av av c-acp pn31 n1 vdz vvn; cc av av c-acp pn31 vvz pn31 vbz n1:
(8) chapter (DIV1)
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so the will though by nature it mooue not yet being renewed by grace it mooueth,
so the will though by nature it move not yet being renewed by grace it moveth,
av dt n1 cs p-acp n1 pn31 vvb xx av vbg vvn p-acp n1 pn31 vvz,
(8) chapter (DIV1)
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and so some as it mooueth, it is renewed.
and so Some as it moveth, it is renewed.
cc av d c-acp pn31 vvz, pn31 vbz vvn.
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And hereupon it is, that the holy Ghost ascribeth action vnto a sinner that is to bee conuerted:
And hereupon it is, that the holy Ghost ascribeth actium unto a sinner that is to be converted:
cc av pn31 vbz, cst dt j n1 vvz n1 p-acp dt n1 cst vbz pc-acp vbi vvn:
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which argueth not, that by themselues men can haue a will to bee conuerted, but that being renewed, they may will their conuersion.
which argue not, that by themselves men can have a will to be converted, but that being renewed, they may will their conversion.
r-crq vvz xx, cst p-acp px32 n2 vmb vhi dt n1 pc-acp vbi vvn, cc-acp cst vbg vvn, pns32 vmb vvi po32 n1.
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And for this cause is the Gospell preached in these tearmes, Repent and beleeue : not to shew that man by nature can repent or beleue;
And for this cause is the Gospel preached in these terms, repent and believe: not to show that man by nature can Repent or believe;
cc p-acp d n1 vbz dt n1 vvd p-acp d n2, vvb cc vvi: xx pc-acp vvi d n1 p-acp n1 vmb vvi cc vvi;
(8) chapter (DIV1)
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but that God in mans conuersion, doth giue him grace to will and desire the same.
but that God in men conversion, does give him grace to will and desire the same.
cc-acp cst np1 p-acp ng1 n1, vdz vvi pno31 n1 pc-acp vmb cc vvi dt d.
(8) chapter (DIV1)
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Hence then it followes, thar this text hath been diuers waies abused:
Hence then it follows, thar this text hath been diverse ways abused:
av av pn31 vvz, cst d n1 vhz vbn j n2 vvn:
(8) chapter (DIV1)
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First, by the Papists, who hence would gather Free will of conuersion in a sinner by nature.
First, by the Papists, who hence would gather Free will of conversion in a sinner by nature.
ord, p-acp dt njp2, r-crq av vmd vvi j n1 pp-f n1 p-acp dt n1 p-acp n1.
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True it is, a man hath free will in his conuersion; yet not by nature, but by grace;
True it is, a man hath free will in his conversion; yet not by nature, but by grace;
av-j pn31 vbz, dt n1 vhz j n1 p-acp po31 n1; av xx p-acp n1, cc-acp p-acp n1;
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neither can any more be gathered hence, for here it is onely said, If any man heare and open when I knocke.
neither can any more be gathered hence, for Here it is only said, If any man hear and open when I knock.
dx vmb d n1 vbi vvn av, c-acp av pn31 vbz av-j vvn, cs d n1 vvi cc vvb c-crq pns11 vvb.
(8) chapter (DIV1)
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Nay, hence wee may rather gather, that a man by nature cannot heare, nor open,
Nay, hence we may rather gather, that a man by nature cannot hear, nor open,
uh, av pns12 vmb av-c vvi, cst dt n1 p-acp n1 vmbx vvi, ccx j,
(8) chapter (DIV1)
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because the counsell is giuen to such as are poore, and blinde, and naked by nature.
Because the counsel is given to such as Are poor, and blind, and naked by nature.
c-acp dt n1 vbz vvn p-acp d c-acp vbr j, cc j, cc j p-acp n1.
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Secondly ▪ they also abuse this text, that hereby would prooue a flexible free will by grace to be in man: which is this.
Secondly ▪ they also abuse this text, that hereby would prove a flexible free will by grace to be in man: which is this.
ord ▪ pns32 av vvi d n1, cst av vmd vvi dt j j n1 p-acp n1 pc-acp vbi p-acp n1: r-crq vbz d.
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Sundry men thinke, that after the fall of Adam, all being wrapt vp in sinne, God gaue a generall grace, whereby any man might will,
Sundry men think, that After the fallen of Adam, all being wrapped up in sin, God gave a general grace, whereby any man might will,
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and receiue that which is good:
and receive that which is good:
cc vvi d r-crq vbz j:
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and this grace, though it dispose the will in some part to that which is good,
and this grace, though it dispose the will in Some part to that which is good,
cc d n1, cs pn31 vvb dt n1 p-acp d n1 p-acp d r-crq vbz j,
(8) chapter (DIV1)
1007
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8062
yet it takes not the corruption away, but that remaines still;
yet it Takes not the corruption away, but that remains still;
av pn31 vvz xx dt n1 av, cc-acp cst vvz av;
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whereupon if hee will, he may receiue Christ by that general grace, or if hee will not, hee may refuse Christ by his naturall corruption which yet remaineth in him.
whereupon if he will, he may receive christ by that general grace, or if he will not, he may refuse christ by his natural corruption which yet remains in him.
c-crq cs pns31 vmb, pns31 vmb vvi np1 p-acp d j n1, cc cs pns31 vmb xx, pns31 vmb vvi np1 p-acp po31 j n1 r-crq av vvz p-acp pno31.
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It is saide, this may bee gathered from this text:
It is said, this may be gathered from this text:
pn31 vbz vvn, d vmb vbi vvn p-acp d n1:
(8) chapter (DIV1)
1007
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8065
But the truth is, here is no foundation for flexible free-will: all that can here be gathered is, that man hath free-will in his conuersion,
But the truth is, Here is no Foundation for flexible freewill: all that can Here be gathered is, that man hath freewill in his conversion,
cc-acp dt n1 vbz, av vbz dx n1 p-acp j n1: av-d cst vmb av vbi vvn vbz, cst n1 vhz n1 p-acp po31 n1,
(8) chapter (DIV1)
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yet not by a generall, but by Gods speciall grace.
yet not by a general, but by God's special grace.
av xx p-acp dt n1, cc-acp p-acp npg1 j n1.
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Nay, Christs ministry serue• for this end, that those which before could not turne of themselues, might by grace be conuerted.
Nay, Christ Ministry serue• for this end, that those which before could not turn of themselves, might by grace be converted.
uh-x, npg1 n1 n1 p-acp d n1, cst d r-crq a-acp vmd xx vvi pp-f px32, n1 p-acp n1 vbi vvn.
(8) chapter (DIV1)
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This flexible grace is against Gods word: Christ sayth; Euery one that hath heard, and hath learned of the Father commeth vnto me ;
This flexible grace is against God's word: christ say; Every one that hath herd, and hath learned of the Father comes unto me;
d j n1 vbz p-acp ng1 n1: np1 vvz; d pi cst vhz vvn, cc vhz vvn pp-f dt n1 vvz p-acp pno11;
(8) chapter (DIV1)
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He saith not, may come if hee will, but peremptorily commeth : For mans will cannot dispose and ouer-〈 ◊ 〉 the worke of God;
He Says not, may come if he will, but peremptorily comes: For men will cannot dispose and ouer-〈 ◊ 〉 the work of God;
pns31 vvz xx, vmb vvi cs pns31 vmb, cc-acp av-j vvz: p-acp ng1 n1 vmbx vvi cc j sy 〉 dt vvi pp-f np1;
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but the worke 〈 ◊ 〉 God ouer-rules the will of man: though man be vnwilling, yet when God calleth effectually hee cannot but come;
but the work 〈 ◊ 〉 God overrules the will of man: though man be unwilling, yet when God calls effectually he cannot but come;
cc-acp dt n1 〈 sy 〉 uh-np vvz dt n1 pp-f n1: cs n1 vbb j, av c-crq np1 vvz av-j pns31 vmbx p-acp vvi;
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For the creature cannot reiect or resist the will and calling of his creator.
For the creature cannot reject or resist the will and calling of his creator.
c-acp dt n1 vmbx vvi cc vvi dt n1 cc n-vvg pp-f po31 n1.
(8) chapter (DIV1)
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If any man open vnto me, I will come, &c. The proper intent of Christ in this conditional promise, is to prouoke them that be dull and heauy, to listen diligently to Christ words,If any man open unto me, I will come, etc. The proper intent of christ in this conditional promise, is to provoke them that be dull and heavy, to listen diligently to christ words,
cs d n1 j p-acp pno11, pns11 vmb vvi, av dt j n1 pp-f np1 p-acp d j n1, vbz pc-acp vvi pno32 cst vbb j cc j, pc-acp vvi av-j p-acp np1 n2,
(8) chapter (DIV1)
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and to receiue the doctrine of saluation from him gladly. In the example of this Church we are taught our dutie.
and to receive the Doctrine of salvation from him gladly. In the Exampl of this Church we Are taught our duty.
cc pc-acp vvi dt n1 pp-f n1 p-acp pno31 av-j. p-acp dt n1 pp-f d n1 pns12 vbr vvn po12 n1.
(8) chapter (DIV1)
1008
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8074
Seeing Christ in the ministrie of his word knockes, both by threatnings, by promises, and good counsell:
Seeing christ in the Ministry of his word knocks, both by threatenings, by promises, and good counsel:
vvg np1 p-acp dt n1 pp-f po31 n1 vvz, av-d p-acp n2-vvg, p-acp n2, cc j n1:
(8) chapter (DIV1)
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therefore we must all of vs listen vnto the words of Christ, & open the dores of our hearts and receiue him into the same.
Therefore we must all of us listen unto the words of christ, & open the doors of our hearts and receive him into the same.
av pns12 vmb d pp-f pno12 vvi p-acp dt n2 pp-f np1, cc vvi dt n2 pp-f po12 n2 cc vvi pno31 p-acp dt d.
(8) chapter (DIV1)
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But alas the practise of the world is far otherwise: men are churlish Nabals vnto Christ, who though he come friendly, yet they repell him;
But alas the practice of the world is Far otherwise: men Are churlish Nabal's unto christ, who though he come friendly, yet they repel him;
p-acp uh dt n1 pp-f dt n1 vbz av-j av: n2 vbr j n2 p-acp np1, r-crq cs pns31 vvb j, av pns32 vvi pno31;
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making no account of such against.
making no account of such against.
vvg dx n1 pp-f d p-acp.
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Nay, we are Bethlemites, which haue no roome for Christ in the Innes of our harts,
Nay, we Are Bethlemites, which have no room for christ in the Inns of our hearts,
uh-x, pns12 vbr n2, r-crq vhb dx n1 p-acp np1 p-acp dt n2 pp-f po12 n2,
(8) chapter (DIV1)
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if Christ will needs lodge with vs, hee must lye among the beasts in the filthy stable;
if christ will needs lodge with us, he must lie among the beasts in the filthy stable;
cs np1 vmb av vvi p-acp pno12, pns31 vmb vvi p-acp dt n2 p-acp dt j n1;
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Nay, many send him out of their gates with the Iews, and crucifie him with their sinnes.
Nay, many send him out of their gates with the Iews, and crucify him with their Sins.
uh-x, d vvb pno31 av pp-f po32 n2 p-acp dt np2, cc vvi pno31 p-acp po32 n2.
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But let vs abandon this greeuous sinne, for it is the right way to plunge our soules into the pit of destruction.
But let us abandon this grievous sin, for it is the right Way to plunge our Souls into the pit of destruction.
cc-acp vvb pno12 vvi d j n1, c-acp pn31 vbz dt j-jn n1 pc-acp vvi po12 n2 p-acp dt n1 pp-f n1.
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Quest. How must a man open his hart to receiue Christ? Answ. By doing two things.Quest. How must a man open his heart to receive christ? Answer By doing two things.
n1. q-crq vmb dt n1 vvi po31 n1 pc-acp vvi np1? np1 p-acp vdg crd n2.
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8083
First, hee must labour to see his owne vilenesse; that hee is vnworthy to receiue so blessed a Guest, then hee must humble himselfe, and acknowledge this his vnworthinesse.
First, he must labour to see his own vileness; that he is unworthy to receive so blessed a Guest, then he must humble himself, and acknowledge this his unworthiness.
ord, pns31 vmb vvi pc-acp vvi po31 d n1; cst pns31 vbz j pc-acp vvi av vvn dt n1, cs pns31 vmb vvi px31, cc vvi d po31 n1.
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8084
Euen as the ruler did when he sayd vnto Christ; Lord, I am not worthy that thou shouldest come vnder my roofe, Mat. 8.8. This humiliation is the beginning of grace.
Eve as the ruler did when he said unto christ; Lord, I am not worthy that thou Shouldst come under my roof, Mathew 8.8. This humiliation is the beginning of grace.
np1 p-acp dt n1 vdd c-crq pns31 vvd p-acp np1; n1, pns11 vbm xx j cst pns21 vmd2 vvi p-acp po11 n1, np1 crd. d n1 vbz dt n1 pp-f n1.
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This done, hee must by true faith lay hold on Christ; that is, beleeue that Christs death and passion is for the pardon of his sinnes,
This done, he must by true faith lay hold on christ; that is, believe that Christ death and passion is for the pardon of his Sins,
d vdn, pns31 vmb p-acp j n1 vvd vvi p-acp np1; d vbz, vvb cst npg1 n1 cc n1 vbz p-acp dt n1 pp-f po31 n2,
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8086
and for the saluation of his soule:
and for the salvation of his soul:
cc p-acp dt n1 pp-f po31 n1:
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8087
For as Christ dwels in mens hearts by faith, so by faith he must be receiued into their harts.
For as christ dwells in men's hearts by faith, so by faith he must be received into their hearts.
c-acp c-acp np1 vvz p-acp ng2 n2 p-acp n1, av p-acp n1 pns31 vmb vbi vvn p-acp po32 n2.
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8088
Here some will say, if this be to receiue Christ, then all is well.
Here Some will say, if this be to receive christ, then all is well.
av d vmb vvi, cs d vbb pc-acp vvi np1, cs d vbz av.
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But take heede thou deceiue not thy selfe with a vaine imagination of thine owne braine in stead of faith.
But take heed thou deceive not thy self with a vain imagination of thine own brain in stead of faith.
cc-acp vvb n1 pns21 vvb xx po21 n1 p-acp dt j n1 pp-f po21 d n1 p-acp n1 pp-f n1.
(8) chapter (DIV1)
1010
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8090
Looke therefore that thy faith be true & sound:
Look Therefore that thy faith be true & found:
n1 av cst po21 n1 vbi j cc j:
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8091
If it be true faith, it will work by loue, euen a true loue of Christ and his members, which will appeare by keeping his Commaundements. Ioh. 14.23. I will come in vnto him, and suppe with him, and he with me. Here is the thing promised;
If it be true faith, it will work by love, even a true love of christ and his members, which will appear by keeping his commandments. John 14.23. I will come in unto him, and sup with him, and he with me. Here is the thing promised;
cs pn31 vbb j n1, pn31 vmb vvi p-acp n1, av-j dt j n1 pp-f np1 cc po31 n2, r-crq vmb vvi p-acp vvg po31 n2. np1 crd. pns11 vmb vvi p-acp p-acp pno31, cc vvi p-acp pno31, cc pns31 p-acp pno11. av vbz dt n1 vvd;
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to wit, mutuall communion and fellowship with Christ.
to wit, mutual communion and fellowship with christ.
p-acp n1, j n1 cc n1 p-acp np1.
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This is the principall token of Christs loue, being indeed the verie ground of all true happinesse, ioy, and comfort:
This is the principal token of Christ love, being indeed the very ground of all true happiness, joy, and Comfort:
d vbz dt j-jn n1 pp-f npg1 n1, vbg av dt j n1 pp-f d j n1, n1, cc n1:
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and therefore it is added to mooue them to open vnto Christ. This societie, is here propounded in two parts.
and Therefore it is added to move them to open unto christ. This society, is Here propounded in two parts.
cc av pn31 vbz vvn pc-acp vvi pno32 p-acp j p-acp np1. d n1, vbz av vvn p-acp crd n2.
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First, the sinner being conuerted, makes a feast vnto Christ; I will come in vnto him, and suppe with him.
First, the sinner being converted, makes a feast unto christ; I will come in unto him, and sup with him.
ord, dt n1 vbg vvn, vvz dt n1 p-acp np1; pns11 vmb vvi p-acp p-acp pno31, cc vvi p-acp pno31.
(8) chapter (DIV1)
1011
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8096
Secondly Christ makes a feast vnto him; And hee shall sup with me. And in these two consists the sum of Salomons song of songs;
Secondly christ makes a feast unto him; And he shall sup with me. And in these two consists the sum of Solomon's song of songs;
ord np1 vvz dt n1 p-acp pno31; cc pns31 vmb vvi p-acp pno11. cc p-acp d crd vvz dt n1 pp-f np1 n1 pp-f n2;
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where Christ entertaineth the Church, and the Church againe feasts Christ. For the first;
where christ entertaineth the Church, and the Church again feasts christ. For the First;
c-crq np1 vvz dt n1, cc dt n1 av vvz np1. p-acp dt ord;
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some may aske, how can a poore sinner make a feast for Christ? Answ. Cantic. 4.16. The Church or euerie Christians soule, calleth Christ vnto a feast in his Garden to eate his pleasant thinges.
Some may ask, how can a poor sinner make a feast for christ? Answer Cantic. 4.16. The Church or every Christians soul, calls christ unto a feast in his Garden to eat his pleasant things.
d vmb vvi, q-crq vmb dt j n1 vvi dt n1 p-acp np1? np1 j. crd. dt n1 cc d np1 n1, vvz np1 p-acp dt n1 p-acp po31 n1 pc-acp vvi po31 j n2.
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This Feast consisteth of these things. First, of the fruits of true repentance.
This Feast Consisteth of these things. First, of the fruits of true Repentance.
d n1 vvz pp-f d n2. ord, pp-f dt n2 pp-f j n1.
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Psal. 51, 17, A broken and contrite heart, is a daintie di•• ▪ acceptable vnto God. Secondly, of an hart beleeuing the word and promises to God;
Psalm 51, 17, A broken and contrite heart, is a dainty di•• ▪ acceptable unto God. Secondly, of an heart believing the word and promises to God;
np1 crd, crd, dt j-vvn cc j n1, vbz dt j n1 ▪ j p-acp np1. ord, pp-f dt n1 vvg dt n1 cc n2 p-acp np1;
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for without faith it is impossible to please God, Heb. 11.6.
for without faith it is impossible to please God, Hebrew 11.6.
c-acp p-acp n1 pn31 vbz j pc-acp vvi np1, np1 crd.
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8102
Thirdly, the penitent sinner must giue vp himselfe in soule and bodie, a holy and acceptable sacrifice vnto God, by seruing God faithfully, not only in the duties of piety,
Thirdly, the penitent sinner must give up himself in soul and body, a holy and acceptable sacrifice unto God, by serving God faithfully, not only in the duties of piety,
ord, dt j-jn n1 vmb vvb a-acp px31 p-acp n1 cc n1, dt j cc j n1 p-acp np1, p-acp vvg np1 av-j, xx av-j p-acp dt n2 pp-f n1,
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but also in the faithfull perfourmance of the duties of his particular calling: these be the delightfull dishes wherwith Christ is fed.
but also in the faithful performance of the duties of his particular calling: these be the delightful Dishes wherewith christ is fed.
cc-acp av p-acp dt j n1 pp-f dt n2 pp-f po31 j n-vvg: d vbb dt j n2 c-crq np1 vbz vvn.
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The second feast is made by Christ, and hee shall sup with me. Christ comes not to bee entertained onely, but to entertaine;
The second feast is made by christ, and he shall sup with me. christ comes not to be entertained only, but to entertain;
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And the feast which he makes is his own bodie and blood: For his flesh is meat indeede, and his blood is drinke indeede.
And the feast which he makes is his own body and blood: For his Flesh is meat indeed, and his blood is drink indeed.
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The vessels whereon these meates are caried, are the Word and Sacraments. And all that bee his welcome guests, are true penitent sinners, which haue hungring and thirsting hearts after his bodie and blood. Luk. 1.58.
The vessels whereon these Meats Are carried, Are the Word and Sacraments. And all that be his welcome guests, Are true penitent Sinners, which have hungering and thirsting hearts After his body and blood. Luk. 1.58.
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And from this feast arise these blessings: Righteousnesse, peace of conscience, and ioy in the holy Ghost.
And from this feast arise these blessings: Righteousness, peace of conscience, and joy in the holy Ghost.
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Seeing this fellowship with Christ is here promised to those that open & receiue him into their hearts:
Seeing this fellowship with christ is Here promised to those that open & receive him into their hearts:
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First, hereby we are taught to renounce all earthly and carnall pleasures; and not to addict our selues to drinking and quaffing or sumptuous fare;
First, hereby we Are taught to renounce all earthly and carnal pleasures; and not to addict our selves to drinking and quaffing or sumptuous fare;
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for heere is a better feast sette before vs, whereupon we must set our hearts, turning our eyes from all worldly pleasures.
for Here is a better feast Set before us, whereupon we must Set our hearts, turning our eyes from all worldly pleasures.
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We know by experience how friends entertaine each other;
We know by experience how Friends entertain each other;
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but wee must labor to know how to entertaine Christ, and to feast him with his owne graces, that hee may suppe with vs, and we with him;
but we must labour to know how to entertain christ, and to feast him with his own graces, that he may sup with us, and we with him;
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and so haue true fellowship with him.
and so have true fellowship with him.
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Againe, by this we may see a notable abuse of many that come to the Lordes table:
Again, by this we may see a notable abuse of many that come to the lords table:
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for heere wee see is required an interchange of feasting, betweene Christ and a Christian:
for Here we see is required an interchange of feasting, between christ and a Christian:
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but many there bee that will come to the Lords table, and feast with Christ, that will neuer feast Christ againe:
but many there be that will come to the lords table, and feast with christ, that will never feast christ again:
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And yet we ougt to be as carefull to feast him, as to feast with him.
And yet we ougt to be as careful to feast him, as to feast with him.
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It is a shame to suppe often with Christ, and yet like vngrateful Nabals, neuer to haue one good dish of grace,
It is a shame to sup often with christ, and yet like ungrateful Nabal's, never to have one good dish of grace,
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and holy obedience to set before him, wherewith indeede we should feast him dayly.
and holy Obedience to Set before him, wherewith indeed we should feast him daily.
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Others will seem to giue him good entertainment, for that day whereon they feast with Christ;
Others will seem to give him good entertainment, for that day whereon they feast with christ;
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but soone after they giue him gall to eate, and vineger to drinke, by their dayly sinnes.
but soon After they give him Gall to eat, and vinegar to drink, by their daily Sins.
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Vers. 21. To him that ouercommeth will I make to sit with me in my throne,Vers. 21. To him that Overcometh will I make to fit with me in my throne,
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euen as I ouercame, and sit with my father in his throne.
even as I overcame, and fit with my father in his throne.
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Vers. 22. Let him that hath an eare, heare what the spirit sayth vnto the Churches.Vers. 22. Let him that hath an ear, hear what the Spirit say unto the Churches.
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Here is the conclusion of this Epistle, and it hath two parts. A Promise, vers. 21, and a Commaundement.
Here is the conclusion of this Epistle, and it hath two parts. A Promise, vers. 21, and a Commandment.
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vers. 22. In the Promise, note two things. First, to whome it is made, To him that ouercommeth. Hereof we haue spoken. Secondly the thing promised;vers. 22. In the Promise, note two things. First, to whom it is made, To him that Overcometh. Hereof we have spoken. Secondly the thing promised;
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that is, fellowship with Christ in glorie: I will make to sit &c. whereby is not meant equalitie of glorie and honor;
that is, fellowship with christ in glory: I will make to fit etc. whereby is not meant equality of glory and honour;
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for that is not possible for any creature to receiue. But a participation onely of some part of his glorie:
for that is not possible for any creature to receive. But a participation only of Some part of his glory:
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so much as shall suffice for his perfect happinesse. And because it might bee thought no great matter;
so much as shall suffice for his perfect happiness. And Because it might be Thought no great matter;
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therefore it is illustrated by a comparison, as I ouercame, and sit with my father in his throne. As if hee should say;
Therefore it is illustrated by a comparison, as I overcame, and fit with my father in his throne. As if he should say;
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I will aduance them, that ouercome their spirituall enemies, into the participation of my glorie,
I will advance them, that overcome their spiritual enemies, into the participation of my glory,
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euen as my Father (when I had ouercome) aduanced me into the fellowship of his glorie.
even as my Father (when I had overcome) advanced me into the fellowship of his glory.
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Now Christ as hee is Mediator, is inferiour to his father, and in that regard is not aduanced to equall glorie with his Father, though he sit with him:
Now christ as he is Mediator, is inferior to his father, and in that regard is not advanced to equal glory with his Father, though he fit with him:
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So the members of Christ, being inferiour vnto him, may sitte with him in his throne, though their glorie be vnequall.
So the members of christ, being inferior unto him, may sit with him in his throne, though their glory be unequal.
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These things for substance haue beene handled. Chap. 2. vers. 26.28. The second part of this conclusion, Let him that hath an eare, heare &c. hath also been handled before.
These things for substance have been handled. Chap. 2. vers. 26.28. The second part of this conclusion, Let him that hath an ear, hear etc. hath also been handled before.
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The fruit of the righteous, is as a tree of life: And he that winneth soules, is wise. Prou. 11.30. FINIS.
The fruit of the righteous, is as a tree of life: And he that wins Souls, is wise. Prou. 11.30. FINIS.
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