Dedication: TO THE RIGHT WORSHIPFUL AND VIRTUOUS Lady, the Lady ELIZABETH MONTAGV of Hemington…, A godly and learned exposition or commentary upon the three first chapters of the… (William Perkins, 1606) | AskReformation
A09443:4
A godly and learned exposition or commentary upon the three first chapters of the…A godly and learned exposition or commentarie vpon the three first chapters of the…
A godly and learned exposition or commentary upon the three first chapters of the Revelation. Preached in Cambridge by that reverend and judicious divine, master William Perkins, Ann. Dom. 1595. First published for the benefit of Gods Church, by Robert Hill, Bachelor of DivinityA godly and learned exposition or commentarie vpon the three first chapters of the Reuelation. Preached in Cambridge by that reuerend and judicious diuine, maister William Perkins, Ann. Dom. 1595. First published for the benefit of Gods Church, by Robert Hill, Bachelor of Diuinitie
William Perkins 1558–1602London: printed by Adam Islip for Cuthbert Burbie, 1606
[14], 218 [i.e. 212], [8] p. · 182k words · STC 19732 · ESTC S114701
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
JUST cause there was (Right worshipful) as well in respect of the reverend Author, whose rest is now in glory; as also of the godly Reader, whose good herein claims special stroke; that some refining hand should recommend unto the Church of God, a more perfect copy of this godly Exposition, than the first edition hereof did afford: and yet no cause I find, why your worthy children, who no doubt for the Authors sake, did more gratefully accept the former dedication, should by me be deprived of their right: Nay rather, as they in heart (I am persuaded) did highly honour the Author, for his double labour in Christs vineyard; so do I rejoice, this recompense is returned for their love, That with this work, their memory with posterity shall long endure. And sith my pains herein yields me this right, to make choice of some, to whom I also may commend the patronage hereof; I presume to present the same unto your Ladyship. If this be any kindness on my behalf, I confess it is far short of your desert, and of my desire: some others (I know) may challenge me herein, as unmindful of their love; yet because God may offer me opportunity hereafter, to give them good content this way, I will entreat their patience for this time, that I may join the mother with the children, in this work of love, to afford tuition to these godly labours of the dead. It fits you best (good Madam) in many respects, for neither will your children complain of your admission into the society of their right, nor you esteem the lesser hereof, because of their claim hereto by former possession. They are your own, and you theirs; this comes unto you all, as unto one, accounting your united love for greater safety: and look what grace it finds by your protection, like grace it yields by many a good instruction. Solomon saith,
The joy and rejoicing of your heart; sith herein you shall find on every leaf, some pleasant fruit of the tree of life: a taste whereof I will here set before you, that you may judge the better of the store.
IVST cause there was (Right worshipfull) as well in respect of the reuerend Author, whose rest is now in glory; as also of the godly Reader, whose good herein claimes speciall stroke; that some refining hand should recommend vnto the Church of God, a more perfect coppie of this godly Exposition, than the first edition hereof did affoord: and yet no cause I find, why your worthie children, who no doubt for the Authors sake, did more gratefully accept the former dedication, should by me be depriued of their right: Nay rather, as they in heart (I am persuaded) did highly honour the Author, for his double labor in Christs vineyard; so do I reioyce, this recompence is returned for their loue, That with this worke, their memorie with posteritie shall long endure. And sith my paines herein yeelds me this right, to make choyce of some, to whom I also may commend the patronage hereof; I presume to present the same vnto your Ladiship. If this bee any kindnesse on my behalfe, I confesse it is farre short of your desert, and of my desire: some others (I know) may challenge me herein, as vnmindfull of their loue; yet because God may offer me opportunitie hereafter, to giue them good content this way, I will intreat their patience for this time, that I may ioyne the mother with the children, in this worke of loue, to affoord tuition to these godly labours of the dead. It fits you best (good Madam) in many respects, for neither will your children complaine of your admission into the society of their right, nor you esteeme the lesser hereof, because of their claime hereto by former possession. They are your owne, and you theirs; this comes vnto you all, as vnto one, accounting your vnited loue for greater safetie: and looke what grace it finds by your protection, like grace it yeelds by many a good instruction. Salomon saith, aGood vnderstanding maketh acceptable, (meaning to such as feare God, for bfooles hate knowledge) how welcome then will this be vnto you, who chaue sayd vnto Wisedom, thou art my sister, and do esteeme the words of her mouth, dThe ioy and reioycing of your heart; sith herein you shall find on euery leafe, some pleasant fruit of the tree of life: a tast whereof I will here set before you, that you may iudge the better of the store.
When the Disciples harts were full of grief for Christs departure then at hand, Philip said unto him in the name of all, eShow us the father and it sufficeth. Lo 2here, behold and you shall see, not the ⟨image 3⟩father alone, but with the father, the spirit of grace; and with them both the 3Son of God, so lively described to your view, that you may truly say of this knowledge (God sanctifying the same unto your soul) aIt is eternal life ▪ When Christ would hearten his Disciples for the great work of their ministry, he doth it by the promise of his presence, saying,b Be hold I am with you alway. The evidence and fruit whereof, you shall 6hereby so well perceive, that hereupon I trust, both you and many moe, will learn to say with David in temptation, cI have set the Lord before me alway; for he is at my right hand, therefore I shall not slide: And with Jeremiah in affliction, dThe Lord is with me like a mighty Giant, therefore my persecutors shall be overthrown, and shall not prevail. What shall I say more? It would be too long to speak of the dignity of Christs Church and ministry here handled at large: and to instance in particulars through the seven Epistles to these seven Churches of Asia: only this, in the Preface of each Epistle learn what Christ is in himself, and to his Church; In the Matter, behold the state of every Church, and see what Christ approveth, and what his soul detesteth; In the Conclusion, see his bounty towards his children, and the duty of all to him again. The handling of these things will much delight your Christian heart: for beside the ePlain evidence of the spirit, in opening the text, which is best pleasing unto God, and most profitable to his Church (wherein this godly Author had a special grace) the application is so fit and pertinent to our times, that I had wellnigh said, He did foresee what we now behold; and hath foretold, what we for our lukewarmness, and decay in love, may justly fear: fConsider what I say, and the Lord give you understanding in all things. Hold fast that which you have, be faithful unto death, and the Lord will give you the crown of life, gFor God is not unrighteous, that he should forget your works and labour of love, which you have showed towards his name, in that you have ministered unto the saints, and yet do minister.
When the Disciples harts were full of greefe for Christs departure then at hand, Philip sayd vnto him in the name of all, eShew vs the father and it sufficeth. Loe 2here, behold and you shall see, not the ⟨image 3⟩father alone, but with the father, the spirit of grace; and with them both the 3Son of God, so liuely described to your view, that you may truly say of this knowledge (God sanctifying the same vnto your soule) aIt is eternall life ▪ When Christ would harten his Disciples for the great worke of their ministerie, hee doth it by the promise of his presence, saying,b Be hold I am with you alway. The euidence and fruit whereof, you shall 6hereby so well perceiue, that hereupon I trust, both you and many moe, will learne to say with Dauid in temptation, cI haue set the Lord before me alway; for he is at my right hand, therefore I shall not slide: And with Ieremie in affliction, dThe Lord is with me like a mightie Gyant, therefore my persecutors shall be ouerthrowne, and shall not preuaile. What shall I say more? It would be too long to speake of the dignitie of Christs Church and ministerie here handled at large: and to instance in particulars through the seuen Epistles to these seuen Churches of Asia: onely this, in the Preface of each Epistle learne what Christ is in himselfe, and to his Church; In the Matter, behold the state of euery Church, and see what Christ approueth, and what his soule detesteth; In the Conclusion, see his bountie towards his children, and the dutie of all to him againe. The handling of these things will much delight your Christian heart: for beside the ePlaine euidence of the spirit, in opening the text, which is best pleasing vnto God, and most profitable to his Church (wherein this godly Author had a speciall grace) the application is so fit and pertinent to our times, that I had welnigh sayd, He did foresee what we now behold; and hath foretold, what we for our lukewarmenesse, and decay in loue, may iustly feare:
Now the God of hope, hfill you with all joy and peace in believing, and increase your joy by the constant iwalking of your children in the truth: Yea the same Lord, kmake all grace so to abound towards you all, that always having all sufficiency in all things, you may abound in every good work, lwhich is by Jesus Christ unto the praise and glory of God; unto whose gracious protection both now and ever, I humbly commend your Ladyship, with your godly family.
Now the God of hope, hfill you with all ioy and peace in beleeuing, and increase your ioy by the constant iwalking of your children in the truth: Yea the same Lord, kmake all grace so to abound towards you all, that alwayes hauing all sufficiencie in all things, you may abound in euery good worke, lwhich is by Iesus Christ vnto the praise and glorie of God; vnto whose gracious protection both now and euer, I humbly commend your Ladiship, with your godly familie.
TO THE RIGHT WORSHIPFUL Sir Edward Montagu, Sir Walter Montagu, Sir Henry Montagu, and Sir Charles Montagu, Knights, M. James Montagu, Doctor of Divinity, Dean of his Majesties Chapel, and M. Sidney Montagu Esquire, the Lady Susan Sandys, and the Lady Theodosia Capel, children of that right worthy and religious Sir Edward Montagu of Bowghton in the County of North-hampton Knight, and of the Lady Elizabeth his worthy wife, sister to the right Honourable Sir John Harington, Baron of Exton, and father to the virtuous Lady the Countess of Bedford, Grace and Peace.
TO THE RIGHT WORSHIPfull Sir Edward Montagu, Sir Walter Montagu, Sir Henry Montagu, and Sir Charles Montagu, Knights, M. Iames Montagu, Doctor of Diuinitie, Deane of his Maiesties Chappell, and M. Sidney Montagu Esquire, the Ladie Susan Sandys, and the Ladie Theodosia Capel, children of that right worthie and religious Sir Edward Montagu of Bowghton in the Countie of North-hampton Knight, and of the Ladie Elizabeth his worthie wife, sister to the right Honourable Sir Iohn Harington, Baron of Exton, and father to the vertuous Ladie the Countesse of Bedford, Grace and Peace.
Right Worshipful, as the Patriarch Jacob had atwelve sons, so Christ the Messiah had btwelve disciples: but as Joseph was beloved above call those sons; so John was beloved above dall the disciples. Joseph was apparelled better than the rest, and John was inspired far better than the rest. eHad it not been for Joseph Egypt had wanted her food temporal, and had it not been for John, the Church had wanted her food eternal. fThe future state of Egypt was revealed to Joseph, and the future state of the Church was revealed to John. The one was gexiled, because his father loved him; and the other exiled, because his master loved him. The place of his exile was into the hIsland of Patmos, being before by Trajan put into a vessel of iscalding oil. But that God who showed his visions to kAbraham in the mount, lto Jacob in the field, mto Joseph in the stocks, nto Moses in Midian, oto Jeremiah in the prison, pto Daniel in Babylon, qand to the Apostle Peter in the house of a Tanner, even he showeth his visions to John in his exile.
RIght Worshipfull, as the Patriarch Iacob had atwelue sonnes, so Christ the Messiah had btwelue disciples: but as Ioseph was beloued aboue call those sonnes; so Iohn was beloued aboue dall the disciples. Ioseph was apparrelled better than the rest, and Iohn was inspired farre better than the rest. eHad it not been for Ioseph Egypt had wanted her food temporall, and had it not been for Iohn, the Church had wanted her food eternall. fThe future state of Egypt was reuealed to Ioseph, and the future state of the Church was reuealed to Iohn. The one was gexiled, because his father loued him; and the other exiled, because his maister loued him. The place of his exile was into the hIsland of Pathmos, being before by Traian put into a vessell of iscalding oyle. But that God who shewed his visions to kAbraham in the mount, lto Iacob in the field, mto Ioseph in the stockes, nto Moses in Midian, oto Ieremie in the prison, pto Daniel in Babylon, qand to the Apostle Peter in the house of a Tanner, euen he sheweth his visions to Iohn in his exile.
He is not bound to persons, he can advance whom he list, he is not bounden to place, he can reveal where he list. For persons, he can prefer rAbel before Cain, sJacob before Esau, tDavid before Eliab, uMatthias before Judas. He can make wMoses a Courtier, xJob a Potentate, ySamuel a Judge, zDavid a King, aSolomon a Sovereign, bElisha a ploughman,c Amos a Neat heard, dJeremiah a Priest, eDaniel a Prince, fIsaiah of the blood Royal, gMatthew a Publican, hPeter a Fisher, iand Paul a Tent-maker, to be penners and preachers of the word of God. For place, as no time can prescribe against the King of a nation, so no place can prescribe against this King of all nations. kThe wind bloweth where it listeth, and the Spirit worketh where it listeth.
He is not bound to persons, he can aduance whome he list, he is not bounden to place, he can reueale where hee list. For persons, hee can preferre rAbel before Cain, sIacob before Esau, tDauid before Eliab, uMatthias before Iudas. He can make wMoses a Courtier, xIob a Potentate, ySamuel a Iudge, zDauid a King, aSalomon a Soueraigne, bElysha a plowman,c Amos a Neat heard, dIeremie a Priest, eDaniel a Prince, fIsaiah of the bloud Royall, gMatthew a Publicane, hPeter a Fisher, iand Paule a Tent-maker, to be penners and preachers of the word of God. For place, as no time can prescribe against the King of a nation, so no place can prescribe against this King of all nations. kThe wind bloweth where it listeth, and the Spirit worketh where it listeth.
It pleased Christ, who is called in this Revelation, athat faithful witness, that first begotten of the dead, bthat Prince of the kings of the earth, cAlpha and Omega, the first and last, dhe that hath the keys of hell and of death, ewhich hath that sharp sword, fhis eyes like fire, ghis feet like brass, hthe seven Spirits of God, the seven Stars in his hand, ithe key of David, who is called here kAmen, the beginning of the creatures of God; and in Daniel, he that lrevealeth secrets, it pleased this Christ to reveal secrets to John. Not by dream as to mJacob, or apparition, as to nMoses, or by voice as oto Adam; but partly by vision, and partly by voice, as he did when he turned pSaul into Paul. This John was Legatus à Latere, that ambassador who leaned on his Lords breast. He writeth Christs history, there he showeth his love to Christ: he writeth the Churches history,16 there Christ showeth his love to him: especially in this, that he will do nothing, which he doth not reveal to his qservant this Prophet. For the Church in his time, we may see how it stood, in the three first Chapters: and what condition it should have for the time to come, it is plainly set down in the rest of this book.18 If we respect the general estate of the Church, after John had described the authors of this Revelation, which are God the Father, chap. 4. and Christ his Son, chap. 5. he cometh to the works of God, which are predictions, chap. 6. obsignations, chap. 7. indignations, chap. 8, 9. Predictions of things to come, obsignations of such as must be saved, and indignation on things to be destroyed. And for the more particular estate of the Church, having (chap. 10.) showed his warrant to write, he cometh to her actions: first, in her Prophets: secondly, in her body. In her Prophets, their fighting, falling, rising, chap. 11. In her body, comparing her to a woman clothed with the Sun, chap. 12. and describing her by her combats, conquests, triumphs: her combats defensive, chap. 13. and offensive in Christ, by words, chap. 14. threatenings, chap. 15. and judgements, chap. 16. her victories gotten against that rwhore, chap. 17. and 18. the sBeast, chap. 19. and the tDragon, chap. 20. And all that glory which she shall have in the kingdom of God, is under the type of Jerusalem most comfortably set down, chap. 21.22.
It pleased Christ, who is called in this Reuelation, athat faithfull witnesse, that first begotten of the dead, bthat Prince of the kings of the earth, cAlpha and Omega, the first and last, dhe that hath the keyes of hell and of death, ewhich hath that sharpe sword, fhis eyes like fire, ghis feet like brasse, hthe seuen Spirits of God, the seuen Starres in his hand, ithe key of Dauid, who is called here kAmen, the beginning of the creatures of God; and in Daniel, hee that lreuealeth secrets, it pleased this Christ to reueale secrets to Iohn. Not by dreame as to mIacob, or apparition, as to nMoses, or by voice as oto Adam; but partly by vision, and partly by voice, as he did when he turned pSaule into Paule. This Iohn was Legatus à Latere, that embassadour who leaned on his Lords breast. He writeth Christs historie, there he sheweth his loue to Christ: hee writeth the Churches historie,16 there Christ sheweth his loue to him: especially in this, that he will doe nothing, which he doth not reueale to his
The things in this book were (I grant) very dark to them that lived in the days of John, as the Prophecy of Daniel was to them who lived in the time of Daniel. But as that Prophecy being fulfilled, we can now tell what was foretold in it: so many things being fulfilled which were foretold in this book, we may easily see what is meant by it: and the posterity to come shall better understand this book than we do, because it may be all things are not yet fulfilled. Neither is this book like the cities of the uAnakims, or the wtree of knowledge which may not be reached to: for xblessed is he that readeth the words of this book. But to come to these three Chapters written by John surnamed the Divine, and expounded by one a most worthy Divine. The first Chapter is a Proem or Preface to the book: the two latter are Epistles dedicating this book. The dedication is made to yseven several Churches, and by name to the Ministers which are called Angels. In the word of God Ministers have many excellent titles given them, (though now they are scarcely graced with titles) they are called zProphets, aSeers, bRemembrancers, cTrumpets, dWatchmen, eHusbandmen, fStewards, gMaidens, hFishers, iLeaders, kElders, lSalt, mStars, nAngels, and oShepherds. Prophets to teach, Seers to foretell, Remembrancers to put in mind, Trumpets ⟨image 4⟩to sound, Watchmen to admonish, Husbandmen to plough up, Stewards to distribute, Maidens to keep pure the doctrine of truth, Fishers to catch men, Leaders to go before, Elders to govern, Salt to season, Stars to give light, Angels to declare, and Shepherds to feed: to feed (I say) soundly by doctrine, liberally by charity, and religiously by life. By doctrine: for Sacerdos sine doctrina, est navis sine velis, a Priest without knowledge, is a ship without sails. By liberalitie: for aNihil habet homo adeò divinum quàm benefacere, Man is in nothing more like God, than in doing good. By life: for cuius vita despicitur, eius oratio contemnitur: his words are not esteemed, whose life is not approved. And that it may be said of them as it was of Origen: Quale habuit verbum, talem habuit vitam: as his words were, so were his works. They must not be barren like mount bGilboa, but cweaned as Samuel was, before they be offered unto the Lord They must be pure water if they will cleanse others, and more than whetstones, if they will sharpen others.
The things in this booke were (I grant) very darke to them that liued in the dayes of Iohn, as the Prophecie of Daniel was to them who liued in the time of Daniel. But as that Prophecie being fulfilled, wee can now tell what was foretold in it: so many things being fulfilled which were foretold in this booke, we may easily see what is meant by it: and the posteritie to come shall better vnderstand this booke than wee doe, because it may bee all things are not yet fulfilled. Neither is this booke like the cities of the uAnakims, or the wtree of knowledge which may not be reached to: for xblessed is hee that readeth the words of this booke. But to come to these three Chapters written by Iohn surnamed the Diuine, and expounded by one a most worthie Diuine. The first Chapter is a Proeme or Preface to the booke: the two latter are Epistles dedicating this booke. The dedication is made to yseuen seuerall Churches, and by name to the Ministers which are called Angels. In the word of God Ministers haue many excellent titles giuen them, (though now they are scarcely graced with titles) they are called zProphets, aSeers, bRemembrancers, cTrumpets, dWatchmen, eHusbandmen, fStewards, gMaydens, hFishers, iLeaders, k
They must be in dintegrity Abraham's, ein meekness Moses, fin knowledge Aaron's, gin pains Pauls, hand in praying Samuel's: and remember, that as Augustine said, Manus pauperum sunt gazophylacium Christi, The hands of the poor are the treasury of Christ. I need not speak much of the duty of a Minister: for every one will teach him his duty, that will not be ranged within any duty himself.
They must bee in dintegritie Abrahams, ein meekenesse Moses, fin knowledge Arons, gin paines Paules, hand in praying Samuels: and remember, that as Augustine sayd, Manus pauperum sunt gazophylacium Christi, The hands of the poore are the treasurie of Christ. I need not speake much of the dutie of a Minister: for euery one will teach him his dutie, that will not bee ranged within any dutie himselfe.
These Churches were then like iDavids Worthies, excellent above all the Churches of the world: but because they lost their first klove, lwere not faithful to the death, mmaintained the doctrine of Balaam, nsuffered women to teach, obare a name only to live, phad but a little strength, qwere neither hot nor cold, and rrepented not as they should have done, of all their sins, they are reprehended by John, threatened by Christ, and the Candlestick of the Gospel is now taken away from them. Jam seges est ubi Troia fuit: Now Mahomet rageth, where Messiah did reign. Are they reprehended? let us hearken: are they threatened? let us fear: are they fallen? let us labour to continue. From Johns reprehension we see, that (as one said) hereof our Elders have complained, hereof do we complain, 10and hereof they which live after us will complain, that men wax worse, and live not according to the doctrine of Gods word. From Christs threatening we see, that God is merciful, swho first offereth peace before he fight against us, that we being forewarned, might be forearmed. And by the woeful downfall of these seven Churches, let tus that stand take heed that we fall not: for if God spared not the uold world who despised Noah, the Sodomites who vexed Lot, wJerusalem which abused the Prophets, xColossae, Hierapolis, and Laodicea, who rejected Paul, and these Asian Churches who did not grow in righteousness as they did in riches, how shall we escape yif we neglect so great salvation? and for this cause these Sermons are most worthy to be considered of in this present age. O then let us now zconsider this season: aredeem the opportunity, bnot harden our hearts, but regard the time of our present visitation. As the day openeth and shutteth with the Sun, so salvation openeth and shutteth with the Gospel. cWhilst it is called to day let us hear his voice: dHe that laboureth in Summer is the son of wisdom, but he that sleepeth in harvest is the son of confusion.
These Churches were then like iDauids Worthies, excellent aboue all the Churches of the world: but because they lost their first kloue, lwere not faithfull to the death, mmaintained the doctrine of Balaam, nsuffered women to teach, obare a name onely to liue, phad but a little strength, qwere neither hote nor cold, and rrepented not as they should haue done, of all their sinnes, they are reprehended by Iohn, threatened by Christ, and the Candlesticke of the Gospell is now taken away from them. Iam seges est vbi Troia fuit: Now Mahomet rageth, where Messiah did raigne. Are they reprehended? let vs hearken: are they threatened? let vs feare: are they fallen? let vs labour to continue. From Iohns reprehension we see, that (as one said) hereof our Elders haue complained, hereof doe we complaine, 10and hereof they which liue after vs will complaine, that men waxe worse, and liue not according to the doctrine of Gods word. From Christs threatning we see, that God is mercifull, swho first offereth peace before he fight against vs, that we being forewarned, might be forearmed. And by the wofull downefall of these seuen Churches, let tvs that stand take heed that we fall not: for if God spared not the uold world who despised Noah, the Sodomites who vexed Lot, wIerusalem which abused the Prophets,
All things in the world do take their time, the bird to build her nest, the husbandman to sow his seed, the mariner to go to sea, the gardener to set his trees, the sick patient to take physic, the cook to season meats, and the dresser of the vineyard to gather his fruit. It will be too late to build in Summer, to ⟨image 5⟩sow in harvest, to go to sea when the ship is launched, to transplant trees when they are old, to take physic when we are dying, to season meats when they are unsavoury, and when winter is come to gather fruit. The afive foolish virgins came too late, Dives bin hell repenteth too late, the time present is only ours.3 Is the fig-tree fruitless? it shall hear that sentence, cNever fruit grow on thee any more. dGet thee then righteousness before thou come to judgement: use Physic before thou be sick, and whilst thou mayest yet sin, show thy conversion, as the wise man exhorteth every man. But alas, whereunto shall I liken this generation? We are like the Ephesians, we have elost our first love; or the Laodiceans, we are fneither hot nor cold: or the twilight, neither day nor night: or the Autumn, neither fair nor foul: or one sick of an ague, one day well, another ill: or a man in a Lethargy, neither alive nor dead: or Hermaphroditus, neither male nor female: or to those creatures called [Greek or Hebrew], which live in water or on land: or the Lioness, which the oftener she breedeth, the fewer cubs she beareth: or the Mariner, who is only good in a storm: or the Marigold, that shutteth and openeth with the Sun: or the Mermaids, which are half flesh, half fish. I would to God we were either hot or cold: that as the hottest regions bring forth sweetest spices, so most zealous people might be most fruitful in good works: that as the Sun in the heaven is swiftest at her setting, so the sons of God might be best at their ending. But is it so? no: the more we are taught, the more ignorant are many; and the older we are, the colder in religion. We have indeed many of us, as it was said of Aristogiton, Martem, or rather religionem in lingua, religion in tongue: but when trial is made of us, every gPhoc•on can espy our halting: and then with hArchilochus we think it better clypeum abiicere quàm interire, even to cast off all religion, than to undergo the least disgrace for religion.
All things in the world doe take their time, the bird to build her neast, the husbandman to sow his seed, the mariner to goe to sea, the gardener to set his trees, the sicke patient to take physicke, the cooke to season meats, and the dresser of the vineyard to gather his fruit. It will bee too late to build in Summer, to ⟨image 5⟩sow in haruest, to go to sea when the ship is launched, to transplant trees when they are old, to take physicke when we are dying, to season meates when they are vnsauorie, and when winter is come to gather fruit. The afiue foolish virgines came too late, Diues bin hell repenteth too late, the time present is onely ours.3 Is the figge-tree fruitlesse? it shall heare that sentence, cNeuer fruit grow on thee any more. dGet thee then righteousnesse before thou come to iudgement: vse Physicke before thou be sicke, and whilest thou maiest yet sinne, shew thy conuersion, as the wise man exhorteth euery man. But alas, whereunto shall I liken this generation? We are like the Ephesians, wee haue elost our first loue; or the Laodiceans, we are fneither hote nor cold: or the twilight, neither day nor night: or the Autumne, neither faire nor foule: or one sicke of an ague, one day well, another ill: or a man in a Lethargie, neither aliue nor dead: or Hermaphroditus, neither male nor female: or to those creatures called 〈non-Latin alphabet〉, which liue in water or on land: or the Lionesse, which the oftener shee breedeth, the fewer cubs she beareth: or the Mariner, who is onely good in a storme: or the Marigold, that shutteth and openeth with the Sunne: or the Mermaids, which are halfe flesh, halfe fish. I would to God wee were either hote or cold: that as the hotest regions bring foorth sweetest spices, so most zealous people might be most fruitfull in good workes: that as the Sunne in the heauen is swiftest at her setting, so the sonnes of God might bee best at their ending. But is it so? no: the more wee are taught, the more ignorant are many; and the older we are, the colder in religion. We haue indeed many of vs, as it was said of Aristogiton, Martem, or rather religionem in lingua, religion in tongue: but when triall is made of vs, euery
iThe Moon desiring to be apparelled as the rest of the Planets, answer was made her, That her diverse changes could admit no kind of habit: and we desiring to be attired with the robes of Christians, it is to be feared, that since we tread knot the Moon under our feet, we shall never be clothed as the Church was, with the lSun. mWho is wise, and he shall understand these things; and prudent, and he shall know them. Let us therefore labour to ngrow in grace, to abound in knowledge, to be full of good works, and to overcome all the underminers of our future salvation. Then shall we oeat of the tree of life, not be hurt of the second death, taste of the hidden Manna, have power over nations, be clothed in white, made pillars in Gods temple, and sit with Christ Jesus in the throne of his father. And though the pson of Ishai cannot make us Captains of thousands, yet that Son of David will qmake us the sons of God. That we may do so, we must believe the Gospel, put on Christ Jesus, and be renewed by repentance; The first is necessary, the second comely, the third profitable. To come to the first; it is necessary we should believe: for he that rbelieveth not, is condemned already, he is condemned in the counsel of God, in the ministry of the word, and in his own conscience, & he shall be condemned in the day of judgement; for sthe wrath of God abideth upon him. The more I consider the fruits of faith, the more I see the necessity of faith. tThrough it we are saved: uby it we are justified: win it we live. We are saved from Satan, justified before God, & live in the Church. In the Church? nay, by it we live in heaven: for xhe that believeth in the Son of God, hath everlasting life. Faith is that which ypurifieth the heart, maketh the whole man to zrun the ways of Gods commandments, ⟨image 5⟩agiveth entrance to grace, baccess to God in prayer, cmade the Elders well reported of, and each Christian to dstand to the profession of Christ. It is that ehand by which we must apprehend Christ: that fshield by which we resist all the fiery darts of the devil: and that gmeans by which we do good to others. hBy faith we receive the spirit: iare members of Christ: kwe are risen with him: lhe dwelleth in our hearts: mwe feed on him continually: nresist Satan: oare the children of God: pand the word which we hear becometh profitable. And what shall I say?
iThe Moone desiring to be apparelled as the rest of the Planets, answer was made her, That her diuerse chaunges could admit no kind of habite: and we desiring to be attired with the robes of Christians, it is to bee feared, that since we tread knot the Moon vnder our feet, we shal neuer be clothed as the Church was, with the lSunne. mWho is wise, and he shall vnderstand these things; and prudent, and he shall know them. Let vs therefore labor to ngrow in grace, to abound in knowledge, to be full of good works, and to ouercome all the vnderminers of our future saluation. Then shall we oeat of the tree of life, not be hurt of the second death, tast of the hidden Manna, haue power ouer nations, bee clothed in white, made pillars in Gods temple, and sit with Christ Iesus in the throne of his father. And though the psonne of Ishai cannot make vs Captaines of thousands, yet that Sonne of Dauid will qmake vs the sonnes of God. That we may doe so, we must beleeue the Gospell, put on Christ Iesus, and bee renewed by repentance; The first is necessarie, the second comely, the third profitable. To come to the first; it is necessarie we should beleeue: for hee that rbeleeueth not, is condemned alreadie, he is condemned in the counsell of God, in the ministery of the word, and in his owne conscience, & he shall be condemned in the day of iudgement; for sthe wrath of God abideth vpon him. The more I consider the fruits of faith, the more I see the necessitie of faith. tThrough it we are saued: uby it we are iustified: w
iTreatise of Apostasy, cap. 2.Treatise of Apostacie, cap. 2.
Consider what I say, and the Lord giue you vnderstanding in all things. Hold fast that which you haue, bee faithfull vnto death, and the Lord will giue you the crowne of life,
For God is not vnrighteous, that he should forget your workes and labor of loue, which you haue shewed towards his name, in that you haue ministred vnto the saints, and yet do minister.
seruant this Prophet. For the Church in his time, wee may see how it stood, in the three first Chapters: and what condition it should haue for the time to come, it is plainely set downe in the rest of this booke.
If we respect the generall estate of the Church, after Iohn had described the authors of this Reuelation, which are God the Father, chap. 4. and Christ his Sonne, chap. 5. hee commeth to the workes of God, which are predictions, chap. 6. obsignations, chap. 7. indignations, chap. 8, 9. Predictions of things to come, obsignations of such as must be saued, and indignation on things to be destroyed. And for the more particular estate of the Church, hauing (chap. 10.) shewed his warrant to write, he commeth to her actions: first, in her Prophets: secondly, in her bodie. In her Prophets, their fighting, falling, rising, chap. 11. In her bodie, comparing her to a woman clothed with the Sunne, chap. 12. and describing her by her combats, conquests, triumphs: her combats defensiue, chap. 13. and offensiue in Christ, by words, chap. 14. threatnings, chap. 15. and iudgements, chap. 16. her victories gotten against that
Dragon, chap. 20. And all that glorie which shee shall haue in the kingdome of God, is vnder the type of Ierusalem most comfortably set downe, chap. 21.22.
Shepheards. Prophets to teach, Seers to foretell, Remembrancers to put in mind, Trumpets
⟨image 4⟩
to sound, Watchmen to admonish, Husbandmen to plow vp, Stewards to distribute, Maidens to keepe pure the doctrine of truth, Fishers to catch men, Leaders to goe before, Elders to gouerne, Salt to season, Starres to giue light, Angels to declare, and Shepheards to feed: to feed (I say) soundly by doctrine, liberally by charitie, and religiously by life. By doctrine: for Sacerdos sine doctrina, est nauis sine velis, a Priest without knowledge, is a ship without sailes. By liberalitie: for
Nihil habet homo adeò diuinum quàm benefacere, Man is in nothing more like God, than in doing good. By life: for cuius vita despicitur, eius oratio contemnitur: his words are not esteemed, whose life is not approoued. And that it may be said of them as it was of Origen: Quale habuit verbum, talem habuit vitam: as his words were, so were his workes. They must not be barren like mount
weaned as Samuel was, before they be offered vnto the Lord They must be pure water if they will cleanse others, and more than whetstones, if they will sharpen others.
Colossa, Hierapolis, and Laodicea, who reiected Paule, and these Asian Churches who did not grow in righteousnesse as they did in riches, how shall wee escape
not harden our hearts, but regard the time of our present visitation. As the day openeth and shutteth with the Sunne, so saluation openeth and shutteth with the Gospell.
