William Perkins on Revelation 3

THE THIRD CHAPTER.

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, and the seuen Starres, I know thy workes, for thou hast a name that thou liuest, but thou art dead.

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: of this commandement we haue spoken before. The Epistle it self, is contained in the sixe first Verses, & it hath three parts. A Preface, the matter of the Epistle, & the Conclusiō. The Preface in these words, These things saith he which hath the seuen Spirits of God, and the seuen Starres. In this Preface, first is set downe in whose name this Epistle is written, to procure authoritie vnto it: it is in Christs name, whose soueraigntie is described by two royalties: that is, by two prerogatiues or priuiledges belonging to him, as he is a soveraigne king of his Church: the first is, The hauing of the seuen spirits of God. The second, his hauing of the seuen Starres. For the first royaltie▪ In the first Chap. vers. 4. I shewed that by seuen spirits, were meant the holy Ghost; 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: the meaning is, that he hath the holy ghost. And this is a royaltie of Christ, as he is the King and head of his Church. If it be said, that other seruants of God, as Dauid, Peter, and Paul, had the holy Ghost

Answ. It is true: but not in the same manner with Christ, for he hath the holy Ghost two wayes: in regard of his diuine nature, & of his manhood: as Christ is God, hee is the beginning of the holy Ghost: for the holy Ghost is a person in the Trinitie, proceeding from the sonne as well as from the Father; in regard of which proceeding, Christ is sayd to send the holy Ghost, and to doe whatsoeuer hee doth by the holy Ghost: 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: because, the holy Ghost powred into him the perfection of all graces and giftes whatsoeuer. And for this cause, he is said to be Psal. 45.7. 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: with men, some haue some graces, and some men others; but Christ hee hath the graces of all men, and all Angels: 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: for in measure they exceed the graces of all creatures, men or Angels: and therefore the Father is said, to haue giuen the spirit vnto his son, Iohn. 3.14. without measure: & thus much is meant by this first royaltie of Christ. 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, and to reuiue the members thereof who are dead in their sinnes; and such indeed was the speciall state of this Church.

First hence we learne, The vse. no man can haue true fellowship with the holy Ghost but by Christ: it is manifest, that none can haue fellowship with the Father but by Christ. And here the same is verified touching fellowship with the holy ghost, especially for the obtaining of those graces that concerne eternall life. This serueth for our speciall instruction, for among the Papists there are many, that haue worthy and excellent gifts of God, as knowledge, memorie, &c. And yet in them be wanting the special giftes of the spirit, as faith which iustifieth, & regeneration: for touching assurance of these in themselues, they professe themselues to be ignorant. And whence cōmeth this, but onely from their want of Christ: 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 [illegible: 1 page] [illegible: 1 page] mock at our doctrin of assurance of Faith & certainty of electiō. Secondly, we haue many among vs that will say, they looke to be saued by Christ, & to haue their sins pardoned by him, and yet you shall perceiue in them no grace of knowledge or conscience of true obedience. But these things cānot stand together, to wit, loosnes of life, and forgiuenes of sins: & therfore these men deceiue themselues, for if they had Christ, they should haue his spirit, and the graces thereof purging their hearts, for Christ and his spirit are neuer seuered: he that hath the spirit of Christ working in him faith & good conscience, hath an infallible token that Iesus Christ is his. This must admonish vs to labour for [illegible: 1 word] vnion with Christ Iesus our head, to become flesh of his flesh, & bone of his bone: that in him we may haue fellowship with the father and with the holy Ghost, for till we be vnited vnto Christ we shall neuer haue the graces of saluation wrought effectually in our hearts.

The second royaltie of Christ is, that he hath the seuen starres: 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. And Christ is said to haue them, because hee is a soueraigne Lord ouer them, & they bee his seruants. For he [illegible: 1 letter]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. 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: 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: and for that cause is the Church said to call and ordaine Ministers.

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, & to stir him vp to diligence and carefulnes in his place. 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. 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 being Christs they must giue themselues wholy to do the will of Christ, whose they are. If he would haue vs liue, we must be thankefull because he is Lord of life: if our death will glorifie him, we must be content, because wee are his. Thus much of the Preface.

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: vers. 4. The reproofe in these words, I know thy works, that is, I know all thy workes: they are all manifest vnto me, and I mislike of them. 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. Wherein is set downe the fault of this Church, namely, Hypocrisie: for that they pretended christian religion in outward profession, but yet wanted the life of christianitie, & the power of godlines: for the meaning of the reason is this: Thou hast a name that thou liuest: that is, Churches round about thee iudge and speak of thee, as of a church that is borne anew in Christ, and is guided by his spirit (for by life we must vnderstand spirituall life not corporall) but yet for all this thou art dead: that is, thou wantest true spirituall life by regeneration, and art indeed dead in thy sinnes: this is a great and a sharpe reproofe.

That which is here said of this Church of Sardis, may be truly verified of diuers churches in this age. As first, of the great church of Rome, who are guided by the Pope as by their head. That church hath a name to be aliue, & in their owne pretence it is the only true church of God in the world, but in truth and before God it is dead. Some say, it is as a body full of diseases, and whose throat is cut: but yet the heart panteth, & life remaineth therin. But we may say, it hath no manner of spirituall life, but lyeth starke dead as a carkasse in the graue. The reasons that some alledge for it, are of small moment: first, they say it hath the Sacramēt of baptisme, which is a note of a true Church: and therefore it hath some life? Ans. First, Baptisme is not alwayes a note of a true church: for circumcision, in whose stead commeth baptisme, was a sacrament vsed of the Samaritans when they were [illegible: 2 letters]se. 1.9. no people of God, and so no church of God. Againe, Baptisme without the true preaching of the Gospel, is no infallible signe of a church: it is but a seale pulled from the writing, or set to a bare paper to no vse: and further outward Baptisme without inward Baptisme, is no note of a church: but such is baptisme in the church of Rome; 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: and therefore outward baptisme may bee where there is no church. Secondly, I answer, that baptisme in the church of Rome, is a Sacrament not to their synagogue, but to the hiddē church of God among them. For God had his Church among them, euen in the midst of Poperie. There were alwayes some among them that renounced their religion, whom God called home vnto himself by the meanes which were among them; as the vse of this Sacrament▪ the Apostles Creed, and of other books of holy Scripture. For as God said to Elias in Ahabs time, [illegible: 1 letter]. Kin. 19.18. I haue reserued seuen thousand that neuer bowed the knee to Baal: 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.

Second reason, Antichrist (say they) sitteth in the 2. Thess. 2.4. Temple of God. Now the Temple of God, is Gods Church; & therfore the church of Rome is Gods church? Answ. He sitteth there, not as a member thereof, but as an vsurper and deceiuer. For in the Church of Poperie is the hidden church of God: they are therein mingled as a little wheat with much chaffe, and as little gold with much drosse. So that though the church of God be where Antichrist sitteth, yet the Church whereof hee is head, is no church of God: for whether we regard their doctrin, or worship of God, there is no meanes to beget or preserue spirituall life in their Church. Further, this which Christ sayth of Sardis, may be sayd not onely of the Papists, but of the churches of the Protestants, as of this our Church of ENGLAND, & of the most congregations in the great townes thereof, though not for doctrine, yet in regard of mens conuersations[illegible: 1 letter] for the body of our people seeme to be aliue by their outward profession, but indeed they are dead in respect of the power of godlinesse; for by occasion of outward peace these sins abound, fulnes of bread, pride both inward in heart, & outward in attyre: also cruelty, couetousnes, & carnal security; like as it was in Noahs time▪ Now where these sins raigne, there the power of godlines is wanting: men content thēselues with an outward profession, but the spiritual life of grace is not to be seen. And yet this doth not preiudice the state of our church, to nullifie it from being the church of God: for God hath his chosen among vs in all places, who liue indeed a spirituall life: thogh the body of our people be dead in [illegible: 1 word] & so will continue while peace abideth; the threatnings of the ministers▪ wil not awake mē out of the sleepe of sin; it must be the rod of correctiō that must put into them the power of religion. Men are like to little children, who besides admonition, must feele the smart of the rod to bring them to their dutie.

Further, in this Church of Sardis, whom Christ calleth dead, though they had a name to liue. 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: that is, in part, not wholly. And therfore a Church that is in a very corrupt state, both in regard of outward conuersation, and of sundry erronious opinions, may yet remaine the true Church of Christ, if so be they erre not in the foundation. 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. And therefore though wee must preferre Church before Church: yet we must not condemne a Church to bee no Church▪ for some corruptions that bee therein. A true body may haue some blemish, and a true Church some wants.

Againe, the Churches of God say, this is a Church▪ yet Christ saith, they are dead. How can these two stand? Answ. The Churches about Sardis iudged this to be aliue, according to the rule of charitie, because of their outward profession of true Religion: 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[illegible: 1 letter]ithfull parents: 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. Paul following this rule, calleth whole Churches elect.

But thou art dead. Here are two iudgements, one of neighbour Churches, the other of Christ, and Christs iudgement is preferred. Wee must therefore regard specially the iudgement of Christ, and labor to approue our selues & our conuersations vnto Christ, rather then to men: for let men say what they will of vs, it is Christ that must saue and condemne▪ this made 1. Cor. 4.3.4. Paul to say, I passe little to bee iudged of you, or of mans iudgement: why so? for hee that iudgeth mee, is the Lord.

And indeed, without Christs commendation, the iudgement of men is nothing: 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 I haue not found thy works perfect before God.

There be two degrees of hypocrisie: 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. This second kind of hypocrisie oft befalleth the children of God; and it is that which Christ reprooueth in this Church of Sardis, in the former vers. After which reproofe, here he propoundeth a remedie to their vice, and a reason to mooue them to vse the same. 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. For the first, Be watchfull: to bee watchfull here, is a most worthy and excellent dutie, it is not bodily, but spirituall: and it is practised when any man hath a circumspect care and diligent heed in respect of the saluation of his soule. This dutie of watchfulnesse concerneth two things; sinne, and death▪ Watchfulnes against sinne stands in two duties; 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 [illegible: 1 letter]hings; his Nature and his Calling▪ Touching his Nature, he must consider, that in him remaines the seed and roote of all sin, and therefore that hee may fall into any sinne whatsoeuer. Againe, a man considering his nature, shall finde himselfe more inclined to some sinnes then to others: and those hee must especially marke and obserue. Secondly, for his Calling: a man must marke the sinnes thereof: for since the fall of man, euery calling hath his especiall sins, wherto men that walke therein are more incident. The Magistrate hath his sins, the Minister his: the Lawyer his, the Physition his, and the Trades-man his. 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 so shal he haue a foresight of the sinnes that he may fall into. Secondly, after this foresight of sin: he must watch his heart with all diligence, that though it bee tempted and assaulted, yet it bee not tainted with any one sin; as the wise man counselleth, Pro. 4.21. Keepe thy heart with all diligence, that so the fountaine of al thy actions may be kept holy and pure. The second part of this, watchfulnesse respecteth death, or the second comming of Christ. In this, two things must bee practised: 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, or particularly vnto him by death: and in this consideration he must esteem and iudge of euery day, as of the day of his death, or the day of iudgement. 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; and the next day do the like, and so goe on continually to the day of his death. 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 of the things of this life. 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; and thus wee see what Christ meaneth by watchfulnesse.

As Christ prescribeth this dutie vnto this Church: The vse. 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. And to mooue vs hereto, consider these reasons. First wee are watchfull for the preseruation of the things of this life: as if a towne be in danger of sacking or burning; there is watch and ward kept continually: and if a mans house bee in danger of robbing, hee will sit vp night and day to saue his goods: yea euery man is verie painfull and watchfull to heape vp to himselfe, the things of this world: 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, and eternall destruction. I. Thess. 5. vers. 3. When men say peace and safetie, then shall come vpon them sudden destruction. When the rich man had enlarged his barnes vpon the encrease of his substance, he promised to himselfe case and securitie: saying, [illegible: 1 letter]uk. 12.1[illegible: 1 letter].20. Soule, soule, take thy rest, &c. but it was sayd vnto him, Oh foole, this night shal thy soule be taken from thee. And the Mat. 24.39. old world knew nothing, till the flood came and destroyed them all. Now, if the want of watchfulnesse bee the forerunner of destruction, how great a cause haue wee to watch?

The second dutie inioyned, is to confirme the graces of God decaied in them. Strengthen the thinges which remaine, that are readie to die: as if hee should say, sundry be the graces which I haue bestowed on you: but many are lost and gone: and those which remain, are about to perish, vnlesse you confirme them; therefore see nowe that you strengthen and repaire the same.

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, and to make the same gift strong in him by continuall increase. 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, but stirre vp, increase, and confirme it dayly, that hee may bee a perfect man in Christ. For the gifts which men haue are not their owne, but Gods also, who looketh to receiue his owne with aduantage. And therefore men like good Stewards must so vse the gifts receiued, that they may returne them to God with increase. Thus Paul perswadeth Timothy, 2 Tim. 1.6. stirre vp the gift of God that is in thee: for else the receiuer is an vnfaithfull seruant, and so shall be rewarded. And for the better perfourmance of this dutie: we must often read the word of God, and meditate therein: we must heare it often preached; and with due reuerence and preparation receiue the sacrament. And pray continually: striuing earnestly against the corruptions that bee in vs; and dayly stirring vp our heart to all good duties: Thus did Dauid checke the corruption and deadnesse of his heart: Ps. 42.[illegible: 1 letter]1. 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: The vse. who stand at a stay, and goe not forward in grace. 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.

Further Christ addeth, Which are about to die, where he answereth to a question, that is mooued by sundry at this day, namely: 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: 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: 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; such are, A plentifull feeling of the fauour of God, ioy in the holy Ghost, and boldnesse in prayer; these may be lost wholy for a time in the seruants of God. Yea, faith and regeneration themselues, may decay greeuously, and be readie to di[illegible: 1 letter], as this text saith. Secondly, consider fayth and regeneration in themselus, and they may be wholly lost, for nothing in it selfe is vnchangeable, but God. The state of the elect Angels by nature is changeable, for they stand by the power of God. Thirdly, these graces may perish and decay finally, vnlesse thy bee confirmed. 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, but from the promise of God made vnto them, & to their faith, so Christ saith to Peter, [illegible: 1 letter]at▪ 16.1[illegible: 1 letter] Thou art Peter, and vpon this rocke, that is, vpon thy faith which thou hast professed, will I build my temple, and the gates of hell shall not preuaile against it: that is, though they may assault it, and greeuously weaken it, yet they shall neuer bee able finally to ouercome it.

The vse. Seing sundry graces of God may be lost, and the most necessary graces greatly decay, yea of themselues quite die: wee that haue receiued from God any grace, either of faith or repentance, are hereby taught not to bee presumptuous, 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: For I haue not found thy workes perfect before God: and therefore watch, and confirme the decayed graces of God that be in thee. 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; for not finding, doth presuppose a search. And so the scripture speaketh of God vsually. Before the old world was destroyed, it is sayd; The Gen. [illegible: 1 letter].[illegible: 1 letter]. Lord saw that the wickednesse of man was great vppon the earth, as if he had looked from heauen vpon the earth, and beheld that it was corrupt, speaking after the manner of men, to signifie that search which he maketh into mens actions. And so he is sayd to come down from heauen, at the building of Babell, Gen. 11. and before he destroyed Sodome and Gomorrha, Gen. 18.2[illegible: 1 letter] He came downe to see whether they had done according to that crie, which was come vp to him: and so before the Lord punished the wickednes of the Israelits, Ierem. [illegible: 1 letter].12 He made a search into their wai[illegible: 2 letters]: and the second Commaundement is this, God will visite the sinnes of the father vpon the children: that is, he will make a search, whether the sinnes of the fathers be among the children, and if they be, he will punish them.

Seing Christ makes this search into all mens actions, The vse. we are taught in all things to haue care to conforme our selus to the will of Christ: and to set our selues to the doing of all good duties, according to his word: 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: 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?

I haue not found thy works perfect. Works are perfect two waies; by the law, or by the Gospell. 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 Gospel, our works are perfect when they proceed from a belieuing hart, that hath a care to please God in all things: & these works are perfect not in thēselus, but in the acceptation of Christ. Here by perfect works Christ meaneth not the perfection of the law, but of the Gospell, as if he had sayd, I haue searched into your waies; 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, and a full purpose not to sinne against him: you haue a shew of godlynesse, but you want the power thereof.

Here obserue that Christ condemneth this church, not because their works were not outwardlye conformable to the will of God; but because they proceeded not from a beleeuing hart, that had a full purpose to forsake all sinne, and to please God in all things.

Wee therefore must take heede of all hypocrisie by the Example of this Church: The vse. and labour to bee of Dauids minde: and praye with him; Psa. 1[illegible: 1 letter]9.[illegible: 1 letter]0. That our harts may be vpright in the Statutes of the Lord: that wee may say with Hezekias; Isay. 38.3. Behold Lord how I haue walked before thee with an vpright minde: for this is a notable token of grace, and an infallible badge of him that is the child of God.

Before God. Some may say, Christ here distinguisheth himselfe from God, and therefore hee is not God. Answere. By (God) in this place we must vnderstand not God simply, but God the father. For Christ here speaketh of himselfe, not as he is God, but as he is mediator God & man; in which respect, euen as he is now glorified, he is inferiour vnto his Father.

Where note that Christ being now glorified in heauen, carrieth himselfe as mediator, whence we gather that we may lawfully, and without presumption pray vnto Christ, without the meanes or intercession of Saints or Angels. The church of Rome denie this; and say, because Christ is now in full glorie in heauen, therefore wee must vse vnto him the mediation of Saints: but Christ being now in heauen, marks our workes in particular: and therefore we may without presumption come vnto him by prayer.

Vers. 3. Remember therfore how thou hast receiued and heard, and hold fast, and repent: 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.

When Christ hath reprooued them for their sinne of hypocrisie, and prescribed them a remedie with a reason thereof; he doth as a good Phisitian & pastor, shew them the way how they may practise that remedie. For they might say; 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.

For the first, Remember therefore, that is, call to mind the doctrine of saluation which thou hast been taught by mine Apostles. This remembrance is a most excellent means to mooue a man to subiection to Gods will, to repent, and to practise all good graces. When Dauid saw the prosperitie of the wicked, his fect had almos[illegible: 1 letter] steps, but his remedie against that temptation was his Psa. 73.17. go[illegible: 2 letters]g to Gods sanctuari[illegible: 1 letter], and there calling to mind the end of those men. Againe, Psa. 119.[illegible: 2 letters] I haue remembred thy name, oh Lord in the night, and haue kept thy law. Peter denied his Master, when he forgot his words: 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: 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.

Here then we haue a soueraigne remedie against sinne: namely, The vse. wheresoeuer we are, or whatsoeuer we doe, we must call to minde the word of God, and the promises of God: and those will bee a lanterne vnto our steps, and a light vnto our paths. 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. Quest. How shall we keepe in minde the word and promises of God? Answ. That is a grace of God, and for the attayning vnto it, we must first labour to haue our hearts affected with the loue of Gods word and promises: 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 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.

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. Where we see Christ ioineth receiuing and hearing together. Whence wee may gather, that [illegible: 2 letters]aching and receiuing of the word of God by hearing, is the prescribed generall meanes, whereby God reuealeth his will, counsell, and purpose touching the saluation of mankind: neither is there any other meanes appointed hereunto in the word of God.

This sheweth, that their opinion is false, who teach that God calleth all [illegible: 1 letter]he world effectually vnto saluation, The vse. for how can th[illegible: 1 letter]y bee called, that neuer heard of the [illegible: 1 word] of God? but all in all ages neuer [illegible: 1 word] of the word of God; Albeit [illegible: 1 word] the comming of Christ, their sound hath gone foorth into all nations. Secondly, this sheweth the fondnesse of their opinion, who defend the Doctrine of vniuersall grace: that God should giue grace pertaining to saluation, vnto euerie man in the world, so as he may be saued if he will: for the meanes to receiue grace, is the hearing of the word, which all men in all ages neuer had vouchsafed vnto them.

The second dutie, prescribed, is the holding fast of this doctrine. To hold fast here, signifieth two things; 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: 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: 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.

The vse. Hereby we are taught not to content our selues with the begining of repentance, but we must renue the same continually, & that not for grosse sins only, but euen for the wants that bee in vs, as for our dulnesse and deadnesse of heart, and for our hypocrisie, and decay in Gods graces.

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: which is, a most terrible threatning, in these words: If thou wilt not watch, I will come on thee [illegible: 1 word] a theefe, and thou shalt not know what houre I will come vpon thee.

Here marke Christs order and dealing: hauing prescribed a remedie for their fault, hee giueth them a direction to practise the same; 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 for that end remember my word, hold fast the same, and repent; then look as a theefe comes vpon a man on a suddaine, and spoyles his goods and cuts the throate of his children; so will I come on thee on a suddaine, and power vpon thee my wrath, whereby I will [illegible: 1 word] cut the throat of thy soule, 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. Now, because we be like this Church (as hath been shewed) by reason of the long peace which we inioy: we may also vse the same reason and threatning at this day to stirre vp our dead harts. We must watch against all sinne, and against death: and for this end must haue in memorie the word of God, and hold fast the faith vnto the end, and repent continually of all wants: but if we doe not this, then are the vengeances and eternall punishments of God to be powred vpon vs without measure, and that sodenly, when wee cannot preuent them. If a man haue but a sparke of grace, the consideration hereof will mooue him to repentance, and to watchfulnes; 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. 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: 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; therefore it must stirre vp all dead and drowzie harts vnto repentance, and cause them to shake off securitie, ignorance, and coldnesse in Religion, and to breake off the course of euerie sinne.

Vers. 4. Notwithstanding thou hast a few names yet in Sardie, which haue not defiled their garments, and th[illegible: 1 letter]y shall walke with me in white; for they are worthy.

Heere beginneth the second part of the matter of this Epistle, namely the praise and commendation of some part of this Church. The words doe thus depend vppon those which went before; wheras Christ had sayd, that this Church was dead in sinne, and had onely a name to liue; some man might a[illegible: 1 letter]ke, how it could bee a true Church. To this Christ answereth in the beginning of this verse, that though the greatest part in this Church were dead in their sinnes, yet some few there were among them that were aliue in Christ, and did testifie the the same by true and sincere obedience.

In this coherence we may obserue two instructions. I. that a particular congregation on earth is made a Church of God, and so called in regard of Gods elect therein, who doe truely belieue. For the priuiledges of a Church belong vnto particular congregations, onely by reason of the faith of the elect among them. 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 rest that doe not truely belieue are not members of the Church before God, but [illegible: 1 word] in the iudgement of men: like vnto superfluous humors which are in the bodie, but no parts thereof. 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.

Secondly, in this coherence Christ intimateth vnto vs a distinction betweene man and man in this Church, for all that were in this Church were men called, professing Christ and his Gospell: and yet of them, some were dead in their sinnes, and others were aliue in Christ. Touching this distinction of men, wee must search the cause thereof. It must not be ascribed to any power or will in man but to the good pleasure of God, as the scripture teacheth; for when the bodie of the Israelites had giuen themselues to Idolatrie, there were yet Rom. 11.4. seuen thousand that neuer bowed the knee to Baall: 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.

By this wee see, how erronious and false the Diuinitie of some Protestants is, The vse. which ascribe the cause of this distinction betweene man and man, to the libertie of mans will being renewed by grace: saying, That GOD giues to euerye man sauing grace, by vertue whereof, hee maye repent and beleeue if hee will: but yet because the will of man doth still remaine sinfull, hence it commeth, that hee hath libertie, to obey, or not to obey. And therefore the cause why some men lye dead in sinne is, because they set their will to refuse the grace of GOD; and the cause why some men liue in Christ is, because they incline their will to embrace the grace of GOD. But this Doctrine doth greatly diminish the grace of GOD, in that it maketh the acceptance thereof to lye and depend on the pleasure and will of man: when as the power of almightie GOD ioyned with his will, is the true cause thereof, leauing some to themselues who doe fall, and enabling others to stand by his grace.

Nowe followe the wordes of this commendation. Notwithstanding thou hast a fewe names yet in Sardie; 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. 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: and among the Iewes, if any man had but touched an vncleane thinge with his hand, or with his garment, thereby hee was defiled, and his garment defiled legally; and so he or his garment were reputed vncleane: wherevpon they had a speciall care not to touch the thinges that were defiled, no not with their garments. Now this signified another thing vnto them namely, That they ought to abstaine, not onely from the outward sinnes of the morall Lawe, but euen from all occasions, intentions, shewes, and appearances of euill. And in this place, this is meant hereby: 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.

Hereby wee see▪ that the seruants of GOD are but fewe in number: for the bodie of this people were de[illegible: 1 letter]d in sinne, and a fewe onely in this great place liued in Christ; so Christ sayth to his Disciples, The flocke to whome the father Luk. 12.3[illegible: 1 letter] will giue the Kingdome of Heauen, is but a little flocke. The Prophet Isay is sent, Isay. 6.9. To harden the hearts of the bodie of the people for th[illegible: 1 letter]ir iniquities: and Vers. 13. the tenth part onely must bee saued: and in the Gospell it is sayd, The way to hell is broad, Mat [illegible: 1 letter].13.1[illegible: 1 letter]. and many there be that walke therein: but the waye to heauen is straight, and fewe there bee that enter into it.

The vse. Hereby then wee are taught not to follow the example of the multitude, but of the fewer and better sort. It is a foule sinne that keeps many from religion, and brings them to destruction, when they will liue after the manner of the world, and as their Forefathers haue done. This is a false rule, and a dangerous course.

Thou hast a few names, That is, persons whose names I know & haue recorded. They are called names, bicause Christ obserues and knowes them by their names. Where note, that those that are the true seruants of God, are particularly knowne vnto Christ [illegible: 1 letter]uk. 12.7. The haires of your head are numbred (sayth Christ to his Disciples) much more were their names knowne. Againe, hee biddeth them reioyce that their names Luk. 10.2. 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: for what can cause a man more to reioyce, than to knowe that his name particularly is knowne to the King of Kings, 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; hee telleth him, That hee was knowne vnto him by [illegible: 1 letter]xod. 33.12, 13, 14, ad 1[illegible: 1 letter]. name. Yea, this is the foundation of mans saluation: 2. Tim. 2.19 The Lord knoweth who are his.

Which haue not defiled their garments: 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; when as th[illegible: 1 letter] rest of this Church was dead in sinne.

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: wee must not content our selues with a bare profession of Religion, and keepe our selues from grosse sinnes only, but abstain from the verie shewes of euill. Yea more particularly, here are three things taught vs touching sinne. First, that wee ought to make conscience of euerie sinne in our owne person. Secondly, that wee ought to keepe our selues from the con [illegible: 1 letter]agion of sinne in others, either by giuing consent vnto them, or furthering & allowing them any way therein. Thirdly, that wee ought to abstaine from the verie occasions, and shewes, and appearances of sinnes, so Paul teacheth vs 1. Thess. 5.22. to abstaine from all appearance of euill. 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. We must therefore looke on this example, lay it to our hearts, and conforme our liues vnto it: so shall wee bee good seruants of GOD, and haue the same commendation with these few: for true Religion stands not in knowledge, but in obedience, and this is true obedience to make conscience of euerie sinne in our owne persons; to take heed of the infection of sinne in others: and to abstayne from the appearance of euill. A happie Church should we haue, if these thinges were practised: 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.

The church of Rome hence gather, that a man after baptisme, may liue without mortall sinne. For these few persons in this Church in their baptisme, put on Christ, and after kept themselues from all occasions of sinnes, so as they had not committed any mortall sinne. But their collection is vnsound: 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, 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: 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, and in all things to doe the will of God, they are reputed for keepers of the law. For GOD in his children accepts the will for the deed. And they shall walke with mee in white. After the commendation of these fewe Christ addeth a promise, of liuing with him in glorie. 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; 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.

This benefite, hath beene in effect further vrged in the former Chapter: heere onely I will note one Doctrine; 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; for the bodie of this Church must haue Christ to come amongest them as a Theefe, but the godly must walke with Christ in white, in glorie. Gen. 19. Lot was freed from the destruction of the Sodomites, because hee partaked not with them in their sinnes: and amonge the Israelites, Ezek. 9.6. 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. This point must bee remembred, for by reason of longe peace and prosperitie among vs many sinnes abound, as Ignorance, Atheisme, contempt of Religion, and prophaning of the Lordes Sabbath, with innumerable sinnes of the second table. All which call for Iudgements from heauen, and no doubt they will bee punished, partly in this life, and partly in the life to come, vnlesse our people doe repent. 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[illegible: 1 letter]e abounde, and see that they keepe faith and good conscience, hauing their righteous and zealous hearts grieued, for the abhominations among which they liue.

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, because they bee worthie of reward. A most blasphemous conclusion, and a manifest abuse of the word of GOD. Gods children indeede are worthie life euerlasting; but not by the merite of their works:Two kinds of worthynesse. for then they should bee done according to the rigour of the Lawe: but for the worthynesse of their person, when as they stand righteous before GOD in Christ; for when GOD will saue any man, he giues Christ vnto that man truely and really; so as hee may saye, Christ is mine. And with Christ GOD giues his spirite which worketh in his heart true sauing fayth, whereby hee doth receiue Christ: and so Christ and his righteousnesse belonges vnto that man reallye, and by vertue thereof hee is worthie life euerlasting; and this is the worthynesse which Christ meaneth in this place, and not any worthynesse of their workes: 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.

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; but I will confesse his name before my Father, and before his Angels. Vers. 6. Let him that hath an eare, heare what the spirite sayth vnto the Churches.

Heere is the conclusion of this Epistle: and it containeth two partes: a promise, and a commaundement. The promise in the fift verse, and the commaundement in the sixt. In the promise note two thinges: first, the parties to whome it is made, To him that ouercommeth, whereof we haue spoken Chap. 2.7. before. Secondly, the things promised: to wit, glorie and eternall happinesse, which is expressed three wayes. First thus: hee shall bee cloathed in white array: that is, hee shall haue euerlasting life and happinesse, so much is signified by white [illegible: 1 letter]ayment as wee haue alreadie shewed.

Hence the Church of Rome conclude, that a man may doe good workes respecting a reward. The vse. 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. But yet the recompence of reward, must not bee the principall end of our good works: 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; And I will not put out his name out of the booke of life. For the vnderstanding of this, two questions must bee scanned: First what this booke of life is; Secondly, whether a man may bee blotted out of this Booke. For the first: 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. And this is called a Booke, because it is like vnto a Booke. For as the Generall in a Campe, hath the names of all his souldiours that fight vnder him, in a Booke; and as the Magistrate of a Towne hath the name of euerie free man and Denison in[illegible: 1 letter]owled: so GOD in the booke of his Election, hath the names of all that shalbe saued.

For the second Question. A man may bee written in the Booke of life two wayes: either truely before God, or in the iudgement of men onely. 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. This the goulden Chayne of Gods decree, doth plainely shew: For whome hee hath predestinate, Rom 8.30. them he hath called; and whome hee called, them also hee iustified; and whome hee iustified, them hee also glorified. Others there be that haue their names written in this Booke, only in the iudgement of men: and thus are all men written in the Booke of life, that professe the Gospell of Christ in his Church: for so charitie bindes vs to iudge of them: And these may haue their names blotted out. In this sence doth the Scripture often speake: as when the Prophet wisheth, Psa. 69.28. 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. This then is the meaning of this promise: 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, 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: for the names of those which are to bee saued, bee as it were written in a booke, and being once written in, they remayne there for euer. Some doe teach, that all may bee saued, if they will: but this is a meere fancie of man: for what should th[illegible: 2 letters]e need any booke of life, if that were so? Secondly, hence I gather, that this number can neither increase, nor be diminished, let men doe wha[illegible: 1 letter] they can: 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.

Whereas a man may bee written in the booke of life, to wit, The vse. in the iudgement of men, and yet bee blotted out: hereby wee are to bee admonished, to looke vnto our selues, and to make conscience of euerie sinne, and to avoide and shunne the verie occasions thereof. For so long as wee professe the Gospell, and obey the same, our names bee in the booke of life: but when wee commit any sinne, we doe as much as in vs lyeth make a penne, and reach it vp to heauen to blot our names out of that booke: and they that keepe a course in sinning, doe plainely shewe that they were neuer truely written therein.

Secondly, considering that the number of the elect is certaine, it must bee a motiue to cause vs to labour for some a[illegible: 3 letters]rance of election, that wee maye truely say, wee haue our names written in Gods booke. But here some bad person will saye, seeing the number of the Elect is vnchangeable, I will liue as I list; for if my name bee in the booke of GOD, it shall neuer bee blotted out; and if it bee not in, it can neuer be added. Ans. These men deceiue their owne soules: 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 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, 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: I will confesse his name before my Father, and before his Angels. That is, in the day of iudgement I will acknowledge and professe him to be mine: one of mine Elect, that keepeth faith and good conscience vnto the end. I will take him from the companie of the wicked world, and set him on my right hand, 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: for if they would professe Christ before men, hee will acknowledge them for his owne at the last day.

The vse. This same reason here propounded, must induce vs to make a true confession of Christ against the world, & all Christs enemies: which to doe is a very hard matter, and man of himself cannot stand out; 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. 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; and for that he would not sticke to die in the Princes cause. 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! 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; either by false doctrine or profanesse of life, will Christ at the day of iudgement vtterly disgrace, by denying them to be his, and there pronounce vpon them the fearefull sentence of condemnation, Goe ye cursed, &c. Which if we would then escape, and also procure vnto vs the ioyfull voyce of absolution: we must here labour to hold the truth of Christs doctrine, & also keep a good conscience vnto the end. But if we only professe him in iudgement, and not in the practise of a holy life, surely Christ will professe that he knows vs not, and then giue vs our portion with the diuell and his angels.

The commandement followeth: vers. 6. Let him, &c: of which wee haue spoken.

Verse 7. And vnto the Angell of the Church which is of Philadelphia, write: These things saith he, which is holy and true; which h[illegible: 1 letter]th the key of Dauid, which openeth and no man shutteth, and shutteth and no man openeth.

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; the end of which commandement, is to warrant the calling of Iohn to write this Epistle: 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: These things saith hee &c. wherein is set downe, in whose name this Epistle is sent; namely, in Christs: where (as in the former Epistles) he is excellently described, for the winning of more credite vnto this Epistle. And that, first, by his properties: Holynesse and truth. Secondly, by his kingly office, in the words following.

For his properties. First, Christ is sayd, to be holy. Quest. How can Christ be said to be holy as he is man, considering hee descended from Adam, who c[illegible: 2 letters]ueyed his sinne and the guilt thereof, to all his posteritie? The common answere is this; 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, and thereby hee was freed from Adams sinne. This answere is true, but not sufficient: for men besides the corruption originall, take from Adam the guiltinesse of that sinne which Adam committed. Now sanctification taketh away the corruption of sin, but not the guilt thereof, therefore a more full answere is this: 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. But God for the preuenting of this in the Incarnation of Christ, ordained that Christ should not come of Adam by naturall generation, but by a miraculous Conception of the holy Ghost: whereby hee tooke the nature of man with the infirmities thereof, without the sinne of mans nature, or the the guiltinesse thereof. And thus is Christ free from sinne as he is man.

Further, Christ is holy two wayes. In himselfe; 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; for his man-hood was not only freed from all manner of sinne, by reason of his miraculous conception, but it was also inriched and filled with holinesse, and that in greater measure than all men and Angels, for he receiued the gifts of the holy Ghost without measure. And againe, as he is man; 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. First, because hee is the authour of that holynesse, which is in euery member of his Church. Yea, hee is holy in regard of men in a further respect; namely, as the roote of all mans holinesse, as he is Mediator. For looke as from Adam is actually conueyed originall sinne to euery one of his posteritie that commeth by naturall generation: so from Christ is righteousnesse and holinesse conueyed to all that beleeue in him: and for this cause hee is called 1. Co[illegible: 1 letter]. 1.3[illegible: 1 letter] our righteousnesse and sanctification: and in this sence especially is Christ said to be holy in this place.

The vse. Whereas Christ is said to bee holy not only in himselfe but for vs: here we must marke what is the principall thing in Christian Religion; namely, to haue care to bee ingraffed into Christ, that from him wee may receiue grace to become new creatures: 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 that as truely, as wee feele in vs Adams corruption. It is not sufficient for vs to plead, that Christ will bee our Sauiour, and will free vs from all sinnes: 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: and this holinesse wee must make to appeare in our liues, as the branches by their fruit, and leaues doe shew they receiue sappe from the roote.

Secondly, here note, Christ propounds himselfe vnto vs and to all Churches, as a notable patterne to be followed; giuing vs to vnderstand, that all that beleeue in him and looke to be saued by him, must bee holy as hee is holy: 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; and therein let vs follow him. So Iohn saith: Hee that hath this hope, purifyeth himselfe as hee is holy: that is, vseth all good meanes to conforme himselfe to Christs holinesse.

Thirdly, hereby wee learne, that the common title giuen to the Pope, whereby hee is called (Holinesse) is a blasphemous title: for to be holy, is here made a propertie of Christ. 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.

The second propertie, whereby Christ is described, is Truth: Christ is sayd to bee true, in three regards: 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. Secondly, because whatsoeuer hee willeth and decreeth, he doth it seriously, without fraude, deceit, change or contradiction, as the whole tenure of Scriptures doe shewe, wherein euery part is sutable and agreeable to another; 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.

The [illegible: 1 word] ▪ Whereas Christ is sayd to bee true, yea, Truth it selfe: First, Wee learne a full difference betweene him, 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.

Againe, whereas Christ is true in all his wayes, we ought without all doubting to beleeue his word, and all the promises made therein, that concerne our saluation. If Christ could erre or lye, and men bee deceiued by him, then they might iustly doubt of the truth of his word: 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: for he hath made a promise to helpe, and he will neuer faile them that rest on him.

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; so must wee purpose euery good thing seriously, and also make good whatsoeuer good thing wee promise. For, Lyers must bee destroyed. Psalm. 5. Vers. 6. They that loue, or make Lyes, must neuer come into Heauen but [illegible: 1 letter]e shut out thence, and cast into the burning Lake of fire and brimstone. Reuel. 22.15. But it is a note of a man, that is a good member of Gods Church in this world, and that shall bee inheritour of Christs Kingdome in Heauen, to speake the trueth from his heart. Psal. 15. Verse 22. And Lying is a note of the childe of the diuell. Ioh. 8.44.

Secondly, Christ is described, by his kingly office; Which hath the key of Dauid, which openeth and no man shutteth, and shutteth and no man openeth. 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: 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: and further, the Lord signifieth that Eliachim shall come in his roome, and haue the same office; now to expresse this thing, the Lord sayth: The Key of the house of Dauid shall bee layd vpon his shoulders: 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; so that the meaning of this place, is this: that God hath giuen vnto Christ soueraigne power, and authoritie of gouerning his Church. Quest. But why is Christ sayd to haue the Key of Dauid, for Dauids kingdom was a temporall kingdome, but Christs Kingdome is not of this world, Iohn. 18.36. And yet it is said, The Lord God shall giue vnto him the Throne of his father Dauid: 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; 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: Where is the king of the Iewes that is borne? Mat. 2.2. And therefore when the Publicans asked tribute of him, he pleaded the priuiledge of a Kings sonne: albeit, to auoyd offence, he was content to yeeld of his right, & to pay tribute; Thereby sh[illegible: 1 letter]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. Secondly, he may bee sayd to haue the key of Dauids kingdome, Tipically; for Dauids kingdome, was a figure of Christs kingdome; and Dauid himselfe a type of Christ: as it is most excellently dysciphered in the Prophets? Ier. 23.5.6. & Hosea. 3.5. where Christ is plainly called Dauid, by the name of him that was his type, signe, & figure. Quest. Why were not as well the Kingdomes of Nebuchadnezzar and Pharaoh, types of Christs kingdome, as Dauids? Answ. Because Dauids kingdome, was a kingdom of light and pietie; but theirs were kingdomes of sinne and iniquitie. 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 this kinde of speaking is iustifiable by Gods word. So Mat. 2.23. Christ is called a Nazarite: which place hath relation to that which is said properly of Sāpson Iudg. 13. who was a most excellent figure of Christ, and did most notably represent him in his death, wherein hee killed more than in his life. Now Christ is called an Nazarite, not because he obserued their rites, and orders, for that he did not: he dranke wine, so did not the Nazarites: but because he was the truth, and substance of that order: for in him was fully accomplished that holinesse, which was figured by that order; for he was perfectly seuered from all sinne and pollution. And so here, he is said to haue the key of Dauid, because hee had the soueraigntie which was figured by Dauids Kingdome.

Which shutteth and no man openeth, and openeth and no man shutteth. Here Christs kingdome is compared to a house, which can bee opened and shut, by none but Christ; whereby is signified, that none hath power aboue Christ in his Kingdome, and that his power therein, is soueraigne and absolute. 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. That we may the better vnderstand this soueraigne power of Christ, we must know, it hath three parts. I. To prescribe. II. To iudge. III. To saue; or destroy. In Prescribing, Christ hath absolute power, and that in sundry things: as first, in prescribing doctrines of Faith, and Religion vnto his Church, to bee beleeued and obeyed, and that on paine of damnation. 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. And none but he can make an Article of Faith, or a law to binde the conscience: 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; he hath absolute power to prescribe how he will haue his Church gouerned, and by whom: and therefore Moses, when he was to make the Tabernacle, Exod. 32.42.43. Heb. 8.5. did all things according to the patterne that the Lord gaue vnto him. 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. 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: hee that prescribeth worship must prescribe the ordinary set time thereunto, which is to continue to the end. 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 1. Cor. 1[illegible: 1 letter].23. Paul saith, What I haue receiued of the Lord, that deliuer I vnto you: speaking of the Lords Supper. 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: which is a soueraigne power to determine on his owne wil, without the consent of others, or submission to men or Angels. And in determining, Christ hath two priuiledges. First, to expound scripture; the absolute power of expounding the Law, belongeth to the Law-giuer; and his exposition is Authenticall. Secondly, to determine of all Questions, and Controuersies in Scripture. And therefore it is a wicked opinion of the church of Rome which hold, that the principall Iudge of interpreting Scripture, and decyding controuersies, is the Church.

The third part of Christs soueraigne power, is to saue, and destroy. This is expressed in these words: Hee openeth and no man shutteth, and shutteth and no man openeth: and for this cause he is sayd Reuel. 1.18 to haue the keyes of hell and of death. Whereby is signified; first, that hee hath power to forgiue sins: for that hee procureth at his Fathers hands. Secondly, that hee hath power to condemne: for when men beleeue not his word, hee hath power to hold them in their sins, for which he can cast them into hell. The ground of this three-fold power of Christ i[illegible: 1 letter] this, because hee is soueraigne Lorde, ouer his Church, and the members thereof.

The Church of Rome saith, that this key of Dauid, hath more in it then soueraigntie ouer his church: to wit, a power to make and depose Kings that bee in his Church. 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; for though Christ as he is Mediatour, bee aboue all kings, yet in that regard hee neither maketh nor deposeth any kings: and therefore he saith plainly, Ioh. 18.3[illegible: 1 letter]. My kingdō is not of this world. This caused him to refuse to take vpon him the office of an earthly Iudge or prince, to Luk. 1[illegible: 1 letter].14. deuide an inheritance betweene two brethren. Hence it was; that he Ioh. 8.11. refused to giue sentence of the adulterous woman. And yet as Christ is God, hee maketh or, deposeth earthly kings: so the wise mail speaketh of him in the person of wisdō:Pro. 8.15. by me kings raign.

For the further cleering of this, we must handle another point, which is deriued hence;The power of the keye[illegible: 1 letter] concerning the power of the keyes: which is a power whereby the power of the keyes of Dauid is put in execution. 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, and whatsoeuer thou shalt bind vpon earth▪ shall be bound in heauen; and whatsoeuer thou shalt loose on earth, shall be loosed in heauen. This power of the keyes, is a ministery granted to Gods church, to open and shut the kingdome of heauen. First, I call it a Ministerie: that is, a seruice; because whatsoeuer the church doth in Christs name, is nothing but the duetie of seruantes vnto their Lord: from whence it is, that the most worthy members and officers that euer were in the Church, as the Prophets and Apostles, were but the Ministers of Christ. That this is a seruice, I shew more plainely thus; When Adam fell; in his sinne all mankinde fell with him, and thereby were all barred from the kingdome of heauen. Now since that fall, Christ became man, and in his manhood satisfied the iustice of God for mans sinnes. And this satisfaction of Christ, is properly that key whereby heauen is opened, beeing opposite to mans sinne whereby it was shut. 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 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; not as Lords, but as ministers & seruants.

Next I adde, that this power is giuen to the Church: that is, to the companie of of true Beleeuers called to saluation by Christ, and to none other: and therefore it is sayd of them; Mat. 18.1[illegible: 1 letter]. Whatsoeuer you bind on earth shall be bound in heauen, &c.

Thirdly, I adde the end of this power of the keyes: To open and to shut heauen. 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: and whosoeuers sinnes ye retayne, they are retayned. The Church therefore opens heauen, when it pardons mens sinnes: 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. Quest. Can the Church pardon sinne, or retaine the same? Answ. Yes, for these are the wordes of Christ: but let vs see how. It is one thing to giue sentence of the pardon of sinne, and another to pronounce the same sentence giuen. To giue the sentence of the pardon of sinne, is onely proper to Christ, the head of the Church; no Saint, nor Angell hath that priuiledge: but yet the Church pronounceth the sentence of pardon giuen by Christ. 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. Thus wee se[illegible: 1 letter] what the power of the keyes is.

The right vse of this power, is when the Church doth vse the same for the opening and shutting of heauen: First, in the name of Christ alone, as a seruant; Secondly, according to the rule of Gods word, not after mens affections or inuentions; Thirdly for this end, to bring sinners to repentance, & to continue them therin that they may be saued: and to the Church thus vsing this power, Christ hath promised: that whatsoeuer they binde in earth, shall be bound in heauen; 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. 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, because it opens & shuts heauen; this it doth two wayes. First, by teaching and explayning the substance of religion, the doctrine of saluation, whereby men must come to heauen; & 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: For when in the ministerie of the word, the promises of remission of sins & life euerlasting, are applyed to beleeuers that repent, then the kingdom of heauen is opened; & when as in the same ministerie of the word, the curses of the law are denoū ced against impenitent sinners, then is the kingdom of heauē shut. Yet touching the ministerie of the word, this distinction must be remembred; that otherwhiles the church is certen of the faith & repentance of some men, or some congregation; and then they may pronounce remission of sins absolutely. But otherwhiles they are vncerten of their faith and repentance, or of their impenitencie; & then they must accordingly remit or retaine mens sins, that is, conditionally; pronouncing the remission of sins to all that repent: & denouncing damnation to all that repent not. And thus is the word to be publikely handled in Gods church at this day, because our congregations are mixt companies, consisting of some that repent & beleeue, and of others that doe not truely repent nor beleeue.

The second part of this power of the keyes, is spiritual iurisdiction: I call it spirituall, to distinguish it from that outward iurisdiction whereby the commonwealth is gouerned. 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, yet take with thee two or three: if he heare not them, tell it to the Church; & if he refuse to heare the Church, let him bee vnto thee as an heathen man, and as a publican. Then followeth the promise; Verely, I say vnto you, whatsoeuer ye bind on earth shalbe bound in heauen; and what soeuer ye loose, shal be loosed in haauen.

This spirituall iurisdiction, is a power whereby the Church pronounceth sentence vpon obstinate offenders in the Church, and puts the same in execution. And it hath two parts: Excommunication; and absolution. Excommunication is an action of the Church in Christs name, excluding an obstinate offender that is a professor of the Gospel, from all the priuildedges of the Church, and from the kingdom of heauen. So Paul 1. Cor. 5.5. commandeth the incestious man to be committed to Sathan: 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: If Mat. 18.18. 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; Can the Church thrust any man out of the kingdome of heauen? Answ. It is Christ only that receiueth men in thither, and it is he alone that must thrust them out: the Church doth not properly either receiue men in, or put them out; but onely pronounce and declare what Christ doth in this behalfe. As if a man that liues in the church bee a common drunk[illegible: 1 letter]rd; the Church finding in Gods word, that 1. Co. 6.10 no drunkard can inherite the kingdome of heauen, which is the sentence of Christ, may pronounce the same against him, and so exclude him from the kingdome of heauen. Obiect. The true child of God may be excōmunicated, but he can neuer be excluded from the kingdome of heauen. Ans. The true childe of God may for a time, and in part be excluded the kingdome of heauen. In part; as a man that hath freedome in an incorporation, may lie in prison for some trespasses, and so want the vse of his freedome, though he be a freeman: so the child of God, for committing sinne, may want the vse of his libertie and freedome which he hath in Gods kingdome; and for a time, while hee liueth in sinne without repentance, yet wholly and for euer hee cannot: but so soone as hee repents, hee shall bee receiued certainely againe: for no man is to bee barred either from heauen or the Church, any longer then hee remaineth impenitent.

The vse. 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; we may here see, that this censure ought to bee vsed with great reuerence, feare and consideration: euen such or greater, as wee would vse in the cutting of a member from the bodie. The abusing therfore of this sentence in small matters, cannot but be a grieuous sin, and a breach of the third Commandement, wherein one of Gods most weightie ordinances is taken in vaine.

Further, one speciall degree of Excommunication is Anathema: which is, when one is pronounced to bee condemned, whereof Paul speaketh, 1. Cor. 16.22. But this is not pronounced vpon any, but on those that sin against the holy Ghost, and therfore it is seldom vsed because that sin is hardly discerned: cōsisting not so much in the speech, as in the malice of the heart against Christ.

The second part of this spirituall iurisdiction is absolution: which is, when a malefactor vpon his sufficiēt repentance, is approued to be a mēber of the Church; and is admitted to the kingdome of heauen. And yet here the Church receiues him not into the kingdome of Christ, but only declareth vpon his repentance what Christ doth: and thus we see wherin Ecclesiasticall iurisdictiō consisteth: & what be the parts of the power of the keyes.

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: that in former Ages the church hath giuen this power of the keies to Peter alone, debarring the same from all other, euen from the rest of the Apostles: as though they had only the vse, not the right of this power. 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; for in the promulgation of this power, Mat. 16.19, thogh Christ direct his speech to Peter, yet he speaketh vnto all, as the circumstances of the place doe plainly shew; for Christs question (Whom say ye that I am) was made to all; nowe because it would haue beene great disorder in that holy company, for all of them to haue spoken; therefore Peter being both ancient and bould of speech speaketh for all, and the rest answered in his person: and so accordingly Christ speaking to Peter, doth make a grant of this power vnto all his disciples in his person And therefore Ioh. 20.23: He giues this power to all; saying plainly: 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. Quest. Whence haue the Ministers of the Gospell this power? Answ. By succession from the Apostles; for Christ saith, Mat. 28.19.20, Goe and preach, I will be with you to the end of the world. Where he cannot meane the Apostles only; but with thē all Ministers that did preach and baptise after them, making this promise to the Apostles; not as they were Apostles, but as they were Ministers and preachers of his Gospel.

The second abuse is, that the Church of Rome, hath turned the power of the keies into a supremacie ouer the church: making it to bee a soueraigne authoritie; whereby Peter, and his successors the Popes, haue libertie to make Lawes, Canōs, & constitutions which bind the conscience; as also to make kings and to depose the same. A most notorious abuse of this power, which is no superioritie but a ministerie: the chiefe power whereof, consisteth in the dispensation of the word, & wil of Christ. For Christ said not to Peter, I will giue thee the keyes of the kingdoms of mē, but of the kingdom of heauen. The third abuse hereof is, that the church of Rome, hath thereby for a 1000. yeeres almost, barred Kings, Queenes, and Emperors from being Gouernors ouer the Churches of God: an error flat against Scripture; 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: & is said 2. Chro. 34.32. to haue caused all that were found in Ierusalem, and Beniamin to stand to the couenant which he made. Now shall we say Iosias did euill in causing thē so to doe? God forbid: It is recorded of him by the holy Ghost for his cōmendation. Obiect. But Gods pastors & teachers haue the power of the keyes, and princes haue not? Ans. True; but yet they haue a ciuil power wherby they rule ouer Gods Church: for there is a ciuil power, & a spirituall power. Princes rule not by any spirituall power, but ciuilly: & therby they haue power to compell all their subiects to the outward means of Gods worship, & to forsake Idolatrie, and may also punish those that obey them not. 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, & their office and word which they bring: Princes are ouer their persons and goods, and yet may be vnder their word & Ministerie: because therein they stand in Christs stead. Yet al this sheweth nothing why Princes in Gods Church should be so robbed of their right, as the Church of Rome doth.

The fourth abuse is, that the Church of Rome for some 800. yeeres, hath turned the power of the Keyes vnto the Priest, in their Sacrament of Penance: for wheras by Gods word the Ministers power is onely to pronounce the absolution of Christ, with them euery Priest sits as a Iudge, and all the people come vnto him as to a Iudge, making knowen vnto him all their thoughts, words, and deeds, (as neere as they can) wherein they haue broken any Commandement: which done, the Priest enioynes him to bewaile his sinnes, and after contrition, doth properly giue sentence of pardon, euen as Christ himselfe doth: and then after appoints him workes of satisfaction, to be done for the temporall punishment of his sinnes: which done, his sins are pardoned in heauen. Where behold a most deuillish practise, as may appeare by the manifold errors contained therein. As first, the confession of all a mans sinnes; which hath no warrant in Gods word.

Secondly, that the Priest should giue sentence of pardon, is a most notorious practise, whereby Christ is robbed of his honour: 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 he that can forgiue sins properly, must make satisfaction for sins. Thirdly, they absolue from the fault, but they will not forgiue the punnishment; and thereby they robbe others to inrich themselues. Fourthly, they enioyne satisfaction to God by men for their sinnes: whereby they doe nothing els but ouerturn the al-sufficient satisfactiō of Christ, and enioine that to man which is impossible. 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: for though the Pope cary in his armes the keys, yet they are not the keyes of heauen, but of hell. For he hath made moe places of rest and woe, than euer God did: as Limbus p[illegible: 1 letter]t[illegible: 1 letter]ū, and Purgatorie, & therefore must needs make moe doores thither, and so moe locks & keies.

By this doctrine, The vse. touching the keyes of Dauid giuen to Christ, and the power of the keyes in the church deriued thence, we may learne sundry things. 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: Adam beeing created in integritie, was in the fauour of God: but by his sinne he lost the fauour of God, & so barred himselfe both out of the earthly and heauenly paradise: and all his posteritie by the same sin, and by their owne actuall sins are likewise debarred: for Isa▪ 59.2. sinne is a partition wall betweene vs and God: and a Lam. 3.44. cloud between our praiers and God himselfe; as Ieremie speaketh: so that sinne is the cause of this exclusion: and so many sins as a man committeth, so many bolts and barres hee maketh to exclude himselfe from the kingdome of heauen. The consideration whereof, should moue euery one to take a narrow view of his miserable state in himself, through Adā : 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. It is lamentable to see how the whole world lyeth in sinne, and how the deuill bewitcheth men to conceale or diminish their sins; making great sins small, and little sinnes none at all: when as the least sinne which they commit, (without repentance) is sufficient to barre them for euer out of the kingdome of Heauen. 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, & to pray earnestly for the pardon of them in the death of Christ: 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[illegible: 1 letter]e sufficient to exclude vs the Kingdome of heauen eternally. Thirdly, seeing Christ keep[illegible: 1 letter] the keyes of heauen; heereby wee are taught to come vnto Christ, & to seek by him to enter into the kingdom of heauē. For Christ by his death hath opened heauen: as hee sayd vnto Nathaniell and Philip, Ioh. 1.51. Verily, verily; I say vnto you, hereafter shall yee see heauen open: meaning by the ministrie of the Gospell: 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: 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; euen as a man that would goe into a house, must needs come to the dore. Now in the Church there is the true dore which is Christ himselfe: and the key thereof which is his word, and the ministerie of the word, which doth locke and vnlocke the same. Quest. What shall we doe to become true members of the Church? Ans. We must doe two things: First, humble our selues for all our sinnes, praying vnto GOD for the pardon of them, and beleeuing the same through Christ. Secondly, endeauor and purpose by Gods grace euerie day to leaue the same sinnes. 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. 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.

Vers. 8. I know thy workes: behold, I haue set before thee an open dore, and no man can shut it, for thou hast a little strength, and hast kept my word, and hast not denyed my name.

In this verse, and so forward to the twelft, is contayned the matter of this Epistle, which may bee reduced to three [illegible: 1 letter]eads: a Praise; a Promise; and a Commaundement. The Praise in this eight verse. 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: 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. I the signe of Christs approbation, in these words: I haue set before thee an open dore. II. their conuersation, or the workes which Christ approoued: In the words following, Thou hast a litle strēgth, and hast kept my word, & hast not denied my name. Both these may be vndetstood, either of the Angell and Minister of this Church: or of the whole Church also. I take it to bee meant of both. Being spoken of the Minister of this Church, the words beare this sence: 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, and thereby to conuert men vnto me. So much S. Paul meaneth by the dore of vtterance, 1. Cor. 16.9. For thou hast a little strength, and hast kept my word, and hast not denyed my name, That is, 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.

These words being thus expounded, doe affoord vs these instructions. First, from the signe of his approbation wee learne: that it is a great priuiledge for any Minister to haue libertie to preach the Gospell, and thereby to conuert men vnto Christ: 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: who were sent sometime to harden Isay. 6.9. thy people. And Christ himselfe complaineth of the want of this priuiledg, saying, Isay. 49.4. I haue spent my strēgth in vaine: and in regard of this priuiledge, the Ministers of the Gospell are called Obad. 2[illegible: 1 letter]. 1. Tim. 4.1[illegible: 1 letter]. 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 all Ministers that haue the same vouchsafed vnto them ought highly to magnifie the name of God for it, and to value it more worth, than all earthly blessings whatsoeuer.

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. This thing is plaine in the Minister of this Church: and might also bee shewed by manifold examples of such men in all ages: but to come to our times. In the dayes of Queene Marie, when Religion was in banishing, this our famous Schoole of the Prophets, Cambridge. had many learned men in it: yet not one of them stood out for the defence of the Gospell: when as a poore secular Priest not three miles off, who was far behind them in gifts of learning and knowledg, yet hauing the truth reuealed vnto him, did stand out for the maintenance of the same, euen to the sealing of it with his blood. 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, than those that are inriched with far greater gifts of knowledge both in tongues and arts: 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.

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, for as much as may be, Gods Ministers ought to haue knowledge of Schoole-learning, both in Artes and tongues. 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. 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.

Further, these words must also be vnderstood of the whole Church. And then they beare this sence. I haue set before thee an open dore: That is, I haue vouchsafed vnto thee a speciall priuiledge, euen libertie to enter into the kingdome of heauen. From whence we obserue: That libertie to life euerlasting, is a speciall priu[illegible: 1 letter] ledge belonging not to all men, but onely to the Church of God, and the true members of Christ.

This point hath sundrie vses. I. to confute this erronious opinion: That Christ did effectually redeeme all and euerie man. Which is [illegible: 2 letters]at against Gods word, and this text: for those that are effectually redeemed, haue libertie to enter into the kingdome of heauen: but all men haue not that libertie; for then it were no priuiledge of Gods Church alone, to haue heauen opened vnto them.

II. Seeing this is a priuiledge which God vouchsafeth vnto his church, to haue heauen gate opened vnto them. Hereby we are taught to take the benefite of this libertie while the dore is open: and in time to striue to enter therein. For as Christ telleth Nathaniell, the church of the new Testament, shall by faith see heauen open. Ioh. 1.5[illegible: 1 letter]. We must not therefore neglect this oportunitie. But it is our common shame, that wee be slacke in seeking the kingdome of God, and the righteousnes thereof, suffering our selues so to bee clogged with heapes of sins, and worldly lusts, that we can neither walke in that straight way, nor enter into that dore that leadeth vnto life; for sinne is [illegible: 1 letter]n heauie burden, like a great packe that will not suffer a man to enter into so strait a dore. We must therefore cast off all sinne, that hee may so enter in, and walke in the way of life.

And no man can shut it. Here is the continuance of the former benefite, against all aduersarie power whatsoeuer. And this againe confuteth another opinion of the same kinde with the former: to wit, That Christ dyed for euerie man, but yet some are not saued, because they wil not: they shut heauen dore against themselus. But this opinion cannot stand: for none can shut heauen dore against them, to whome Christ hath set it open effectually: 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: and looke whome God will haue to enter into heauen, them doth hee encline to will their owne saluation; and also make vnwilling euer to shut this dore against themselus. For thou hast a little strength, and hast kept my word, &c. That is, Thou art indued with some measure of grace, as of faith, hope, and righteousnesse: and according to that measure thou hast maintained my word, and not denyed my name.

Hence we learn, that a man indued with a small measure of Gods grace, may doe workes pleasing vnto God, & by the same grace come to life [illegible: 1 letter]uerlasting. Christ saith to his Disciples; Mat. 17.20 If your faith were as much as a grain of mustard seed, by it should you bee able to remooue mountaines. 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; if a man haue neuer so small a measure therof, yet thereby hee shall doe workes acceptable to God: for as Paul teacheth, Gods children receiue, not the tenths, but Rom. [illegible: 1 letter].23. the first fruits of the spirit; 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; for this cause is Rahab commended for her faith, Heb. 1[illegible: 1 letter].31 although it was but small and weake, as wee shall see if wee read the whole Historie, Iosh[illegible: 1 letter]. 2: For God accepteth of man, according to that hee hath receiued. It is not so much the measure of grace that saueth a man, as the truth of grace before God.

This serueth notably for the comfort of those that haue care to keepe faith and good conscience. The vse. 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, 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. Many bee dismayed herein, by reason of the great measure of obedience, which they thinke God requireth; and therefore they leaue of all obedience. 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; and not according to that which by the law he ought to haue. 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 hast kept my word, and hast not denyed my name. Here hee setteth downe two workes, for the which he commendeth this church. First, their faithfull keeping of the word of Christ. Secondly, the profession of his name in the time of persecutiō. This behauior of this church, must be a paterne and a looking glasse for vs to square our conuersation by. For these works; Thou hast kept my word, and hast not denyed my name, though the words be few, yet they continue much in them: signifying, that this Church had speciall care of keeping Gods word in euerie Commaundement, both legall, and euangelicall. Happie were our Church if the same might truely be said of vs, that we had care of obedience vnto God, and of the true profession of his name. But generally we faile in practise, though in outward profession we make some shew thereof, Thus much of the praise of this Church.

Vers. 9. Behold, I will make them of the Synagog of Satan, which call themselues Iewes, and are not, but doe lye; behold, I will make them, that they shall come and worship before thy feete, and shall know that I haue loued thee.

Heere followes the second part of this Epistle; namely, the Promises of Christ, which are two. First, concerning the conuersion of certaine Iewes, vers. 9. Secondly, concerning the deliuerance of these Philadelphians in the time of temptation. vers. 10. For the first of these promises: 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; albeit they denyed the name of Christ, and persecuted his Church. Yet Christ here promiseth, that he will conuert them, and make them members of his Church, and cause them to worship him in the congregation before this Church of Philadelphia.

In this promise, note three points touching the conuersion of these Iewes. The Author thereof: The parties conuerted: and the fruit of their conuersion. For the first; I (saith Christ) behold, I will make them. The wordes are verie significant, being doubled: and they make Christ the whole and sole author of their conuersion.

Hence we learne, that in the conuersision of a sinner, God hath the whole and sole worke: 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. 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. Like vnto a sicke man, who though he bee weake, yet being holden vp by another, can goe of himselfe. Ans. But Saint Paul teacheth vs, That a man by nature is not sick, or weak with sinne, but starke Ephes. 2.1. dead in sinne: and can no more mooue himselfe in the worke of his conuersion, 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. 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: and besides the[illegible: 1 letter]e is a possibilitie in his nature to bee conuerted by grace, which is not in a blocke.

Again, wheras Christ sayth, I will make them come, and they shall come. Heere is plainly confuted the Doctrine and opinion of some, which hold, That a man being effectually called, may come vnto Christ, or not come at his pleasure; when God hath giuen grace, man may receiue it, or refuse it, if hee will. 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. Answ. Christ there speaketh not of the wil of his good pleasure, for that cannot be resisted; But of his signified will in the ministerie of his Prophets, and by himselfe as hee was a Prophet, 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. Answ. That must be vnderstood of the ministerie of the Prophets and Apostles, who spake by the spirit of God: and not of the spirit himselfe.

II. point. The parties conuerted, namely, Them of the Synagog of Satan; 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: for hereby we may see, that not onely sinners which commit small sinnes, are conuerted vnto God; but euen grieuous and ancient sinners: such as haue long conc[illegible: 2 letters]ued the slaues of Satan. Christ died not for painted sinners, but for grieuous sinners: and therefore Paul chargeth Timothy and the Ministers with him, 2. Tim. 2.26. To waite for the conuersion, and repentance of them that were taken in the snare of the Diuell, and that according to the Diuels owne will. Rom. 1.28, Paul speaketh of some Gentils that were giuen vp to a reprobate sence: which was a fearefull case, and yet no doubt, many of them were after turned to beleeue the Gospell; for such are they, that are taken in the snare of the Diuell, and yet there is repentance to be wayted for of them.

This Doctrine must not bee abused to libertie in sinning; The vse. for that is the right way to cast our soules into the pit of destruction. 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. For marke, Christ only raysed three that were dead to life: Iayrus daughter that was newe dead: the widowes Sonne that lay on the herste and Lazarus that lay stinking in the graue. This is a notable figure of the conuersion of sinners: 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, as Lazarus did in the graue of death. Hee came to call sinners to repentance, and to saue the lost sheepe, which are readie to bee deuoured by Woolues and wilde beasts. Wee must all blesse the name of Christ for this his large mercie, and in time lay hold vpon it, and repent.

III. point. The fruite of their conuersion, in these wordes: They shall come and worshippe before thy foote, and shall knowe that I haue loued thee. These wordes may bee fitly expounded by another place of scripture, 1. Corinth. 14.24.25. If all prophesie, and there come in one that beleeueth not, or one vnlearned, he is rebuked of all men, and iudged of all, so as the secrets of his heart are disclosed, and he will fall downe on his face, and worship God, and say plainly God is in you indeed: so that the meaning of these words is this. I will cause thē to come to the cō gregation of Gods people, & at their feet to fall downe and worship the true God.

Heere are set downe twoo notable fruits of the conuersion of a sinner. First, concerning God: The second, concerning the Church. The fruit of conuersion that respecteth God is, The true worship of God: noted in these words, I will make them come and worship; 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: For Psa. 14.4. the wicked and naturall man cals not vpon God; True it is, they will acknowledge there is a God, and that the same God is to bee worshipped, and therefore they will come outwardly, and heare the word, and receiue the elements of the sacraments; but the true worship of God, is in spirite and truth from the heart, which a naturall man cannot perfourme vnto God. 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, and mingle the Doctrine of the Gospell with faith in his heart; and in calling vpon God hee feeles his sinnes, and therefore by prayer doth earnestly desire the supply of grace, and the remission of his sins, hauing his hart also beleeuing that he shall receiue mercie: 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.

In the worship of these Iewes, are noted three properties required in God[illegible: 1 letter] seruice. First, it must bee willing and cherefull: so did these Iewes worshippe GOD; For they are sayd, not onely to worship GOD, but to come and worship GOD: and thus doe all Gods children worship him. Isay. 56.7, Those whom God bringeth to his mountaine, hee maketh ioyfull in his house of prayer. Psal. 110.3, They shal come willingly in the day of assemblies. By this propertie, wee may see a great number at this daye euerie where come farre short in the true worship of GOD: for most men neuer regard the preaching of the word, but content themselues with morning and euening prayer: which they frequent to auoide the penaltie of the lawes of the Magistrate, and the shame of the world. But these are miserable worshippers of God, his worship ought to bee free and willing.

The second propertie: 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: 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. The Isay. 6.[illegible: 1 letter]. Angels that stand before the throne of God, haue two winges to couer their feete, and two to couer their faces: therby testifying their reuerence to Gods Maiestie; In this point also many come short: for as the common complaint is, the maner of many is to lie snorting and sleeping vnder mens elbows at sermons, and in the time of prayer to sit vnreuerently with their heads couered. These things ought not to be: for God is Lord of body and soule, and ought to be worshipped with both.

The third propertie. All that will truly worship GOD, must first bee humbled for their sinnes, and haue the pride of their hearts brought downe, and bee stroken with a feare of GODS glorious Maiestie. So these Iewes did prostrate their bodies at the feete of the congregation, when they came to worship GOD. The Act. 16.[illegible: 2 letters] ▪ 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: Yet when he was about to haue killed himselfe with his sword, (supposing the prisoners had beene gone, 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: then being humbled by that strange and woonderfull worke of GOD, he comes in vnto them, humbles himselfe, and fals downe before them, crauing them to tell him what hee must doe to bee saued. In like manner, so long as men haue not their proud hearts beaten downe, they will neuer worship God in spirit and truth. 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: Neither can it bee hoped, that we shall euer worship God sincerely, till our hearts bee thus broken within vs, and we touched with the feare of Gods iudgements. 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, and willingly, both with soule and bodie, to doe worship vnto God.

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, but submitted themselues to be foot-stooles vnto them. This reuerence shewes it selfe in this one thing which is the ground thereof; namely, a base opinion which euery true conuerted person hath of himselfe, by reason of his owne vnworthinesse. This was in Paul, causing him to call himselfe the 1. Tim. 1.15. cheefe of all sinners. And the same ought to be in euerie one of vs; for this is true grace, and a note of true repentance, when a man or woman can truely abase themselues beneath all Gods people; so as if the question were, who is the vilest person in the Church? the conscience of euerie man should answere: I my selfe. The proude and pharesaicall heart, is farre from true conuersion; but the humble hart is pleasing to God.

And shall know that I haue loued thee: These words contain a reason of the former submisse behauiour of these Iewes; for it might bee asked, why shall these Iewes come to ioyne themselues with Gods people, 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.

Here marke and see the ground of all true reuerence, Gods loue and fauour. Sundrie pe[illegible: 1 letter]sons, both in Church and Common wealth, haue reuerence due vnto them, as Maisters from their seruants; parents from their Children; and all superiours from their inferiours. 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; and so shall they procure vnto themselues true reuerence: for when men set their hearts to feare God, then will God turne the harts of men to reuerence them. 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; namely, the fauour of God, which they must seek for, and getting that, God will get them reuerence, euen of wicked men. 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.

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.

These words containe the second promise of Christ vnto this Church, concerning their preseruation in time of most bloodie persecution, 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, after whome succeeded Tra[illegible: 1 letter]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. Of this persecution our Sauiour Christ fore-tels this Church, calling it; The houre of temptation, and withall he promiseth to preserue this Church in the time of this bloodie persecution: adding a reason thereof, Because they had constantly and syncerely professed his Gospell.

In this promise of preseruation, note sundry points; I. the occasion thereof, The keeping of the word of his patience. II. The thing promised, deliuerance vnder Traianus. III. A pr[illegible: 1 letter]diction of this persecution, That it shall come vpon the world, for this end, to trie them.

I. point, The word of Christs patience some expound to be, Christs commandement of patience: but that exposition is too strait; here it signifieth the whole Doctrine of saluation by Christ; which is called the word of patience: first, because it teacheth patience: Secondly, because it is the instrument of patience; for when a man knowes saluation by Christ, and also bel[illegible: 1 letter]eues the same to belong to him, that will make him patient in all the miseries of this life. 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: so must euerie one doe that professeth this Gospell.

In this occasion of Gods promise obserue; that Gods grace well vsed, is rewarded with increase. 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. For heereby wee shall receiue increase, when as those which hauing receiued good gifts from God, as knowledge, and such like, because they haue not beene faithfull in the vse thereof, haue beene depriued of the same. Wherefore whosoeuer hath begun to know the will of God, to beleeue, and to repent; 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; and they shall see the Lord will double and treble, and greatly increase the same vnto them.

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: 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. 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. And who is free from paines and diseases, yea who can scape death it selfe? Now in all these, and in all other troubles, wee haue neede of patience. 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 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 if wee would know why most men are so impatient in afflictions; it is because they haue so little knowledge and faith in the Gospell of his grace.

Secondly, seeing the Gospell is the word of patience; 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; for when wee be impatien[illegible: 1 letter] any way, wee are not sutable to the Doctrine of our saluation.

Thirdly, this word of patience is called Christs (The word of my patience,) because Christ is the author of it. This is added to beat downe the pride of this Church; for when God doth praise them for their obedience, their hearts might haue beene puff[illegible: 1 letter]d vp with pride. 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. 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. What hast thou which thou hast not receiued? Why then shouldest thou boast? 1. Corinth. 4.7.

II. point. The thing promised, is preseruation and deliuerance in the bloodie persecution vnder Traianu[illegible: 1 letter] ▪ in which for the space of fourteene yeares innumerable Christians were put to death. I will deliuer thee from the houre of temptation.

Here first obserue▪ that God hath appointed certaine set houres and times for the triall of his Church▪ as well for the gift[illegible: 1 letter] of his grace; as of their wickednesse and hypocrisie. Thus he led the Israelites Deut. 1.2. fortie yeares, in the wildernesse to see whether they would obey him, and hee sent Deut. 13.3. false Prophets amonge them, to trie whether they would turne from the true God or no. And as God thus dealeth with his Church; so hee bath appointed particular times and houres, wherein hee will trie particular persons Gen. 2[illegible: 1 letter].2. God bid Abraham kill his Sonne, and that was his tryall. And 2. Chro. 32.31. Hezekias was left vnto himselfe: That the Lord might see all that was in his heart. And so for euerie Christian, God hath a set time of triall, wherin he will either make manifest his grace: or disclose their hypocrisie.

This point ought to bee well weighed: for herein the Lord dealeth like the worthie founders of great Schooles: The vse. 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. And as it is a shame for one to haue been long in a good Schoole, and to haue made no proceedings in learning: so it is for any one, that hath liued long in the Schoole of Christ, 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; for God himselfe will trie vs whose eyes wee can neuer blinde, though wee may deceiue men: He will lay open our hearts, and make knowne what is in vs, whether it bee true grace, or false hypocrisie. 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: and neuer rest contented, till wee haue found in our soules the good gifts of grace, which will abide his tryall.

Secondly, hereby we are admonished, as neere as we can to conforme our harts and liues, vnto the word and wil of God; for he will trie vs: 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. But the remembrance of this triall, wherein hypocrisie will vanish as the stubble before the fire, must mooue vs to labour for sinceritie. When we haue done our best, wee shall bee farre short of that wee ought to bee. And therefore through the reproach of the world, let vs hold on our good endeauour, and labour to haue the maine graces of true faith, and a good conscience, with a resolute purpose not to sinne: that so we may stand in the day of tryall. 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, and want the sauing oyle of grace, which may make vs acceptable vnto God at his appearing. Wee haue beene trayned vp in the Schoole of Christ; 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: and therefore offereth himselfe vnto his tryall, saying, Psa. 26.2[illegible: 1 letter] Lord prooue mee: meaning in regard of the truth and synceritie of a good conscience, not of the perfectnesse of his owne wayes. 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: to wit, so farre foorth as they may bee hurtfull vnto them, and in the least measure hinder their saluation; and indeed they are promises of deliuerance from the euill of temptation and persecution; not from persecution and temptation it selfe. Psal. 91.10, The Lord promiseth to him that trusteth in God, The plague shall not come neere his dwelling: and yet by experience wee know that Gods children in generall plagues, are taken away as well as others; and therefore that promise must bee vnderstood of deliuerance, not from the plague it selfe, but from the hurt therof; so as it shall not hinder the good or saluation of any in the godly mans house. We pray Lead vs not into temptation; which wee must not vnderstand of freedome from all temptation; for it is the will of God we should be tryed: but therein wee are taught to pray, that God would not forsake vs in our temptations, or giue vs vp wholly to the power of the deuill; but that it may tend to our profit, and not to our hurt, as well in respect of grace, as of saluation. And so farre foorth was this promise accomplished to this Church.

The vse. The due consideration whereof, is most comfortable to Gods church and people; 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: 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, though they suffer a thousand crosses in this world neuer so long; yea, though they die vnder the crosse: which may put comfort into the heart of any distressed soule whatsoeuer, & reuiue those that are oppressed with temptations.

Againe, in that this promise is not made simply and absolutely, but with restraint; hereby we are taught, that the petitions of those persons which pray simply and absolutely to be freed from all temptations and aduersities, are not according to Gods will and word: For euery petition must depend vpon some promise of God; but wee haue no absolute promise of freedome from all tryals and temptations; but onely so farre foorth as they be euill. And therefore in praying against temptations, we must qualifie our petitions for temporall deliuerance, according to the tenour of the promises of Christ: that is, so farre forth as may most aduance Gods glorie, and best further our saluation.

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: First, in regard of God 2. Pet. 3.3. with whom a thousand yeeres are but as one day: and therefore 14. yeers with God are but as one houre. Secondly, in regard of that punishment which euery man by his sinnes deserueth in hell eternally. Thirdly, in the affection of Gods people which were tryed: When Iacob serued Laban seuen yeeres for Rahell, his affection made him thinke Gen. [illegible: 1 letter]9.20 it was but a short time: 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. 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: for the consideration of the shortnesse of the time, is a meanes to ease any affliction; and to arme an impatient man with some measure of contentation.

III. point. The prophecie, or prediction of this affliction; is in these wordes: 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; not by the helpe of any cause, or any man or angell. And hereby hee prooues himselfe to be true God; for it is a propertie and priuiledge of the true God, of himselfe and by himselfe, to foretell a thing to come, 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; but in their predictions they first see the things present in their causes, vnlesse they bee reuealed vnto them from God. But some may here demand, whether Christs foreknowledge and prediction, were the cause of this grieuous persecution. 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: there is a higher cause of all things, then prescience and prediction; to wit, the good will and pleasure, and decree of God. So Christ is said Act. 2.23. to be deliuered to bee crucified, by the determinate will and counsell of God: 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. It will be sayd, if this be so, then is God the author of sinne. Answ. God forbid: For the maner of Gods will and decree is diuers; some things hee decreeth to cause and effect of himselfe, and by himselfe, as all good things: some other things God decreeth to be effected by others, as sinne. And so euill things though they bee not according to his reuealed will, yet they come in some sort from his wil & decree: for if he simply nilled thē, they could neuer be. Beside, in Gods decree are set down, not only the things to be done, but also the means and circumstances therof; as we may see in this persecutiō, the place and end are plainly noted. 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, and no way decreeing or willing them: as namely sinne. 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.

The end why Christ alleadgeth this Prophecie, is to expound his former saying: For it might bee asked, why doth Christ call this persecution, the houre of temptation? Christ answereth, because it wil certainly come, to try them that dwel on earth. Where we may note, what is the propertie of afflictions and persecutions be they publike or priuate; Namely, they serue to discouer the state of mens hearts; either by making manifest their faith, repentance, and feare of God: or by detecting their impacience & hypocrisie.

Verse. 11. Behold, I come shortly: hold that which thou hast, that no man take thy crowne.

Here is Christs commandement to this Church; wherein consider first what hee inioyneth them: then the reason thereof. The thing he enioyneth is this; Hold fast that which thou hast; that is, hold as it were with both hands, that little meaof faith and grace which thou hast receiued from me, 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; I come shortly: That is, either in the generall iudgement, or by death vnto thee particularly. Before this reason is put a note of attention, Beholde; to giue vs to vnderstand, that the speedy comming of Christ vnto vs, either by death in particular, or in iudgement generall, is a matter of great moment neuer to be forgotten, but [illegible: 1 letter]aid vp & treasured euen in the bottome of our hearts. Herein we must not flatter our selues, and say with the bad seruant; Mat. 24.48, My master doth foreslowe his comming: for that is the cause of so much wickednesse and impenitencie as is in the world. But rather with an ancient Ierome. Father, thinke we euer heare the sound of his trumpet.

This dayly perswasion of the speedy comming of Christ, is of notable vse. For first, it will daunt the most desperate wretch that is, and make him to tremble in himselfe, and restraine him from many sinnes. And if a man belong to God, and be yet a loose liuer, this perswasion will rowze him out of his sins, and make him turne vnto God, by vsing the meanes of repentance: 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; this perswasiō is a notable means to make him constant in euery good dutie, both of pietie to God, and of charitie towards his brethren. Thirdly, this serueth to comfort any person that is in affliction: for when hee shall beleeue this which Christ hath said, I come shortly: he cannot but thinke but his deliuerance is at hand; for at his comming, hee bringeth perfect redemption to all his Elect.

The second reason is set after the commandement; that no man take thy crowne: that is, the crowne of thy glory, euen euerlasting life. This must not be restrayned to the minister of this Church, taking it only for the crown of his ministery, though it bee also vnderstood of him; but the same must bee referred to the whole Church: as if our Sauiour Christ should say; If thou holde not fast thy faith and other graces, thou wilt loose the crowne of glorie that is ordayned for thee.

Hence some gather, that a man ordained to life may finally perish, because another may haue that crowne which was ordained for him. But this is a flat abuse of this, and such like Texts of scripture: for the words are not absolute, that a man may loose his crowne; but conditionall: Hold fast, or els thou shalt perish, and loose eternall life▪ though it bee ordained for thee. Now the vse of such speeches, is not to signifie falling from grace, but to shew vnto vs our owne weaknes in our selues; that we might acknowledge, that if wee were left of God wholly to our selues, we could not but perish. Therefore they serue to stir vp the child of God to humble himselfe in the acknowledgement of his owne weakenesse, vnto a carefull vsing of the meanes to come to saluation. Like as a father that takes his childe and sets him on a horse, guiding the horse with one hand, and holding him with the other; and then saith vnto the child, take heed least thou fall: 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.

Secondly, Christ vseth such speeches, that thereby hee may make his Church perseuer in grace vnto the end: for all exhortations and threatnings in Gods word, are instruments of perseuerance in grace vnto Gods children: because as God hath appointed who shall bee saued certainly, so hee hath ordayned certaine meanes to bring the same to passe: part whereof are exhortations & threatnings, which doe not import any finall relapse, but serue as meanes & causes of perseuerance: and for this end, doth Christ here bid this Church, hold fast, lest another take her crowne.

In this threatning wee may note, that when God withdrawes his grace from one man, 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: when Iudas was cut off from the Apostleship, Matthias was chosen in his roome: and when the Iewes by infidelitie fell away from God, he had the Gentiles in store to ingraffe in their stead; for the the arme of God is not shortned. 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, The vse. and doe inioy his Gospell; 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, 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 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 what else meane the rumors of warres? are they not Gods warnings, bidding vs holde fast his Gospel, or else it will bee taken from vs? Although therefore wee loose all other things; 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; & he shall goe no more out: 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 vpon him my new Name. Vers. 13. Let him that hath an eare, heare what the Spirit saith vnto the Churches.

These wordes are the conclusion of this Epistle, which containeth two parts. First, a promise, in the twelfth vers. Secondly, a commandement in the 13. for the promise: In it wee are to obserue two points; The partie to whom it is made; and the thing promised. The partie is, he that ouercommeth, of whom we haue spoken before: for this promise hath beene propounded sixe times, for substance the same, though in other tearmes. 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: to wit, his owne corrupt nature, the wicked world, and the deuill: and in this spirituall combate a man must be a good souldier, before hee can bee a good Christian: for all these enemies will seeke to draw him backe and hinder him, so soone as he shall any way endeuour to please God. 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. Whereby it is manifest that they are deceiued, that imagine the state of a Christian to be a freedome from all miseries and temptations, or a state of ease wherein is no strife or trouble to disquiet the mind; nay, it is a souldiers condition in which he that would ouercome, must wage a-perpetuall battell against all his enemies; both within him and without him, and that vnto death.

The thing promised: will I make a pillar in the house of my God, and hee shall goe no more out. Heere Christ doth most notably expresse the state and condition of eternall life; 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; with their name engrauen or written thereon. This practise is common in humane hystories: and [illegible: 1 letter]. Sam. 1[illegible: 1 letter].18. 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. 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; 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.

He addeth further, he shall bee a pillar in the Temple of my God: as if hee should say; others set vp their pillars in valleyes and mountaines, or such places where some notable exployt hath bin wrought; but the place which I will choose (saith Christ) is the temple of my God: that is, the Church tryumphant: which was figured by the Temple in Ierusalem, and by the Tabernacle; as we may see, Heb. 9.9, and Reuel. 21.3, for those were two places where Gods people worshipped him: & where God testified his presence in a speciall manner vnto his people. And so in the true Temple, the kingdome of heauen, Gods saints and angels doe worship him immediately; where God is present with them in most glorious & comfortable maner. This then is Christs meaning: he shall not onely be a part of that Temple, but an excellent part, euen a pillar in the triumphant Church in heauen. And to shew what is meant by this temple, Christ calleth it the temple of his God; therby noting the highest heauen. Where obserue, that God is called Christes God; which argueth inferioritie; and therefore it must be vnderstood of Christ, as hee is man, and as he is mediator: in which respect he receiueth from his Father all his offices, and power to execute the same. But as Christ is God, he is equall with his Father, and receiueth nothing from him.

And to instruct is yet further heerein, (Christ saith) Hee shall goe no more out. When men erected pillars for their memoriall, in processe of time they would weare away; and therefore they caused them to be renewed, or els their remembrance thereby would not continue: but he that is once made a mēber of the tryumphant Church, shall there remaine for euer and euer: and no time shall euer come, wherein he shall cease to bee a pillar in the same.

Further, in the pillars erected by men, their names were written or engrauen: And to this practise Christ alludeth, saying; that hee that is made a pillar in the triumphant Church, shall haue names written on him; these names are three. I. The Name of my God: that is, I will make it manifest, that this man is indeed the sonne of God, and that God is all in all vnto him. The second Name is; The Name of the Cittie of my God: By Cittie, he meaneth not the tryumphant Church, but the place where the tryumphant Church shall be; to wit, the highest heauen▪ as it is taken, Reuel. 21.10. So that hereby Christ would teach vs thus much; that hee which ouercommeth, shall bee knowne to be a Cittizen of heauen, and that the priuiledges of that kingdom belong vnto him

And lest any should doubt, what is meant by the Cittie of God, Christ here described it: first, by the resemblance thereof, calling it Ierusalem: because that Cittie, in regard of the Temple especially, was a figure of the kingdome of heauen. Secondly, he calleth it, the new Ierusalem: that is, the place of the tryumphant Church, euen the highest heauen: 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. for in the old Testament, the New Ierusalem was reuealed to the Iewes onely, and that obscurely: but vnder the kingdome of Christ, it is more fully reuealed not only to the Iewes, but to all the world. Thirdly, he addeth that it doth now descend out of heauen from his God. Therein answering to an obiection; for it might bee said, this temple of God in heauen is so farre off, that wee cannot ascend or attaine vnto it, how then shall we come thither? Christ answereth, that this new Ierusalem commeth downe from God out of heauen. 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, because his crucifying was so liuely represented vnto them in the Ministerie of the Gospel. 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: 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: whereby is not meant any title of Christ, as Iesus, Mediatour, &c; but the dignitie, power, and glorie of Christ. Quest. How can that bee called new, seeing hee had power and glorie from all Eternitie? Answ. It is called newe, because it is receiued of Christ, as hee is Mediator▪ God incarnate; beeing that which was giuen to him after his death and passion: 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; 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. And thus we haue eternall life set out vnto vs by the authour of life himselfe. The summe whereof is this; That hee which ouercommeth shall bee made a true member of the tryumphant Church, and there continue for euer: 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: being made partaker of the priuiledges of Gods kingdome of heauen. The newe Name of Christ, communicating with Christ in his glorie and maiestie.

And Christ doth thus describe life eternall vnto vs for speciall causes; which may bee these. I. 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; 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; we must comfort our selues and not faint. And to encourage vs herein, wee are carefully to propound and set before vs, the due consideration of life eternal; for this it was that caused Heb. 11.24.25.26. Moses to despise worldly honour, and to choose affliction with the people of God. Wee must also looke vnto Christ,Heb. 12.2. who for the ioy that was set before him, endured the crosse, and despised shame. Souldiers that are vncerten of any reward, are yet content vnder their Generall to aduenture their liues at his command: 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?

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. Many cast off all care of Religion and good conscience, for the present delights of earthly things: they can see no goodnesse nor pleasure in spirituall things: The sweetnesse of earthly pleasures puts mens mouthes out of taste, in regard of any rellish of life eternall: but this must not be so with vs; wee must bee of Moses minde, who desired to see the Land of Canaan when he was not permitted to enter into it; and therevpon God tooke him vp into Mount Nebo, and shewed it vnto him: So, considering Christ hath thus largely described this kingdome vnto vs, wee must labour to comprehend in our vnderstandings, and in our hearts to possesse by faith, something of life eternall, though we cannot as yet fully inherite the ioyes and pleasures thereof.

Thirdly, it is thus described, to teach vs to practise Pauls rule. 1. Tim. 6.12. Namely, to passe through all the miseries and troubles of this world, and to take holde of eternall life. This is a most necessarie dutie, but yet little practised: men with both hands lay hold vpon the things of this world, vpon riches and pleasures; but who considere[illegible: 1 letter]h what is prepared by Christ in heauen for them that ouercome? and who laboureth to lay holde thereof, and to keepe that sure, though he loose all things else?

Lastly, this description of eternall life, here serueth to make the people of God to feare no death, thogh it were most cruell and terrible; for death is but a straite doore, whereby the childe of God must passe to all glorie and happinesse, when he shal be made a pillar in Gods temple. Thus much generally of the thing promised: Nowe followe in particular the parts thereof.

First, whereas Christ promiseth to make them that ouercomme, pillars and chiefe members in the Church tryumphant; Hereby we are taught to labour to become true members of Gods Church in this life. 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 not onely Ministers & teachers are pillars in Gods Church, though they be chiefe pillars therein; but euery one yong and old, man and woman that is a true beleeuer. And thus shalt thou become a pillar in Gods Church on earth, by maintaining & vpholding the Gospel of Christ; which thou must doe, partly by teaching it to those, whom thou art bound to teach within the compasse of they calling: and partly by good example of life and conuersation; and chiefly by a true and bold profession thereof, not onely in time of peace, but euen in the greatest tryals and afflictions.

Secondly hee addeth; Hee will make him a pillar in the Temple of God; that is, in the church tryumphant; for in the new Testament wee haue no other Temples, but Gods Church tryumphant and militant. Hereby then we must learne to renounce that ignorant opinion of the world, who iudge euery materiall church to be the temple of God, and as holy as the Church in Ierusalem was. But the distinction of place and place in regard of holinesse which was vnder the Law, is taken away by Christ. The house is now as holy as the Church; Churches indeed must be regarded and maintained, not for holinesse, but for order sake: now men may euery where offer the calues of their lips, and lift vp pure hands from a pure heart vnto God.

Thirdly, I will writ vpon him the name of my God: that is, whereas God the Father is my God first, I will also communicate vnto him the same name of God; and he shall haue God euen my God, to be his God also. By this it is plaine, that no man can haue fellowship with God but by Christ: wee must not looke to haue immediate fellowship with God of our selues, or by any other, but by Christ: God heares not, God helpes not, God saues not, but by Christ; nay, God is no God vnto vs, out of Christ. 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; if wee would giue him thankes, it must bee in and by Christ; for in him onely are wee heard. If we would know God, it must bee by Christ, for hee is the very engrauen Image of his Father, in whom is manife[illegible: 2 letters]ed the wisedome, iustice, and mercie of God, in him dwelleth the fulnesse of the God-head: and to conceiue of God out of Christ, is to make God an idoll in the braine. Lastly, if we would receiue any temporall blessing from God, it must bee in and by Christ; as meate, drinke and clothing. For if wee receiue them from God out of Christ, wee are but vsurpers of them, 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: 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: therefore heere wee must liue as citizens of Gods kingdome; 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: this Citie of God, is the new Ierusalem, which commeth downe out of heauen from God; that is, by the preaching of the Gospel. Hereby we are taught more carefully to seeke to attaine to the kingdome of God, for behold Gods endlesse mercie herein: our sinnes shut heauen gates against vs, but by the blood of Christ he hath opened them; and by the Ministery of the Gospell, hee makes heauen come downe vnto men: God therefore would not see vs damned; hee hath made open away, euen a new and liuing way whereby wee may come to heauen and escape hell. God hath brought downe heauen among men, wee must therfore with the people in Iohn Baptists time, violently enter into this kingdom, and striue to take it by force. Matt. 11.12,

Lastly hee saith; I will write my new name on him: that is, I wil make him pertaker of that glorie and digni[illegible: 1 letter]ie wherewith I my selfe am glorified since my death and resurrection. Marke this: all that after this life must haue Christs new name, must in this life become new creatures; So Paul saith; 2. Cor. 5.17 If any man bee in Christ, he is a new creature. And againe, Gal. 6.15. Neither circumcision nor vncircumcision auayleth any thing, but a new creation. Would we then partake with Christ in his glorie? we must heere bee partaker of his grace: herein standeth true Religion to become new creatures; and not in bare knowledge and profession. We must therefore put of Ephe. 4.23.24. the old man which is corrupt with sinne, and be renued in the spirit of our m[illegible: 2 letters]ds, putting on the new man, which after God is created in righteousnesse and true holinesse. But if we content our selues with the Image of the olde man wherein wee were borne, wee shall neuer partake of Christs glorie; for this new name must be giuen to the new creature, the old man and it cannot agree together.

Vers. 13. Let him that hath an eare heare what the spirite sayth vnto the Churches.

This conclusion hath been handled in in the former Epistles.

Vers. 14. And vnto the Angell of the Church of the Laodiceans write: These things saith Amen, that fathfull and true witnesse, that beginning of the creatures of God.

Heere followeth the seuenth and last Epistle, to the Church of the Laodiceans: whereto is prefixed a commaundement vnto Iohn, whereby hee is authorised to pen the same, in these words: And vnto the Angell of the Church of the Laodiceans write, which hath beene handled before.

The Epistle it selfe hath three parts, A Preface: the substance or matter of the Epistle, and the conclusion. The Preface is this 14. verse, wherein is set downe, in whose name this Epistle is written; to wit, Christs: who is heere described by two arguments: I. hee is called Amen, which is that faithfull and true witnesse. II. He is the begining of the creatures of God.

For the first (Amen,) is an Hebrew Aduerbe of asseueration, signifying as much as verily, truely, or certainely. This title is giuen to Christ, & the reason thereof is expressed in the wordes following, which are a full exposition of the same. Amen, is that faithfull and true witnesse: So that Christ is called Amen, to testifie that hee is a witnesse, a faithfull witnesse, and a true witnesse; 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. Vnto which title is heere added, that hee is a true witnesse; because hee speakes the truth, according as euerie thing is in it selfe, without errour, deceit, or falshood, for that which hee receiueth from his Father, is the will of his Father, which is the Rule of all truth.

That we may come to the right vse of this Argument; 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. First, to set forth himselfe vnto the Angell of this Church, an example, and patern of fidelitie in his Ministrie: in the duties wherof, hee had been slacke and negligent: Christ therefore by his owne example, would teach him without respect of persons, to instruct the Church of God truely, and faithfully. 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, 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: Faith is a vertue, whereby a man makes good all his lawful words, promises, oths, leagues, compacts, and bargaines whatsoeuer, so as his word is as sure as an obligation, as we vse to speake. 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.

Wee therefore must set before our eyes this president of our Sauiour Christ: As he is a witnesse, yea a faithfull and true witnesse, without any faming or falshood, so let vs labour to shew our selues faithfull in all lawfull promises: 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. 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; This Church had beene negligent in the duties of Religion, which came for want of applying Gods word vnto the selues. The right maner of applying Gods word is this: In Gods word we are to consider the lawe, and the Gospell. In the lawe, there are Commaundements and threatnings: now a man must apply to his owne person and life Gods Commaundements particularly; that thereby he may come to know his particular sinnes: then hee must also apply the threatnings of God vnto himselfe, that thereby hee may bee humbled through the sight of his misery, and so made fit & capable of Gods grace. Thus the prodigall sonne applyed the law vnto himselfe, when he sayd, Luk. 15.21. I haue sinned against heauen and against thee, and am no more worthy to bee called thy Sonne. So did Dan. 9. Daniell, and [illegible: 1 letter]zra. 9. Ezrah, by applying the law vnto themselues, humble themselues, and their people: for this is the way to humble any man, & to make him fit to receue grace: for the law is our schoolmaster to bring vs to Christ. Gal, 3.24, and the want of this speciall application of the law, was a cause of the dulnesse of the Laodicians, and is also of our slacknesse in Religion at this day.

Secondly, the Gospel also must bee applyed: not onely by beleeing it to bee true, as the Papists teach: but also by applying vnto our selues particularly the promises of righteousnesse and life euerlasting by Christ. A[illegible: 1 letter]cording as Paul saith, Philip. 3.8.9 10. I desire to win Christ, & to be found in him, not hauing mine owne righteousnesse which is of the law, but that which is through the faith of Christ. Vers. 15, Let vs (saith he) as many as bee perfect bee thus minded, teaching euery one this speciall dutie of particular application. For as saint Iohn saith, he that by faith doth not apply the promises of the Gospell particularly to himselfe 1. Ioh. 5.10 makes God a lyer. And the want of this application is the cause of negligence in Religion, and of so many luke-warme Gospellers as be at this day. For it is not sufficient to know the Gospel to be true, or to bee able to teach it vnto others, vnlesse we can thus apply it to our selues. This then serues to prooue that iustifying faith must not onely be a bare assent to the truth of the Gospel, but a speciall faith which doth apply particularly vnto a man, those promises which are propounded concerning righteousnes, and life euerlasting by Christ.

The second argument and title wherby Christ is described is this; that hee is the beginning of the creatures of God. The meaning whereof is, that Christ is he that is the Creator of all Gods creatures that were created: so it is sayd Col. 1.16. By him all things were created in heauen and in earth: and though this be true, yet I doubt not but that Christ is here called the beginning of the creatures of God, for a further respect; namely, because he is the beginning of the new creature in regeneration: so it is sayd, Ephe. 2.10 Wee are the workema[illegible: 1 letter]ship of God, created in Christ vnto good workes. So that euery regenerate person is a new creature; to which purpose it is said of Christ: Esai. 53.10. 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. How is Christ (will some say) the beginning of a new creature? Answ. Two wayes: I. As he is the author of regeneration; 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: Behold, Esai. 8.18. I and the children whom thou hest giuen mee. Secondly, because hee is the matter and roote, out of which a new creature doth spring: and so the Church is called Ephe. 5.30 bone of his bone, and flesh of his flesh: alluding vnto Adam and Eue, who were a type of Christ & his church. 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.

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; that they had more care to seeme to bee religious, then to bee religious indeed: now Ch[illegible: 1 letter]ist would by this his title giue them to vnderstand, that their chiefest ca[illegible: 1 letter]e must bee, to become new creatures indeed. And no doubt this is the fault of our dayes; our care is lesse for the power of godlinesse, then for the name thereof; wee more respect shew than substance, and shadow than truth it selfe. Which ought not to bee, for if wee would bee in Christ, we must become new creatures: to exercise our selues in the word and Sacraments, and Prayers are good in their kind; but without this new creation, they are not sufficient to saluation.

Secondly, hereby he would meet with this speciall pride of theirs, whereby they did boast themselues, to bee rich and to want nothing. But Christ tels them, that there was no dignitie in any thing out of this, whereby in Christ they are made newe creatures. We therefore must learne by them, not to bee puffed vp with outward priuiledges of nobili[illegible: 1 letter]ie, wealth, strength, or such like, as many doe: but hee that would reioyce must reioyce in this, that hee is a new creature in Christ Iesus.

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. Eue was created by the hand of God, not a part from Adam, but of his ribbe; for this end, that he might loue and protect her, & that she might reuerence and serue him: 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, and that wee ought to magnifie and honour him: Adam was not the author, but the matter onely, whereof Eue was made: but Christ is both the author, and the matter of our regeneration: wherin appereth his exceeding loue vnto vs. And looke as the root spends it selfe for the preseruation of the braunches: so did Ghrist spend his owne blood for the saluation of his Church.

Fourthly, whereas hee is called, The beginning of his Regeneration; hence wee may gather, that the Doctrine of the Church of Rome is erronious, which teach, that a man in his first conuersion, hat[illegible: 1 letter] vse of his naturall free-will, and can dispose himselfe in the act of his Regenera[illegible: 1 letter]iō. But the creature of God cannot dispose himselfe in his creation; now euerie man that is regenerate, is the new creature of God; and therefore hath no power to dispose himselfe in his new creation.

Vers. 15. I know thy workes: thou art neither cold nor hot: I would thou werest cold or hot. 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.

In these words, and so forward to the 21. vers. is contayned the substance, or matter of this Epistle: and it hath two parts: 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: 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: which is a comparison borrowed from waters, wherof there be three sorts: hot, cold, and luke-warme. Now hot and cold waters doe not so much annoy the stomacke, as luke-warme water doth: they are sometimes comfortable to the stomacke, but luke-warme water doth disquiet it, till it bee cast vp, and to these three kindes of waters, hee compareth three sorts of men. By cold water, he vnderstanding such as are enemies to Reliligion: 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. So that when hee sayth of this Church, Thou art neitheir cold nor hot, his meaning is; thou art neither an open enemie, nor truely zealous of my Gospell.

I would thou werest cold or hot: 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: I had le[illegible: 1 letter]er thou werest either cold or hot, than thus luke-warme as thou art. For if we should vnderstand it simply, wee should make Christ to desire that men should bee his enemies. By luke-warme men, he vnderstandeth a people, who are in shew Gods Church, but in truth wante the power of godlynesse, and the zeale of the spirit. Because thou art such (saith Christ to this Church) therefore I will spew thee out of my mouth: that is, looke as hee that hath drunke luke-warme water, cannot abide it on his stomacke, but must needs spew it vp againe; so am I wearie of this thy securite, I cannot abide it, and therefore will I cast thee off from all fellowship with mee, 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; first by comparing it with the extreames, cold and hot, both which he preferreth before it, as may appeare by his wish and desire: And secondly, by the punishment thereof; namely vtter reiection.

Hereby wee must examine our selues, whither this fault may not iustly be charged vpon vs: The vse. after due triall, it will appeare, that wee are guiltie of this sinne. The which that it may the better appear, I will note the seuerall kindes of luke-warme Christians.

The first luke-warme Professor, is the Papist; as the tenour of his Religion, and the manner of his worship of God, doth plainely shewe, for hee doth part stakes with Christ in the matter of saluation, affirming that he receiueth frō Christ to work out his owne saluation, 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 of this sort are the bodie of our people, who professe themselues to be of the same Religion the Prince is of: which sheweth euidently, what they will doe in time to come, namely, turne with the time, as their Forefathers haue done:

The Third sort, are the followers of Nicodemus, who came to Christ by night onely: that is, such as say and thinke that they may goe to masse with their bodies, if they keep their hearts vnto God, these halt betweene two opinions, and neither serue God nor Ba[illegible: 1 letter]ll.

Fourthly, all Mediators: such as will make pacification between the Religion of the Protestant and the Papists; so holding our Religion, as not caring [illegible: 1 letter]o embrace theirs also, because they think they differ not in substance, but in circumstances onely. 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. These men abound euerie where, for though they heare God in the ministrie of his word, 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: yea their behauiour proclaimes it to the world; for though they wil heare the word, yet their wit and strength is spent vpon the world, and the thinges thereof.

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: some to this sinne, and some to that. 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, and irreligious formes of strange and forraine attire; These spend their time and wit in the decking of their bodies, and so suffer their soules to goe to wracke; when as apparell should bee an occasion to put vs in minde of a shame through sinne: and by modest attire, we should expresse the vertues of the heart, but these hereby professe the vanitie of their minde.

Now, though we be not intangled with these grosse sinnes, yet we cannot excuse our selues from this sinne of luke-warmenesse. For the want of zeale of Gods glorie, of loue to his truth, of care to obey his commaundements, 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; for wee cannot plead with God, no not for this common sinne. But that we may be out of all doubt that this sinne of luke-warmenesse, hath infected our congregations, as it did this Church of Laodicea: I will make it plaine by the signes thereof, which are common amonge vs, that so wee may the better know our fearefull estate.

The first signe is, Negligence in the duties of that true Religion which we professe: this appeareth sundrie waies; 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, and in the amendment of life. This may any man see to be true, that hath halfe an eye to looke into the state of our assemblies, and mens owne consciences will heerein witnesse against them. Againe, where Gods word is ordinarily heard, there are verie fewe that spend any time in searching out, 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 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. Thirdly the Lords Sabbath is broken, for though most men at set times will come into the congregation; yet there is not that priuate sanctifying of the Sabbath after the congregations are dissolued, which Gods word requireth; but men betake themselues to their own affaires, and to outward delights; to omit those that haue no care at all of sanctifying the Sabbath in any sort. Now these persons must needs want both knowledge, obedience, and all sound grace that will not set apart some time, wherein they should employ themselues in Gods word: and by these signes it is euident, that there is a greeuous disease of negligence in the duties of Religion, that infects our congregations. 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: The Religion of most men is this; 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, 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. Little conscience is made of lying and oppression; that loue and plaine dealing, which ought to be between man and man is wanting; 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. For though all generally come to the hearing of the word, and the receiuing of the sacraments, yet many when they see some make conscience to become answerable in some measure to the word which they heare, and the Sacraments which they receiue, doe take vp in their mouthes this slaunder of precizenesse against them: mocking them for doing that which in the word & sacraments thēselus profes shuld be don. These men will not be enemies to the Religion of Christ; and they professe themselues not to bee zealous, by reproaching zeale in others: Therefore they doe more than these Laodiceans did, euen professe themselues to bee luke-warme. For hee that reproacheth another for zeale in Religion, brandeth himselfe with this sinne of Luke-warmenesse. And who knowes not how many of this [illegible: 1 letter]ort are euerie where? I dare with good conscience say, our congregations generally consist of such. Now marke what followeth hereupon.

First, that our common professors of religion are in worser case than heathen men, Iewes, and Turkes that knowe not Christ. 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. And 2. Pet. 2.21 Saint Peter to this purpose speaking of such saith; 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. 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. Religion knowne, will not make thee better than them, but it is zeale and obedience that must preferre thee before them.

Secondly, from the consideration of our estate, I gather that wee are in danger to be spewed out of the mouth of Christ, as luke-warme water out of the stomacke. 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. Wee may flatter our selues as the men in the old world did, & thinke all is well, neuer regarding till the iudgement come: but the truth is, that in regard of this sinne, we are in danger to bee cut off from the Church, and from true societie with Christ; God can doe this sundrie wayes, either by bereauing vs of his Gospell, and making vs as the heathen; or by sending the enemie among vs, to destroy and root vs out of this land; 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[illegible: 1 letter], & cut vs off from being a people. And thus much of the first fault, namely, luke-warmenesse.

Vers. 17. For thou sayst, I am rich, and made rich, and haue need of nothing, 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. The wordes depend vpon the former, as a reason thereof; 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: 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; because the thoughts of men, are as euident to Christ, as any mans speeches can bee to another. The vse.

In that Christ doth expresse mens secret thoughts and propound the same in this Booke; 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, & of particular men, euen as they cōceiue them. This can no man doe in any booke of his owne deuising. And hence wee may gather an argumēt against Athiests; That scriptures are the word of God, because they reueale mens secret thoughts.

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: 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. Christ sayd, Luk. 5.32. He came not to call the righteous, but sinners to repentance; by righteous, meaning such as think themselues righteous. And the Luk. 18.9, 10. proud Pharisie▪ in his prayer, which hee conceiued in his heart, thought himselfe farre better, than the poore Publican, or other men. And Paul 1. Cor. 4.[illegible: 1 letter]. bringeth in the Corinthians, thinking proudly of themselues, saying; We are full and made rich, &c. This sinne takes place in the Papists at this day; who perswade themselus, that they can satisfie Gods iustice by temporall works, and fulfill the law of God, and merite for themselues, and for others.

To come to our selues, this same proud thought hath place among vs. First, wee think we are rich, in regard of knowledg: both yong and old scorne to be catechized, because they would not seeme to be ignorant; some sticke not to professe this pride by bragging thus, that they know as much for substance, as any man can teach them: when as indeed they know nothing but that wich nature wil teach a man. Secondly, men plead that they haue a most firme saith, so as they neuer doubted of Gods mercie: which is nothing but the presumption of a proude heart, for true faith is troubled with doubting. Thirdly, men will professe, that they are rich in loue, both towards God, and their neighbours, when as they loue the world, and the pleasures thereof, more than Christ; and so haue no true loue of God in their harts. Fourthly, (to make more plain, that this spirituall pride raignes in mens harts) mark this: let any bodily calamity be made knowne to a man that is newly befallen him, oh how is hee presently perplexed! but let Gods Minister out of his word, make knowne vnto him his inward fearfull estate: that by reason of sinne, hee is in danger of Gods iudgements, and a firebrand of Hell, hee is not affraide: Worldly newes doth affright men much, when as the threatnings of the word mooue them nothing. 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, and euerie man in his sinne sootheth himselfe with this, God is mercifull, I am rich, and in his fauour, hee will not condemne me. Well, it being thus manifest that spirituall pride is our common sin; We must labour to see it in our selues, and vse all good meanes that it may be remooued. The means follow afterwards.

And increased with goods: or, am made rich: so the words are: these words are added onely for amplification to shew, that this church had not any smal portion, but an exceeding measure of spirituall pride; The doubling of the words, sheweth the strength of this conceit. 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: now the holy Ghost saith, 1. Cor. [illegible: 1 letter].1. That knowledge pusseth vp. This is true in all places: great knowledg, (without speciall grace) great pride. This is the sinne of the Schooles of learning; Where knowledge abounds, there pride of heart abounds, and men are puffed vp according to the measure of their gifts, vnlesse by his grace and the sight of their sins, God doe humble them.

And haue need of nothing: 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: 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. 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: but not one of a thousand seeketh to the Minister till the pange of death draw neere. The soules disease by sin is not felt; there is no complaint for want of the blood of Christ. But if wee would be emptied of this pride, wee must labour to see that wee stand in neede of Christ, and euerie droppe of his blood; till such time as wee feele that in vs, there is no goodnesse in our hearts; 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. Christ intending to strike this sin of pride to the verie heart, doth here set downe the true cause thereof; to wit, Ignorance, as if hee should say, Thou knowest not thine owne naturall estate, as thou art borne of Adam out of Christ, and therefore thou art proude, and thy pride maketh thee luke-warme. Then he sheweth whereof they were ignorant, namely of their naturall estate.

For the first; Christ making Ignorance the cause of their Pride, teacheth vs that Pride is not the first sin, that euer was in the world, as many both Papists and others haue thought. True it is, Pride is a great and mother sinne, and the cause of many fowle iniquities: but yet Ignorance is a mother sin, wherof Pride springeth. The cause why any person swelles with pride in himselfe, is Ignorance of his owne naturall estate. By this then wee are taught to learne to knowe our owne estate, what wee are by nature in our selues without Christ, for that is the way to pull downe our hearts. For this cause the Prophets of God, vsed to call men, To a searching of themselues, Zeph. 2.1, 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. And surely till such time as men bee humbled for their sinnes, they will neuer get sound grace, but be as the proud Pharisie, hypocrits and dissemblers though they haue much knowledg. But when a man hath searched his naturall estate, then besides knowledg of himselfe come other most excellent graces, as humilitie, the feare of God, and true obedience with good conscience. And therefore first of all, let vs labour to be acquainted with our own estate in our selues & with our personall sins, & with Gods iudgmēts due vnto vs for them. For this is the ground of true grace. 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?

That Christ might fully make knowne vnto them their ignorance of thēselues, it pleaseth him to desrcibe to thē their naturall estate, & so proportionally the naturall condition of all Churches, & of all people: which is the state of mans miserie. This he propoundeth two waies: 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. The word translated Wretched, signifieth one subiect to calamities, griefes, and in a word, to all miseries. And that we may know who is thus wretched, I will enter into a description of mans miserie; whereof that we may conceiue aright, two things are to bee considered: First the roote and fountaine thereof; for therein wee shall best see what miserie meaneth. This root is originall sinne, and it hath two braunches: First, that particular transgression whereby Adam sinned, which was not only the sinne of his person, but also of the whole nature of man, spreading it self to all his posterity, Christ excepted. 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, and in all the faculties of the soule. In these two stands originall sin, and in them, and with them must wee conceiue of mans misery, as in the root thereof. 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. The punishent of sin, must be considered sundry waies, according to the diuers kind of mans being: either in this world, or after. For it is either in this life; or at the end of this life; or after this life. And so accordingly is misery to be considered.

Now of the punishments in this life, some concerne the whole man, some the parts of man; some his estate. Punishmēts concerning the whole man, bee of two sorts: 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: & yet the more greeuous because without some grace, a man cannot discern & see the same. The second, is a Bondage vnder the Diuell; wherby a man in his mind, will, & affections, is subiect euery way to the will of the Diuell▪ which though we cannot describe, yet wee may thus conceiue of it. The regenerate man saith: I sin, but I would not sin. The naturall man saith: I sin, and I will sin: It is my nature to sin, and my delight; and this was the state of this Church.

Punishments concerning the parts of man, bee either miseries of his soule, or of his body: the miseries of his soule be these. First, in the vnderstanding, Ignorance of Gods will. And in sundry, madnesse, and foolishnesse; and in all men pain and difficulty, both to learn & remember whatsoeuer is good, which was not in man by creation. In the conscience also, be accusations, secret feares, and terrours. In the will is, rebellion to Gods will: In all affections, peruersnesse. All which are miseries of the soule.

The body also hath these miseries. First, it is subiect to all infirmities, sicknesses, diseases, and aches: which are so many, as all the bookes of Phisitians neither doe nor can record the same. Secondly, mans body is mortal, & subiect to tēporal deth; which no man can possibly auoid or preuent by all the art and skill in the world.

Punishments of mans estate, concerne either his goods, or calling. In goods there bee these miseries; want of things necessary; for by reason of sin it is a punishment, & in it owne nature a curse: and all the hurts that come by the creatures: for their enmity towards man, & towards one another; as also their subiection to vanitie; all these be miseries, and the punishments of mans sinne. In mans calling there is miserie: for therein man is subiect to trouble, to losses, and sorow; which come as a punishment of mans first sinne. And all these be the miseries of man in this life.

At the end of this life, comes bodily death, the separation of soule and bodie asunder; which in it selfe is a most fearfull curse, for so, it is the verie gate of Hell.

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; because it is a separation of mans person from the societie & presence of God: and an enduring of Gods wrath in the whole person▪ euen in the place of the Diuell and damned soules, & that not for a time, but for euer and euer eternally. 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; whether we consider thē in the r[illegible: 1 letter]ot thereof, originall sin; or vnder the forme of punishment; in this life, in the whole person, and in soule & body seuerally: in goods and calling: at the end of this life, and in the world to come.

The proper end that moues Christ to say to this Church, She knew not that shee was wretched, is this: to teach this Church and in them vs, and all Churches, to learne to knowe their owne miseries, to feele the same, and to be touched in conscience for them. We therfore must learne not to [illegible: 2 letters]atter our selus with hope of our good state: but labor to see our miserie both in sin, & the punishment thereof. And seeing it, striue to be touched with it, that we may crie with the Iewes. Act. 2.37. 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: 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, & 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.

And miserable, that is, worthy to be pitied: this is added, not to set downe another thing; but to expres the greatnes of their misery; as if he should say. Thy misery is not small▪ but so great and so greeuous, as indeed thou art in that regard to be pitied of all men.

Hence we learne, that we must not despise parties miserable by reason of their sins, The vse. or scorne and contemne them. But contrariwise lament & pity them. When Dauid saw men sin, and so pull heapes of miseries vpon them, Psa. 119.13[illegible: 1 letter]. he shed riuers of tears. The Lord makes it a good mans property Ezek. 9.4. to mourne for the abhominations of the people. Ieremie Ier. 9.1. for the sins of the people wished his head were full of water. And iust Lot 2. Pe. 2.7.8 greeued his righteous hart for the abhominations of Sodome. It was the fault of the Corinthians which Paul reprooueth, that when the incestuous man had sinned that greeuous sinne, 1. Cor. 5. They were not humbled, but puffed with contempt against the partie. And it is a fault in sundry men at this daye, that they are not humbled in themselues when they see other men sin. 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. Thus much of their miserie in generall.

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; for these in all men are maine miseries. The First is pouertie. And poore: that is properly one that hath not a rag to his back, nor bread to his mouth, vnlesse hee begge the same of others. But here it is taken for one that is spiritually poore: which pouerty wee shall better conceiue, if we do vnderstand what be true spirituall riches. True riches be Gods grace and sauor in Christ; as the pardon of sinne, and life euerlasting. The poore man therefore is hee, that wanteth Gods fauour for the remission of his sins, and the gift of eternall life: & hath in him no good thing that is acceptable to God; but in regard of his soule, is as silly and poore, as any beggar in regard of his bodie.

The end why Christ calleth this church poore, is to beat downe the proud conceit of her owne good estate, and to cause her to feele her spirituall pouertie, and so become poore in spirit. And we in them are likewise taught to labour to feele our owne pouertie, how by nature there is no goodnesse in vs; but wee are vtterly destitute of the grace and fauor of God, that so we may goe out of our selues, and in regard of our selues euen despaire of our saluation: for till this pouertie of spirit be wrought in vs, wee may make a shew in profession, heare the word and receiue the Sacraments, but we shall neuer ha[illegible: 1 letter]e sound grace. And blessed were our estate, if wee could lay aside that diuelish pride, which puffeth vp our hearts, and become poore in spirite; then were wee in the right way to receiue the Gospell, and the graces thereof: but till we be beggars in our selues, wee neuer begin to be rich in Christ.

Howe can Christ truely charge this Church with pouertie; 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 all honour and wealth in the world, is nothing without the grace and fauor of God in Christ. Paul saith, Col. 2.10. Wee are compleat in Christ: forth of him therfore we haue nothing. To the Corinthians hee saith, 1. Co[illegible: 1 letter]. [illegible: 1 letter].22.23. All thinges are yours, and you Christs, and Christ is Gods. But nothing is ours till we haue Christ, and Christ vs.

The vse. As it was with this Church, so it is with all other. Euerie person and all people are but poore, and beggarly, if they want Christ: and therefore if God haue giuen any man riches and wealth, hee must lay this good foundation; vse them as helps to further his saluation: For by them hee may attaine to the meanes of saluation, and also shew forth the fruits of faith. But they that haue wealth and vse it otherwise shall finde it turne to their deeper condemnation.

The second part of their misery is blindnesse. Quest. How can they be sayd to be blinde; for they had a learned teacher no doubt, that both was able, and did teach the will of God; and the people likewise knew the points of Religion, and beleeued the Gospell? Answ. They had knowledge indeed, but yet they were blinde: first, because they knew not their owne estate. If a man had all skill in all Arts and sciences, & great knowledge in the word: yet if he know not himselfe in some measure, he is but a blinde man. Secondly, because they did not knowe God in Christ: They knewe no doubt, that there was a God, and that Christ was a Sauiour, but they could not apply it to themselues, to be able to say, God is my God, Christ my Redeemer, and the holy Ghost my Sanctifier. Thirdly, because they could not discerne of things that did differ; as between good and euill, between euill and euill, and between temporall things, and eternall blessings: This spirituall discerning, is a gift of Gods grace.

The vse. In that Christ saith, They were blinde, though they had knowledge; wee may learne, that al knowledge is but meere ignorāce before God, to those persons that know not themselus, 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. Which must teach vs, not to rest content with any humane learning, no not with the literall knowledge of the Gospel, but we must labor further to know our selues, and to know God in Christ, & Christ our redeemer: and be able in some good sort to discern between things that differ. 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. And indeede that is it, which seasoneth all our learning: and therfore aboue all things we must labour for it.

The third part of their misery, is Nakednes. Nakednes is two-fold; To the eie of man, & to God. Nakednes to the eie of man is bodily, & that is also two-fold: either that which was before the fall in the bodies of our first parents, whereby their bodies being vncouered, appeared very glorious without shame: or that which is after the fall; 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. Nakednes before God, is when any man lies before God, a deformed sinner. In this case Moses sawe the Israelites Exod. 32.25. when they had made a golden Calfe ▪ For thereby they depriued themselues of Gods Image, and were guilty of that most greeuous sin of Idolatry. This is a misery of all miseries; & the greatest nakednes that can be: And this is the nakednes of this Church in this place. 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, Io[illegible: 1 letter]. 31.33. and to hide their sins with Adam, but to bring themselues into his presence, and there lay open their sinnes, that they may obtain a couering for them by Christ. 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: which if we could see, we shuld be ashamed not to seeke to couer our sins before God. We must therfore labor in our owne consciences to see the nakednesse of our soules before God; 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. 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; that at his handes in Christ, he might get a couer for them.

These are the particular partes of a mans miserie, which euery man must labour to feele in himselfe, if he would bee partaker of the righteousnesse of Christ: for thus hath Christ both in generall and in particular, set downe the miserie of this Church; that he might prepare them to receiue the blessed comfort which followeth in the next Verse.

Vers. 18. I counsell thee to buy of me gold tryed by the fire, that thou mayest bee made rich: and white rayment that thou mayst be clothed, and that thy filthy nakednesse doe not appeare: and annoint thy eye with eye-salue that thou mayest see.

Heere beginneth the counsell of Christ vnto this Church. 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; and the meanes whereby it is obtained.

For the first, this remedie is propounded; 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. 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; so he saith in the person of Wisedom, Pro. 8.14, Counsell is mine. Esay 9.6. And Isay saith; To vs a Childe is borne, and he shall call his name, wonderfull, COVNSELLER, the mightie God, the euerlasting Father, the Prince of peace: yea, he is both King & Counseller to his Church. This office Christ challengeth to himselfe, for these causes: first, because he aduiseth his Church, touching the way whereby they must escape euerlasting death, and come to eternall life. Secondly, because he teacheth them how they may practise euery busines, so as it may please God. Thirdly, because hee teacheth them, how they may in grieuous dangers and distresses, find a good issue, or else bee able with patience to beare them. These things he worketh dayly in his Church, not by extraordinary means, but ordinarily by his word and spirit; and therefore may iustly challenge this honour to bee called the Counseller of his Church.

From this office of Christ, The vse. wee learne two things. 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. Counsellers of the State and of the Law, are highly honoured and respected of all sorts, euen for their counsell in worldly matters, though often it fayle: how much more ought wee to honour Christ our heauenly Counseller, whose counsell leadeth vnto glorie, and is stable and sure for euer? Looke how much his counsell excelleth theirs, so much ought he to be honoured aboue them all. Secondly, in all distresses and grieuous temptations, and dangers either of soule or body, wee must take counsell and aduise from Christ Iesus: 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. When Moab, Ammon, and Mount Seir banded themselues against Iuda, the people were in great distresse and danger; but marke what good king Iehosophat did, he betooke himselfe to the Lord his counseller; 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. This pratise ought to bee followed of all men, especially in time of any danger; such as these dayes are by reason of sinne. The counsell of Wizards, Sorcerers, and Astrologians, ought not to bee sought after; 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: 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. And heere hee so propoundeth his remedie, that it is answerable to their Miserie in the seuerall parts thereof. For first, heere is gold to make them rich, answerable to their pouertie; Secondly, raiment to hide their nakednesse; Thirdly, oyntment to take away their blindnesse.

For the first; 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: and so may all other gifts of the spirit be hereby vnderstood. Secondly, by gold, wee are to vnderstand Christs merits; yea, Christ himselfe, as the fountaine of all grace.

This gold is further said, to be tryed by the fire: that is, most pure and precious gold purged from all drosse, as fine as can be made by the art of man. This is added to expresse the propertie of Gods graces and gifts; namely, that they are more precious vnto God then gold; Yea, than gold tryed by the fire: as Peter saith.

The vse. By this euery person is taught, how to beautifie themselues both in soule & body: It is the common blind opinion of the world, that forraigne attyre and rich Iewels do adorne the body; and indeede in some cases the body may bee adorned with pearles and Iewels: 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. 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: 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.

Secondly, these graces haue a further effect than to beautifie; and that is, to make rich. Heere then see the common folly, yea the spirituall madnesse of men in the world; who spend all their time, wit and strength, to furnish their houses with treasure, & to enrich their bodies; and in the meane time leaue their soules vngarnished. What a madnesse is this, that men should neglect the true riches, and follow after that which is nothing els, but counterfeit copper? Seeing therefore Gods graces bee the true treasure which fadeth not, let vs seeke after them, as Wisedome counselleth: Pro. 8.10, 11, receiue mine instruction, and not siluer: and knowledge rather than fine gold: For wisedome is better then precious stones. The second part of this remedie is, a white garment: that is, Christ himselfe, and his righteousnesse imputed. So Paul saith, Gal. 3.27. All that are baptized into Christ haue put on Christ; There Christ is made a garment, whom euery one that beleeueth in him doth put on. Againe, the fruites of the spirit are a garment; & therefore we are commanded to Colloss. 3.12. put on tender mercie, kindnesse, humblenesse of minde, meekenesse, and long suffering. Further, Christ sheweth the end of this garment; namely, to couer the nakednesse of our soules: 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; 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: for as eye-salue sharpens the eyes and cleeres the sight, where it was by some occasion dimned: so doth Christ by the illumination of the spirit, make a man know God in Christ, and to discerne betweene good and euill, and betweene things temporall, and blessings eternall.

Thus wee haue the meaning of the words: whereby wee may see, that by all these three, wee can vnderstand nothing else but Christ himselfe, and his merits. 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; yea, store of supplyes for all our wants. The Laodiceans were poore, but Christ was their riches; they were naked, Christ was their garment; and lastly, they were blinde, but Christ was their eye-salue. So that what wants soeuer be in vs, there is store of supply thereof in Christ. This must the more diligently be marked, because the Papists make Christ but halfe a Sauiour, in putting our merits vnto his: and so disgrace him in his glorious worke, wherein he is a most absolute Sauiour, and Redeemer.

III. point. The means whereby these worthy gifts of God may bee gotten, is by buying and bargaining: so Christ saith: I counsell thee to buy of me. Where he alludeth to the outward state of this Citie; for it was rich, and also giuen to much trafficke as Hystories record: and therefore hee speakes to them in their owne kinde; as if he should say, you are a people exercised in much trafficke, and delighted with nothing more than buying and selling: well, I haue wares that will serue your turne; as gold, garments, and oyle, therefore come and buy of mee. These wordes must not bee vnderstood properly, for so wee can buy nothing of Christ; because there is nothing that is good in any, but it proceedeth from the free gift of God in Christ. This is onely spoken by way of resemblance to buying and selling; which stands in these points, which are the principall things in bargaining. 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. Secondly, he seeth the thing and he liketh it. Thirdly, he prizeth and valueth it. Fourthly, he maketh exchange for it, by money or money worth. Fiftly, if it be a great summe, he giueth earnest. So in the getting of Christ, there is a kind of resemblance to all these. First, a man must feele himselfe, to stand in need of Christ and his merits; because men see want of bread, meat and drinke in their houses, therefore doe they goe to buy the same. Now looke how fencibly any man feeles these worldly wants; so euidently should we feele our want of Christ, and his merits. For this is the first beginning that causeth vs to seeke to receiue Christ Iesus. Secōdly feeling our wāts, we shold hunger & long after Christ, that we might bee made partakers of him & the vertue of his merits: as a man that is to buy a thing doth take a liking thereof, which doth stir vp a desire in him to buy; 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 that none make this bargaine, but he that thirsteth. 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: P[illegible: 1 letter]ul. 3.8. 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. Simon Magu[illegible: 1 letter], is heauily checked and accursed, for offring to buy the gifts of the holy ghost, Acts 8.20. And yet there is an exchange to be made, We must giue him our sins, and receiue his righteousnesse; & 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; 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 when we humble our selues and confesse our sinnes, praying earnestly for remission, and beleeue our reconciliation by Christ, then is hee our righteousnesse. Lastly, though we can giue nothing vnto Christ, yet hee giu[illegible: 1 letter]th vnto vs an earnest in this bargaine: to wit, some portion of Gods Ephe. 1.13. 2. Cor. 1.21. spirit, and some small measure of his graces; 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: And thus is heauen bought and sold between Christ and vs; the receiuing of his true sauing graces be they neuer so small: euen as a penie is a suffi[illegible: 1 letter]ient earnest for a bargaine of a hundred pound.

Here we see we are commanded to buy Christ, and to make a bargaine with him, The vse. whereby we may haue right to him and his merits. But how goes the case with the world? surely many come where this bargaine is offered, but few there be that buy. Wee are like to Passengers on the sea, who see many goodly buildings, sumptuous Cities, & fruitfull Ilands, but they make no purchase of them; they only prayse them, as they behold them, and so passe by: so wee come and heare the doctrine of Christ and his merits, and approoue of the same: but where is the partie that maketh this bargaine? Come to particular points, and it will appeare that few bargaine for Christ. 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, but in regard of spirituall wants, we are sencelesse; and yet til we truely feele our miserie, we neuer come to make this bargaine with Christ. Againe, come to our desire & hungring after Christ; In bodily thirst and hunger, wee can say; I hunger, or I thirst: but who can say, I hunger & thirst after Christ and his righteousnesse? Alas, our hearts are full, we feele no want: nay they are dead, we feare none euill; 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; we are loth to part with our sins, & to put on Christs righteousnes. Which plainly shewes wee make no exchange, and though we bee willing to lay heapes of sins on Christ, yet who takes Christes righteousnesse and declares the same by the fruites thereof. And lastly, for the earnest of the spirit, though some there be that haue receiued it, yet the body of our people as their consciences can tell them, haue not receiued it: for they want knowledge, faith, and other graces.

By all these, it is more than manifest, that this bargaine is not made: And yet true it is, that for worldly & base barganes he must rise early that will goe beyond them. But what a shame is this, that we should be so expert in vile earthly things, 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; which wee shall testifie by doing the fiue former duties; let vs neuer bee at rest, till we may say each one for himselfe, I haue bargained with Christ, and receiued his earnest. Yea, our care should be that this bargaine be made not with vs alone, but with our children. Many are forward to bring vp their childrē in good trades, wherein they may buy and sell for their liuing, wherein they doe well; but withall, they ought to be as carefull to teach them to make this bargaine with Christ, and then they doe farre better. For this is the cheapest and the chiefest marchandize that euer was sett to sale, which we may buy without monie; and yet it will make vs rich for euer. Many labour in tafficke and take great paines, and yet often loose thereby: but make this bargaine once, and then thou shalt neuer loose it, nor any thing thereby; but continue for euer rich in God.

Verse. 19. As many as I loue, I rebuke and chasten: be zealous therefore, and amend.

Because our Sauiour Christ had so sharply rebuked this Church, they might thereby take occasion to distrust, and despaire of his fauour and mercie: heere therefore it pleaseth him, to take away all occasion of doubting, after this sort. 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. 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. As many as I loue, Christ loues the creatures two wayes: as hee is Creator, and as he is Redeemer. As he is the Creator, hee loueth all his creatures, with a common & generall loue, whether they be liuing or dead; reasonable or vnreasonable. As he is Redeemer, he loues his creatures with a speciall and a peculiar loue; which is not common to all, but proper to that part of man-kinde, which is chosen to saluation before the world was. And of this peculiar loue hee speaketh here. I rebuke, The word in the originall which is translated, Rebuke, [non-Latin text not transcribed]. is more significant than can fitly bee expressed in any one English worde; thus much is meant thereby, as if Christ had said; First, I will conuince them of their sins, and after reprooue, admonish, and check them for the same. And chasten: 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, 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 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 to assure vs that this is the true meaning, read Pro. 3.12, whence the words are taken; & Heb. 12.5, where they are more fully explained.

Heere then Christ sets downe his ordinary dealing with them, whom he taketh and chooseth to bee his disciples and members; namely, hee conuinceth them of their faults: he reproueth and chasteneth them for this very end, to breake them of their sins, and to bring them to reformation. And this dealing of Christ, belongeth to euery seruant and member of Christ without exception: yea, Christ layeth rebukes and chastisments on all his children & that in diuers measure, according to the nature of their sinnes, and the disposition of the parties. Such as are hardly broken of their sins, hee layeth on them more heauie iudgementes and chastisments that they may bee brought [illegible: 1 span] humiliation, and so [illegible: 1 word] true [illegible: 1 word]. And therefore euery one that would bee a Discipl[illegible: 1 letter] and member of Christ, must looke to goe vnder his correction and his sharpe and seuere, rebuke; 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 [illegible: 1 word] despise no[illegible: 1 letter] the correction of the Lord, for the Lord correcteth whom hee loueth; his chastycements are tokens of his loue. That is, whensoeuer the Lord either in the ministerie of his word reproueth thy sins, 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; Faint not when thou art corrected: that is, let not the greatnesse of it daunt thee, but arme thy selfe with patience, because he vseth to correct all those whom hee loueth, making his chastisments tokens of his loue.

Secondly; Christ heere setteth before all gouernours, an example to followe, especially to fathers and masters▪ his example is this; On euery child that hee loueth, hee layeth corrections, for this [illegible: 1 letter]nd to breake them of their sinnes: [illegible: 1 word] answerably, Gouernours must shew tokens of loue towards those that are vnder them, by due reproofe and correction; that [illegible: 1 letter]o they may be broken of their misdemeanor, and brought vnto obedience to God. It were to bee wished, that both Parents and Masters would followe Christ in this example, and so seeke the reformation of those that are vnder them; but more lamentable is the [illegible: 1 word] Parents and Masters doe thinke it sufficient for them, if they prouide for their children and seruante[illegible: 1 letter] food, and rayment, and necessaries for the bodie; and so altogether neglect the good of their soules, which is the cause of many sinnes, and so of many iudgements; 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; [illegible: 3 letters]ching his manner of correcting his seruants. For first, hee propounds a direct end of all his corrections vpon them; to wit, their nurturing and reformation; then, that hee may attaine thereto▪ hee proceedeth thus: First, hee doth conuince their conscience of their sinnes▪ then by reproofes he rebukes and checks them, and lastly correcteth them, by laying chastisments on them. 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. First they must propound a good end of their correction, euen the amendement and saluation of the partie: and that they may then proceed [illegible: 1 word], they must first conuince their conscience of the [illegible: 1 word] ▪ then reprooue, checke, and admonish them: and if that take not place, they must proceed vnto meete and conuenient bodily correction all which must bee done not for reuenge; but to bring thē to amendement, and to make them obedient to the will of God. Whereby wee see how farre many Parents and Gouernours ouer shoote themselues; when as they make their corrections matters of reuenge and choller; wherein they s[illegible: 1 letter]eldome intend the reformation of the offender▪ which is a fault flat against the word of God; and therefore to be considered of euery good christian.

Be zealous therefore and repent. In the former Verse hee propounded a remedie against their▪ Spirituall pride▪ In [illegible: 1 word] 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; Whom I loue I rebuke and correct, according as their fault is: therefore sayth hee to this Church; because I haue rebuked and corrected thee by seuere threatnings, for thy Luke-warmnesse, therefore now become zealous and amend.

Here see the proper [illegible: 1 letter]nd of all reprofes and corrections: 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. Whensoeuer therefore wee are reprooued by the word of God; 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.

Nowe come to the remedie of their Luke-warmnesse; 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, and the true worship of God. This Zeale is compounded of two affections; of loue, and anger or indignation; so that in this Commandement are two duties enioyned vnto this Church. First, that they should loue Christ, and his Religion aboue all things. Secondly, that they should be greiued especially for this, that Christ was dishonoured, his worship prophaned, and his doctrine not embraced; but insteed thereof false worship, and false doctrine entertayned; when both these concurre, then zeale is in the heart. A most notable Example hereof wee haue in Christ: 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; that the heat of his loue for the maintaining of his Fathers glorie, had euen consumed him; and that his indignation was so great, because his Fathers Name was dishonoured, and his worship prophaned; that it did euen care him vp. This wee shall see to bee true in Christ, if wee read the Hystorie of his life, Iohn 2.17. 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: 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; 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: In good zeale are these things required. I. True faith, as the roote thereof; 1. Tim. 1. vers. 5. The end of the commandement is loue [illegible: 1 word] of a pure heart, and of a good conscience, and of faith vnfained; Now, one apart of zeale is loue; and therefore [illegible: 1 span] proceed[illegible: 1 letter] from true faith, so must true zeale [illegible: 1 word] and that which is not grounded on faith▪ is rather rashnesse and fiercenesse of nature, than true zeale. II. Repentance; 2. Cor. 7.11, There are seuen [illegible: 1 word] of repentance recyted, whereof zeale is one, that is good zeale: Euen a burning loue of true Religion, and a godly indignation when false religion is embraced. 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. 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: 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. And such as Paul had before his conuersion, Phil. 3. vers. 6. In Zeale hee persecuted Gods Church: Knowledge therefore in Gods word, must bee the guide and conductor of our zeale.

III. point; 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: 2. Cor. 5.13.14. Whether we be out of [illegible: 1 word] wits, we are it vnto God: or whether we bee in our right mind, we are it vnto you. For the loue of Christ constrayneth vs. So wheresoeuer this true zeale is in any measure, it offereth violence to the heart; so as a man cannot but endeuour to doe his dutie, for the loue he beareth vnto Christ. Elihu sayd; The grace of God was in his heart as new wine in a vessell, which must needs vent out, Iob. 32.18.19. Secondly, true zeale makes a man indeuour to serue and please God with all his heart, power, and strength. So good king Iosiah, hearing the words of the Law read, hee turned not slackely or negligently, but 2. kings. 23.25. with all his heart, and all his soule, and with all his might, according to all the Law of Moses: so as like him was no King before, neither after him arose there any like him. Psal. 51, Dauid humbling himselfe for his sinnes, prayes for the pardon of them with such maruellous zeale, as no tongue can vtter: desiring God to remember him according to the multitude of his mercies: often repeating the same thing in diuers tearmes, that in some sort hee might expresse the earnest desire of his heart: And in giuing God thankes for his benefits, he putteth all the strength of his heart thereto, crying out; 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; whence true zeale ariseth, and what it worketh in mans heart.

The vse. Seeing wee (as hath beene shewed) are tainted with this sinne of Lukewarmnesse, and coldnesse in religion; let vs here learne how to redresse this vice. 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. Let Religion therefore take place in our hearts; and let vs bee feruent and shew that same in our liues by zealous obedience. Away with all slacknesse and lukewarmnesse; 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.

The second part of this remedie is; to Repent, or amend. This they are also enioyned, because zeale without repentāce, is nothing but rashnes. Iehues zeale was no true zeale, because hee wanted repentance, euen then when hee was zealous. But wherefore was this Church inioyned to repent? Namely, for Lukewarmnes; not for that she had committed any horrible sinne, but because she was slacke in good duties.

Here then we haue a good Lesson for the ignorant sort, that challenge Gods mercie vnto themselues, because they are no notorious malefactors; as murtherers, & adulterers, they hate no man, but do good vnto all: 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: therefore let no man sooth himselfe in his ignorance, with a false perswasion that all is wel if he liue not in grosse sinnes. This is the enchantment of the deuill, whereby he rocks many asleepe in their sinnes, till hee carry their soules to hell: 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. If any man heare my voyce, and open the doore, I will come in vnto him, and will suppe with him, and hee with me.

Heere Christ, to keepe his Church from despaire, ministers vnto them the signes and tokens of his loue and fauour: 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.

Heereby in generall wee are taught; 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, and that will fortifie our faith: Read Psal. 23, In euery Verse saue the last, hee sets downe tokens of Gods loue and fauour towards him; and then in the last concludeth thus; 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. Our hearts are naturally filled with doubting, which will bewray it selfe in any distresse. But to preuent and cut off all hurt that may come therby, let vs marke the good dealing of our God towards vs; and obserue the tokens of his loue and mercie in his ordinarie prouidence: and these will notably strengthen vs against distrust. 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 lay them to his heart, they would minister comfort vnto him in regard of his loue and fauour at that instant.

More particularly, Christ ministring comfort vnto this Church, doth expresse his meaning by a borrowed speach, comparing euery man vnto an house; 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, as to shew fauour and kindnesse.

In the words of this verse, there bee two signes of his loue set downe. 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; Behold, I stand at the doore and knock: In this desire, Christ expresseth two things; First, that this Church (if wee regard the greatest part thereof) had no true fellowship with Christ, nor Christ with them; 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 though they had in them many good things; as knowledge of Gods will, and did professe the Gospel, and were partakers of the signes and seales of the Couenant of grace; 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.

Here then we are carefully to obserue, that a man may haue in him many good things; and yet by liuing in one sin, we be quite cut off from all true fellowship with Christ. Iudas had many excellent gifts: 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. 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. And so it is with vs; It is good that wee know the will of God and approue the same, and professe the Gospel, and also receiue the Seales of the Couenant: But yet for all these, our case may be such, as wee shall haue no true fellowshippe with Christ. 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; as couetousnesse, adulterie, prophanenesse, or such like. Heereby then, all that desire to haue true fellowshippe with Christ, are to be warned to purge their liues from all sinne, so as their hearts bee not taynted with nourishing any one sinne: for euen one sinne w[illegible: 4 letters]soeuer it bee, is a strong barre [illegible: 1 word] will keepe Christ from comming into vs.

Secondly, whereas hee saith: [non-Latin text not transcribed] I haue stood at the doore: (for so the wordes are) Heere hee speaketh to this Church, as hee vsed to speake by his old Prophets. As by Ieremie, Ier. 7.25. & 13. I haue sent vnto you all my Prophets, rysing early euery day and sending them. And by Esay; Isay. 65.2. 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. So heere, I haue stood at the doore; That is, long, euen till night; as the word supping importeth.

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, and yet in mercie he waiteth for their conuersion; and complaines that he hath waited long. Here then we haue iust occasion to take a view of Gods patience in wayting for the conuersion of a sinner. And that which hee saith to this Church; hee may as iustly say vnto vs, for hee hath stood very long at our doores, euen 36. yeares and vpward, and yet still continueth knocking, so as he may iustly complaine of his long waiting. 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; and vnto vs this day is present: Wee haue the ministerie of the Gospell; and therefore we must be perswaded, that this is the time of our visitation, and hereupon learne the dutie which Christ teacheth the Iewes: namely, Acknowledg the day of our visitation; which if we doe not, wee must looke for like vengeance which fell vpon the Iewes, because they regarded not when God sent his owne Sonne from his bosome to knocke at the dore of their hearts.

And knocke. Heere is a further signification of his desire of their conuersion. Wherein we may behold his great & vnspeakable mercie towards this Church, and in them towards all other his Children. This Church had bard out Christ by their sinnes: and yet he pursues them, he knockes; hee vseth meanes to enter for [illegible: 1 word] good; and vouchsafes them mercy, [illegible: 1 word] then when they refuse it. Thus when Adam had sinned and fled, and hid himselfe, did the Lord seek him in the garden, & make with him the couenant of grace. And therefore it is truely sayd in Isay. 65.1. Isay, The Lord is found of them that neuer sought him. Luk. 15.4.5, Christ fetcheth the lost sheepe that was gone astray. 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. This his mercie is verified in all Churches, and vnto vs; 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, 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. Before Christ had threatned this Church, euen to spew her out of his mouth for her luke-warmenesse; 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: 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: For then Christ knocketh at the hearts of any people, when he vouchsafed them means to see their sinnes, and threatens them for the same; and withall giues them coun- wherby they may escape the fearefull punishments thereby deserued.

Here then note the state of any people that haue the ministrie of the Gospell vouchsafed vnto them; they haue Christ among them, standing at the dore of their harts, and knocking to come in, by exhortations, admonitions, threatnings, and by promises, which is a great and endlesse mercie.

First, seeing wee haue Christ knocking at our dores, The vse. there ought not to bee in vs such dulnesse and deadnesse of heart in hearing him knocke. 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! 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, for wee knowe not how long hee will continue knocking; and if wee doe not heare and turne before he withdraw himselfe from vs, wee perish eternally; 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; this knocking is not ordinarie, but it is ioyned with crying, For he saith, If he heare my voice; so that hee both knocks & cries. It is then the knocking of one that would enter; we therfore ought answerably, with serious regard to receiue the threatnings of the law and the promises of grace, 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: If any man heare my voice, and open the dore, I will come in vnto him, and will suppe with him, and hee with mee. These wordes haue beene much abused: and therefore I will stand to set downe the true vse and meaning of the same. 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.

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. The holy Ghost is the principall Agent inlightning the minde with true knowledge, softning the heart, and changing the will from euill to good. The worde is the instrument of the holy Ghost; for now he worketh not by reuelation or speciall instinct; but ordinarily in and by the word, when a man is reading, hearing or meditating, either publickely or priuately: for the word preached is the power of God to mans saluation from faith to faith. 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; It is not like a peece of waxe onely passiue, which without any action receiueth impression: But as fire, so soone as it fire doth borne; and so soone as it burneth it is fire: so the will though by nature it mooue not yet being renewed by grace it mooueth, and so some as it mooueth, it is renewed. And hereupon it is, that the holy Ghost ascribeth action vnto a sinner that is to bee conuerted: which argueth not, that by themselues men can haue a will to bee conuerted, but that being renewed, they may will their conuersion. 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; but that God in mans conuersion, doth giue him grace to will and desire the same.

Hence then it followes, thar this text hath been diuers waies abused: First, by the Papists, who hence would gather Free will of conuersion in a sinner by nature. True it is, a man hath free will in his conuersion; yet not by nature, but by grace; neither can any more be gathered hence, for here it is onely said, If any man heare and open when I knocke. Nay, hence wee may rather gather, that a man by nature cannot heare, nor open, because the counsell is giuen to such as are poore, and blinde, and naked by nature.

Secondly▪ they also abuse this text, that hereby would prooue a flexible free will by grace to be in man: which is this. 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, and receiue that which is good: and this grace, though it dispose the will in some part to that which is good, yet it takes not the corruption away, but that remaines still; 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. It is saide, this may bee gathered from this text: But the truth is, here is no foundation for flexible free-will: all that can here be gathered is, that man hath free-will in his conuersion, yet not by a generall, but by Gods speciall grace. Nay, Christs ministry serue[illegible: 1 letter] for this end, that those which before could not turne of themselues, might by grace be conuerted. This flexible grace is against Gods word: Christ sayth; Ioh. 6.45. Euery one that hath heard, and hath learned of the Father commeth vnto me; He saith not, may come if hee will, but peremptorily commeth: For mans will cannot dispose and ouer-[illegible: 1 word] the worke of God; but the worke [illegible: 1 word] God ouer-rules the will of man: though man be vnwilling, yet when God calleth effectually hee cannot but come; For the creature cannot reiect or resist the will and calling of his creator.

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, and to receiue the doctrine of saluation from him gladly.

In the example of this Church we are taught our dutie. Seeing Christ in the ministrie of his word knockes, both by threatnings, by promises, and good counsell: therefore we must all of vs listen vnto the words of Christ, & open the dores of our hearts and receiue him into the same. 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; making no account of such against. Nay, we are Bethlemites, which haue no roome for Christ in the Innes of our harts, if Christ will needs lodge with vs, hee must lye among the beasts in the filthy stable; Nay, many send him out of their gates with the Iews, and crucifie him with their sinnes. But let vs abandon this greeuous sinne, for it is the right way to plunge our soules into the pit of destruction.

Quest. How must a man open his hart to receiue Christ? Answ. By doing two things. 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. 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. 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, and for the saluation of his soule: For as Christ dwels in mens hearts by faith, so by faith he must be receiued into their harts. Here some will say, if this be to receiue Christ, then all is well. But take heede thou deceiue not thy selfe with a vaine imagination of thine owne braine in stead of faith. Looke therefore that thy faith be true & sound: 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; to wit, mutuall communion and fellowship with Christ. This is the principall token of Christs loue, being indeed the verie ground of all true happinesse, ioy, and comfort: and therefore it is added to mooue them to open vnto Christ. This societie, is here propounded in two parts. First, the sinner being conuerted, makes a feast vnto Christ; I will come in vnto him, and suppe with him. 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; where Christ entertaineth the Church, and the Church againe feasts Christ.

For the first; 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. This Feast consisteth of these things. First, of the fruits of true repentance. Psal. 51, 17, A broken and contrite heart, is a daintie di[illegible: 2 letters] ▪ acceptable vnto God. Secondly, of an hart beleeuing the word and promises to God; for without faith it is impossible to please God, Heb. 11.6. Thirdly, the penitent sinner must Rom. [illegible: 2 letters].1. 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, but also in the faithfull perfourmance of the duties of his particular calling: these be the delightfull dishes wherwith Christ is fed.

The second feast is made by Christ, and hee shall sup with me. Christ comes not to bee entertained onely, but to entertaine; And the feast which he makes is his own bodie and blood: Ioh. 6.55. For his flesh is meat indeede, and his blood is drinke indeede. 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. And from this feast arise these blessings: Rom. 14.17 Righteousnesse, peace of conscience, and ioy in the holy Ghost.

Seeing this fellowship with Christ is here promised to those that open & receiue him into their hearts: First, The Vse. hereby we are taught to renounce all earthly and carnall pleasures; and not to addict our selues to drinking and quaffing or sumptuous fare; for heere is a better feast sette before vs, whereupon we must set our hearts, turning our eyes from all worldly pleasures. We know by experience how friends entertaine each other; 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; and so haue true fellowship with him.

Againe, by this we may see a notable abuse of many that come to the Lordes table: for heere wee see is required an interchange of feasting, betweene Christ and a Christian: but many there bee that will come to the Lords table, and feast with Christ, that will neuer feast Christ againe: And yet we ougt to be as carefull to feast him, as to feast with him. It is a shame to suppe often with Christ, and yet like vngrateful Nabals, neuer to haue one good dish of grace, and holy obedience to set before him, wherewith indeede we should feast him dayly. Others will seem to giue him good entertainment, for that day whereon they feast with Christ; but soone after they giue him gall to eate, and vineger to drinke, by their dayly sinnes.

Vers. 21. To him that ouercommeth will I make to sit with me in my throne, euen as I ouercame, and sit with my father in his throne. Vers. 22. Let him that hath an eare, heare what the spirit sayth vnto the Churches.

Here is the conclusion of this Epistle, and it hath two parts. A Promise, vers. 21, and a Commaundement. 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; that is, fellowship with Christ in glorie: I will make to sit &c. whereby is not meant equalitie of glorie and honor; for that is not possible for any creature to receiue. But a participation onely of some part of his glorie: so much as shall suffice for his perfect happinesse. And because it might bee thought no great matter; therefore it is illustrated by a comparison, as I ouercame, and sit with my father in his throne. As if hee should say; I will aduance them, that ouercome their spirituall enemies, into the participation of my glorie, euen as my Father (when I had ouercome) aduanced me into the fellowship of his glorie. 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: So the members of Christ, being inferiour vnto him, may sitte with him in his throne, though their glorie be vnequall. 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.

The fruit of the righteous, is as a tree of life: And he that winneth soules, is wise. Prou. 11.30.