Revelation 3 commentary

The Lord Jesus is He that hath the Holy Spirit with all his powers, graces, and operations. Hypocrisy, and lamentable decay in religion, are sins charged upon Sardis, by One who knew that church well, and all her works. Outward things appeared well to men, but there was only the form of godliness, not the power; a name to live, not a principle of life. There was great deadness in their souls, and in their services; numbers were wholly hypocrites, others were in a disordered and lifeless state. Our Lord called upon them to be watchful against their enemies, and to be active and earnest in their duties; and to endeavour, in dependence on the grace of the Holy Spirit, to revive and strengthen the faith and spiritual affections of those yet alive to God, though in a declining state. Whenever we are off our watch, we lose ground. Thy works are hollow and empty; prayers are not filled up with holy desires, alms-deeds not filled up with true charity, sabbaths not filled up with suitable devotion of soul to God. There are not inward affections suitable to outward acts and expressions; when the spirit is wanting, the form cannot long remain. In seeking a revival in our own souls, or the souls of others, it is needful to compare what we profess with the manner in which we go on, that we may be humbled and quickened to hold fast that which remains. Christ enforces his counsel with a dreadful threatening if it should be despised. Yet our blessed Lord does not leave this sinful people without some encouragement. He makes honourable mention of the faithful remnant in Sardis, he makes a gracious promise to them. He that overcometh shall be clothed in white raiment; the purity of grace shall be rewarded with the perfect purity of glory. Christ has his book of life, a register of all who shall inherit eternal life; the book of remembrance of all who live to God, and keep up the life and power of godliness in evil times. Christ will bring forward this book of life, and show the names of the faithful, before God, and all the angels, at the great day.

The same Lord Jesus has the key of government and authority in and over the church. He opens a door of opportunity to his churches; he opens a door of utterance to his ministers; he opens a door of entrance, opens the heart. He shuts the door of heaven against the foolish, who sleep away their day of grace; and against the workers of iniquity, how vain and confident soever they may be. The church in Philadelphia is commended; yet with a gentle reproof. Although Christ accepts a little strength, yet believers must not rest satisfied in a little, but strive to grow in grace, to be strong in faith, giving glory to God. Christ can discover this his favour to his people, so that their enemies shall be forced to acknowledge it. This, by the grace of Christ, will soften their enemies, and make them desire to be admitted into communion with his people. Christ promises preserving grace in the most trying times, as the reward of past faithfulness; To him that hath shall be given. Those who keep the gospel in a time of peace, shall be kept by Christ in an hour of temptation; and the same Divine grace that has made them fruitful in times of peace, will make them faithful in times of persecution. Christ promises a glorious reward to the victorious believer. He shall be a monumental pillar in the temple of God; a monument of the free and powerful grace of God; a monument that shall never be defaced or removed. On this pillar shall be written the new name of Christ; by this will appear, under whom the believer fought the good fight, and came off victorious.

Laodicea was the last and worst of the seven churches of Asia. Here our Lord Jesus styles himself, “The Amen;” one steady and unchangeable in all his purposes and promises. If religion is worth anything, it is worth every thing. Christ expects men should be in earnest. How many professors of gospel doctrine are neither hot nor cold; except as they are indifferent in needful matters, and hot and fiery in disputes about things of lesser moment! A severe punishment is threatened. They would give a false opinion of Christianity, as if it were an unholy religion; while others would conclude it could afford no real satisfaction, otherwise its professors would not have been heartless in it, or so ready to seek pleasure or happiness from the world. One cause of this indifference and inconsistency in religion is, self-conceit and self-delusion; “Because thou sayest.” What a difference between their thoughts of themselves, and the thoughts Christ had of them! How careful should we be not to cheat our owns souls! There are many in hell, who once thought themselves far in the way to heaven. Let us beg of God that we may not be left to flatter and deceive ourselves. Professors grow proud, as they become carnal and formal. Their state was wretched in itself. They were poor; really poor, when they said and thought they were rich. They could not see their state, nor their way, nor their danger, yet they thought they saw it. They had not the garment of justification, nor sanctification: they were exposed to sin and shame; their rags that would defile them. They were naked, without house or harbour, for they were without God, in whom alone the soul of man can find rest and safety. Good counsel was given by Christ to this sinful people. Happy those who take his counsel, for all others must perish in their sins. Christ lets them know where they might have true riches, and how they might have them. Some things must be parted with, but nothing valuable; and it is only to make room for receiving true riches. Part with sin and self-confidence, that you may be filled with his hidden treasure. They must receive from Christ the white raiment he purchased and provided for them; his own imputed righteousness for justification, and the garments of holiness and sanctification. Let them give themselves up to his word and Spirit, and their eyes shall be opened to see their way and their end. Let us examine ourselves by the rule of his word, and pray earnestly for the teaching of his Holy Spirit, to take away our pride, prejudices, and worldly lusts. Sinners ought to take the rebukes of God's word and rod, as tokens of his love to their souls. Christ stood without; knocking, by the dealings of his providence, the warnings and teaching of his word, and the influences of his Spirit. Christ still graciously, by his word and Spirit, comes to the door of the hearts of sinners. Those who open to him shall enjoy his presence. If what he finds would make but a poor feast, what he brings will supply a rich one. He will give fresh supplies of graces and comforts. In the conclusion is a promise to the overcoming believer. Christ himself had temptations and conflicts; he overcame them all, and was more than a conqueror. Those made like to Christ in his trials, shall be made like to him in glory. All is closed with the general demand of attention. And these counsels, while suited to the churches to which they were addressed, are deeply interesting to all men.

CHAPTER 3

Re 3:1-22. The Epistles to Sardis, Philadelphia, and Laodicea.

1. Sardis--the ancient capital of Lydia, the kingdom of wealthy Croesus, on the river Pactolus. The address to this Church is full of rebuke. It does not seem to have been in vain; for Melito, bishop of Sardis in the second century, was eminent for piety and learning. He visited Palestine to assure himself and his flock as to the Old Testament canon and wrote an epistle on the subject [Eusebius Ecclesiastical History, 4.26]; he also wrote a commentary on the Apocalypse [Eusebius, Ecclesiastical History, 4.26; Jerome, On Illustrious Men, 24].

he that hath the seven Spirits of God--that is, He who hath all the fulness of the Spirit (Re 1:4; 4:5; 5:6, with which compare Zec 3:9; 4:10, proving His Godhead). This attribute implies His infinite power by the Spirit to convict of sin and of a hollow profession.

and the seven stars--(Re 1:16, 20). His having the seven stars, or presiding ministers, flows, as a consequence, from His having the seven Spirits, or the fulness of the Holy Spirit. The human ministry is the fruit of Christ's sending down the gifts of the Spirit. Stars imply brilliancy and glory; the fulness of the Spirit, and the fulness of brilliant light in Him, form a designed contrast to the formality which He reproves.

name ... livest ... dead--(1Ti 5:6; 2Ti 3:5; Tit 1:16; compare Ep 2:1, 5; 5:14). "A name," that is, a reputation. Sardis was famed among the churches for spiritual vitality; yet the Heart-searcher, who seeth not as man seeth, pronounces her dead; how great searchings of heart should her case create among even the best of us! Laodicea deceived herself as to her true state (Re 3:17), but it is not written that she had a high name among the other churches, as Sardis had.

2. Be--Greek. "Become," what thou art not, "watchful," or "wakeful," literally, "waking."

the things which remain--Strengthen those thy remaining few graces, which, in thy spiritual deadly slumber, are not yet quite extinct [Alford]. "The things that remain" can hardly mean "the PERSONS that are not yet dead, but are ready to die"; for Re 3:4 implies that the "few" faithful ones at Sardis were not "ready to die," but were full of life.

are--The two oldest manuscripts read, "were ready," literally, "were about to die," namely, at the time when you "strengthen" them. This implies that "thou art dead," Re 3:1, is to be taken with limitation; for those must have some life who are told to strengthen the things that remain.

perfect--literally, "filled up in full complement"; Translate, "complete." Weighed in the balance of Him who requires living faith as the motive of works, and found wanting.

before God--Greek, "in the sight of God." The three oldest manuscripts, Vulgate, Syriac, and Coptic, read, "before (in the sight of) MY God"; Christ's judgment is God the Father's judgment. In the sight of men, Sardis had "a name of living": "so many and so great are the obligations of pastors, that he who would in reality fulfil even a third of them, would be esteemed holy by men, whereas, if content with that alone, he would be sure not to escape hell" [Juan D'avila]. Note: in Sardis and Laodicea alone of the seven we read of no conflict with foes within or without the Church. Not that either had renounced the appearance of opposition to the world; but neither had the faithfulness to witness for God by word and example, so as to "torment them that dwelt on the earth" (Re 11:10).

3. how thou hast received--(Col 2:6; 1Th 4:1; 1Ti 6:20). What Sardis is to "remember" is, not how joyfully she had received originally the Gospel message, but how the precious deposit was committed to her originally, so that she could not say, she had not "received and heard" it. The Greek is not aorist (as in Re 2:4, as to Ephesus, "Thou didst leave thy first love"), but "thou hast received" (perfect), and still hast the permanent deposit of doctrine committed to thee. The word "keep" (so the Greek is for English Version, "hold fast") which follows, accords with this sense. "Keep" or observe the commandment which thou hast received and didst hear.

heard--Greek aorist, "didst hear," namely, when the Gospel doctrine was committed to thee. Trench explains "how," with what demonstration of the Spirit and power from Christ's ambassadors the truth came to you, and how heartily and zealously you at first received it. Similarly Bengel, "Regard to her former character (how it once stood) ought to guard Sardis against the future hour, whatsoever it shall be, proving fatal to her." But it is not likely that the Spirit repeats the same exhortation virtually to Sardis as to Ephesus.

If therefore--seeing thou art so warned, if, nevertheless, &c.

come on thee as a thief--in special judgment on thee as a Church, with the same stealthiness and as unexpectedly as shall be My visible second coming. As the thief gives no notice of his approach. Christ applies the language which in its fullest sense describes His second coming, to describe His coming in special judgments on churches and states (as Jerusalem, Mt 24:4-28) these special judgments being anticipatory earnests of that great last coming. "The last day is hidden from us, that every day may be observed by us" [Augustine]. Twice Christ in the days of His flesh spake the same words (Mt 24:42, 43; Lu 12:39, 40); and so deeply had His words been engraven on the minds of the apostles that they are often repeated in their writings (Re 16:15; 1Th 5:2, 4, 6; 2Pe 3:10). The Greek proverb was that "the feet of the avenging deities are shod with wool," expressing the noiseless approach of the divine judgments, and their possible nearness at the moment when they were supposed the farthest off [Trench].

4. The three oldest manuscripts prefix "but," or "nevertheless" (notwithstanding thy spiritual deadness), and omit "even."

names--persons named in the book of life (Re 3:5) known by name by the Lord as His own. These had the reality corresponding to their name; not a mere name among men as living, while really dead (Re 3:1). The gracious Lord does not overlook any exceptional cases of real saints in the midst of unreal professors.

not defiled their garments--namely, the garments of their Christian profession, of which baptism is the initiatory seal, whence the candidates for baptism used in the ancient Church to be arrayed in white. Compare also Ep 5:27, as to the spotlessness of the Church when she shall be presented to Christ; and Re 19:8, as to the "fine linen, clean and white, the righteousness of the saints," in which it shall be granted to her to be arrayed; and "the wedding garment." Meanwhile she is not to sully her Christian profession with any defilement of flesh or spirit, but to "keep her garments." For no defilement shall enter the heavenly city. Not that any keep themselves here wholly free from defilement; but, as compared with hollow professors, the godly keep themselves unspotted from the world; and when they do contract it, they wash it away, so as to have their "robes white in the blood of the Lamb" (Re 7:14). The Greek is not "to stain" (Greek, "miainein"), but to "defile," or besmear (Greek, "molunein"), So 5:3.

they shall walk with me in white--The promised reward accords with the character of those to be rewarded: keeping their garments undefiled and white through the blood of the Lamb now, they shall walk with Him in while hereafter. On "with me," compare the very same words, Lu 23:43; Joh 17:24. "Walk" implies spiritual life, for only the living walk; also liberty, for it is only the free who walk at large. The grace and dignity of flowing long garments is seen to best advantage when the person "walks": so the graces of the saint's manifested character shall appear fully when he shall serve the Lord perfectly hereafter (Re 22:3).

they are worthy--with the worthiness (not their own, but that) which Christ has put on them (Re 7:14). Eze 16:14, "perfect through MY comeliness which I had put upon thee." Grace is glory in the bud. "The worthiness here denotes a congruity between the saint's state of grace on earth, and that of glory, which the Lord has appointed for them, about to be estimated by the law itself of grace" [Vitringa]. Contrast Ac 13:46.

5. white--not a dull white, but glittering, dazzling white [Grotius]. Compare Mt 13:43. The body transfigured into the likeness of Christ's body, and emitting beams of light reflected from Him, is probably the "white raiment" promised here.

the same--Greek, "THIS man"; he and he alone. So one oldest manuscript reads. But two oldest manuscripts, and most of the ancient versions, "shall THUS be clothed," &c.

raiment--Greek, "garments." "He that overcometh" shall receive the same reward as they who "have not defiled their garments" (Re 3:4); therefore the two are identical.

I will not--Greek, "I will not by any means."

blot out ... name out of ... book of life--of the heavenly city. A register was kept in ancient cities of their citizens: the names of the dead were of course erased. So those who have a name that they live and are dead (Re 3:1), are blotted out of God's roll of the heavenly citizens and heirs of eternal life; not that in God's electing decree they ever were in His book of life. But, according to human conceptions, those who had a high name for piety would be supposed to be in it, and were, in respect to privileges, actually among those in the way of salvation; but these privileges, and the fact that they once might have been saved, shall be of no avail to them. As to the book of life, compare Re 13:8; 17:8; 20:12, 15; 21:27; Ex 32:32; Psa 69:28; Da 12:1. In the sense of the "call," many are enrolled among the called to salvation, who shall not be found among the chosen at last. The pale of salvation is wider than that of election. Election is fixed. Salvation is open to all and is pending (humanly speaking) in the case of those mentioned here. But Re 20:15; 21:27, exhibit the book of the elect alone in the narrower sense, after the erasure of the others.

before ... before--Greek, "in the presence of." Compare the same promise of Christ's confessing before His Father those who confessed Him, Mt 10:32, 33; Lu 12:8, 9. He omits "in heaven" after "My Father," because there is, now that He is in heaven, no contrast between the Father in heaven and the Son on earth. He now sets His seal from heaven upon many of His words uttered on earth [Trench]. An undesigned coincidence, proving that these epistles are, as they profess, in their words, as well as substance, Christ's own addresses; not even tinged with the color of John's style, such as it appears in his Gospel and Epistles. The coincidence is mainly with the three other Gospels, and not with John's, which makes the coincidence more markedly undesigned. So also the clause, "He that hath an ear, let him hear," is not repeated from John's Gospel, but from the Lord's own words in the three synoptic Gospels (Mt 11:15; 13:9; Mr 4:9, 23; 7:16; Lu 8:8; 14:35).

6. (See on Re 2:7.)

7. Philadelphia--in Lydia, twenty-eight miles southeast of Sardis, built by Attalus Philadelphus, king of Pergamos, who died A.D. 138. It was nearly destroyed by an earthquake in the reign of Tiberius [Tacitus, Annals, 2.47]. The connection of this Church with Jews there causes the address to it to have an Old Testament coloring in the images employed. It and Smyrna alone of the seven receive unmixed praise.

he that is holy--as in the Old Testament, "the Holy One of Israel." Thus Jesus and the God of the Old Testament are one. None but God is absolutely holy (Greek, "hagios," separate from evil and perfectly hating it). In contrast to "the synagogue of Satan" (Re 3:9).

true--Greek, "alethinos": "VERY God," as distinguished from the false gods and from all those who say that they are what they are not (Re 3:9): real, genuine. Furthermore, He perfectly realizes all that is involved in the names, God, Light (Joh 1:9; 1Jo 2:8), Bread (Joh 6:32), the Vine (Joh 15:1); as distinguished from all typical, partial, and imperfect realizations of the idea. His nature answers to His name (Joh 17:3; 1Th 1:9). The Greek, "alethes," on the other hand, is "truth-speaking," "truth-loving" (Joh 3:33; Tit 1:2).

he that hath the key of David--the antitype of Eliakim, to whom the "key," the emblem of authority "over the house of David," was transferred from Shebna, who was removed from the office of chamberlain or treasurer, as unworthy of it. Christ, the Heir of the throne of David, shall supplant all the less worthy stewards who have abused their trust in God's spiritual house, and "shall reign over the house of Jacob," literal and spiritual (Lu 1:32, 33), "for ever," "as a Son over His own house" (He 3:2-6). It rests with Christ to open or shut the heavenly palace, deciding who is, and who is not, to be admitted: as He also opens, or shuts, the prison, having the keys of hell (the grave) and death (Re 1:18). The power of the keys was given to Peter and the other apostles, only when, and in so far as, Christ made him and them infallible. Whatever degrees of this power may have been committed to ministers, the supreme power belongs to Christ alone. Thus Peter rightly opened the Gospel door to the Gentiles (Ac 10:1-48; 11:17, 18; especially Ac 14:27, end). But he wrongly tried to shut the door in part again (Ga 2:11-18). Eliakim had "the key of the house of David laid upon his shoulder": Christ, as the antitypical David, Himself has the key of the supreme "government upon His shoulder." His attribute here, as in the former addresses, accords with His promise. Though "the synagogue of Satan," false "Jews" (Re 3:9) try to "shut" the "door" which I "set open before thee"; "no man can shut it" (Re 3:8).

shutteth--So Vulgate and Syriac Versions read. But the four oldest manuscripts read, "shall shut"; so Coptic Version and Origen.

and no man openeth--Two oldest manuscripts, B, Aleph, Coptic Version, and Origen read, "shall open." Two oldest manuscripts, A, C, and Vulgate Version support English Version reading.

8. I have set--Greek, "given": it is My gracious gift to thee.

open door--for evangelization; a door of spiritual usefulness. The opening of a door by Him to the Philadelphian Church accords with the previous assignation to Him of "the key of David."

and--The three oldest manuscripts, A, B, C, and Origen read, "which no man can shut."

for--"because."

a little--This gives the idea that Christ says, He sets before Philadelphia an open door because she has some little strength; whereas the sense rather is, He does so because she has "but little strength": being consciously weak herself, she is the fitter object for God's power to rest on [so Aquinas], that so the Lord Christ may have all the glory.

and hast kept--and so, the littleness of thy strength becoming the source of Almighty power to thee, as leading thee to rest wholly on My great power, thou hast kept My word. Grotius makes "little strength" to mean that she had a Church small in numbers and external resources: "a little flock poor in worldly goods, and of small account in the eyes of men" [Trench]. So Alford. I prefer the view given above. The Greek verbs are in the aorist tense: "Thou didst keep ... didst not deny My name": alluding to some particular occasion when her faithfulness was put to the test.

9. I will make--Greek present, "I make," literally, "I give" (see on Re 3:8). The promise to Philadelphia is larger than that to Smyrna. To Smyrna the promise was that "the synagogue of Satan" should not prevail against the faithful in her: to Philadelphia, that she should even win over some of "the synagogue of Satan" to fall on their faces and confess God is in her of a truth. Translate, "(some) of the synagogue." For until Christ shall come, and all Israel then be saved, there is but "a remnant" being gathered out of the Jews "according to the election of grace." This is an instance of how Christ set before her an "open door," some of her greatest adversaries, the Jews, being brought to the obedience of the faith. Their worshipping before her feet expresses the convert's willingness to take the very lowest place in the Church, doing servile honor to those whom once they persecuted, rather than dwell with the ungodly. So the Philippian jailer before Paul.

10. patience--"endurance." "The word of My endurance" is My Gospel word, which teaches patient endurance in expectation of my coming (Re 1:9). My endurance is the endurance which I require, and which I practice. Christ Himself now endures, patiently waiting until the usurper be cast out, and all "His enemies be made His footstool." So, too, His Church, for the joy before her of sharing His coming kingdom, endures patiently. Hence, in Re 3:11, follows, "Behold, I come quickly."

I also--The reward is in kind: "because thou didst keep," &c. "I also (on My side) will keep thee," &c.

from--Greek, "(so as to deliver thee) out of," not to exempt from temptation.

the hour of temptation--the appointed season of affliction and temptation (so in De 4:34 the plagues are called "the temptations of Egypt"), literally, "the temptation": the sore temptation which is coming on: the time of great tribulation before Christ's second coming.

to try them that dwell upon the earth--those who are of earth, earthy (Re 8:13). "Dwell" implies that their home is earth, not heaven. All mankind, except the elect (Re 13:8, 14). The temptation brings out the fidelity of those kept by Christ and hardens the unbelieving reprobates (Re 9:20, 21; 16:11, 21). The particular persecutions which befell Philadelphia shortly after, were the earnest of the great last tribulation before Christ's coming, to which the Church's attention in all ages is directed.

11. Behold--omitted by the three oldest manuscripts and most ancient versions.

I come quickly--the great incentive to persevering faithfulness, and the consolation under present trials.

that ... which thou hast--"The word of my patience," or "endurance" (Re 3:10), which He had just commended them for keeping, and which involved with it the attaining of the kingdom; this they would lose if they yielded to the temptation of exchanging consistency and suffering for compromise and ease.

that no man take thy crown--which otherwise thou wouldst receive: that no tempter cause thee to lose it: not that the tempter would thus secure it for himself (Col 2:18).

12. pillar in the temple--In one sense there shall be "no temple" in the heavenly city because there shall be no distinction of things into sacred and secular, for all things and persons shall be holy to the Lord. The city shall be all one great temple, in which the saints shall be not merely stones, as m the spiritual temple now on earth, but all eminent as pillars: immovably firm (unlike Philadelphia, the city which was so often shaken by earthquakes, Strabo [12 and 13]), like the colossal pillars before Solomon's temple, Boaz (that is, "In it is strength") and Jachin ("It shall be established"): only that those pillars were outside, these shall be within the temple.

my God--(See on Re 2:7).

go no more out--The Greek is stronger, never more at all. As the elect angels are beyond the possibility of falling, being now under (as the Schoolmen say) "the blessed necessity of goodness," so shall the saints be. The door shall be once for all shut, as well to shut safely in for ever the elect, as to shut out the lost (Mt 25:10; Joh 8:35; compare Is 22:23, the type, Eliakim). They shall be priests for ever unto God (Re 1:6). "Who would not yearn for that city out of which no friend departs, and into which no enemy enters?" [Augustine in Trench].

write upon him the name of my God--as belonging to God in a peculiar sense (Re 7:3; 9:4; 14:1; and especially Re 22:4), therefore secure. As the name of Jehovah ("Holiness to the Lord") was on the golden plate on the high priest's forehead (Ex 28:36-38); so the saints in their heavenly royal priesthood shall bear His name openly, as consecrated to Him. Compare the caricature of this in the brand on the forehead of the beast's followers (Re 13:16, 17), and on the harlot (Re 17:5; compare Re 20:4).

name of the city of my God--as one of its citizens (Re 21:2, 3, 10, which is briefly alluded to by anticipation here). The full description of the city forms the appropriate close of the book. The saint's citizenship is now hidden, but then it shall be manifested: he shall have the right to enter in through the gates into the city (Re 22:14). This was the city which Abraham looked for.

new--Greek, "kaine." Not the old Jerusalem, once called "the holy city," but having forfeited the name. Greek, "nea," would express that it had recently come into existence; but Greek, "kaine," that which is new and different, superseding the worn-out old Jerusalem and its polity. "John, in the Gospel, applies to the old city the Greek name Hierosolyma. But in the Apocalypse, always, to the heavenly city the Hebrew name, Hierousalem. The Hebrew name is the original and holier one: the Greek, the recent and more secular and political one" [Bengel].

my new name--at present incommunicable and only known to God: to be hereafter revealed and made the believer's own in union with God in Christ. Christ's name written on him denotes he shall be wholly Christ's. New also relates to Christ, who shall assume a new character (answering to His "new name") entering with His saints on a kingdom--not that which He had with the Father before the worlds, but that earned by His humiliation as Son of man. Gibbon, the infidel [Decline and Fall, ch. 64], gives an unwilling testimony to the fulfilment of the prophecy as to Philadelphia from a temporal point of view, Among the Greek colonies and churches of Asia, Philadelphia is still erect,--a column in a scene of ruins--a pleasing example that the paths of honor and safety may sometimes be the same."

13. (See on Re 2:7).

14. Laodiceans--The city was in the southwest of Phrygia, on the river Lycus, not far from Colosse, and lying between it and Philadelphia. It was destroyed by an earthquake, A.D. 62, and rebuilt by its wealthy citizens without the help of the state [Tacitus, Annals, 14.27]. This wealth (arising from the excellence of its wools) led to a self-satisfied, lukewarm state in spiritual things, as Re 3:17 describes. See on Col 4:16, on the Epistle which is thought to have been written to the Laodicean Church by Paul. The Church in latter times was apparently flourishing; for one of the councils at which the canon of Scripture was determined was held in Laodicea in A.D. 361. Hardly a Christian is now to be found on or near its site.

the Amen--(Is 65:16, Hebrew, "Bless Himself in the God of Amen ... swear by the God of Amen," 2Co 1:20). He who not only says, but is, the Truth. The saints used Amen at the end of prayer, or in assenting to the word of God; but none, save the Son of God, ever said, "Amen, I say unto you," for it is the language peculiar to God, who avers by Himself. The New Testament formula, "Amen. I say unto you," is equivalent to the Old Testament formula, "as I live, saith Jehovah." In John's Gospel alone He uses (in the Greek) the double "Amen," Joh 1:51; 3:3, &c.; in English Version," Verily, verily." The title happily harmonizes with the address. His unchanging faithfulness as "the Amen" contrasts with Laodicea's wavering of purpose, "neither hot nor cold" (Re 3:16). The angel of Laodicea has with some probability been conjectured to be Archippus, to whom, thirty years previously, Paul had already given a monition, as needing to be stirred up to diligence in his ministry. So the Apostolic Constitutions, [8.46], name him as the first bishop of Laodicea: supposed to be the son of Philemon (Phm 2).

faithful and true witness--As "the Amen" expresses the unchangeable truth of His promises; so "the faithful the true witness," the truth of His revelations as to the heavenly things which He has seen and testifies. "Faithful," that is, trustworthy (2Ti 2:11, 13). "True" is here (Greek, "alethinos") not truth-speaking (Greek, "alethes"), but "perfectly realizing all that is comprehended in the name Witness" (1Ti 6:13). Three things are necessary for this: (1) to have seen with His own eyes what He attests; (2) to be competent to relate it for others; (3) to be willing truthfully to do so. In Christ all these conditions meet [Trench].

beginning of the creation of God--not he whom God created first, but as in Col 1:15-18 (see on Col 1:15-18), the Beginner of all creation, its originating instrument. All creation would not be represented adoring Him, if He were but one of themselves. His being the Creator is a strong guarantee for His faithfulness as "the Witness and Amen."

15. neither cold--The antithesis to "hot," literally, "boiling" ("fervent," Ac 18:25; Ro 12:11; compare So 8:6; Lu 24:32), requires that "cold" should here mean more than negatively cold; it is rather, positively icy cold: having never yet been warmed. The Laodiceans were in spiritual things cold comparatively, but not cold as the world outside, and as those who had never belonged to the Church. The lukewarm state, if it be the transitional stage to a warmer, is a desirable state (for a little religion, if real, is better than none); but most fatal when, as here, an abiding condition, for it is mistaken for a safe state (Re 3:17). This accounts for Christ's desiring that they were cold rather than lukewarm. For then there would not be the same "danger of mixed motive and disregarded principle" [Alford]. Also, there is more hope of the "cold," that is, those who are of the world, and not yet warmed by the Gospel call; for, when called, they may become hot and fervent Christians: such did the once-cold publicans, Zaccheus and Matthew, become. But the lukewarm has been brought within reach of the holy fire, without being heated by it into fervor: having religion enough to lull the conscience in false security, but not religion enough to save the soul: as Demas, 2Ti 4:10. Such were the halters between two opinions in Israel (1Ki 18:21; compare 2Ki 17:41; Mt 6:24).

16. neither cold nor hot--So one oldest manuscript, B, and Vulgate read. But two oldest manuscripts, Syriac, and Coptic transpose thus, "hot nor cold." It is remarkable that the Greek adjectives are in the masculine, agreeing with the angel, not feminine, agreeing with the Church. The Lord addresses the angel as the embodiment and representative of the Church. The chief minister is answerable for his flock if he have not faithfully warned the members of it.

I will--Greek, "I am about to," "I am ready to": I have it in my mind: implying graciously the possibility of the threat not being executed, if only they repent at once. His dealings towards them will depend on theirs towards Him.

spue thee out of my month--reject with righteous loathing, as Canaan spued out its inhabitants for their abominations. Physicians used lukewarm water to cause vomiting. Cold and hot drinks were common at feasts, but never lukewarm. There were hot and cold springs near Laodicea.

17. Self-sufficiency is the fatal danger of a lukewarm state (see on Re 3:15).

thou sayest--virtually and mentally, if not in so many words.

increased with goods--Greek, "have become enriched," implying self-praise in self-acquired riches. The Lord alludes to Ho 12:8. The riches on which they prided themselves were spiritual riches; though, doubtless, their spiritual self-sufficiency ("I have need of nothing") was much fostered by their worldly wealth; as, on the other hand, poverty of spirit is fostered by poverty in respect to worldly riches.

knowest not that thou--in particular above all others. The "THOU" in the Greek is emphatic.

art wretched--Greek, "art the wretched one."

miserable--So one oldest manuscripts reads. But two oldest manuscripts prefix "the." Translate, "the pitiable"; "the one especially to be pitied." How different Christ's estimate of men, from their own estimate of themselves, "I have need of nothing!"

blind--whereas Laodicea boasted of a deeper than common insight into divine things. They were not absolutely blind, else eye-salve would have been of no avail to them; but short-sighted.

18. Gentle and loving irony. Take My advice, thou who fanciest thyself in need of nothing. Not only art thou not in need of nothing, but art in need of the commonest necessaries of existence. He graciously stoops to their modes of thought and speech: Thou art a people ready to listen to any counsel as to how to buy to advantage; then, listen to My counsel (for I am "Counsellor," Is 9:6), buy of Me" (in whom, according to Paul's Epistle written to the neighboring Colosse and intended for the Laodicean Church also, Col 2:1, 3; 4:16, are hidden all the treasures of wisdom and knowledge). "Buy" does not imply that we can, by any work or merit of ours, purchase God's free gift; nay the very purchase money consists in the renunciation of all self-righteousness, such as Laodicea had (Re 3:17). "Buy" at the cost of thine own self-sufficiency (so Paul, Php 3:7, 8); and the giving up of all things, however dear to us, that would prevent our receiving Christ's salvation as a free gift, for example, self and worldly desires. Compare Is 55:1, "Buy ... without money and price."

of me--the source of "unsearchable riches" (Ep 3:8). Laodicea was a city of extensive money transactions [Cicero].

gold tried in, &c.--literally, "fired (and fresh) from the fire," that is, just fresh from the furnace which has proved its purity, and retaining its bright gloss. Sterling spiritual wealth, as contrasted with its counterfeit, in which Laodicea boasted itself. Having bought this gold she will be no longer poor (Re 3:17).

mayest be rich--Greek, "mayest be enriched."

white raiment--"garments." Laodicea's wools were famous. Christ offers infinitely whiter raiment. As "gold tried in the fire" expresses faith tested by fiery trials: so "white raiment," Christ's righteousness imputed to the believer in justification and imparted in sanctification.

appear--Greek, "be manifested," namely, at the last day, when everyone without the wedding garment shall be discovered. To strip one, is in the East the image of putting to open shame. So also to clothe one with fine apparel is the image of doing him honor. Man can discover his shame, God alone can cover it, so that his nakedness shall not be manifested at last (Col 3:10-14). Blessed is he whose sin is so covered. The hypocrite's shame may be manifested now; it must be so at last.

anoint ... with eye-salve--The oldest manuscripts read, "(buy of Me) eye-salve (collyrium, a roll of ointment), to anoint thine eyes." Christ has for Laodicea an ointment far more precious than all the costly unguents of the East. The eye is here the conscience or inner light of the mind. According as it is sound and "single" (Greek, "haplous," "simple"), or otherwise, the man sees aright spiritually, or does not. The Holy Spirit's unction, like the ancient eye-salve's, first smarts with conviction of sin, then heals. He opens our eyes first to ourselves in our wretchedness, then to the Saviour in His preciousness. Trench notices that the most sunken churches of the seven, namely, Sardis and Laodicea, are the ones in which alone are specified no opponents from without, nor heresies from within. The Church owes much to God's overruling Providence which has made so often internal and external foes, in spite of themselves, to promote His cause by calling forth her energies in contending for the faith once delivered to the saints. Peace is dearly bought at the cost of spiritual stagnation, where there is not interest enough felt in religion to contend about it at all.

19. (Job 5:17; Pr 3:11, 12; He 12:5, 6.) So in the case of Manasseh (2Ch 33:11-13).

As many--All. "He scourgeth every son whom He receiveth. And shalt thou be an exception? If excepted from suffering the scourge, thou art excepted from the number of the sons" [Augustine]. This is an encouragement to Laodicea not to despair, but to regard the rebuke as a token for good, if she profit by it.

I love--Greek, "philo," the love of gratuitous affection, independent of any grounds for esteem in the object loved. But in the case of Philadelphia (Re 3:9), "I have loved thee" (Greek, "egapesa") with the love of esteem, founded on the judgment. Compare the note in my English Gnomon of Bengel, Joh 21:15-17.

I rebuke--The "I" in the Greek stands first in the sentence emphatically. I in My dealings, so altogether unlike man's, in the case of all whom I love, rebuke. The Greek, "elencho," is the same verb as in Joh 16:8, "(the Holy Ghost) will convince (rebuke unto conviction) the world of sin."

chasten--"chastise." The Greek, "paideu," which in classical Greek means to instruct, in the New Testament means to instruct by chastisement (He 12:5, 6). David was rebuked unto conviction, when he cried, "I have sinned against the Lord"; the chastening followed when his child was taken from him (2Sa 12:13, 14). In the divine chastening, the sinner at one and the same time winces under the rod and learns righteousness.

be zealous--habitually. Present tense in the Greek, of a lifelong course of zeal. The opposite of "lukewarm." The Greek by alliteration marks this: Laodicea had not been "hot" (Greek, "zestos"), she is therefore urged to "be zealous" (Greek, "zeleue"): both are derived from the same verb, Greek, "zeo," "to boil."

repent--Greek aorist: of an act to be once for all done, and done at once.

20. stand--waiting in wonderful condescension and long-suffering.

knock--(So 5:2). This is a further manifestation of His loving desire for the sinner's salvation. He who is Himself "the Door," and who bids us "knock" that it may be "opened unto" us, is first Himself to knock at the door of our hearts. If He did not knock first, we should never come to knock at His door. Compare So 5:4-6, which is plainly alluded to here; the Spirit thus in Revelation sealing the canonicity of that mystical book. The spiritual state of the bride there, between waking and sleeping, slow to open the door to her divine lover, answers to that of the lukewarm Laodicea here. "Love in regard to men emptied (humbled) God; for He does not remain in His place and call to Himself the servant whom He loved, but He comes down Himself to seek him, and He who is all-rich arrives at the lodging of the pauper, and with His own voice intimates His yearning love, and seeks a similar return, and withdraws not when disowned, and is not impatient at insult, and when persecuted still waits at the doors" [Nicolaus Cabasilas in Trench].

my voice--He appeals to the sinner not only with His hand (His providences) knocking, but with His voice (His word read or heard; or rather, His Spirit inwardly applying to man's spirit the lessons to be drawn from His providence and His word). If we refuse to answer to His knocking at our door now, He will refuse to hear our knocking at His door hereafter. In respect to His second coming also, He is even now at the door, and we know not how soon He may knock: therefore we should always be ready to open to Him immediately.

if any man hear--for man is not compelled by irresistible force: Christ knocks, but does not break open the door, though the violent take heaven by the force of prayer (Mt 11:12): whosoever does hear, does so not of himself, but by the drawings of God's grace (Joh 6:44): repentance is Christ's gift (Ac 5:31). He draws, not drags. The Sun of righteousness, like the natural sun, the moment that the door is opened, pours in His light, which could not previously find an entrance. Compare Hilary on Psalm 118:19.

I will come in to him--as I did to Zaccheus.

sup with him, and he with me--Delightful reciprocity! Compare "dwelleth in me, and I in Him," Joh 6:56. Whereas, ordinarily, the admitted guest sups with the admitter, here the divine guest becomes Himself the host, for He is the bread of life, and the Giver of the marriage feast. Here again He alludes to the imagery of So 4:16, where the Bride invites Him to eat pleasant fruits, even as He had first prepared a feast for her, "His fruit was sweet to my taste." Compare the same interchange, Joh 21:9-13, the feast being made up of the viands that Jesus brought, and those which the disciples brought. The consummation of this blessed intercommunion shall be at the Marriage Supper of the Lamb, of which the Lord's Supper is the earnest and foretaste.

21. sit with me in my throne--(Re 2:26, 27; 20:6; Mt 19:28; 20:23; Joh 17:22, 24; 2Ti 2:12). The same whom Christ had just before threatened to spue out of His mouth, is now offered a seat with Him on His throne! "The highest place is within reach of the lowest; the faintest spark of grace may be fanned into the mightiest flame of love" [Trench].

even as I also--Two thrones are here mentioned: (1) His Father's, upon which He now sits, and has sat since His ascension, after His victory over death, sin, the world; upon this none can sit save God, and the God-man Christ Jesus, for it is the incommunicable prerogative of God alone; (2) the throne which shall be peculiarly His as the once humbled and then glorified Son of man, to be set up over the whole earth (heretofore usurped by Satan) at His coming again; in this the victorious saints shall share (1Co 6:2). The transfigured elect Church shall with Christ judge and reign over the nations in the flesh, and Israel the foremost of them; ministering blessings to them as angels were the Lord's mediators of blessing and administrators of His government in setting up His throne in Israel at Sinai. This privilege of our high calling belongs exclusively to the present time while Satan reigns, when alone there is scope for conflict and for victory (2Ti 2:11, 12). When Satan shall be bound (Re 20:4), there shall be no longer scope for it, for all on earth shall know the Lord from the least to the greatest. This, the grandest and crowning promise, is placed at the end of all the seven addresses, to gather all in one. It also forms the link to the next part of the book, where the Lamb is introduced seated on His Father's throne (Re 4:2, 3; 5:5, 6). The Eastern throne is broad, admitting others besides him who, as chief, occupies the center. Trench notices; The order of the promises in the seven epistles corresponds to that of the unfolding of the kingdom of God its first beginnings on earth to its consummation in heaven. To the faithful at Ephesus: (1) The tree of life in the Paradise of God is promised (Re 2:7), answering to Ge 2:9. (2) Sin entered the world and death by sin; but to the faithful at Smyrna it is promised, they shall not be hurt by the second death (Re 2:11). (3) The promise of the hidden manna (Re 2:17) to Pergamos brings us to the Mosaic period, the Church in the wilderness. (4) That to Thyatira, namely, triumph over the nations (Re 2:26, 27), forms the consummation of the kingdom in prophetic type, the period of David and Solomon characterized by this power of the nations. Here there is a division, the seven falling into two groups, four and three, as often, for example, the Lord's Prayer, three and four. The scenery of the last three passes from earth to heaven, the Church contemplated as triumphant, with its steps from glory to glory. (5) Christ promises to the believer of Sardis not to blot his name out of the book of life but to confess him before His Father and the angels at the judgment-day, and clothe him with a glorified body of dazzling whiteness (Re 3:4, 5). (6) To the faithful at Philadelphia Christ promises they shall be citizens of the new Jerusalem, fixed as immovable pillars there, where city and temple are one (Re 3:12); here not only individual salvation is promised to the believer, as in the case of Sardis, but also privileges in the blessed communion of the Church triumphant. (7) Lastly, to the faithful of Laodicea is given the crowning promise, not only the two former blessings, but a seat with Christ on His throne, even as He has sat with His Father on His Father's throne (Re 3:21).

The seven Spirits, of God - See the note on Rev 1:4, Rev 1:16 (note), etc.

Thou hast a name that thou livest - Ye have the reputation of Christians, and consequently of being alive to God, through the quickening influence of the Divine Spirit; but ye are dead - ye have not the life of God in your souls, ye have not walked consistently and steadily before God, and his Spirit has been grieved with you, and he has withdrawn much of his light and power.

Be watchful - Ye have lost ground by carelessness and inattention. Awake, and keep awake!

Strengthen the things which remain - The convictions and good desires, with any measure of the fear of God and of a tender conscience, which, although still subsisting, are about to perish, because the Holy Spirit, who is the author of them, being repeatedly grieved, is about finally to depart.

Thy works perfect - Πεπληρωμενα· Filled up. They performed duties of all kinds, but no duty completely. They were constantly beginning, but never brought any thing to a proper end. Their resolutions were languid, their strength feeble, and their light dim. They probably maintained their reputation before men, but their works were not perfect before God.

Remember - Enter into a serious consideration of your state.

How thou hast received - With what joy, zeal, and gladness ye heard the Gospel of Christ when first preached to you.

Hold fast - Those good desires and heavenly influences which still remain.

And repent - Be humbled before God, because ye have not been workers together with him, but have received much of his grace in vain.

If therefore thou shalt not watch - If you do not consider your ways, watching against sin, and for opportunities to receive and do good.

I will come on thee as a thief - As the thief comes when he is not expected, so will I come upon you if ye be not watchful, and cut you off from life and hope.

Thou hast a few names even in Sardis - A few persons, names being put for those who bore them. And as the members of the Church were all enrolled, or their names entered in a book, when admitted into the Church or when baptized, names are here put for the people themselves. See Rev 3:5.

Have not defiled their garments - Their souls. The Hebrews considered holiness as the garb of the soul, and evil actions as stains or spots on this garb. So in Shabbath, fol. 152, 2: "A certain king gave royal garments to his servants: those who were prudent folded them up, and laid them by in a chest; those who were foolish put them on, and performed their daily labor in them. After some time the king asked for those royal robes; the wise brought theirs white and clean, the foolish brought theirs spotted with dirt. With the former the king was well pleased; with the latter he was angry. Concerning the former he said: Let those garments be laid up in my wardrobe, and let the persons go home in peace. Of the latter he said: Let the garments be put into the hands of the fuller, and cast those who wore them into prison." This parable is spoken on these words of Ecclesiastes, Ecc 12:7 : The spirit shall return to God who gave it.

They shall walk with me in white - They shall be raised to a state of eternal glory, and shall be for ever with their Lord.

I will not blot out his name - This may be an allusion to the custom of registering the names of those who were admitted into the Church in a book kept for that purpose, from which custom our baptismal registers in Churches are derived. These are properly books of life, as there those who were born unto God were registered; as in the latter those who were born in that parish were enrolled. Or there may be allusions to the white raiment worn by the priests, and the erasing of the name of any priest out of the sacerdotal list who had either sinned, or was found not to be of the seed of Aaron. In Middoth, fol. 37, 2: "The great council of Israel sat and judged the priests. If in a priest any vice was found they stripped of his white garments and clothed him in black, in which he wrapped himself, went out, and departed. Him in whom no vice was found they clothed in white, and he went and took his part in the ministry among his brother priests."

I will confess his name - I will acknowledge that this person is my true disciple, and a member of my mystical body. In all this there may also be an allusion to the custom of registering citizens. Their names were entered into books, according to their condition, tribes, family, etc.; and when they were dead, or had by unconstitutional acts forfeited their right of citizenship, the name was blotted out, or erased from the registers. See the note on Exo 32:32.

He that hath an ear - The usual caution and counsel carefully to attend to the things spoken to the members of that Church, in which every reader is more or less interested.

Epistle to the Church at Philadelphia

He that is holy - In whom holiness essentially dwells, and from whom all holiness is derived.

He that is true - He who is the fountain of truth; who cannot lie nor be imposed on; from whom all truth proceeds; and whose veracity in his Revelation is unimpeachable.

He that hath the key of David - See this metaphor explained, Mat 16:19. Key is the emblem of authority and knowledge; the key of David is the regal right or authority of David. David could shut or open the kingdom of Israel to whom he pleased. He was not bound to leave the kingdom even to his eldest son. He could choose whom he pleased to succeed him. The kingdom of the Gospel, and the kingdom of heaven, are at the disposal of Christ. He can shut against whom he will; he can open to whom he pleases. If he shuts, no man can open; if he opens, no man can shut. His determinations all stand fast, and none can reverse them. This expression is an allusion to Isa 22:22, where the prophet promises to Eliakim, under the symbol of the key of the house of David, the government of the whole nation; i.e., all the power of the king, to be executed by him as his deputy; but the words, as here applied to Christ, show that He is absolute.

I have set before thee an open door - I have opened to thee a door to proclaim and diffuse my word; and, notwithstanding there are many adversaries to the spread of my Gospel, yet none of them shall be able to prevent it.

Thou hast a little strength - Very little political authority or influence; yet thou hast kept my word - hast kept the true doctrine; and hast not denied my name, by taking shelter in heathenism when Christianity was persecuted. The little strength may refer either to the smallness of the numbers, or to the littleness of their grace.

I will make them - Show them to be, of the synagogue of Satan, who say they are Jews, pretending thereby to be of the synagogue of God, and consequently his true and peculiar children.

I will make them to come and worship - I will so dispose of matters in the course of my providence, that the Jews shall be obliged to seek unto the Christians for toleration, support, and protection, which they shall be obliged to sue for in the most humble and abject manner.

To know that I have loved thee - That the love which was formerly fixed on the Jews is now removed, and transferred to the Gentiles.

The word of my patience - The doctrine which has exposed you to so much trouble and persecution, and required so much patience and magnanimity to bear up under its attendant trials.

The hour of temptation - A time of sore and peculiar trial which might have proved too much for their strength. He who is faithful to the grace of God is often hidden from trials and difficulties which fall without mitigation on those who have been unfaithful in his covenant. Many understand by the hour of temptation the persecution under Trajan, which was greater and more extensive than the preceding ones under Nero and Domitian.

To try them - That is, such persecutions will be the means of trying and proving those who profess Christianity, and showing who were sound and thorough Christians and who were not.

Behold, I come quickly - These things will shortly take place; and I am coming with consolations and rewards to my faithful followers, and with judgments to my adversaries.

Take thy crown - God has provided mansions for you; let none through your fall occupy those seats of blessedness.

A pillar in the temple - There is probably all allusion here to the two pillars in the temple of Jerusalem, called Jachin and Boaz, stability and strength. The Church is the temple; Christ is the foundation on which it is built; and his ministers are the Pillars by which, under him, it is adorned and supported. St. Paul has the same allusions, Gal 2:9.

I will write upon him the name of my God - That is, I will make him a priest unto myself. The priest had written on his forehead קודש ליהוה kodesh laihovah, "Holiness to the Lord."

And the name of the city of my God - As the high priest had on his breastplate the names of the twelve tribes engraved, and these constituted the city or Church of God; Christ here promises that in place of them the twelve apostles, representing the Christian Church, shall be written, which is called the New Jerusalem, and which God has adopted in place of the twelve Jewish tribes.

My new name - The Savior of All; the light that lightens the Gentiles; the Christ; the Anointed One; the only Governor of his Church; and the Redeemer of All mankind.

There is here an intimation that the Christian Church is to endure for ever; and the Christian ministry to last as long as time endures: He shall go no more out for ever.

Epistle to the Church of the Laodiceans

These things saith the Amen - That is, He who is true or faithful; from אמן aman, he was tree; immediately interpreted, The faithful and true witness. See Rev 1:5.

The beginning of the creation of God - That is, the head and governor of all creatures: the king of the creation. See on Col 1:15 (note). By his titles, here, he prepares them for the humiliating and awful truths which he was about to declare, and the authority on which the declaration was founded.

Thou art neither cold nor hot - Ye are neither heathens nor Christians - neither good nor evil - neither led away by false doctrine, nor thoroughly addicted to that which is true. In a word, they were listless and indifferent, and seemed to care little whether heathenism or Christianity prevailed. Though they felt little zeal either for the salvation of their own souls or that of others, yet they had such a general conviction of the truth and importance of Christianity, that they could not readily give it up.

I would thou wert cold or hot - That is, ye should be decided; adopt some part or other, and be in earnest in your attachment to it. If ever the words of Mr. Erskine, in his Gospel Sonnets, were true, they were true of this Church: - "To good and evil equal bent,

I'm both a devil and a saint."

They were too good to go to hell, too bad to go to heaven. Like Ephraim and Judah, Hos 6:4 : O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it passeth away. They had good dispositions which were captivated by evil ones, and they had evil dispositions which in their turn yielded to those that were good; and the Divine justice and mercy seem puzzled to know what to do to or with them. This was the state of the Laodicean Church; and our Lord expresses here in this apparent wish, the same that is expressed by Epictetus, Ench., chap. 36. Ἑνα σε δει ανθρωπον, η αγαθον, η κακον, ειναι. "Thou oughtest to be one kind of man, either a good man or a bad man."

Because thou art lukewarm - Irresolute and undecided.

I will spue thee out of my mouth - He alludes here to the known effect of tepid water upon the stomach; it generally produces a nausea. I wilt cast thee off. Thou shalt have no interest in me. Though thou hast been near to my heart, yet now I must pluck thee thence, because slothful, careless, and indolent; thou art not in earnest for thy soul.

I am rich - Thou supposest thyself to be in a safe state, perfectly sure of final salvation, because thou hast begun well, and laid the right foundation. It was this most deceitful conviction that cut the nerves of their spiritual diligence; they rested in what they had already received, and seemed to think that once in grace must be still in grace.

Thou art wretched - Ταλαιπωρος· Most wretched. "The word signifies," according to Mintert, "being worn out and fatigued with grievous labors, as they who labor in a stone quarry, or are condemned to the mines." So, instead of being children of God, as they supposed, and infallible heirs of the kingdom, they were, in the sight of God, in the condition of the most abject slaves.

And miserable - Ὁ ελεεινος· Most deplorable, to be pitied by all men.

And poor - Having no spiritual riches, no holiness of heart. Rich and poor are sometimes used by the rabbins to express the righteous and the wicked.

And blind - The eyes of thy understanding being darkened, so that thou dost not see thy state.

And naked - Without the image of God, not clothed with holiness and purity. A more deplorable state in spiritual things can scarcely be imagined than that of this Church. And it is the true picture of many Churches, and of innumerable individuals.

I counsel thee - O fallen and deceived soul, hear Jesus! Thy case is not hopeless. Buy of me.

Gold tried in the fire - Come and receive from me, without money and without price, faith that shall stand in every trial: so gold tried in the fire is here understood. But it may mean pure and undefiled religion, or that grace or Divine influence which produces it, which is more valuable to the soul than the purest gold to the body. They had before imaginary riches; this alone can make them truly rich.

White raiment - Holiness of heart and life.

Anoint thine eyes - Pray for, that ye may receive, the enlightening influences of my Spirit, that ye may be convinced of your true state, and see where your help lies.

As many as I love - So it was the love he still had to them that induced him thus to reprehend and thus to counsel them.

Be zealous - Be in earnest, to get your souls saved, They had no zeal; this was their bane. He now stirs them up to diligence in the use of the means of grace and repentance for their past sins and remissness.

Behold, I stand at the door and knock - There are many sayings of this kind among the ancient rabbins; thus in Shir Hashirim Rabba, fol. 25, 1: "God said to the Israelites, My children, open to me one door of repentance, even so wide as the eye of a needle, and I will open to you doors through which calves and horned cattle may pass."

In Sohar Levit, fol. 8, col. 32, it is said: "If a man conceal his sin, and do not open it before the holy King, although he ask mercy, yet the door of repentance shall not be opened to him. But if he open it before the holy blessed God, God spares him, and mercy prevails over wrath; and when he laments, although all the doors were shut, yet they shall be opened to him, and his prayer shall be heard."

Christ stands - waits long, at the door of the sinner's heart; he knocks - uses judgments, mercies, reproofs, exhortations, etc., to induce sinners to repent and turn to him; he lifts up his voice - calls loudly by his word, ministers, and Spirit.

If any man hear - If the sinner will seriously consider his state, and attend to the voice of his Lord.

And open the door - This must be his own act, receiving power for this purpose from his offended Lord, who will not break open the door; he will make no forcible entry.

I will come in to him - I will manifest myself to him, heal all his backslidings, pardon all his iniquities, and love him freely.

Will sup with him - Hold communion with him, feed him with the bread of life.

And he with me - I will bring him at last to dwell with me in everlasting glory.

To sit with me in my throne - In every case it is to him that overcometh, to the conqueror, that the final promise is made. He that conquers not is not crowned, therefore every promise is here made to him that is faithful unto death. Here is a most remarkable expression: Jesus has conquered, and is set down with the Father upon the Father's throne; he who conquers through Christ sits down with Christ upon his throne: but Christ's throne and the throne of the Father is the same; and it is on this same throne that those who are faithful unto death are finally to sit! How astonishing is this state of exaltation! The dignity and grandeur of it who can conceive?

This is the worst of the seven Churches, and yet the most eminent of all the promises are made to it, showing that the worst may repent, finally conquer, and attain even to the highest state of glory.

He that hath an ear, let him hear - Mr. Wesley has a very judicious note on the conclusion of this chapter, and particularly on this last verse, He that hath an ear, etc. "This (counsel) stands in three former letters before the promise, in the four latter after it; clearly dividing the seven into two parts, the first containing three, the last four letters. The titles given our Lord in the three former letters peculiarly respect his power after his resurrection and ascension, particularly over his Church; those in the four latter, his Divine glory and unity with the Father and the Holy Spirit. Again, this word being placed before the promises in the three former letters excludes the false apostles at Ephesus, the false Jews at Smyrna, and the partakers with the heathens at Pergamos, from having any share therein. In the four latter, being placed after them, it leaves the promises immediately joined with Christ's address to the angel of the Church, to show that the fulfilling of these was near; whereas the others reach beyond the end of the world. It should be observed that the overcoming or victory (to which alone these peculiar promises are annexed) is not the ordinary victory obtained by every believer, but a special victory obtained over great and peculiar temptations, by those that are strong in faith."

The latest account we have of the state of the seven Asiatic Churches is in a letter from the Rev. Henry Lindsay, chaplain to the British embassy at Constantinople, to a member of the British and Foreign Bible Society, by which society Mr. Lindsay had been solicited to distribute some copies of the New Testament in modern Greek among the Christians in Asia Minor.

The following is his communication, dated: - "Constantinople, January 10, 1816. "When I last wrote to you, I was on the point of setting out on a short excursion into Asia Minor. Travelling hastily, as I was constrained to do from the circumstances of my situation, the information I could procure was necessarily superficial and unsatisfactory. As, however, I distributed the few books of the society which I was able to carry with me, I think it necessary to give some account of the course I took: "1. The regular intercourse of England with Smyrna will enable you to procure as accurate intelligence of its present state as any I can pretend to offer. From the conversations I had with the Greek bishop and his clergy, as well as various well-informed individuals, I am led to suppose that, if the population of Smyrna be estimated at one hundred and forty thousand inhabitants, there are from fifteen to twenty thousand Greeks, six thousand Armenians, five thousand Catholics, one hundred and forty Protestants, and eleven thousand Jews. "2. After Smyrna, the first place I visited was Ephesus, or rather (as the site is not quite the same) Aiasalick, which consists of about fifteen poor cottages. I found there but three Christians, two brothers who keep a small shop, and a gardener. They are all three Greeks, and their ignorance is lamentable indeed. In that place, which was blessed so long with an apostle's labors, and those of his zealous assistants are Christians who have not so much as heard of that apostle, or seem only to recognize the name of Paul as one in the calendar of their saints. One of them I found able to read a little, and left with him the New Testament, in ancient and modern Greek, which he expressed a strong desire to read, and promised me he would not only study it himself, but lend it to his friends in the neighboring villages. "3. My next object was to see Laodicea; in the road to this is Guzel-hisar, a large town, with one church, and about seven hundred Christians. In conversing with the priests here, I found them so little acquainted with the Bible, or even the New Testament in an entire form, that they had no distinct knowledge of the books it contained beyond the four gospels, but mentioned them indiscriminately with various idle legends and lives of saints. I have sent thither three copies of the modern Greek Testament since my return. About three miles from Laodicea is Denizli, which has been styled (but I am inclined to think erroneously) the ancient Colosse; it is a considerable town, with about four hundred Christians, Greeks, and Armenians, each of whom has a church. I regret however to say that here also the most extravagant tales of miracles, and fabulous accounts of angels, saints, and relics, had so usurped the place of the Scriptures as to render it very difficult to separate in their minds Divine truths from human inventions. I felt that here that unhappy time was come when men should 'turn away their ears from the truth, and be turned unto fables.' I had with me some copies of the gospels in ancient Greek which I distributed here, as in some other places through which I had passed. Eski-hisar, close to which are the remains of ancient Laodicea, contains about fifty poor inhabitants, in which number are but two Christians, who live together in a small mill; unhappily neither could read at all; the copy therefore of the New Testament, which I intended for this Church, I left with that of Denizli, the offspring and poor remains of Laodicea and Colosse. The prayers of the mosque are the only prayers which are heard near the ruins of Laodicea, on which the threat seems to have been fully executed in its utter rejection as a Church. "4. I left it for Philadelphia, now Alah-shehr. It was gratifying to find at last some surviving fruits of early zeal; and here, at least, whatever may be the loss of the spirit of Christianity, there is still the form of a Christian Church; this has been kept from the 'hour of temptation,' which came upon all the Christian world. There are here about one thousand Christians, chiefly Greeks, who for the most part speak only Turkish; there are twenty-five places of public worship, five of which are large regular churches; to these there is a resident bishop, with twenty inferior clergy. A copy of the modern Greek Testament was received by the bishop with great thankfulness. "5. I quitted Alah-shehr, deeply disappointed at the statement I received there of the Church of Sardis. I trusted that in its utmost trials it would not have been suffered to perish utterly, and I heard with surprise that not a vestige of it remained. With what satisfaction then did I find on the plains of Sardis a small Church establishment; the few Christians who dwell around modern Sart were anxious to settle there and erect a church, as they were in the habit of meeting at each other's houses for the exercise of religion. From this design they were prohibited by Kar Osman Oglu, the Turkish governor of the district; and in consequence, about five years ago they built a church upon the plain, within view of ancient Sardis, and there they maintain a priest. The place has gradually risen into a little village, now called Tatar-keny; thither the few Christians of Sart, who amount to seven, and those in its immediate vicinity, resort for public worship, and form together a congregation of about forty. There appears then still a remnant, 'a few names even in Sardis,' which have been preserved. I cannot repeat the expressions of gratitude with which they received a copy of the New Testament in a language with which they were familiar. Several crowded about the priest to hear it on the spot, and I left them thus engaged. "6. Ak-hisar, the ancient Thyatira, is said to contain about thirty thousand inhabitants, of whom three thousand are Christians, all Greeks except about two hundred Armenians. There is, however, but one Greek church and one Armenian. The superior of the Greek Church to whom I presented the Romaic Testament esteemed it so great a treasure that he earnestly pressed me, if possible, to spare another, that one might be secured to the Church and free from accidents, while the other went round among the people for their private reading. I have, therefore, since my return hither, sent him four copies. "7. The Church of Pergamos, in respect to numbers, may be said to flourish still in Bergamo. The town is less than Ak-hisar, but the number of Christians is about as great, the proportion of Armenians to Greeks nearly the same, and each nation also has one church. The bishop of the district, who occasionally resides there, was at that time absent, and I experienced with deep regret that the resident clergy were totally incapable of estimating the gift I intended them; I therefore delivered the Testament to the lay vicar of the bishop at his urgent request, he having assured me that the bishop would highly prize so valuable an acquisition to the Church. He seemed much pleased that the benighted state of his nation had excited the attention of strangers. "Thus, sir, I have left at least one copy of the unadulterated word of God at each of the seven Asiatic Churches of the Apocalypse, and I trust they are not utterly thrown away; but whoever may plant, it is God only who can give the increase, and from his goodness we may hope they will in due time bring forth fruit, 'some thirty, some sixty, and some a hundred fold.' "Henry Lindsay."

In my note on Act 19:24 (note), I have given an account of the celebrated temple of Diana at Ephesus, to which building, called one of the seven wonders of the world, St. Paul is supposed to allude in his epistle to this Church, particularly at Eph 3:18 (note), where I have again given the measurement of this temple.

The seven spirits of God - The Holy Spirit, from whom alone all spiritual life and strength proceed. And the seven stars - which are subordinate to him. Thou hast a name that thou livest - A fair reputation, a goodly outside appearance. But that Spirit seeth through all things, and every empty appearance vanishes before him.

The things which remain - In thy soul; knowledge of the truth, good desires, and convictions. Which were ready to die - Wherever pride, indolence, or levity revives, all the fruits of the Spirit are ready to die.

Remember how - Humbly, zealously, seriously. Thou didst receive the grace of God once, and hear - His word. And hold fast - The grace thou hast received. And repent - According to the word thou hast heard.

Yet thou hast a few names - That is, persons. But though few, they had not separated themselves from the rest; otherwise, the angel of Sardis would not have had them. Yet it was no virtue of his, that they were unspotted; whereas it was his fault that they were but few. Who have not defiled their garments - Either by spotting themselves, or by partaking of other men's sins. They shall walk with me in white - in joy; in perfect holiness; in glory. They are worthy - A few good among many bad are doubly acceptable to God. O how much happier is this worthiness than that mentioned, Rev 16:6.

He shall be clothed in white raiment - The colour of victory, joy, and triumph. And I will not blot his name out of the book of life - Like that of the angel of the church at Sardis: but he shall live for ever. I will confess his name - As one of my faithful servants and soldiers.

The holy one, the true one - Two great and glorious names He that hath the key of David - A master of a family, or a prince, has one or more keys, wherewith he can open and shut all the doors of his house or palace. So had David a key, a token of right and sovereignty, which was afterward adjudged to Eliakim, Isaiah 22:22. Much more has Christ, the Son of David, the key of the spiritual city of David, the New Jerusalem; the supreme right, power, and authority, as in his own house. He openeth this to all that overcome, and none shutteth: he shutteth it against all the fearful, and none openeth. Likewise when he openeth a door on earth for his works or his servants, none can shut; and when he shutteth against whatever would hurt or defile, none can open.

I have given before thee an opened door - To enter into the joy of thy Lord; and, meantime, to go on unhindered in every good work. Thou hast a little strength - But little outward human strength; a little, poor, mean, despicable company. Yet thou hast kept my word - Both in judgment and practice.

Behold, I - who have all power; and they must then comply. I will make them come and bow down before thy feet - Pay thee the lowest homage. And know - At length, that all depends on my love, and that thou hast a place therein. O how often does the judgment of the people turn quite round, when the Lord looketh upon them! Job 42:7, &c.

Because thou hast kept the word of my patience - The word of Christ is indeed a word of patience. I also will keep thee - O happy exemption from that spreading calamity! From the hour of temptation - So that thou shalt not enter into temptation; but it shall pass over thee. The hour denotes the short time of its continuance; that is, at any one place. At every one it was very sharp, though short; wherein the great tempter was not idle, Rev 2:10. Which hour shall come upon the whole earth - The whole Roman empire. It went over the Christians, and over the Jews and heathens; though in a very different manner. This was the time of the persecution under the seemingly virtuous emperor Trajan. The two preceding persecutions were under those monsters, Nero and Domitian; but Trajan was so admired for his goodness, and his persecution was of such a nature, that it was a temptation indeed, and did throughly try them that dwelt upon the earth.

Thy crown - Which is ready for thee, if thou endure to the end.

I will make him a pillar in the temple of my God - I will fix him as beautiful, as useful, and as immovable as a pillar in the church of God. And he shall go out no more - But shall be holy and happy for ever. And I will write upon him the name of my God - So that the nature and image of God shall appear visibly upon him. And the name of the city of my God - Giving him a title to dwell in the New Jerusalem. And my new name - A share in that joy which I entered into, after overcoming all my enemies.

To the angel of the church at Laodicea - For these St. Paul had had a great concern, Col 2:1. These things saith the Amen - That is, the True One, the God of truth. The beginning - The Author, Prince, and Ruler. Of the creation of God - Of all creatures; the beginning, or Author, by whom God made them all.

I know thy works - Thy disposition and behaviour, though thou knowest it not thyself. That thou art neither cold - An utter stranger to the things of God, having no care or thought about them. Nor hot - As boiling water: so ought we to be penetrated and heated by the fire of love. O that thou wert - This wish of our Lord plainly implies that he does not work on us irresistibly, as the fire does on the water which it heats. Cold or hot - Even if thou wert cold, without any thought or profession of religion, there would be more hope of thy recovery.

So because thou art lukewarm - The effect of lukewarm water is well known. I am about to spue thee out of my mouth - I will utterly cast thee from me; that is, unless thou repent.

Because thou sayest - Therefore "I counsel thee," &c. I am rich - In gifts and grace, as well as worldly goods. And knowest not that thou art - In God's account, wretched and pitiable.

I counsel thee - who art poor, and blind, and naked. To buy of me - Without money or price. Gold purified in the fire - True, living faith, which is purified in the furnace of affliction. And white raiment - True holiness. And eyesalve - Spiritual illumination; the "unction of the Holy One," which teacheth all things.

Whomsoever I love - Even thee, thou poor Laodicean! O how much has his unwearied love to do! I rebuke - For what is past. And chasten - That they may amend for the time to come.

I stand at the door, and knock - Even at this instant; while he is speaking this word. If any man open - Willingly receive me. I will sup with him - Refreshing him with my graces and gifts, and delighting myself in what I have given. And he with me - In life everlasting.

I will give him to sit with me on my throne - In unspeakable happiness and glory. Elsewhere, heaven itself is termed the throne of God: but this throne is in heaven.

He that hath an ear, let him hear, &c. - This stands in the three former letters before the promise; in the four latter, after it; clearly dividing the seven into two parts; the first containing three, the last, four letters. The titles given our Lord in the three former letters peculiarly respect his power after his resurrection and ascension, particularly over his church; those in the four latter, his divine glory, and unity with the Father and the Holy Spirit. Again, this word being placed before the promises in the three former letters, excludes the false apostles at Ephesus, the false Jews at Smyrna, and the partakers with the heathens at Pergamos, from having any share therein. In the four latter, being placed after them, it leaves the promises immediately joined with Christ's address to the angel of the church, to show that the fulfilling of these was near; whereas the others reach beyond the end of the world. It should be observed, that the overcoming, or victory, (to which alone these peculiar promises are annexed,) is not the ordinary victory obtained by every believer; but a special victory over great and peculiar temptations, by those that are strong in faith.

1 AND unto the angel of the church in Sardis, write , These things saith he that hath the seven Spirits of God , and the seven stars ; I know thy works , that thou hast a name that thou livest , and art dead .

See the Notes on chap. 2.12.

See the Notes on chap. 1.11.

See the Notes on chap. 1.3.

And upon chap. 1.20.

This phrase here (as appears from what follows) can signify nothing but Christ's comprehension of the works of this Church in his Understanding, not his approbation of them.

The Ministry of this Church had a Name, that is, were reported as famous for their Faith, Diligence and Holiness, but their Faith without sutable works was dead, and they were no better than Hypocrites.

Spiritually dead.

Marginal references: Chap. 1.4.16.

2 Be watchful h, and strengthen the things which remain, that are ready to die : for I have not found thy works perfect before God ▪

Improve those Gifts and good habits which are left thee as yet, but are faint and ready to die, if thou dost not look after the improvement and strengthning of them.

Against Sin, and unto thy Duty, to perform it in a better manner than formerly.

For I have not found thy works before God, (whether thy works in thy Ministry, or in thy Conversation) such as they ought to be; thou mightest have done me more service, and thou mightest have done what thou hast done with more uprightness and sincerity.

3 Remember therefore how thou hast received and heard , and hold fast , and repent . If therefore thou shalt not watch, I will come upon thee as a thief , and thou shalt not know what hour I will come upon thee .

To wit, from the Apostles of the Lord Jesus Christ. All true reformation either of Doctrine or manners, lies in the reduction of it to the Doctrine delivered, and the Rules of Life given by them.

Wherein our judgment or practice is conform to theirs, it is to be held fast, wherein it hath varied it is to be repented of.

Wherein our judgment or practice is conform to theirs, it is to be held fast, wherein it hath varied it is to be repented of.

If thou shalt not keep thy self free from gross Sins or Errors, and give diligence to do it, I will come to thee [illegible: 1 letter], not as a Friend to comfort and refresh thee, but as a Thief to rob and destroy thee, and

that suddenly. So as I will surprize thee with my Judgments, and thou shalt no[illegible: 1 letter] know when my Judgme[illegible: 3 letters] shall overtake thee.

Marginal references: Ver. 19.; Matth. 24.4[illegible: 1 letter], 43. Luk. 12.39, 40. 1 Thess. 5.2. 3 Pet. 3.10. [illegible: 1 letter]hap. 16.15.

4 Thou hast a few names , even in Sardis, which have not defiled their garments ; and they shall walk with me in white : for they are worthy .

A few persons

even in that Polluted place, who have kept their Integrity and Innocency. There is a Garment of Christ's Righteousness, which once put on, is never lost, nor can be defiled, but there are Garments of Holiness also: hen[illegible: 1 letter]e the Apostle calls to Christians to be clothed with Humility. As Sin is expressed under the notion of nakedness; so Holiness is expressed under the notion of a Garment, Ezek. 16.10. 1 Pet. 5.5. Those who have not defiled their Garments, are those that have kept a pure Conscience.

The Romans used to cloath their Nobles, and such as were competitors for Honours, in white Garments; the Priests and Levites also amongst the Iews, when they Ministred were clothed in White, 2 Chron. 5.12. God and his Holy Angels are in Scripture set out to us as clothed in White, Dan. 7.9. Mat. 17.2. & 28.3. Those that Triumphed upon Victories obtained, were clothed in White amongst the Romans. To these usages or some of them, the allusion is, and the meaning is, they shall be to me as Kings and Priests, and Nobles, they shall be made partakers of my Glory: for

though they have not merited it, yet I have judged them worthy; they are worthy, though not with respect to their merit, yet with respect to my Promise.

Marginal references: Chap. 4.4. and 6.11. and 7.9, 13.

5 He that overcometh, the same shall be clothed in white raiment , and I will not blot out his name out of the book of life , but I will confess his name before my Father, and before his Angels .

He that overcometh in the Spiritual Fight, shall be honoured as a Triumpher,

that is, I will give him Everlasting Life: The Phrase is an allusion to Men who use to keep Books, and in them the Names of Persons to whom they will shew kindness, The Book of Life, applied to God, signifieth his Eternal Predestination; or purpose to bring some to Heaven; out of which Book, though none can be blotted out, whose Name is once wrote in, yet those whose Names are in this Book, may be under some fears and apprehensions to the contrary. Christ assures them to the contrary, that they shall certainly be saved, but let them know that this assurance depends upon their perseverance; of which also some make this Phrase a Promise.

In the day of Judgment I will own them, and acknowledg them as mine before my Father and all the Angels, Mat. 10.32. Luke 12.8.

Marginal references: Phil. 4.3. Chap. 20.12. and 21.27.

6 He that hath an ear, let him hear what the Spirit saith unto the churches .

The common conclusion of all the Epistles. See the Notes on v. 7, 11, 17, 29. Those who make these Churches Typical, and the Epistles Prophetical of the complexion of all the Churches of Christ, which shall be to the end of the World, say the Church of Sardis typifieth those Reformed Churches after the year 1560, that should cast off Antichrist, but continue in a more imperfect state, contenting themselves with a bare disclaiming Antichrist, but not rising up to a perfect Reformation.

Marginal references: Chap. 2.7.

7 And to the angel of the church in Philadelphia, write , These things saith he that is holy , he that is true , he that hath the key of David , he that openeth, and no man shutteth k, and shutteth, and no man openeth .

See the Notes on chap. 1.20. & 2.1. of this Philadelp[illegible: 1 letter]ia we read no more in Holy-Writ. We are told there were three Cities of that Name, one in Egypt, one in Syr[illegible: 1 letter]a, another in Phrygia, or in Mysia or Lydia, which is that here intended.

That is, the Holy One, Acts 3.14.

True to his Word of Promise or Threatning.

That is, the Key of the House of David, mentioned Isa. 22.22. the Key of the Church which answered the Temple, the House David designed for God; the use of the Key is to open and shut, or make fast; who admits into the Kingdom of Heaven whom he pleaseth, and none can hinder him,

and shutteth out of Heaven whom he pleaseth. The House of David typified the Church, the Church containeth the number of those that shall be saved; Christ is here described as he who hath the sole and absolute power of saving and condemning who[illegible: 1 letter] he pleaseth.

Marginal references: Ver. 14. Chap. 1.18.

8 I know thy works : behold I have set before thee an open door , and no man can shut it : for thou hast a little strength , and hast kept my word , and hast not denied my name .

It is very probable, that our Lord by these Ministers Works, understands the works proper to them in their Function, their labour in preaching and propagating the Gospel, which Christ did not only know and observe, but also approve of

and promiseth him a liberty to go on, and success in his Labours under th[illegible: 1 letter] notion of an open Door, see 1 Cor. 16.9. 2 cor. 2.12. Col. 4.3.

So as it should not be in the Power of Adversaries to hinder his Success.

Both inward Strength, and outward Helps and Advantages.

The Doctrine of Faith is by thee kept pure, as also my Precepts for an holy Life.

And thou hast not been by any Temptation prevailed upon to aposta[illegible: 1 letter]ize from the Profession of the Gospel.

Marginal references: Ver. 1▪

9 Behold, I will make them of the synagogue of Satan , which say they are Jews, and are not, but do lie , behold, I will make them to come and worship before thy feet , and to know that I have loved thee .

So he calleth all Iews that opposed Christianity, or all pretended, but not real Professors.

For he is not a Jew, that is a Jew outwardly, neither is that Circumcision which is of the Flesh; but he is a Jew that is one inwardly, &c. Rom. 2.28, 29. By this term also he may mean all false and hypocritical Professors, who would make themselves the Church, the only Church of God, but are far enough from it, hating, maligning, and opposing those who would keep stricter to the Rule of the Gospel.

I will by my Providence so order it, that these Men shall come and honour thee, paying a civil Respect and Homage to thee.

And to know that I have a greater Kindness for thee, than for them.

Marginal references: Chap. 2.9.

10 Because thou hast kept the word of my patience , I also will keep thee from the hour of temptation , which shall come upon all the world y, to try them that dwell upon the earth .

The Doctrine of the Gospel is, unquestionably, the Word here called the Word of the Lord's Patience, because it was that Word, that Doctrine, which (as those times went) could not be adhered to, and observed without much Patience in those that adhered to it, both actively waiting for the Promises revealed in it, and passively induring all manner of Trials and Crosses. To keep this Word, was to keep close not only to the matters of Faith revealed in it, but to the Duty imposed by it upon Ministers and others in the preaching, and propagating of the Gospel, and all the Duties of an holy Life.

For this Faithfulness of God is promised to keep the Ministers of this Church from those Persecutions which raged elsewhere, and were further in Trajan's time to come upon all Christians living under the Roman Empire.

To try those Christians that lived within that Empire, how well they would adhere to Christ, and the Profession of the Gospel. This I take to be a more proper Sense, than theirs who would interpret this Hour of Temptation, of the Day of Judgment, which is never so called.

11 Behold, I come quickly : hold fast that which thou hast , that no man take thy Crown .

[non-Latin text not transcribed], which certainly is the same with [non-Latin text not transcribed]; and it might be as well concluded, that the Day of Judgment should come by that time Rome-Pagan should cease; as that all things wrote in this Book had their Accomplishment in that time, because Christ told Iohn they should come to pass [non-Latin text not transcribed], chap. 1.1. & 22.6. No other coming of Christ, but his coming to the last Judgment, can be here meant.

[non-Latin text not transcribed], hold with a strong Hand the Doctrine of Faith, which thou yet hast, pure, and thy pure Worship, and Discipline, and a pure Conscience.

That thou mayst not lose that Reward, which shall be the Portion of those that persevere to the end, and of those only.

Marginal references: Phil. 4.5.; Chap. 2.25.

12 Him that overcometh, will I make a pillar in the temple of my God , and he shall go no more out : and I will write upon him the Name of my God , and the name of the city of my God, which is new Hierusalem, which cometh down out of heaven from my God : and I will write upon him my new name .

Tho by the Temple of God in this place some understand the Church of Christ on Earth, where those always were, and are, and always shall be most famous, who have overcome Temptations best, from the World, the Flesh, and the Devil; yet considering that all the Promises before made to those who overcome, are of another Life; it seems best rather to interpret this so, That God would make such an one of Fame and Renown in Heaven, great in the Kingdom of Heaven, Mat. 5.19. to sit upon a Throne there, Matth. 19.28. He shall have an higher Degree in Glory, (for Stars differ from one another in Glory, 1 Cor. 15.41.) Pillars being not only for Support, but Ornament, and principal parts in Buildings.

He shall have an eternal [illegible: 1 letter]nheritance of which he shall not be disposseth.

As Men use upon pillars and Monuments erected for their own use and Honour, to write their Names; so I will peculiarly own, and challenge such an one for my self.

And I will write upon him. This Man is an Inhabitant of the new Hierusalem.

I will glorifie him with that Glory of which my self was made Partaker, upon my Ascension after my Resurrection, Iohn. 17.22, 24.

Marginal references: 1 King. 7.21.; Chap. 2.17. & 22.4.; Gal. 4.26. Heb. 12.22.

13 He that hath an ear, let him hear what the Spirit saith unto the churches .

This we have met with at the Close of every Epistle. See the Notes on v. 7. Those who think these Churches were typical, and the matter of the Epistles not only Didactick and Corrective, but Prophetical, say, this Church of Philadelphia was a Type of all Gospel-Churches which were to be in the World, upon the Reforma[illegible: 1 letter]ion, which more perfectly cast off Antichrist, and would allow no Key, but that of the House of David, reforming themselves strictly, according to the Rule of the Word, not according to State-Policy, and Prudence.

Marginal references: Chap. 2.7.

14 And unto the angel of the church of the Laodiceans, write , These things saith the Amen , the faithful and true Witness , the beginning of the creation of God :

We read of this Church, Colos. 4.16. Laodicea was a City [illegible: 1 word] Lydia, by the River Lycus, vid. ch. 1.11.

Amen, as we have oft noted, is a Particle used in asserting, and in wishing, or praying; here it hath the use of a Nou[illegible: 1 letter], and is assertive, he that is true, as it followeth. He may be conceived thus to preface his Epistle, to ascertain to the Ministers of this Church the Truth of what he blames in them; or of the Threatnings, or Promises contained in it; to which purpose he also calls himself

The faithful and true Witness; See the Notes on chap. 1.5.

Those that deny the Divinity of Christ, are deceived in their Thoughts, that this Text will afford them any Defence for their Error; for [non-Latin text not transcribed] the word here used, doth not only signifie the Cause, but Principality, or the Chief, or Prince, Eph. 3.10. Col. 1.16. Hence Christ is said to be [non-Latin text not transcribed], which we translate, the beginning; because he was the Creator, the Efficient Cause of the Creation; or hath a Lordship over the whole Creation: All Power both in Heaven and Earth being committed to him, and all Knees both in Heaven and Earth bowing down to him, Phil. 2.10. Unless we had rather interpret it of the New Creation, either in the World, so he was the beginning of the Gospel; or in particular So[illegible: 1 letter]ls, so he is the beginning of Regeneration and Sanctification. But tho this be a Truth, and consistent enough with the Greek Phrase, Gal. 6.15. yet I see no reason why we should fly to it against the Arrians, or their spurious Off-springs, for taking the Creation, as ordinarily it signifies, the giving all Creatures their first Being; Christ was the Efficient Cause of it, and so the beginning of it, without him was nothing made; and he hath a Lordship and Dominion over it.

Marginal references: In Laodices; Chap. 1.5.; 1 Col. 1.15.

15 I know thy works , that thou art neither cold nor hot , I would thou wert cold or hot .

I know, and observe thy Behaviour, thy Ministerial Function.

Thou art neither openly profane, and grossly scandalous, like Heathens, or such as make no Profession; nor yet hast thou any true Zeal or Warmth, either for the Faith once delivered to the Saints, or in love to God, seen in keeping his Commandments, having the Power and Efficacy of Godliness, teaching thee to deny all Ungodliness and worldly Lusts, Tit. 2.12. Thou hast a form of Godliness, but denyest the Life and Power thereof.

We must not think Christ wish[illegible: 1 letter]th any Persons cold absolutely, but comparatively, intimating to us, that the condition of a down-right Atheist, or profane Person, is more hopeful, than that of a close formal Hypocrite. The latter is in the Road to Hell as well as the other, and no more pleaseth God, than the other. It is better not to have known the Truth▪ than knowing it, to live contrary to it, Luke 12.48. 2 Pet. 2.21. commonly such Men also are proud, and self-conceited, having something to stop the Mouth of their natural Conscience, harder to be convinced of their evil State, Matth. 21.32, 33.

Marginal references: Ver. [illegible: 1 letter].

16 So then because thou art luke-warm, and neither cold nor hot , I will spue thee out of my mouth .

Partly good, partly bad, having something of Profession, nothing of the Life and Power of Religion, contenting thy sel[illegible: 1 letter], that thou art not a Iew, nor a Pagan; not a superstitious idolatrous Person, but a Christian, a Protestant, a Minister, or Member of the Reformed Church, yet neglecting thy Duty both as a Minister, and as a Christian, living in a sensual Satisfaction of thy Lusts.

I will cast thee off, as Men vomit up luke-warm things.

17 Because thou sayst, I am rich , and increased with goods , and have need of nothing : and knowest not that thou art wretched, and miserable, and poor, and blind, and naked .

It was said before, that one reason why the Condition of a Formalist is worse than that of an Atheist, or more openly profane Person, is▪ because the former is ordinarily proud, and self-conceited, and hath something to stop the Mouth of his natural Conscience with, which the other wanteth. This is made good in the instance of this luke-warm Angel; he said he, was rich in a spiritual Sense, in his state, as a Christian in spiritual Gifts and Indowments.

And every day increasing and growing richer.

And needed nothing to make him happy and blessed.

In the mean time he was as miserable as one could be. These words used, are several word[illegible: 1 letter] signifying Persons under various bodily Afflictions, and applied to signifie this Angel's forlorn spiritual State, which, in the general, was wretched and miserable, and such as had need of Mercy, wanting the true Righteousness, wherein any could appear before God not naked, and wanting all true Riches; and to compleat his Misery, he was spiritually blind, and knew not the sad Circumstances he was under.

Marginal references: 1 Cor. 4.8.

18 I counsel thee to buy of me gold tried in the fire, that thou mayst be rich, and white raiment, that thou mayst be clothed, and that the shame of thy nakedness do not appear, and anoint thine eyes with eye-salve, that thou mayst see g.

Buying being the usual way amongst Men to procur[illegible: 1 letter] [illegible: 1 letter]hat they want, it is not to be wondred at, that the procuring of that spiritual Blessing here mentioned, is expressed under this Notion; tho our buying of God spiritual good things be (as the Prophet expresseth it, Isa. 55.1.) without Money, and without Price; it is not to be doubted, but that which is here propounded to be bought, (that is, obtained, and procured by such ways and means as God hath directed) is Christ himself, with all his Benefits, in whom there is a sufficient spiritual Supply for all our spiritual Wants, that which to the Soul will answer whatever Gold serveth the Body for; and which to the Soul answereth what clothing is to the Body, viz. Righteousness, wherein a Soul may stand before God; and that which will answer what Salves are to the Body for the cure of its Wounds, viz. Consolation, and healing of all spiritual Wounds and Infirmities. In short, whatever thou hast need of, considered either as poor, wretched, and miserable, or as blind, and naked.

Marginal references: 2 Cor. 5.3. Chap. 7.13. & 16.15.& 19.8.

19 As many as I love, I rebuke and chasten : be zealous therefore and repent .

[non-Latin text not transcribed], the words may be translated, I convince and instruct, or deal with them as Children; but it also signifies to chasten, and is so translated, 1 Cor. 11.32. Heb. 12.7. we translate it learn, 1 Tim. 1.20. By these words Christ lets this Angel know, that altho he had in this Epistle dealt smartly with him, yet he had done it from a Principle of Love, as a Father to a Child, Heb. 12.7.

He adviseth him therefore to quit himself of his Luke-warmness, and to recover a Warmth, and Zeal for God, repenting of his former Coldness, and Negligence in his Duty.

Marginal references: Prov. 3.11, 12. James 1.12.

20 Behold, I stand at the door , and knock : if any man hear my voice, and open the door , I will come in to him , and will sup with him, and he with me .

There is a double Interpretation of this Text, each of them claiming under very valuable Interpreters, some making it a Declaration of Christ's readiness to come into Souls, and to give them a spiritual Fellowship and Communion with himself. Others interpreting it of Christ's readiness to come to the last Judgment, and to take his Saints into an eternal joyful Fellowship and Communion with himself: Hence there is a different Interpretation of every Sentence in the Text, I stand at the Door; either in my Gospel-dispensations, I stand at the Door of Sinners Hearts, or, I am ready to come to judge the World.

And knock by the inward Monitions and Impressions of my Spirit, or my Ministers more externally: Or, I am about to knock, that is, I am ready to have the last Trump sounded.

That is, If any Man will hearken to the Counsels, and Exhortations of my Ministers, and to the Monitions of my Spirit, and not resist my Holy Spirit: Or, If any Man hath heard my Voice, and opened his Heart to me,

I will come in by my Spirit, and all the saving-Influences of my Grace: Or, I will come to him as a Judge to acquit him.

And I will have a Communion with him in this Life, he shall eat my Flesh, and dr[illegible: 1 letter]nk my Blood: Or, I will have an eternal Fellowship and Communion with him in my Glory. The Phrase seems rather to [illegible: 1 letter]avour the first Sense, the so frequent mention before of Christ's coming to Judgment, and the Reward of another Life, as Arguments to perswade the Angels of the Churches to their Duty, favours the latter Sense.

Marginal references: Cant. 5.2. Joh. 14.23.

21 To him that overcometh will I grant to sit with me in my throne , even as I also overcame, and am sate down with my Father in his throne .

I will give him great Honour, Dignity, and Power, he shall judge the World in the Day of Judgment, 1 Cor. 6.3. the Twelve Tribes of Israel, Matth. 19.28. he shall be made Partaker of my Glory, Ioh. 17.22, 24.

But they must come to my Throne, as I came to it. I overcame the World, Sin, Death, the Devil, and then ascended, and sate down with my Father in his Throne. So they that will sit down with me in my Throne of Glory, must fight the same Fight, and overcome, and then be crowned, sitting with me in my Throne.

Marginal references: Luke 22.30. 2 Tim. 2.12. Chap. 2.26, 27.

22 He that hath an ear, let him hear what the Spirit saith to the Churches .

We have had this in the Conclusion of every Epistle before, vid. ch. 2.7, 11, 17, 29. and in this Chap. v. 6, 13. Those who make these Churches typical of all Christian Churches, from the time Iohn had this Revelation, and Prophetical of the Complexion of the Christian Churches in all Ages, say, That the Church of Laodicea typifieth the Churches towards the end of the World till Christ cometh; but this necessitateth them to think there shall be no such pure, and glorious state of the Church just before the end of the World, as many believe there shall be, but that the state thereof shall grow yet worse and worse, of a Laodicean temper; so as when Christ cometh he shall hardly find Faith o[illegible: 1 letter] the Earth. For my part I could allow the seven Epistles to be typical and prophetical, but can by no means judge them to be purely prophetical, believing there was such Churches when Iohn wrote; and that their complexion is in the first place described in these Epistles, tho possibly, as Face answers Face in a Glass, so succeeding Churches have answered, and shall answer the Face of these Churches, even to the last day. This Chapter concludes Iohn's first Vision. In the following Chapters we have a Representation in Visions of what was to happen in the World more remarkably, with reference to the Church of God, from the year 95, to the end of the World. There are very different Opinions about the Epocha, or the time when the Visions began to be fulfilled. My Opinion is, it began soon after Iohn had the Vision; for it is twice said, ch. 1.1. & 22.6. That the Visions were to be about things that shall come to pass, not that were come to pass, and that shortly; but we cannot fix the certain year, which maketh the Interpretation difficult. There are also divers Opinions how far in this Book the Revelations go, that concern the state of the Church under Rome-Pagan, and where they begin, that fore-tell the state of the Church under Antichrist. But of these we shall speak more particularly as we go along with the several Chapters.

The Church in Sardis. (a. d. 95.)

1 And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. 2 Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. 3 Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. 4 Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy. 5 He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. 6 He that hath an ear, let him hear what the Spirit saith unto the churches.

Here is, I. The preface, showing, 1. To whom this letter is directed: To the angel of the church of Sardis, an ancient city of Lydia, on the banks of the mountain Tmolus, said to have been the chief city of Asia the Less, and the first city in that part of the world that was converted by the preaching of John; and, some say, the first that revolted from Christianity, and one of the first that was laid in its ruins, in which it still lies, without any church or ministry. 2. By whom this message was sent—the Lord Jesus, who here assumes the character of him that hath the seven spirits of God, and the seven stars, taken out of ch. i. 4, where the seven spirits are said to be before the throne. (1.) He hath the seven spirits, that is, the Holy Spirit with his various powers, graces, and operations; for he is personally one, though efficaciously various, and may be said here to be seven, which is the number of the churches, and of the angels of the churches, to show that to every minister, and to every church, there is a dispensation and measure of the Spirit given for them to profit withal—a stock of spiritual influence for that minister and church to improve, both for enlargement and continuance, which measure of the Spirit is not ordinarily withdrawn from them, till they forfeit it by misimprovement. Churches have their spiritual stock and fund, as well as particular believers; and, this epistle being sent to a languishing ministry and church, they are very fitly put in mind that Christ has the seven spirits, the Spirit without measure and in perfection, to whom they may apply themselves for the reviving of his work among them. (2.) He hath the seven stars, the angels of the churches; they are disposed of by him, and accountable to him, which should make them faithful and zealous. He has ministers to employ, and spiritual influences to communicate to his ministers for the good of his church. The Holy Spirit usually works by the ministry, and the ministry will be of no efficacy without the Spirit; the same divine hand holds them both.

II. The body of this epistle. There is this observable in it, that whereas in the other epistles Christ begins with commending what is good in the churches, and then proceeds to tell them what is amiss, in this (and in the epistle to Laodicea) he begins,

1. With a reproof, and a very severe one: I know thy works, that thou hast a name that thou livest, and art dead. Hypocrisy, and a lamentable decay in religion, are the sins charged upon this church, by one who knew her well, and all her works. (1.) This church had gained a great reputation; it had a name, and a very honourable one, for a flourishing church, a name for vital lively religion, for purity of doctrine, unity among themselves, uniformity in worship, decency, and order. We read not of any unhappy divisions among themselves. Every thing appeared well, as to what falls under the observation of men. (2.) This church was not really what it was reputed to be. They had a name to live, but they were dead; there was a form of godliness, but not the power, a name to live, but not a principle of life. If there was not a total privation of life, yet there was a great deadness in their souls and in their services, a great deadness in the spirits of their ministers, and a great deadness in their ministrations, in their praying, in their preaching, in their converse, and a great deadness in the people in hearing, in prayer, and in conversation; what little life was yet left among them was, in a manner, expiring, ready to die.

2. Our Lord proceeds to give this degenerate church the best advice: Be watchful, and strengthen the things, &c., v. 2. (1.) He advises them to be upon their watch. The cause of their sinful deadness and declension was that they had let down their watch. Whenever we are off our watch, we lose ground, and therefore must return to our watchfulness against sin, and Satan, and whatever is destructive to the life and power of godliness. (2.) To strengthen the things that remain, and that are ready to die. Some understand this of persons; there were some few who had retained their integrity, but they were in danger of declining with the rest. It is a difficult thing to keep up to the life and power of godliness ourselves, when we see a universal deadness and declension prevailing round about us. Or it may be understood of practices, as it follows: I have not found thy works perfect before God, not filled up; there is something wanting in them; there is the shell, but not the kernel; there is the carcase, but not the soul—the shadow, but not the substance. The inward thing is wanting, thy works are hollow and empty; prayers are not filled up with holy desires, alms-deeds not filled up with true charity, sabbaths not filled up with suitable devotion of soul to God; there are not inward affections suitable to outward acts and expressions. Now when the spirit is wanting the form cannot long subsist. (3.) To recollect themselves, and remember how they have received and heard (v. 3); not only to remember what they had received and heard, what messages they had received from God, what tokens of his mercy and favour towards them, what sermons they had heard, but how they had received and heard, what impressions the mercies of God had made upon their souls at first, what affections they felt working under their word and ordinances, the love of their espousals, the kindness of their youth, how welcome the gospel and the grace of God were to them when they first received them. Where is the blessedness they then spoke of? (4.) To hold fast what they had received, that they might not lose all, and repent sincerely that they had lost so much of the life of religion, and had run the risk of losing all.

3. Christ enforces his counsel with a dreadful threatening in case it should be despised: I will come unto thee as a thief, and thou shalt not know the hour, v. 3. Observe, (1.) When Christ leaves a people as to his gracious presence, he comes to them in judgment; and his judicial presence will be very dreadful to those who have sinned away his gracious presence. (2.) His judicial approach to a dead declining people will be surprising; their deadness will keep them in security, and, as it procures an angry visit from Christ to them, it will prevent their discerning it and preparing for it. (3.) Such a visit from Christ will be to their loss; he will come as a thief, to strip them of their remaining enjoyments and mercies, not by fraud, but in justice and righteousness, taking the forfeiture they have made of all to him.

4. Our blessed Lord does not leave this sinful people without some comfort and encouragement: In the midst of judgment he remembers mercy (v. 4), and here (1.) He makes honourable mention of the faithful remnant in Sardis, though but small: Thou hast a few names in Sardis which have not defiled their garments; they had not given into the prevailing corruptions and pollution of the day and place in which they lived. God takes notice of the smallest number of those who abide with him; and the fewer they are the more precious in his sight. (2.) He makes a very gracious promise to them: They shall walk with me in white, for they are worthy—in the stola, the white robes of justification, and adoption, and comfort, or in the white robes of honour and glory in the other world. They shall walk with Christ in the pleasant walks of the heavenly paradise; and what delightful converse will there be between Christ and them when they thus walk together! This is an honour proper and suitable to their integrity, which their fidelity has prepared them for, and which it is no way unbecoming Christ to confer upon them, though it is not a legal but a gospel worthiness that is ascribed to them, not merit but meetness. Those who walk with Christ in the clean garments of real practical holiness here, and keep themselves unspotted from the world, shall walk with Christ in the white robes of honour and glory in the other world: this is a suitable reward.

III. We now come to the conclusion of this epistle, in which, as before, we have,

1. A great reward promised to the conquering Christian (v. 5), and it is very much the same with what has been already mentioned: He that overcometh shall be clothed in white raiment. The purity of grace shall be rewarded with the perfect purity of glory. Holiness, when perfected, shall be its own reward; glory is the perfection of grace, differing not in kind, but in degree. Now to this is added another promise very suitable to the case: I will not blot his name out of the book of life, but will confess his name before my Father, and before his angels. Observe, (1.) Christ has his book of life, a register and roll of all who shall inherit eternal life. [1.] The book of eternal election. [2.] The book of remembrance of all those who have lived to God, and have kept up the life and power of godliness in evil times. (2.) Christ will not blot the names of his chosen and faithful ones out of this book of life; men may be enrolled in the registers of the church, as baptized, as making a profession, as having a name to live, and that name may come to be blotted out of the roll, when it appears that it was but a name, a name to live, without spiritual life; such often lose the very name before they die, they are left of God to blot out their own names by their gross and open wickedness. But the names of those that overcome shall never be blotted out. (3.) Christ will produce this book of life, and confess the names of the faithful who stand there, before God, and all the angels; he will do this as their Judge, when the books shall be opened; he will do this as their captain and head, leading them with him triumphantly to heaven, presenting them to the Father: Behold me, and the children that thou hast given me. How great will this honour and reward be!

2. The demand of universal attention finishes the message. Every word from God deserves attention from men; that which may seem more particularly directed to one body of men has something in it instructive to all.

The Church in Philadelphia. (a. d. 95.)

7 And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; 8 I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. 9 Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. 10 Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. 11 Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. 12 Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. 13 He that hath an ear, let him hear what the Spirit saith unto the churches.

We have now come to the sixth letter, sent to one of the Asian churches, where observe,

I. The inscription, showing,

1. For whom it was more immediately designed: The angel of the church of Philadelphia; this also was a city in Asia Minor, seated upon the borders of Mysia and Lydia, and had its name from that brotherly love for which it was eminent. We can hardly suppose that this name was given to it after it received the Christian religion, and that it was so called from that Christian affection that all believers have, and should have, one for another, as the children of one Father and the brethren of Christ; but rather that it was its ancient name, on account of the love and kindness which the citizens had and showed to each other as a civil fraternity. This was an excellent spirit, and, when sanctified by the grace of the gospel, would render them an excellent church, as indeed they were, for here is no one fault found with this church, and yet, doubtless, there were faults in it of common infirmity; but love covers such faults.

2. By whom this letter was signed; even by the same Jesus who is alone the universal head of all the churches; and here observe by what title he chooses to represent himself to this church: He that is holy, he that is true, he that hath the key of David, &c. You have his personal character: He that is holy and he that is true, holy in his nature, and therefore he cannot but be true to his word, for he hath spoken in his holiness; and you have also his political character: He hath the key of David, he openeth, and no man shutteth; he hath the key of the house of David, the key of government and authority in and over the church. Observe, (1.) The acts of his government. [1.] He opens. He opens a door of opportunity to his churches; he opens a door of utterance to his ministers; he opens a door of entrance, opens the heart; he opens a door of admission into the visible church, laying down the terms of communion; and he opens the door of admission into the church triumphant, according to the terms of salvation fixed by him. [2.] He shuts the door. When he pleases, he shuts the door of opportunity and the door of utterance, and leaves obstinate sinners shut up in the hardness of their hearts; he shuts the door of church-fellowship against unbelievers and profane persons; and he shuts the door of heaven against the foolish virgins who have slept away their day of grace, and against the workers of iniquity, how vain and confident soever they may be. (2.) The way and manner in which he performs these acts, and that is absolute sovereignty, independent upon the will of men, and irresistible by the power of men: He openeth, and no man shutteth; he shutteth, and no man openeth; he works to will and to do, and, when he works, none can hinder. These were proper characters for him, when speaking to a church that had endeavoured to be conformed to Christ in holiness and truth, and that had enjoyed a wide door of liberty and opportunity under his care and government.

II. The subject-matter of this epistle, where,

1. Christ puts them in mind of what he had done for them: I have set before thee an open door, and no man can shut it, v. 8. I have set it open, and kept it open, though there be many adversaries. Learn here, (1.) Christ is to be acknowledged as the author of all the liberty and opportunity his churches enjoy. (2.) He takes notice and keeps account, how long he has preserved their spiritual liberties and privileges for them. (3.) Wicked men envy the people of God their door of liberty, and would be glad to shut it against them. (4.) If we do not provoke Christ to shut this door against us, men cannot do it.

2. This church is commended: Thou hast a little strength, and hast kept my word, and hast not denied my name, v. 8. In this there seems to be couched a gentle reproof: "Thou hast a little strength, a little grace, which, though it be not proportionate to the wide door of opportunity which I have opened to thee, yet is true grace, and has kept thee faithful." True grace, though weak, has the divine approbation; but, though Christ accepts a little strength, yet believers should not rest satisfied in a little, but should strive to grow in grace, to be strong in faith, giving glory to God. True grace, though weak, will do more than the greatest gifts or highest degrees of common grace, for it will enable the Christian to keep the word of Christ, and not to deny his name. Obedience, fidelity, and a free confession of the name of Christ, are the fruits of true grace, and are pleasing to Christ as such.

3. Here is a promise of the great favour God would bestow on this church, v. 9, 10. This favour consists in two things:—

(1.) Christ would make this church's enemies subject to her. [1.] Those enemies are described to be such as said they were Jews, but lied in saying so—pretended to be the only and peculiar people of God, but were really the synagogue of Satan. Assemblies that worship God in spirit and in truth are the Israel of God; assemblies that either worship false gods, or the true God in a false manner, are the synagogues of Satan: though they may profess to be the only people of God, their profession is a lie. [2.] Their subjection to the church is described: They shall worship at thy feet; not pay a religious and divine honour to the church itself, nor to the ministry of it, but shall be convinced that they have been in the wrong, that this church is in the right and is beloved of Christ, and they shall desire to be taken into communion with her and that they may worship the same God after the same manner. How shall this great change be wrought? By the power of God upon the hearts of his enemies, and by signal discoveries of his peculiar favour to his church: They shall know that I have loved thee. Observe, First, The greatest honour and happiness any church can enjoy consist in the peculiar love and favour of Christ. Secondly, Christ can discover this his favour to his people in such a manner that their very enemies shall see it, and be forced to acknowledge it. Thirdly, This will, by the grace of Christ, soften the hearts of their enemies, and make them desirous to be admitted into communion with them.

(2.) Another instance of favour that Christ promises to this church is persevering grace in the most trying times (v. 10), and this as the reward of their past fidelity. To him that hath shall be given. Here observe, [1.] The gospel of Christ is the word of his patience. It is the fruit of the patience of God to a sinful world; it sets before men the exemplary patience of Christ in all his sufferings for men; it calls those that receive it to the exercise of patience in conformity to Christ. [2.] This gospel should be carefully kept by all that enjoy it; they must keep up to the faith, and practice, and worship prescribed in the gospel. [3.] After a day of patience we must expect an hour of temptation; a day of gospel peace and liberty is a day of God's patience, and it is seldom so well improved as it should be and therefore it is often followed by an hour of trial and temptation. [4.] Sometimes the trial is more general and universal; it comes upon all the world, and, when it is so general, it is usually the shorter. [5.] Those who keep the gospel in a time of peace shall be kept by Christ in an hour of temptation. By keeping the gospel they are prepared for the trial; and the same divine grace that has made them fruitful in times of peace will make them faithful in times of persecution.

4. Christ calls the church to that duty which he before promised he would enable her to do, and that is, to persevere, to hold fast that which she had. (1.) The duty itself: "Hold fast that which thou hast, that faith, that truth, that strength of grace, that zeal, that love to the brethren; thou hast been possessed of this excellent treasure, hold it fast." (2.) The motives, taken from the speedy appearance of Christ: "Behold, I come quickly. See, I am just a coming to relieve them under the trial, to reward their fidelity, and to punish those who fall away; they shall lose that crown which they once seemed to have a right to, which they hoped for, and pleased themselves with the thoughts of. The persevering Christian shall win the prize from backsliding professors, who once stood fair for it."

III. The conclusion of this epistle, v. 12, 13. Here,

1. After his usual manner, our Saviour promises a glorious reward to the victorious believer, in two things:—(1.) He shall be a monumental pillar in the temple of God; not a pillar to support the temple (heaven needs no such props), but a monument of the free and powerful grace of God, a monument that shall never be defaced nor removed, as many stately pillars erected in honour to the Roman emperors and generals have been. (2.) On this monumental pillar there shall be an honourable inscription, as in those cases is usual. [1.] The name of God, in whose cause he engaged, whom he served, and for whom he suffered in this warfare; and the name of the city of God, the church of God, the new Jerusalem, which came down from heaven. On this pillar shall be recorded all the services the believer did to the church of God, how he asserted her rights, enlarged her borders, maintained her purity and honour; this will be a greater name than Asiaticus, or Africanus; a soldier under God in the wars of the church. And then another part of the inscription is, [2.] The new name of Christ, the Mediator, the Redeemer, the captain of our salvation; by this it will appear under whose banner this conquering believer had enlisted, under whose conduct he acted, by whose example he was encouraged, and under whose influence he fought the good fight, and came off victorious.

2. The epistle is closed up with the demand of attention: He that hath an ear, let him hear what the Spirit saith unto the churches, how Christ loves and values his faithful people, how he commends, and how he will crown their fidelity.

The Church in Laodicea. (a. d. 95.)

14 And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; 15 I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. 16 So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. 17 Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: 18 I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayest see. 19 As many as I love, I rebuke and chasten: be zealous therefore, and repent. 20 Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. 21 To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. 22 He that hath an ear, let him hear what the Spirit saith unto the churches.

We now come to the last and worst of all the seven Asian churches, the reverse of the church of Philadelphia; for, as there was nothing reproved in that, here is nothing commended in this, and yet this was one of the seven golden candlesticks, for a corrupt church may still be a church. Here we have, as before,

I. The inscription, to whom, and from whom. 1. To whom: To the angel of the church of Laodicea. This was a once famous city near the river Lycus, had a wall of vast compass, and three marble theatres, and, like Rome, was built on seven hills. It seems, the apostle Paul was very instrumental in planting the gospel in this city, from which he wrote a letter, as he mentions in the epistle to the Colossians, the last chapter, in which he sends salutations to them, Laodicea not being above twenty miles distant from Colosse. In this city was held a council in the fourth century, but it has been long since demolished, and lies in its ruins to this day, an awful monument of the wrath of the Lamb. 2. From whom this message was sent. Here our Lord Jesus styles himself the Amen, the faithful and true witness, the beginning of the creation of God. (1.) The Amen, one that is steady and unchangeable in all his purposes and promises, which are all yea, and all amen. (2.) The faithful and true witness, whose testimony of God to men ought to be received and fully believed, and whose testimony of men to God will be fully believed and regarded, and will be a swift but true witness against all indifferent lukewarm professors. (3.) The beginning of the creation of God, either of the first creation, and so he is the beginning, that is, the first cause, the Creator, and the Governor of it; or of the second creation, the church; and so he is the head of that body, the first-born from the dead, as it is in ch. i. 5, whence these titles are taken. Christ, having raised up himself by his own divine power, as the head of a new world, raises up dead souls to be a living temple and church to himself.

II. The subject-matter, in which observe,

1. The heavy charge drawn up against this church, ministers and people, by one who knew them better than they knew themselves: Thou art neither cold nor hot, but worse than either; I would thou wert cold or hot, v. 15. Lukewarmness or indifference in religion is the worst temper in the world. If religion is a real thing, it is the most excellent thing, and therefore we should be in good earnest in it; if it is not a real thing, it is the vilest imposture, and we should be earnest against it. If religion is worth any thing, it is worth every thing; an indifference here is inexcusable: Why halt you between two opinions? If God be God, follow him; if Baal (be God), follow him. Here is no room for neutrality. An open enemy shall have a fairer quarter than a perfidious neuter; and there is more hope of a heathen than of such. Christ expects that men should declare themselves in earnest either for him or against him.

2. A severe punishment threatened: I will spue thee out of my mouth. As lukewarm water turns the stomach, and provokes to a vomit, lukewarm professors turn the heart of Christ against them. He is sick of them, and cannot long bear them. They may call their lukewarmness charity, meekness, moderation, and a largeness of soul; it is nauseous to Christ, and makes those so that allow themselves in it. They shall be rejected, and finally rejected; for far be it from the holy Jesus to return to that which has been thus rejected.

3. We have one cause of this indifference and inconsistency in religion assigned, and that is self-conceitedness or self-delusion. They thought they were very well already, and therefore they were very indifferent whether they grew better or no: Because thou sayest, I am rich, and increased with goods, &c., v. 17. Here observe, What a difference there was between the thoughts they had of themselves and the thoughts that Christ had of them. (1.) The high thoughts they had of themselves: Thou sayest, I am rich, and increased with goods, and have need of nothing, rich, and growing richer, and increased to such a degree as to be above all want or possibility of wanting. Perhaps they were well provided for as to their bodies, and this made them overlook the necessities of their souls. Or they thought themselves well furnished in their souls: they had learning, and they took it for religion; they had gifts, and they took them for grace; they had wit, and they took it for true wisdom; they had ordinances, and they took up with them instead of the God of ordinances. How careful should we be not to put the cheat upon our own souls! Doubtless there are many in hell that once thought themselves to be in the way to heaven. Let us daily beg of God that we may not be left to flatter and deceive ourselves in the concerns of our souls. (2.) The mean thoughts that Christ had of them; and he was not mistaken. He knew, though they knew not, that they were wretched, and miserable, and poor, and blind, and naked. Their state was wretched in itself, and such as called for pity and compassion from others: though they were proud of themselves, they were pitied by all who knew their case. For, [1.] They were poor, really poor, when they said and thought they were rich; they had no provision for their souls to live upon; their souls were starving in the midst of their abundance; they were vastly in debt to the justice of God, and had nothing to pay off the least part of the debt. [2.] They were blind; they could not see their state, nor their way, nor their danger; they could not see into themselves; they could not look before them; they were blind, and yet they thought they saw; the very light that was in them was darkness, and then how great must that darkness be! They could not see Christ, though evidently set forth, and crucified, before their eyes. They could not see God by faith, though always present in them. They could not see death, though it was just before them. They could not look into eternity, though they stood upon the very brink of it continually. [3.] They were naked, without clothing and without house and harbour for their souls. They were without clothing, had neither the garment of justification nor that of sanctification. Their nakedness both of guilt and pollution had no covering. They lay always exposed to sin and shame. Their righteousnesses were but filthy rags; they were rags, and would not cover them, filthy rags, and would defile them. And they were naked, without house or harbour, for they were without God, and he has been the dwelling-place of his people in all ages; in him alone the soul of man can find rest, and safety, and all suitable accommodations. The riches of the body will not enrich the soul; the sight of the body will not enlighten the soul; the most convenient house for the body will not afford rest nor safety to the soul. The soul is a different thing from the body, and must have accommodation suitable to its nature, or else in the midst of bodily prosperity it will be wretched and miserable.

4. We have good counsel given by Christ to this sinful people, and that is that they drop their vain and false opinion they had of themselves, and endeavour to be that really which they would seem to be: I counsel thee to buy of me, &c., v. 18. Observe, (1.) Our Lord Jesus Christ continues to give good counsel to those who have cast his counsels behind their backs. (2.) The condition of sinners in never desperate, while they enjoy the gracious calls and counsels of Christ. (3.) Our blessed Lord, the counsellor, always gives the best advice, and that which is most suitable to the sinner's case; as here, [1.] These people were poor; Christ counsels them to buy of him gold tried in the fire, that they might be rich. He lets them know where they might have true riches and how they might have them. First, Where they might have them—from himself; he sends them not to the streams of Pactolus, nor to the mines of Potosi, but invites them to himself, the pearl of price. Secondly, And how must they have this true gold from him? They must buy it. This seems to be unsaying all again. How can those that are poor buy gold? Just as they may buy of Christ wine and milk, that is, without money and without price, Isa. lv. 1. Something indeed must be parted with, but it is nothing of a valuable consideration, it is only to make room for receiving true riches. "Part with sin and self-sufficiency, and come to Christ with a sense of your poverty and emptiness, that you may be filled with his hidden treasure." [2.] These people were naked; Christ tells them where they might have clothing, and such as would cover the shame of their nakedness. This they must receive from Christ; and they must only put off their filthy rags that they might put on the white raiment which he had purchased and provided for them—his own imputed righteousness for justification and the garments of holiness and sanctification. [3.] They were blind; and he counsels them to buy of him eye-salve, that they might see, to give up their own wisdom and reason, which are but blindness in the things of God, and resign themselves to his word and Spirit, and their eyes shall be opened to see their way and their end, their duty and their true interest; a new and glorious scene would then open itself to their souls; a new world furnished with the most beautiful and excellent objects, and this light would be marvellous to those who were but just now delivered from the powers of darkness. This is the wise and good counsel Christ gives to careless souls; and, if they follow it, he will judge himself bound in honour to make it effectual.

5. Here is added great and gracious encouragement to this sinful people to take the admonition and advice well that Christ had given them, v. 19, 20. He tells them, (1.) It was given them in true and tender affection: "Whom I love, I rebuke and chasten. You may think I have given you hard words and severe reproofs; it is all out of love to your souls. I would not have thus openly rebuked and corrected your sinful lukewarmness and vain confidence, if I had not been a lover of your souls; had I hated you, I would have let you alone, to go on in sin till it had been your ruin." Sinners ought to take the rebukes of God's word and rod as tokens of his good-will to their souls, and should accordingly repent in good earnest, and turn to him that smites them; better are the frowns and wounds of a friend than the flattering smiles of an enemy. (2.) If they would comply with his admonitions, he was ready to make them good to their souls: Behold, I stand at the door and knock, &c., v. 20. Here observe, [1.] Christ is graciously pleased by his word and Spirit to come to the door of the heart of sinners; he draws near to them in a way of mercy, ready to make them a kind visit. [2.] He finds this door shut against him; the heart of man is by nature shut up against Christ by ignorance, unbelief, sinful prejudices. [3.] When he finds the heart shut, he does not immediately withdraw, but he waits to be gracious, even till his head be filled with the dew. [4.] He uses all proper means to awaken sinners, and to cause them to open to him: he calls by his word, he knocks by the impulses of his Spirit upon their conscience. [5.] Those who open to him shall enjoy his presence, to their great comfort and advantage. He will sup with them; he will accept of what is good in them; he will eat his pleasant fruit; and he will bring the best part of the entertainment with him. If what he finds would make but a poor feast, what he brings will make up the deficiency: he will give fresh supplies of graces and comforts, and thereby stir up fresh actings of faith, and love, and delight; and in all this Christ and his repenting people will enjoy pleasant communion with each other. Alas! what do careless obstinate sinners lose by refusing to open the door of the heart to Christ!

III. We now come to the conclusion of this epistle; and here we have as before,

1. The promise made to the overcoming believer. It is here implied, (1.) That though this church seemed to be wholly overrun and overcome with lukewarmness and self-confidence, yet it was possible that by the reproofs and counsels of Christ they might be inspired with fresh zeal and vigour, and might come off conquerors in their spiritual warfare. (2.) That, if they did so, all former faults should be forgiven, and they should have a great reward. And what is that reward? They shall sit down with me on my throne, as I also overcame, and have sat down with my Father on his throne, v. 21. Here it is intimated, [1.] That Christ himself had met with his temptations and conflicts. [2.] That he overcame them all, and was more than a conqueror. [3.] That, as the reward of his conflict and victory, he has sat down with God the Father on his throne, possessed of that glory which he had with the Father from eternity, but which he was pleased very much to conceal on earth, leaving it as it were in the hands of the Father, as a pledge that he would fulfil the work of a Saviour before he reassumed that manifestative glory; and, having done so, then pignus reposcere—he demands the pledge, to appear in his divine glory equal to the Father. [4.] That those who are conformed to Christ in his trials and victories shall be conformed to him in his glory; they shall sit down with him on his throne, on his throne of judgment at the end of the world, on his throne of glory to all eternity, shining in his beams by virtue of their union with him and relation to him, as the mystical body of which he is the head.

2. All is closed up with the general demand of attention (v. 22), putting all to whom these epistles shall come in mind that what is contained in them is not of private interpretation, not intended for the instruction, reproof, and correction of those particular churches only, but of all the churches of Christ in all ages and parts of the world: and as there will be a resemblance in all succeeding churches to these, both in their graces and sins, so they may expect that God will deal with them as he dealt with these, which are patterns to all ages what faithful, and fruitful churches may expect to receive from God, and what those who are unfaithful may expect to suffer from his hand; yea, that God's dealings with his churches may afford useful instruction to the rest of the world, to put them upon considering, If judgment begin at the house of God, what shall the end of those be that do not obey the gospel of Christ? 1 Pet. iv. 17. Thus end the messages of Christ to the Asian churches, the epistolary part of this book. We now come to the prophetical part.

CHAP. III. Verſe 1. I know thy work]

SApiens nummularius Deus eſt: nummum fictum non recipiet. Bern. Though men may be deceived, God is not mocked. He knows that many cry, The temple of the Lord, that yet nothing care for the Lord of the temple. Deifica profeſſio & diabolica actio. Ambroſ. God likes not ſuch creaking and cracking.

And that thou haſt aname] Many content themſelves with a name of Chriſtians; as if many a ſhip hath not been called Safeguard, or Good ſpeed, which yet hath fallen into the hand of Pirats.

And art dead] All thy ſpecious works therefore are but dead works; thou canſt not ſerve the living God.

Verſe 2. Be watchfull] Rouſe up thy ſelf, and wreſtle with God, ſhake thee out of ſins lethargy, as Sampſon went out and ſhook him, when the Philiſtims were upon him.

That are ready to die] Becauſe tainted with the infection of hypocriſie, that pernicious mar-good.

Perfect before God] Gr. Full, without halting or halving.Tacitus. Omnis Sarmatarum virtus extra ipſes. All the hypocrites goodneſſe runs out ward: it is ſhored up by popularity, or other baſe reſpects.

Verſe 3. And thou ſhalt not know] Calamity the more ſudden the more terrible: for, 1. It amates and exanimates a man, as an unexpected ſtorm doth a Mariner, and as Satan intended Iobs meſſengers ſhould do him. 2. It can as little be prevented, as Eglon could prevent Ehuds deadly thruſt.

Verſe 4. Thou haſt a few names] Though no thank to the Paſtour, who was a mercenary eye-ſervant. Here the peoples praiſe is the Paſtours ſhame.

They ſhall walk with me in white] That is, they ſhall be glorified with perfect righteouſneſſe, purity, clarity, dignity and feſtivity.

For they are worthy] In Chriſts account and acceptation. Like as thoſe were not worthy, that came not, when called to the participation of his benefits, Mat. 22.8.

Verſe 5. Clothed in white] See the Note on Verſe 5.

The book of life] Wherein the juſt that live by ſaith are written.

But I will confeſſe his name] His well-tried faith ſhall be found to praiſe, honour and glory, at the appearing of Jeſus Chriſt, 1 Pet. 1.7. See the Note there.

Verſe 6. See the Note on Chap. 2.7.

Verſe 7. That is holy] And therefore to be ſanctified in righteouſneſſe, Iſa. 5.16.

True] And therefore to be truſted.

That hath the key of David] And is therefore to be ſought unto for a door both of utterance and of entrance, Col, 4.13.2 Cor 2.12. Act, 16.14.

Verſe 8, An open door] A fair opportunity of doing thy ſelf good: which thoſe that go about to deprive thee of, ſhall be ſure to loſe oleum & operam, their toil and tallow.

A little ſtrength] A little grace well improved may do great matters, and ſet heaven open to a ſoul: The vine is the weakeſt of trees, but the moſt fruitfull. Philadelphia with her little ſtrength is diſcommended for nothing: ſhe made all beſt uſe of it.

Verſe 9. I will make them] The coverſion of the Jews ſhall be the wonder of the Gentiles,

Which ſay they are Iews, and are not] The perverſe Jews at this day pretend (but maliciouſly) that thoſe few Jews that turn Chriſtians, are not of them, B[illegible: 1 letter]unts voiage, p. 1.2. but poor Chriſtians hired from other places to perſonate their part.

That I have loved thee] The Church is the dearly-beloved of Gods ſoul, Jer. 12.7. [non-Latin text not transcribed] or (as the Septuagint render it) his beloved ſoul.

Verſe 10. The word of my patience] So called, 1. Becauſe we muſt ſuffer for the truth of it. 2. Becauſe hid in the heart, it worketh patience.

I will keep thee] From the hurt, if not from the ſmart of it: from the common diſtraction, if not from the common deſtruction.

Which ſhall come upon all the world] So the Romans, in their pride, called their Empire.

To try them that dwell] ſc. By that ſharp and ſore perſecution under Trajan the Emperour.

Verſe 11. That no man take thy crown] Not that crown of eternall life (for that is unlooſable) but that honour that God hath put upon thee, ver 9. A Chriſtian may, by falling into reproachfull courſes, loſe what he hath wrought, 2 Joh. 8.1. In reſpect of the praiſe of men. 2. In reſpect of inward comfort. 3. In reſpect of the degrees of glory in heaven: He may miſſe of being a pillar in the temple of God, as ver. 12.

Verſe 12. Which is new Ieruſalem] It was a pride in Mon [illegible: 1 letter]nns to over-ween his Pepuza and Tymium (two pelting Pariſhes in Phrygia) and to call them Hieruſalem, Euſ[illegible: 2 letters]. [illegible: 1 span] 17. as if they had been the only Churches. And ſurely, it is nothing elſe but pride in the Browniſts to avow that their Churches are nothing leſſe then the now Ieruſalem coming down from heaven:See Mt B[illegible: 1 letter]y'y his [illegible: 1 word]-ſive, p 27. that the very crown, ſcepter and throne of Chriſts kingdome conſiſts in them, &c.

My new name] viz. That which he received from his Father in his exaltation, Epheſ. 1.20. Phil. 29.

Verſe 14. And unto the Angel] Archippus, it may be: for he was a Paſtour here, and began to cool long before this, Col 4.17.

Theſe things ſaith the Amen] The God of Amen, as Iſaiah calleth him, faithfull in performing his promiſes to the remnant that he reſerved, in this lukewarm Church, among ſo careleſſe a multitude. To theſe Chriſt became a beginning of the Creation of God: ſo the new birth is here called: as being of no leſſe fame and wonder then the making of the world.

Verſe 15. That thou art neither cold] Such are our civil Juſticiaries, politike profeſſours, neuter-paſſive Chriſtians: a fait day mends them not, and a foul day pairs them not, peremptory never to be more preciſe; reſolved to keep on the warm ſide of the hedge, to ſleep in a whole skin, ſuffer nothing, do nothing that may interfere with their hopes, or prejudice their preferments.

I would thou wert] Better be a zealous Papiſt, then a lukewarm Proteſtant.Campian. rat. 10 B[illegible: 2 letters]ſtow, mot 36 Coſter ad Oſ[illegible: 1 letter]and. A zealous Papiſt (ſaith one) dare tell us to our heads, that our religion is errour, our ſelves heretikes, our end deſtruction: that one heaven cannot hold us hereafter, one Church now: that our damnation is ſo clearly ſet down in our own bibles, that there needs no more to aſſure us thereof, then to open our eies and read it: that if we be not damned, he will be damned for us, &c. This is better then forlorn wretchleſneſſe in right religion, and that deteſtable indifferency above-ſpecified.

Verſe 16. I will ſpue thee out] I will pleaſe my ſelf in thy juſt puniſhment. Ah (ſaith God as one ridding his ſtomack) I will caſe me of mine adverſaries, I will avenge me of mine enemies, Iſa. 1.24. Now the baſeſt places are good enough to caſt up our gorge in. The hypoerites puniſhment muſt needs be heavy.

Verſe 17.1 Cor. 3.2. Becauſe thou ſaiest] Sidixiſti, ſatis eſt, periisti, ſaith Augustine. He that thinks he knows any thing, knows nothing yet as he ought to know.

And knoweſt not] What ever thou deemeſt and dreameſt of thy ſelf, as ſetting up thy counter for a thouſand pound, and working thy ſelf into the fools paradiſe of a ſublime dotage.

Verſe 18. I counſell thee] Having firſt convinced thee, verſ. 17. who before wert uncounſellable. The Gibeonites ſent not for Joſhua till beſieged. The Gileadites ſought not after Jephthah till diſtreſſed: nor will men hearken after Chriſt, till driven out of themſelves.

To buy of me] Buy the truth and ſell it not. Make a thorow ſale of ſin and all (with the wiſe Merchant) to purchaſe Chriſt the pearl of price, for whom S. Paul (that great trader both by ſea and land, 2 Cor. 11.23, 25, 26) counted all but dung and dogsmeat, Phil. 3.7, 8. Diogenes taxed the folly of the men of his times (may not we the men of ours?) Quòdres pretioſas minimo emerent, venderent que viliſſimas plurimo, that they undervalued the beſt things, but overvalued the worſt.

Gold tried in the fire] Precious faith, 1 Pet. 1.7.

White raiment] The righteouſneſſes of the Saints, that of juſtification, and the other of ſanctification.

Eye-ſalve] That unction, 1 Joh. 2.20. Light and ſight, the ſaving knowledge of heavenly myſteries.

Verſe 19. As many as I love] q.d. Think not that I hate you, becauſe I thus chide you. He that eſcapes reprehenſion may ſuſpect his adoption. God had one Son without corruption, but none without correction. We muſt look thorow the anger of his correction, to the ſweetneſſe of his loving countenance: as by a rain-bow we ſee the beautifull image of the Suns light, in the midſt of a dark and wateriſh cloud. See more in my Treatiſe upon this verſe, the ſecond Edition.

And repent] So they did in likelihood: for Euſebius commends this Church, as greatly flouriſhing in his time.

Verſe 20. Behold I ſtand] Chriſt ſtands, he doth not ſit: now whiles a man is ſtanding, he is going. Chriſt is but a while with men in the opportunities of grace: he will not alwaies wait their le[illegible: 1 letter]ſure. The Church ſought him (when once gone) with many a heavy heart, Cant. 3.

And knock] By the hammer of my Word, and hand of my Spirit.

And he with me] Chriſt is no niggardly or beggarly gueſt. His reward is with him, he brings better commodities then Abrahams ſervant did, or the Queen of Sheba; gold, raiment, eye-ſalve, &c.

Verſe 21. Even as I alſo] That is, Becauſe I alſo overcame, by vertue of my victory, [non-Latin text not transcribed] for [non-Latin text not transcribed] See the like John 17.2. Luke 4.36. It is by Chriſt that we do over-overcome, Rom. 8.37.

And unto the angel of the church in Sardis. Rev 1:20.

These things saith he that hath the seven Spirits of God. Rev 1:4. If the phrase, "the seven spirits of God," as there supposed, refers to the Holy Spirit, there is great propriety in saying of the Saviour, that he has that Spirit, inasmuch as the Holy Spirit is represented as sent forth by him into the world, Jn 15:26-27, 16:7,13-14. It was one of the highest characteristics that could be given of the Saviour to say, that the Holy Ghost was his to send forth into the world, and that that great Agent, on whose gracious influences all were dependent for the possession of true religion, could be given or withheld by him at his pleasure.

And the seven stars. Rev 1:16. These represented the angels of the seven churches, (Rev 1:20) and the idea which the Saviour would seem to intend to convey here is, that he had entire control over the ministers of the churches, and could keep or remove them at pleasure.

I know thy works. Rev 2:2.

That thou hast a name that thou livest. Thou dost profess attachment to me and my cause. The word life is a word that is commonly employed, in the New Testament, to denote religion, in contradistinction from the natural state of man, which is described as death in sin. By the profession of religion, they expressed the purpose to live unto God, and for another world; they professed to have true, spiritual life.

And art dead. That is, spiritually. This is equivalent to saying that their profession was merely in name; and yet this must be understood comparatively, for there were some even in Sardis who truly lived unto God, Rev 3:4. The meaning is, that, in general, the profession of religion among them was a mere name. The Saviour does not, as in the case of the churches of Ephesus and Thyatira, specify any prevailing form of error or false doctrine; but it would seem that here it was a simple want of religion.

(a) "seven spirits" Rev 5:6 (b) "know" Rev 2:2 (C) "livest" 1Timm 5:6

Be watchful. Be wakeful; be attentive and earnest--in contradistinction from the drowsy condition of the church.

Strengthen the things which remain. The true piety that still lives and lingers among you. Whatever there was of religion among them, it was of importance to strengthen it, that the love of the Saviour might not become wholly extinct. An important duty in a low and languishing state of religion is, to "strengthen the things that still survive." It is to cultivate all the graces which do exist; to nourish all the love of truth which may linger in the church; and to confirm, by warm exhortation, and by a reference to the gracious promises of God's word, the few who may be endeavouring to do their duty, and who, amidst many discouragements, are aiming to be faithful to the Saviour. In the lowest state of religion in a church there may be a few, perhaps quite obscure and of humble rank, who are mourning over the desolations of Zion, and who are sighing for better times. All such it is the duty of the ministers of religion to comfort and encourage; for it is in their hearts that piety may be kept alive in the church--it is through them that it may be hoped religion may yet be revived. In the apparent hopelessness of doing much good to others, good may always be done to the cause itself by preserving and strengthening what there may be of life among those few, amidst the general desolation and death. It is much to preserve life in grain sown in a field through the long and dreary winter, when all seems to be dead--for it will burst forth, with new life and beauty, in the spring. When the body is prostrate with disease, and life just lingers, and death seems to be coming on, it is much to preserve the little strength that remains; much to keep the healthful parts from being invaded, that there may be strength yet to recover.

That are ready to die. That seem just ready to become extinct. So sometimes, in a plant, there seems to be but the least conceivable life remaining, and it appears that it must die. So, when we are sick, there seems to be but the feeblest glimmering of life, and it is apparently just ready to go out. So, when a fire dies away, there seems but a spark remaining, and it is just ready to become extinct. And thus, in religion in the soul--religion in a church--religion in a community--it often seems as if it were just about to go out for ever.

For I have not found thy works perfect before God. I have not found them complete or full. They come short of that which is required. Of what church, of what individual Christian, is not this true? Whom might not the Saviour approach with the same language? It was true, however, in a marked and eminent sense, of the church at Sardis.

(d) "strengthen" Rev 2:4 (e) Perfect" Dan 5:27

Remember therefore how thou hast received. This may refer either to some peculiarity in the manner in which the gospel was conveyed to them--as, by the labours of the apostles, and by the remarkable effusions of the Holy Spirit; or to the ardour and love with which they embraced it; or to the greatness of the favours and privileges conferred on them; or to their own understanding of what the gospel required, when they were converted. It is not possible to determine in which sense the language is used; but the general idea is plain, that there was something marked and unusual in the way in which they had been led to embrace the gospel, and that it was highly proper in these circumstances to look back to the days when they gave themselves to Christ. It is always well for Christians to call to remembrance the "day of their espousals," and their views and feelings when they gave their hearts to the Saviour, and to compare those views with their present condition, especially if their conversion was marked by anything unusual.

And heard. How thou didst hear the gospel in former times; that is, with what earnestness and attention thou didst embrace it. This would rather seem to imply that the reference in the whole passage is to the fact that they embraced the gospel with great ardour and zeal.

And hold fast.

(1.) Hold fast the truths which thou didst then receive;

(2.) hold fast what remains of true religion among you.

And repent. Repent in regard to all that in which you have departed from your views and feelings when you embraced the gospel.

If therefore thou shalt not watch. The speaker evidently supposed that it was possible that they would not regard the warning; that they would presume that they would be safe if they refused to give heed to it, or that by mere inattention and indifference they might suffer the warning to pass by unheeded. Similar results have been so common in the world as to make such a supposition not improbable, and to make proper, in other cases as well as that, the solemn threatening that he would come suddenly upon them.

I will come on thee as a thief. In a sudden and unexpected manner. 1Thes 5:2.

And ye shall not know what hour I will come upon thee. You shall not know beforehand; you shall have no warning of my immediate approach. This is often the way in which God comes to men in his heavy judgments. Long beforehand, he admonishes us, indeed, of what must be the consequences of a course of sin, and warns us to turn from it; but when sinners refuse to attend to his warning, and still walk in the way of evil, he comes suddenly, and cuts them down. Every man who is warned of the evil of his course, and who refuses or neglects to repent, has reason to believe that God will come suddenly in his wrath, and call him to his bar, Prov 29:1. No such man call presume on impunity; no one who is warned of his guilt and danger can feel that he is for one moment safe. No one can have any basis of calculation that he will be spared; no one can flatter himself with any probable anticipation that he will have time to repent when God comes to take him away. Benevolence has done its appropriate work in warning him;--how can the Great Judge of all be to blame, if he comes then, and suddenly cuts the sinner off?

(f) "remember" Heb 2:1 (g) "repent" Rev 3:19 (h) "thief" Rev 16:15

Thou hast a few names even in Sardis. The word names here is equivalent to persons; and the idea is, that even in a place so depraved, and where religion had so much declined, there were a few persons who had kept themselves free from the general contamination. In most cases, when error and sin prevail, there may be found a few who are worthy of the Divine commendation; a few who show that true religion may exist even when the mass are evil. Rom 11:4.

Which have not defiled their garments. Jude 1:23. The meaning is, that they had not defiled themselves by coming in contact with the profane and the polluted; or, in other words, they had kept themselves free from the prevailing corruption. They were like persons clothed in white walking in the midst of the defiled, yet keeping their raiment from being soiled.

And they shall walk with me in white. White is the emblem of innocence, and is hence appropriately represented as the colour of the raiment of the heavenly inhabitants. The persons here referred to had kept their garments uncontaminated on the earth, and as an appropriate reward it is said that they would appear in white raiment in heaven. Compare Rev 7:9, 19:8.

For they are worthy. They have shown themselves worthy to be regarded as followers of the Lamb; or, they have a character that is fitted for heaven. The declaration is not that they have any claim to heaven on the ground of their own merit, or that it will be in virtue of their own works that they will be received there; but that there is a fitness or propriety that they should thus appear in heaven. We are all personally unworthy to be admitted to heaven, but we may evince such a character as to show that, according to the arrangements of grace, it is fit and proper that we should be received there. We have the character to which God has promised eternal life.

(a) "white" Rev 7:9, 19:8

He that overcometh. Rev 2:7.

The same shall be clothed in white raiment. Whosoever he may be that shall overcome sin and the temptations of this world, shall be admitted to this glorious reward. The promise is made not only to those in Sardis who should be victorious, but to all in every age and every land. The hope that is thus held out before us, is that of appearing with the Redeemer in his kingdom, clad in robes expressive of holiness and joy.

And I will not blot out his name out of the book of life. The book which contains the names of those who are to live with him for ever. The names of his people are thus represented as enrolled in a book which he keeps--a register of those who are to live for ever. The phrase "book of life" frequently occurs in the Bible, representing this idea. Php 4:3. Compare Rev 15:3, 20:12,15, 21:27 Rev 22:19. The expression "I will not blot out" means, that the names would be found there on the great day of final account, and would be found there for ever. It may be remarked, that as no one can have access to that book but he who keeps it, there is the most positive assurance that it will never be done, and the salvation of the redeemed will be, therefore, secure. And let it be remembered that the period is coming when it will be felt to be a higher honour to have the name enrolled in that book than in the books of heraldry --in the most splendid catalogue of princes, poets, warriors, nobles, or statesmen, that the world has produced. But I will confess his name, etc. I will acknowledge him to be my follower. Mt 10:32.

(b) "book of life" Rev 17:8 (c) "confess" Lk 12:8

He that hath an ear, etc. Rev 2:7.

And to the angel of the church in Philadelphia. Rev 1:20.

These things saith he that is holy. This refers undoubtedly to the Lord Jesus. The appellation holy, or the holy one, is one that befits him, and is not unfrequently given to him in the New Testament Lk 1:35, Acts 2:27, 3:14. It is not only an appellation appropriate the Saviour, but well adapted to be employed when he is addressing the churches. Our impression of what is said to us will often depend much on our idea of the character of him who addresses us, and solemnity and thoughtfulness always become us when we are addressed by a holy Redeemer. He that is true. Another characteristic of the Saviour well fitted to be referred to when he addresses men. It is a characteristic often ascribed to him in the New Testament, (Jn 1:9,14,17, 8:40,45, 14:6, 18:37, 1Jn 5:20) and one which is eminently adapted to impress the mind with solemn thought in view of the fact that he is to pronounce on our character, and to determine our destiny.

He that hath the key of David. This expression is manifestly taken from Isa 22:22, "And the key of the house of David will I lay upon his shoulder." As used by Isaiah, the phrase is applied to Eliskim; and it is not to be inferred because the language here is applied to the Lord Jesus that originally it had any such reference. "The application of the same terms," says Professor Alexander on Isa 22:22, "to Peter, (Mt 16:19) and to Christ himself, (Rev 3:7) does not prove that they here refer to either, or that Eliakim was a type of Christ, but merely that the same words admit of different applications." The language is that which properly denotes authority or control--as when one has the key of a house, and has unlimited access to it; and the meaning here is, that as David is represented as the king of Israel residing in a palace, so he who had the key to that palace had regal authority.

He that openeth, and no man shutteth, etc. He has free and unrestrained access to the house; the power of admitting any one, or of excluding any one. Applied here to the Saviour, as king in Zion, this means that in his kingdom he has the absolute control in regard to the admission or exclusion of any one. He can prescribe the terms; he can invite whom he chooses; he can exclude those whom he judges should not be admitted. A reference to this absolute control was every way proper when he was addressing a church, and is every way proper for us to reflect on when we think of the subject of our personal salvation.

(a) "holy" Acts 3:14 (b) "true" 1Jn 5:20 (c) "key" Isa 22:22 (d) "shutteth" Job 12:14

I know thy works. Rev 2:2.

Behold, I have set before thee an open door. Referring to his authority as stated in Rev 3:7. The "open door" here evidently refers to the enjoyment of some privilege or honour; and, so far as the language is concerned, it may refer to any one of the following things: either

(1) the ability to do good--represented as the "opening of the door." Compare Acts 14:27, 1Cor 16:9, 2Cor 2:12, Col 4:3.

(2.) The privilege of access to the heavenly palace; that is, that they had an abundant opportunity of securing their salvation, the door being never closed against them by day or by night. Compare Rev 21:25 Or

(3) it may mean that they had before them an open way of egress from danger and persecution. This latter Professor Stuart supposes to be the true meaning; and argues this because it is immediately specified that those Jewish persecutors would be made to humble themselves, and that the church would but lightly experience the troubles which were coming upon the world around them. But the more natural interpretation of the phrase "an open door," is that it refers to access to a thing rather than egress from a thing; that we may come to that which we desire to approach, rather than escape from that which we dread. There is no objection, it seems to me, to the supposition that the language may be used here in the largest sense--as denoting that, in regard to the church at Philadelphia, there was no restraint. He had given them the most unlimited privileges. The temple of salvation was thrown open to them; the celestial city was accessible; the whole world was before them as a field of usefulness, and anywhere, and everywhere, they might do good, and at all times they might have access to the kingdom of God.

And no man can shut it. No one has the power of preventing this, for he who has control over all things concedes these privileges to you.

For thou hast a little strength. This would imply that they had not great vigour, but still that, notwithstanding there were so many obstacles to their doing good, and so many temptations to evil, there still remained with them some degree of energy. They were not wholly dead; and, as long as that was the case, the door was still open for them to do good. The words "little strength" may refer either to the smallness of the number--meaning that they were few; or it may refer to the spiritual life and energy of the church--meaning that, though feeble, their vital energy was not wholly gone. The more natural interpretation seems to be to refer it to the latter; and the sense is, that although they had not the highest degree of energy, or had not all that the Saviour desired they should have, they were not wholly dead. The Saviour saw among them the evidences of spiritual life; and in view of that he says he had set before them an open door, and there was abundant opportunity to employ all the energy and zeal which they had. It may be remarked that the same thing is true now; that wherever there is any vitality in a church the Saviour will furnish ample opportunity that it may be employed in his service.

And hast not denied my name. When Christians were brought before heathen magistrates in times of persecution, they were required to renounce the name of Christ, and to disown him in a public manner. It is possible that, amidst the persecutions that raged in the early times, the members of the church at Philadelphia had been summoned to such a trial, and they had stood the trial firmly. It would seem from the following verse, that the efforts which had been made to induce them to renounce the name of Christ had been made by those who professed to be Jews, though they evinced the spirit of Satan. If so, then the attempt was probably to convince them that Jesus was not the Christ. This attempt would be made in all places where there were Jews.

(e) "open door" 1Cor 16:9

Behold, I will make. Greek, "I give"--διδωμι; that is, I will arrange matters so that this shall occur. The word implies that he had power to do this, and consequently proves that he has power over the heart of man, and can secure such a result as he chooses.

Them of the synagogue of Satan, which say they are Jews. Who profess to be Jews, but are really of the synagogue of Satan. Rev 2:9. The meaning is, that, though they were of Jewish extraction, and boasted much of being Jews, yet they were really under the influence of Satan, and their assemblages deserved to be called his "synagogue."

And are not, but do lie. It is a false profession altogether. 1Jn 1:6.

Behold, I will make them to come and worship before thy feet. The word rendered worship here, means properly to fall prostrate; and then to do homage, or to worship in the proper sense, as this was commonly done by failing prostrate. Mt 2:2. So far as the word is concerned, it may refer either to spiritual homage, that is, the worship of God; or it may mean respect as shown to superiors. If it is used here in the sense of Divine worship properly so called, it means that they would be constrained to come and worship "before them," or in their very presence; if it is used in the more general signification, it means that they would be constrained to show them honour and respect. The latter is the probable meaning; that is, that they would be constrained to acknowledge that they were the children of God, or that God regarded them with his favour. It does not mean necessarily that they would themselves be converted to Christ, but that, as they had been accustomed to revile and oppose those who were true Christians, they would be constrained to come and render them the respect due to those who were sincerely endeavouring to serve their Maker. The truth taught here is, that it is in the power of the Lord Jesus so to turn the hearts of all the enemies of religion that they shall be brought to show respect to it; so to incline the minds of all people that they shall honour the church, or be at least outwardly its friends. Such homage the world shall yet be constrained to pay to it.

And to know that I have loved thee. This explains what he had just said, and shows that he means that the enemies of his church will yet be constrained to acknowledge that it enjoys the smiles of God, and that instead of being persecuted and reviled, it should be respected and loved.

(f) "say" Rev 2:9 (g) "come" Isa 60:14

Because thou hast kept the word of my patience. My word commanding or enjoining patience; that is, thou hast manifested the patience which I require. They had shown this in the trials which they had experienced; he promises now, that in return he will keep them in the future trials that shall come upon the world. One of the highest rewards of patience in one trial is the grace that God gives us to bear another. The fact that we have been patient and submissive may be regarded as proof that he will give us grace that we may be patient and submissive in the trials that are to come. God does not leave those who have shown that they will not leave him.

I also will keep thee. That is, I will so keep you that you shall not sink under the trials which will prove a severe temptation to many. This does not mean that they would be actually kept from calamity of all kinds, but that they would be kept from the temptation of apostasy in calamity. He would give them grace to bear up under trials with a Christian spirit, and in such a manner that their salvation should not be endangered.

From the hour of temptation. The season; the time; the period of temptation. You shall be so kept that that which will prove to be a time of temptation to so many shall not endanger your salvation. Though others fall, you shall not; though you may be afflicted with others, yet you shall have grace to sustain you.

Which shall come upon all the world. The phrase here used--"all the world"--may either denote the whole world; or the whole Roman empire; or a large district of country; or the land of Judaea. Lk 2:1. Here, perhaps, all that is implied is, that the trial would be very extensive or general-- so much so as to embrace the world, as the word was understood by those to whom the epistle was addressed. It need not be supposed that the whole world literally was included in it, or even all the Roman empire, but what was the world to them--the region which they would embrace in that term. If there were some far-spreading calamity in the country where they resided, it would probably be all that would be fairly embraced in the meaning of the word. It is not known to what trial the speaker refers. It may have been some form of persecution, or it may have been some calamity by disease, earthquake, or famine that was to occur. Tacitus (see Wetstein, in loc.) mentions an earthquake that sank twelve cities in Asia Minor in one night, by which, among others, Philadelphia was deeply affected; and it is possible that there may have been reference here to that overwhelming calamity. But nothing can be determined with certainty in regard to this.

To try them that dwell upon the earth. To test their character. It would rather seem from this that the affliction was some form of persecution as adapted to test the fidelity of those who were affected by it. The persecutions in the Roman empire would furnish abundant occasions for such a trial.

(h) "I also" 2Pet 2:9

Behold, I come quickly. That is, in the trials referred to. Rev 1:1, Revv 1:11, Rev 1:16.

Hold that fast which thou hast. That is, whatever of truth and piety you now possess. Rev 3:3.

That no man take thy crown. The crown of life appointed for all who are true believers. 2Ti 4:8. The truth which is taught here is, that by negligence or unfaithfulness in duty we may be deprived of the glory which we might have obtained if we had been faithful to our God and Saviour. We need to be on our constant guard, that, in a world of temptation, where the enemies of truth abound, we may not be robbed of the crown that we might have worn for ever. 2Jn 8.

(a) "come" Zeph 1:14 (b) "quickly" Rev 3:3

Him that overcometh. Rev 2:7.

Will I make a pillar in the temple of my God. The promised reward of faithfulness here is, that he who was victorious would be honoured as if he were a pillar or column in the temple of God. Such a pillar or column was partly for ornament, and partly for support; and the idea here is, that in that temple he would contribute to its beauty and the justness of its proportions, and would at the same time be honoured as if he were a pillar which was necessary for the support of the temple. It is not uncommon in the New Testament to represent the church as a temple, and Christians as parts of it. See 1Cor 3:16-17, 6:19, 2Cor 6:16, 1Pet 2:5.

And he shall go no more out. He shall be permanent as a part of that spiritual temple. The idea of "going out" does not properly belong to a pillar; but the speaker here has in his mind the man, though represented as a column. The description of some parts would be applicable more directly to a pillar; in others more properly to a man. Compare Jn 6:37, 10:28-29, 1Jn 2:19, for an illustration of the sentiment here. The main truth here is, that if we reach heaven, our happiness will be secure for ever. We shall have the most absolute certainty that the welfare of the soul will no more be periled; that we shall never be in danger of falling into temptation; that no artful foe shall ever have power to alienate our affections from God; that we shall never die. Though we may change our place, and may roam from world to world till we shall have surveyed all the wonders of creation, yet we shall never "go out of the temple of God." Jn 14:2. When we reach the heavenly world, our conflicts will be over, our doubts at an end. As soon as we cross the threshold, we shall be greeted with the assurance, "he shall go no more out for ever." That is to be our eternal abode, and whatever of joy or felicity or glory that bright world can furnish, is to be ours. Happy moment, when, emerging from a world of danger and of doubt, the soul shall settle down into the calmness and peace of that state where there is the assurance of God himself that world of bliss is to be its eternal abode!

And I will write upon him the name of my God. Considered as a pillar or column in the temple. The name of God would be conspicuously recorded on it to show that he belonged to God. The allusion is to a public edifice on the columns of which the names of distinguished and honoured persons were recorded; that is, where there was a public testimonial of the respect in which one whose name was thus recorded was held. The honour thus conferred on him "who should overcome" would be as great as if the name of that God whom he served, and whose favour and friendship he enjoyed, were inscribed on him in some conspicuous manner. The meaning is, that he would be known and recognised as belonging to God; the God of the Redeemer himself-- indicated by the phrase "the name of my God."

And the name of the city of my God. That is, indicating that he belongs to that city, or that the New Jerusalem is the city of his habitation. The idea would seem to be, that in this world, and in all worlds wherever he goes and wherever he abides, he will be recognised as belonging to that holy city; as enjoying the rights and immunities of such a citizen.

Which is New Jerusalem. Jerusalem was the place where the temple was reared, and where the worship of God was celebrated. It thus came to be synonymous with the church--the dwelling-place of God on earth.

Which cometh down out of heaven from my God. Rev 21:2 Of course, this must be a figurative representation, but the idea is plain. It is,

(1.) that the church is, in accordance with settled Scripture language, represented as a city--the abode of God on earth.

(2.) That this, instead of being built here, or having an earthly origin, has its origin in heaven. It is as if it had been constructed there, and then sent down to earth ready formed. The type, the form, the whole structure is heavenly. It is a departure from all proper laws of interpretation to explain this literally, as if a city should be actually let down from heaven; and equally so to infer from this passage, and the others of similar import in this book, that a city will be literally reared for the residence of the saints. If the passage proves anything on either of these points, it is, that a great and splendid city, such as that described in chapter 21, will literally come down from heaven. But who can believe that? Such an interpretation, however, is by no means necessary. The comparison of the church with a beautiful city, and the fact that it has its origin in heaven, is all that is fairly implied in the passage.

And I will write upon him my new name. Rev 2:17. The reward, therefore, promised here is, that he who by persevering fidelity showed that he was a real friend of the Saviour, would be honoured with a permanent abode in the holy city of his habitation. In the church redeemed and triumphant he would have a perpetual dwelling; and wherever he should be, there would be given him sure pledges that he belonged to him, and was recognised as a citizen of the heavenly world. To no higher honour could any man aspire; and yet that is an honour to which the most humble and lowly may attain by faith in the Son of God.

(c) "New Jerusalem" Rev 22:2,10

And unto the angel of the church of the Laodiceans write. Rev 1:20.

These things saith the Amen. Referring, as is the case in every epistle, to some attribute of the speaker adapted to impress their minds, or to give peculiar force to what he was about to say to that particular church. Laodicea was characterized by lukewarmness, and the reference to the fact that he who was about to address them was the "Amen"--that is, was characterized by the simple earnestness and sincerity denoted by that word--was eminently fitted to make an impression on the minds of such a people. The word Amen means true, certain, faithful; and, as used here, it means that he to whom it is applied is eminently true and faithful. What he affirms is true; what he promises or threatens is certain. Himself characterized by sincerity and truth, (2Cor 1:20) he can look with approbation only on the same thing in others: and hence he looks with displeasure on the lukewarmness which, from its very nature, always approximates insincerity. This was an attribute, therefore, every way appropriate to be referred to in addressing a lukewarm church.

The faithful and true witness. This is presenting the idea implied in the word Amen in a more complete form, but substantially the same thing is referred to. He is a witness for God and his truth, and he can approve of nothing which the God of truth would not approve. Rev 1:5.

The beginning of the creation of God. This expression is a very important one in regard to the rank and dignity of the Saviour, and, like all similar expressions respecting him, its meaning has been much controverted. Col 1:15. The phrase here used is susceptible, properly, of only one of the following significations, viz.: either

(a) that he was the beginning of the creation in the sense that he caused the universe to begin to exist--that is, that he was the author of all things; or

(b) that he was the first created being; or

(c) that he holds the primacy over all, and is at the head of the universe. It is not necessary to examine any other proposed interpretations, for the only other senses supposed to be conveyed by the words, that he is the beginning of the creation in the sense that he rose from the dead as the first-fruits of them that sleep, or that he is the head of the spiritual creation of God, are so foreign to the natural meaning of the words as to need no special refutation. As to the three significations suggested above, it may be observed, that the first one--that he is the author of the creation, and in that sense the beginning, though expressing a scriptural doctrine, (Jn 1:3, Eph 3:9, Col 1:16)--is not in accordance with the proper meaning of the word here used--αρχη. The word properly refers to the commencement of a thing, not its authorship, and denotes properly primacy in time, and primacy in rank, but not primacy in the sense of causing anything to exist. The two ideas which run through the word as it is used in the New Testament are those just suggested. For the former--primacy in regard to time--that is properly the commencement of a thing, see the following passages where the word occurs: Mt 19:4,8, 24:8,21, Mk 1:1, 10:6, 13:8,19, Lk 1:2, Jn 1:1-2 Jn 2:11, 6:64, 8:25,44, 15:27, 16:4, Acts 11:15, 1Jn 1:1, 2:7,13-14,24 1Jn 3:8,11, 2Jn 5-6. For the latter signification, primacy of rank, or authority, see the following places: Lk 12:11, 20:20, Rom 8:38 1Cor 15:24, Eph 1:21, 3:10, Eph 6:12, Col 1:16,18, 2:10,15, Tit 3:1. The word is not, therefore, found in the sense of authorship, as denoting that one is the beginning of anything in the sense that he caused it to have an existence. As to the second of the significations suggested, that it means that he was the first created being, it may be observed

(a) that this is not a necessary signification of the phrase, since no one can show that this is the only proper meaning which could be given to the words, and therefore the phrase cannot be adduced to prove that he is himself a created being. If it were demonstrated from other sources that Christ was, in fact, a created being, and the first that God had made, it cannot be denied that this language would appropriately express that fact. But it cannot be made out from the mere use of the language here; and as the language is susceptible of other interpretations, it cannot be employed to prove that Christ is a created being.

(b) Such an interpretation would be at variance with all those passages which speak of him as uncreated and eternal; which ascribe Divine attributes to him; which speak of him as himself the Creator of all things. Compare Jn 1:1-3, Col 1:16, Heb 1:2,6,8,10-12. The third signification, therefore, remains, that he is "the beginning of the creation of God," in the sense that he is the head or prince of the creation; that is, that he presides over it so far as the purposes of redemption are to be accomplished, and so far as is necessary for those purposes. This is

(1) in accordance with the meaning of the word, Lk 12:11, 20:20, et al, ut supra; and

(2) in accordance with the uniform statements respecting the Redeemer, that "all power is given unto him in heaven and in earth," (Mt 28:18) that God has "given him power over all flesh," (Jn 17:2) that all things are "put under his feet," (Heb 2:8, 1Cor 15:27) that he is exalted over all things, Eph 1:20-22. Having this rank, it was proper that he should speak with authority to the church at Laodicea.

(1) "church" "in Laodicea" (a) "Amen" Isa 65:16

I know thy works. Rev 2:2.

That thou art neither cold nor hot. The word cold here would seem to denote the state where there was no pretension to religion; where everything was utterly lifeless and dead. The language is obviously figurative, but it is such as is often employed, when we speak of one as being cold towards another, as having a cold or icy heart, etc. The word hot would denote, of course, the opposite-- warm and zealous in their love and service. The very words that we are constrained to use when speaking on this subject--such words as ardent, (i.e. hot, or burning;) fervid, (i.e. very hot, burning, boiling)--show how necessary it is to use such words, and how common it is. The state indicated here, therefore, would be that in which there was a profession of religion, but no warm-hearted piety; in which there was not, on the one hand, open and honest opposition to him, and, on the other, such warm-hearted and honest love as he had a right to look for among his professed friends; in which there was a profession of that religion which ought to warm the heart with love, and fill the soul with zeal in the cause of the Redeemer; but where the only result, in fact, was deadness and indifference to him and his cause. Among those who made no profession, he had reason to expect nothing but coldness; among those who made a profession, he had a right to expect the glow of a warm affection, but he found nothing but indifference.

I would thou wert cold or hot. That is, I would prefer either of those states to that which now exists. Anything better than this condition, where love is professed, but where it does not exist; where vows have been assumed which are not fulfilled. Why he would prefer that they should be "hot" is clear enough; but why would he prefer a state of utter coldness--a state where there was no profession of real love? To this question the following answers may be given:

(1.) Such a state of open and professed coldness or indifference is more honest. There is no disguise; no concealment; no pretence. We know where one in this state "may be found;" we know with whom we are dealing; we know what to expect. Sad as the state is, it is at least honest; and we are so made that we all prefer such a character to one where professions are made which are never to be realised--to a state of insincerity and hypocrisy.

(2.) Such a state is more honourable. It is a more elevated condition of mind, and marks a higher character. Of a man who is false to his engagements, who makes professions and promises never to be realized, we can make nothing. There is essential meanness in such a character, and there is nothing in it which we can respect. But in the character of the man who is openly and avowedly opposed to anything; who takes his stand, and is earnest and zealous in his course, though it be wrong, there are traits which may be, under a better direction, elements of true greatness and magnanimity. In the character of Saul of Tarsus, there were always the elements of true greatness; in that of Judas Iscariot, there were never. The one was capable of becoming one of the noblest men that has ever lived on the earth; the other, even under the personal teaching of the Redeemer for years, was nothing but a traitor--a man of essential meanness.

(3.) There is more hope of conversion and salvation in such a ease. There could always have been a ground of hope that Saul would be converted and saved, even when "breathing out threatening and slaughter;" of Judas, when numbered among the professed disciples of the Saviour, there was no hope. The most hopeless of all persons, in regard to salvation, are those who are members of the church without any true religion; who have made a profession without any evidence of personal piety; who are content with a name to live. This is so, because

(a) the essential character of any one who will allow himself to do this is eminently unfavourable to true religion. There is a lack of that thorough honesty and sincerity which is so necessary for true conversion to God. He who is content to profess to be what he really is not, is not a man on whom the truths of Christianity are likely to make an impression.

(b) Such a man never applies the truth to himself. Truth that is addressed to impenitent sinners he does not apply to himself, of course; for he does not rank himself in that class of persons. Truth addressed to hypocrites he will not apply to himself; for no one, however insincere and hollow he may be, chooses to act on the presumption that he is himself a hypocrite, or so as to leave others to suppose that he regards himself as such. The means of grace adapted to save a sinner, as such, he will not use; for he is in the church, and chooses to regard himself as safe. Efforts made to reclaim him he will resist; for he will regard it as proof of a meddlesome spirit, and an uncharitable judging in others, if they consider him to be anything different from what he professes to be. What right have they to go back of his profession, and assume that he is insincere? As a consequence, there are probably fewer persons by far converted of those who come into the church without any religion, than of any other class of persons of similar number; and the most hopeless of all conditions, in respect to conversion and salvation, is when one enters the church deceived.

(c) It may be presumed that, for these reasons, God himself will make less direct effort to convert and save such persons. As there are fewer appeals that can be brought to bear on them; as there is less in their character that is noble and that can be depended on in promoting the salvation of a soul; and as there is special guilt in hypocrisy, it may be presumed that God will more frequently leave such persons to their chosen course, than he will those who make no professions of religion. Compare Ps 109:17,18, Jer 7:16, 11:14:11 Isa 1:15, Hos 4:17.

(b) "would" 1Kgs 18:21

So then because thou art lukewarm-I will spue thee out of my mouth. Referring, perhaps, to the well-known fact that tepid water tends to produce sickness at the stomach, and an inclination to vomit. The image is intensely strong, and denotes deep disgust and loathing at the indifference which prevailed in the church at Laodicea. The idea is, that they would be utterly rejected and cast off as a church: a threatening of which there has been an abundant fulfilment in subsequent times. It may be remarked, also, that what was threatened to that church may be expected to occur to all churches, if they are in the same condition; and that all professing Christians, and Christian churches, that are lukewarm, have special reason to dread the indignation of the Saviour.

Because thou sayest, I am rich. So far as the language here is concerned, this may refer either to riches literally, or to and spiritual riches; that is, to a boast of having religion enough. Professor Stuart supposes that it refers to the former, and so do Wetstein, Vitringa, others. Doddridge, Rosenmuller, and others, understand it in the latter sense. There is no doubt that there was much wealth in Laodicea, and that, as a people, they prided themselves on their riches. See the authorities in Wetstein, on Col 2:1, and Vitringa, p. 160. It is not easy to determine which is the true sense; but may it not have been that there was an allusion to both, and that, in every respect, they boasted that they had enough? May it not have been so much the characteristic of that people to boast of their wealth, that they carried the spirit into everything, and manifested it even in regard to religion? Is it not true that they who have much of this world's goods, when they make a profession of religion, are very apt to suppose that they are well off in everything, and to feel self-complacent and happy? And is not the possession of much wealth by an individual Christian, or a Christian church, likely to produce just the lukewarmness which it is said existed in the church at Laodicea? If we thus understand it, there will be an accordance with the well-known fact that Laodicea was distinguished for its riches, and, at the same time, with another fact, so common as to be almost universal, that the possession of great wealth tends to make a professed Christian self-complacent and satisfied in every respect; to make him feel that, although he may not have much religion, yet he is on the whole well off; and to produce, in religion, a state of just such lukewarmness as the Saviour here says was loathsome and odious. And increased with goods. πεπλουκητα--"I am enriched." This is only a more emphatic and intensive way of saying the same thing. It has no reference to the kind of riches referred to, but merely denotes the confident manner in which they affirmed that they were rich.

And have need of nothing. Still an emphatic and intensive way of saying that they were rich. In all respects, their wants were satisfied; they had enough of everything. They felt, therefore, no stimulus to effort; they sat down in contentment, self-complacency, and indifference. It is almost unavoidable that those who are rich in this world's goods should feel that they have need of nothing. There is no more common illusion among men than the feeling that if one has wealth, he has everything; that there is no want of his nature which cannot be satisfied with that; and that he may now sit down in contentment and ease. Hence the almost universal desire to be rich; hence the common feeling among those who are rich that there is no occasion for solicitude or care for anything else. Compare Lk 12:19.

And knowest not. There is no just impression in regard to the real poverty and wretchedness of your condition.

That thou art wretched. The word wretched we now use to denote the actual consciousness of being miserable, as applicable to one who is sunk into deep distress or affliction. The word here, however, refers rather to the condition itself than to the consciousness of that condition, for it is said that they did not know it. Their state was, in fact, a miserable state, and was fitted to produce actual distress if they had any just sense of it, though they thought that it was otherwise.

And miserable. This word has, with us now, a similar signification; but the term here used--ελεεινος--rather means a pitiable state than one actually felt to be so. The meaning is, that their condition was one that was fitted to excite pity or compassion; not that they were actually miserable. 1Cor 15:19.

And poor. Notwithstanding all their boast of having enough. They really had not that which was necessary to meet the actual wants of their nature, and, therefore, they were poor. Their worldly property could not meet the wants of their souls; and, with all their pretensions to piety, they had not religion enough to meet the necessities of their nature when calamities should come, or when death should approach; and they were, therefore, in the strictest sense of the term, poor.

And blind. That is, in a spiritual respect. They did not see the reality of their condition; they had no just views of themselves, of the character of God, of the way of salvation. This seems to be said in connexion with the boast which they made in their own minds--that they had everything; that they wanted nothing. One of the great blessings of life is clearness of vision, and their boast that they had everything must have included that; but the speaker here says that they lacked that indispensable thing to completeness of character and to full enjoyment. With all their boasting, they were actually blind,--and how could one who was in that state say that he "had need of nothing?"

And naked. Of course, spiritually. Salvation is often represented as a garment, (Mt 22:11-12, Rev 6:11, 7:9,13-14) and the declaration here is equivalent to saying that they had no religion. They had nothing to cover the nakedness of the soul, and in respect to the real wants of their nature they were like one who had no clothing in reference to cold, and heat, and storms, and to the shame of nakedness. How could such an one be regarded as rich? We may learn from this instructive verse,

(1.) that men may think themselves to be rich, and yet, in fact, be miserably poor. They may have the wealth of this world in abundance, and yet have nothing that really will meet their wants in disappointment, bereavement, sickness, death; the wants of the never-dying soul; their wants in eternity. What had the "rich fool," as he is commonly termed, in the parable, when he came to die? Lk 12:16, seq. What had "Dives," as he is commonly termed, to meet the wants of his nature when he went down to hell? Lk 16:19, seq.

(2.) Men may have much property, and think that they have all they want, and yet be wretched. In the sense that their condition is a wretched condition, this is always true; and in the sense that they are consciously wretched, this may be and often is true also.

(3.) Men may have great property, and yet be miserable. This is true in the sense that their condition is a pitiable one, and in the sense that they are actually unhappy. There is no more pitiable condition than that where one has great property, and is self-complacent and proud, and who has nevertheless no God, no Saviour, no hope of heaven, and who perhaps that very day may "lift up his eyes in hell, being in torments;" and, it need not be added, that there is no greater actual misery in this world than that which sometimes finds its way into the palaces of the rich. He greatly errs who thinks that misery is confined to the cottages of the poor.

(4.) Men may be rich, and think they have all that they want, and yet be blind to their condition. They really have no distinct vision of anything. They have no just views of God, of themselves, of their duty, of this world, or of the next. In most important respects, they are in a worse condition than the inmates of an asylum for the blind, for they may have clear views of God and of heaven. Mental darkness is a greater calamity than the loss of natural vision; and there is many an one who is surrounded by all that affluence can give, who never yet had one correct view of his own character, of his God, or of the reality of his condition, and whose condition might have been far better if he had actually been born blind.

(5.) There may be gorgeous robes of adorning, and yet real nakedness. With all the decorations that wealth can impart, there may be a nakedness of the soul as real as that of the body would be if, without a rag to cover it, it were exposed to cold, and storm, and shame. The soul, destitute of the robes of salvation, is in a worse condition than the body without raiment: for, how can it bear the storms of wrath that shall beat upon it for ever, and the shame of its exposure in the last dread day?

(a) "I am rich" Hoss 12:8

I counsel thee to buy of me gold tried in the fire. Pure gold; such as has been subjected to the action of heat to purify it from dross. 1Pet 1:7. Gold here is emblematic of religion--as being the most precious of the metals, and the most valued by men. They professed to be rich, but were not; and he counsels them to obtain from him that which would make them truly rich.

That thou mayest be rich. In the true and proper sense of the word. With true religion; with the favour and friendship of the Redeemer, they would have all that they really needed, and would never be in want.

And white raiment. The emblem of purity and salvation. Rev 3:4. This is said in reference to the fact (Rev 3:17) that they were then naked.

That thou mayest be clothed. With the garments of salvation. This refers, also, to true religion, meaning that that which the Redeemer furnishes will answer the same purpose in respect to the soul which clothing does in reference to the body. Of course, it cannot be understood literally, nor should the language be pressed too closely, as if there was too strict a resemblance.

And that the shame of thy nakedness do not appear. We clothe the body as well for decency as for protection against cold, and storm, and heat. The soul is to be clothed that the "shame" of its sinfulness may not be exhibited, and that it may not be offensive and repellent in the sight.

And anoint thine eyes with eye-salve. In allusion to the fact that they were blind, Rev 3:17. The word eye-salve-- κολλουριον--occurs nowhere else in the New Testament. It is a diminutive from κολλυρα--collyra--a coarse bread or cake, and means properly a small cake or cracknel. It is applied to eye-salve as resembling such a cake, and refers to a medicament prepared for sore or weak eyes. It was compounded of various substances supposed to have a healing quality. See Wetstein, in loc. The reference here is to a spiritual healing--meaning that, in respect to their spiritual vision, what he would furnish would produce the same effect as the collyrium or eye-salve would in diseased eyes. The idea is, that the grace of the gospel enables men who were before blind to see clearly the character of God, the beauty of the way of salvation, the loveliness of the person and work of Christ, etc. Eph 1:18.

(a) "buy" Isa 55:1 (b) "nakedness" Rev 16:15

As many as I love, I rebuke and chasten. Of course, only on the supposition that they deserve it. The meaning is, that it is a proof of love on his part, if his professed friends go astray, to recall them by admonitions and by trials. So a father calls back his children who are disobedient; and there is no higher proof of his love than when, with great pain to himself, he administers such chastisement as shall save his child. See the sentiment here expressed fully explained. Heb 12:6, seq. The language is taken from Prov 3:12

Be zealous therefore, and repent. Be earnest, strenuous, ardent in your purpose to exercise true repentance, and to turn from the error of your ways. Lose no time; spare no labour, that you may obtain such a state of mind that it shall not be necessary to bring upon you the severe discipline which always comes on those who continue lukewarm in religion. The truth taught here is, that when the professed followers of Christ have become lukewarm in his service, they should lose no time in returning to him, and seeking his favour again. As sure as he has any true love for them, if this is not done, he will bring upon them some heavy calamity, alike to rebuke them for their errors, and to recover them to himself.

(c) "As many" Heb 12:5,6

Behold, I stand at the door, and knock. Intimating that, though they had erred, the way of repentance and hope was not closed against them. He was still willing to be gracious, though their conduct had been such as to be loathsome, Rev 3:16. To see the real force of this language, we must remember how disgusting and offensive their conduct had been to him. And yet he was willing, notwithstanding this, to receive them to his favour; nay more, he stood and pleaded with them that he might be received with the hospitality that would be shown to a friend or stranger. The language here is so plain that it scarcely needs explanation. It is taken from an act when we approach a dwelling, and, by a well-understood sign--knocking--announce our presence, and ask for admission. The act of knocking implies two things:

(a) that we desire admittance; and

(b) that we recognise the right of him who dwells in the house to open the door to us or not, as he shall please. We would not obtrude upon him; we would not force his door; and if, after we are sure that we are heard, we are not admitted, we turn quietly away. Both of these things are implied here by the language used by the Saviour when he approaches man as represented under the image of knocking at the door: that he desires to be admitted to our friendship; and that he recognises our freedom in the matter. He does not obtrude himself upon us, nor does he employ force to find admission to the heart. If admitted, he comes and dwells with us; if rejected, he turns quietly away--perhaps to return and knock again, perhaps never to come back. The language here used, also, may be understood as applicable to all persons, and to all the methods by which the Saviour seeks to come into the heart of a sinner. It would properly refer to anything which would announce his presence:--his word; his Spirit; the solemn events of his Providence; the invitations of his gospel. In these and in other methods he comes to man; and the manner in which these invitations ought to be estimated would be seen by supposing that he came to us personally and solicited our friendship, and proposed to be our Redeemer. It may be added here, that this expression proves that the attempt at reconciliation begins with the Saviour. It is not that the sinner goes out to meet him, or to seek for him; it is that the Saviour presents himself at the door of the heart as if he were desirous to enjoy the friendship of man. This is in accordance with the uniform language of the New Testament, that "God so loved the world as to give his only-begotten Son;" that "Christ came to seek and to save the lost;" that the Saviour says, "Come unto me, all ye that labour and are heavy laden," etc. Salvation, in the Scriptures, is never represented as originated by man.

If any man hear my voice. Perhaps referring to a custom then prevailing, that he who knocked spake, in order to let it be known who it was. This might be demanded in the night, (Lk 11:5) or when there was apprehension of danger, and it may have been the custom when John wrote. The language here, in accordance with the uniform usage in the Scriptures, (compare Isa 55:1, Jn 7:37, Rev 22:17) is universal, and proves that the invitations of the gospel are made, and are to be made, not to a part only, but fully and freely to all men; for, although this originally had reference to the members of the church in Laodicea, yet the language chosen seems to have been of design so universal (εαντις) as to be applicable to every human being; and any one, of any age and in any land, would be authorized to apply this to himself, and, under the protection of this invitation to come to the Saviour, and to plead this promise as one that fairly included himself. It may be observed farther, that this also recognises the freedom of man. It is submitted to him whether he will hear the voice of the Redeemer or not; and whether he will open the door and admit him or not. He speaks loud enough, and distinctly enough, to be heard, but he does not force the door if it is not voluntarily opened.

And open the door. As one would when a stranger or friend stood and knocked. The meaning here is simply, if any one will admit me; that is, receive me as a friend. The act of receiving him is as voluntary on our part as it is when we rise and open the door to one who knocks. It may be added,

(1.) that this is an easy thing. Nothing is more easy than to open the door when one knocks; and so everywhere in the Scriptures it is represented as an easy thing, if the heart is willing, to secure the salvation of the soul.

(2.) This is a reasonable thing. We invite him who knocks at the door to come in. We always assume, unless there is reason to suspect the contrary, that he applies for peaceful and friendly purposes. We deem it the height of rudeness to let one stand and knock long; or to let him go away with no friendly invitation to enter our dwelling. Yet how differently does the sinner treat the Saviour! How long does he suffer him to knock at the door of his heart, with no invitation to enter--no act of common civility such as that with which he would greet even a stranger! And with how much coolness and indifference does he see him turn away--perhaps to come back no more, and with no desire that he ever should return!

I will come in to him, and will sup with him, and he with me. This is an image denoting intimacy and friendship. Supper, with the ancients, was the principal social meal; and the idea here is, that between the Saviour and those who would receive him, there would be the intimacy which subsists between those who sit down to a friendly meal together. In all countries and times, to eat together, to break bread together, has been the symbol of friendship, and this the Saviour promises here. The truths, then, which are taught in this verse, are

(1) that the invitation of the gospel is made to all--"if any man hear my voice;"

(2) that the movement towards reconciliation and friendship is originated by the Saviour--"behold, I stand at the door and knock;"

(3) that there is a recognition of our own free agency in religion--"if any man will hear my voice, and open the door;"

(4) the ease of the terms of salvation, represented by "hearing his voice," and "opening the door;" and

(5) the blessedness of thus admitting him, arising from his friendship--"I will sup with him, and he with me." What friend can man have who would confer so many benefits on him as the Lord Jesus Christ? Who is there that he should so gladly welcome to his bosom?

(d) "knock" Song 5:2, Lk 12:36

To him that overcometh. Rev 2:7.

Will I grant to sit with me in my throne. That is, they will share his honours and his triumphs. Rev 2:26-27; Rom 8:17.

Even as I also overcame. As I gained a victory over the world, and over the power of the tempter. As the reward of this, he is exalted to the throne of the universe, (Php 2:6-11) and in these honours, achieved by their great and glorious Head, all the redeemed will share.

And am set down with my Father in his throne. Php 2:6-11. That is, he has dominion over the universe. All things are put under his feet, and, in the strictest unison and with perfect harmony, he is united with the Father in administering the affairs of all worlds. The dominion of the Father is that of the Son--that of the Son is that of the Father; for they are one. Jn 5:19, Eph 1:20, seq, 1Cor 15:24,seq.

(b) "overcometh" Rev 12:11, 1Jn 5:4,5 (c) "sit" Lk 22:30 (d) "overcome" Rev 2:17

He that hath an ear, etc. Rev 2:7.

This chapter began the fifth epistle which Christ wrote and directed to the church at Sardis.

In which observe, 1. The glorious description given of our Lord Jesus Christ, namely, that he has the seven Spirits of God, and the seven stars; that is, according to some, he hath the Holy Spirit of God proceeding from him as from the Father: and because he had power to send the Holy Ghost, together with the Father, he is therefore said to have the seven spirits of God; so the Holy Ghost is called, because of the perfection and variety of his gifts and graces, influences and operations. Others by the seven Spirits understand created angels; and the seven Spirits being joined with seven Stars, intimate according to these, that Christ is the Lord of angels and ministers, he upholds his ministers, and has angels always at hand to defend his members.

Observe, 2. This church's partial opinion of herself; in her own and others' esteem, she was alive; thou hast a repute for an excellent church, thy profession causes many to think and speak well of thee: Thou hast a name that thou livest.

Observe, 3. Christ's impartial judgment concerning her, as one that knew her better than either others did, or herself could know her: thou sayest thou art dead or dying, thyself and others are deceived concerning thee.

Learn hence, 1. That it is possible for a professing people to be alive in their own and others' esteem, and yet to be dead or dying in God's account; at the same time that they make a splendid and glorious profession of religion, they may be under the reign and power of hypocrisy.

Learn hence, 2. That no religious pretences, no fair shows, can possibly hide a person's or a people's hypocrisy from God's eye: thou sayest that thou art thus, but I know thee better than others do, or thou canst know thyself; thou hast a name to live, but thou art dead.

Observe, 4. The counsel given by Christ to this languid and languishing church.

1. To be watchful; to shake off her drowsiness and formality; no reformation can be expected, if due consideration, watchfulness, and care, be not exercised.

2. To strengthen the things that are ready to die; that is, blow up every spark of grace which lodges under the ashes of much corruption, and keep it from going quite out. Spirituals are to be succoured and strengthened, if once they grow languishing and dying, lest they grow quite dead.

3. To remember what they had received and heard from Christ's apostles and ministers: to hold fast the truths received, and to repent of what is evil, and to reform what has been done amiss; intimating, that it is the duty of Christians to remember those truths which they have heard and received, and also to hold fast what they have heard and received: and that renewed repentance is the duty of Christians, as well as initial repentance.

Observe, 5. The complaint which Christ brings in against the church of Sardis, I have not found thy works perfect before God; not full, says the original, that is, not filled up with that sincerity and zeal which God requires: a man may be full of good works, and yet his prayer not full, but vain and empty; sincerity is the fulness or filling up of all duties: it is not common frailty, but the want of sincerity and soundness, zeal and seriousness, which Christ complains of.

Observe, 6. The danger threatened to security and slothfulness, If thou shalt not watch, I will come upon thee as a thief; that is, I will surprise thee with my judgments in the midst of thy security, as a thief does persons when they are asleep, and least expect him; the expression plainly intimates, both the suddenness of the judgment, and the severity of the judgment threatened.

Note here, That though the greater part in Sardis were dead or dying, that is, declining or decaying, yet there were some that kept their innocency, and preserved themselves from error and false worship, from erroneous principles and debauched practices.

Note farther, That these few which keep themselves pure above the rest, are not commanded to separate from the rest. Doctrines crying up purity to the prejudice of unity reject, for the gospel calls for unity as well as for purity.

Note also, The reward promised to such as kept themselves in Sardis pure both from error and vice: They shall walk with Christ in white, like persons of dignity and honour, like kings and conquerors, who of old wore white garments; they shall have the reward of their innocency and uprightness, for they are worthy of it, according to the law of grace, which promiseth it to them: they have walked worthily, with a worthiness of meetness, not with a worthiness of merit; they are therefore meet receivers, though not meritorious purchasers, of this reward.

Observe, Christ doth not say, he that conflicteth, but he that vanquisheth; not he that conquereth once or twice in the spiritual combat, but he that overcomes at last the temptations and persecutions from without, the lusts and corruptions from within: he shall be clothed with white raiment, that is, with robes of glory, as the reward of his eminency of his innocency and virtue, and as a mark of dignity and honour: and farther, I will not blot his name out of the book of life; that is, they shall be enrolled in it, and certainly saved, and I will present them to my Father, yea, I will publicly own them and confess them before God, angels, and men.

Lord, what an honour is this, to know thy people by name, and to call them by name before thy throne, and there publicly to acknowledge them, and proclaim the good done by them! O let it be our care to get first the white garment of grace on earth, and then we shall not miss of the white robes of glory in heaven.

These words are the same exhortatory conclusion which we find added by Christ to all the foregoing epistles; and plainly signify thus much, that all persons should look upon themselves as concerned in these several messages which the Spirit of Christ sends unto the churches; hence it is so oft repeated both in the former chapter and in this chapter, because it is of such universal use, and so nearly concerns us all.

Here we have the sixth epistle indited by Christ, written and sent by St. John to the church of Philadelphia, which name signifies brotherly love, and we may reasonably suppose that grace of love, unity, and concord, was eminently found with and amongst the members of this church, and had a mighty influence upon them in the practice of universal godliness, in as much as we find not this church blamed by Christ for any thing; not that she was wholly faultless, and altogether unblamable, but being free from those gross miscarriages which were in other Christians, and abounding with love to Christ, and one towards another. Christ graciously passes by and overlooks her failings and infirmities, and only proclaims her virtues and good works. Sincerity and love, though they do not blind Christ's eye, that he cannot see sin in his people, yet it causes him to look upon their failings with a pitiful and compassionate eye. This Philadelphia is said to be a mean city, not far from Sardis; yet here Christ had a very eminent church, not faulted for any thing: it is not the grandeur, but graciousness, of a people, that renders a place renowned.

In this epistle to the Philadelphians, we have these particulars observable, 1. A lofty description of Christ, by whose authority it was written: He is holy and true, holy in himself essentially, holy in respect to us communicatively, the author, approver, dispenser of all holiness; and true, that is, a lover and approver of truth. This title assures the church of the truth of all his predictions, promises,and threatenings; these two titles, holy and true, are generally ascribed to God in the Old Testament; these Christ, in the New Testament, often attributes to himself, which he had never done had he not been truly and really God.

The other part of the description of Christ follows, That hath the key of David, that is, of the church, of which David was a type: by the key power is denoted; Christ, as Mediator, has an absolute power over the church, being lord and head of it, and has committed a ministerial power of the keys to the governors and pastors of it; and having this key of the church in his own hand, by virtue of it he opens, and none can shut; and shutteth and none can open: that is, he can open, when he will, the door of success to his faithful ministers, by opening the hearts of his people through the power of converting grace, and no man can shut that door which Christ will thus open; and again, when he shuts the finally impenitent out of the church and out of heaven, no man can open and bring them in against his will: He openeth, and none can shut: he shutteth, and none can open.

Observe, 2. The special favour which Christ indulged to this church, namely, the favour of success in her gospel administrations: Behold, I have set before thee an open door. Under the metaphor of an open door, the success and progress of the gospel, in the preaching and dispensation of it, is shadowed forth; it is a special favour from God when he opens a door of advantage to us, to do good, the least good, either by convincing and converting sinners, or by edifying, strengthening, and comforting saints, and when God is pleased to open such door, none shall shut it.

Observe, 3. The commendation given by Christ of this church, Thou hast a little strength, a little spiritual inward strength, and but few external and outward helps and advantages; yet hast thou kept my word, my doctrine of faith, and my precepts for holy walking, these hast thou kept pure; and hast not denied my name, but adhered constantly to the profession of me and my gospel, notwithstanding all the temptations thou hast met with, by sufferings and reproaches.

Note here, How Christ took notice of that little measure of strength which this church had, and accepted it: weak grace, if sincere, shall always find acceptance with Christ; thou hast a little strength, and hast kept my word.

Observe, 4. The gracious promise made by Christ unto this church, that her enemies should submit themselves unto her, and worship before her feet: Behold, says Christ, I will make them of the synagogue of Satan, which falsely call themselves Jews; I will make them, namely, by the power of my grace, to come and worship before thy feet; they shall reverence thee, and pay a civil respect to thee, and shall know that I have loved thee.

Learn hence, That the submission which the enemies of the church shall be forced to make unto her, by the power of Christ, is great and wonderful.

Still our blessed Saviour proceeds with promises and encouragements to this church, Because thou hast kept the word of my patience.

Here note, That the doctrine of the gospel is called the word of Christ's patience, partly because it teaches patience in persecuting times, and partly because it is a doctrine which cannot firmly be adhered to without patience, Thou hast kept the word of my patience.

To keep this word of Christ's patience, implies not only the keeping his doctrine pure and uncorrupted from error, but also the observing and practising all the duties of a good life.

And note, The reward promised to this church for the performing of this duty, Because thou hast kept--I will keep thee; Christ will not be behind-hand in rewarding our obedience, no, not in this life: I will (here) keep thee from the hour of temptation, which shall come upon all the world.

Here note, 1. That a time of affliction, much more of persecution, is a time of temptation, because an afflicted and persecuted state hath many circumstances attending it, by which all are tried and some ensnared.

Note, 2. That a time of trial and temptation will come, most certainly come, sooner or later, upon all persons that dwell upon the earth, upon sinners as well as saints, upon hypocrites as well as sincere Christians; which trials will infallibly discover the faith and constancy of the one, the corruption and apostasy of the other: Because thou hast kept the word of my patience, I will also keep thee from the hour of temptation.

Observe here, notwithstanding this church's constancy, yet Christ exhorts her to steadfastness, Hold fast; the steadiest and most steadfast Christians have need to be often cautioned and counselled against backsliding.

Observe also, The encouragements which Christ gives his church to hold fast his innocency, fidelity, and patience: the first is drawn from the shortness of her sufferings, by reason of Christ's sudden coming, Behold, I come quickly, that is, to deliver my faithful people, and to destroy their enemies; the second is drawn from the hazard which they run of losing the crown, for want of an unfainting perseverance, Hold fast, that no man take thy crown.

Where note, That only the persevering Christian shall be crowned, and that each persevering Christian shall have his own crown: there are probably differences of reward in heaven, as well as degrees of misery in hell; for quality the glory will be the same, they shall shine as the sun; for degree it will likely be differing, as much as one star differs from another in glory: Let no man take thy crown.

In this verse Christ promises a threefold reward to them that finally overcome all the temptations and trials of this life.

1. They shall be pillars in God's temple, that is, honourable and glorious members of the triumphant glorified church, and shall have a fixed happiness therein; possibly the Holy Ghost here alludes to the pillars in Solomon's temple, which were very beautiful.

2. They shall go no more out; the pillars in Solomon's porch were removed and carried away by the Chaldeans, but these pillars shall be perpetual, their glorious state shall be a fixed, unchangeable state; when all the pillars of the earth shall tremble, these pillars in the temple of heaven shall remain immoveable to eternal ages.

3. As in pillars erected by men their names were written and engraved; in like manner does Christ here promise the inscription of a threefold name upon these pillars, the name of God, the name of the city of God, and his new name.

The name of God signifies the person to be an adopted child of God: the name of the city of God, declares such a person to be a citizen of the New Jerusalem, which is said to come down out of heaven: that is, the knowledge of it comes down to us from God, else we had never known it, nor could ever have conceived of it: and Christ's new name, is that of the glorious Redeemer, and signifies him that overcometh shall be honoured as one of Christ's redeemed ones; the whole name put together, to wit, the name of God, the name of the city of God, and the new name, signifies an adopted son of God, and heir of the New Jerusalem, and a living member of Christ the glorified Redeemer; thus shall it be done to them whom Christ delighteth to honour: in the New Jerusalem above shall they spend an eternity in the rapturous and ravishing admiration of that love which Father, Son, and Holy Spirit, bestowed upon them, in making them first the adopted and now the glorified sons of God.

This is again the close and conclusion of this, as it was before of all the epistles, in which Christ calls upon all persons to hear and consider what he saith by his Spirit to this church, and to lay it deeply to heart for their instruction and admonition. The council which is given by Christ to one particular church, he requires and expects should be applied to all, and improved by all.

This epistle to the Laodiceans is the seventh and last epistle which Christ commanded St. John at this time to write; most of the churches were found faulty before, but none like this here. Formality and hypocrisy, coldness and indifferency, in religion, had so for prevailed in this church, that we find nothing commended in them, nothing good spoken of them, and none of them exempted from the general charge brought in against them for that lukewarmness and hypocrisy.

In this epistle now before us, Observe, 1. A description of Christ in his deservedly glorious titles: thus saith the Amen, the faithful and true Witness, that is, he that is verity and truth itself, both in his promises and his threatenings, who is holy, and cannot lie; righteous, and cannot deceive; wise, and can never be deceived; therefore Christ takes upon him this name here of the faithful and true Witness, to awaken these drowsy hypocrites, to see and consider that he knows their state and condition, and will testify and witness against them.

There is no such effectual remedy against hypocrisy, lukewarmness, and indifference in the matters of religion, as a firm belief of Christ's omnisciency and veracity. The other title given to Christ, is the beginning of the creation of God; that is, the beginner of the creation of God, the original and first cause, by which all the creatures of God had their beginning. Christ is not only principium principatun, but principium principians; not the passive beginning, or he that first created, but the active beginning, or he by whom the creation was begun, both the old and new creation.

Now Christ takes upon him this title, to encourage the Laodiceans to come unto him, (according to the invitation, given v. 18.) to recover them from their formality, seeing he is omnipotent, and can give a being and beginning to grace in the new creation as he did to nature in the old and first creation.

Observe, 2. The reproof here given to this church of Laodicea, I know thou art neither hot nor cold; thou art not for open heresy or infidelity, but likest well a profession of Christianity; you receive the gospel, and so are not quite cold, but you want zeal to suffer any thing for it, and so are not at all hot; I see nothing in thee but a lukewarm indifferency, for which I disown thee, nay, disdain thee.

Learn hence, 1. That Christ loathes lukewarm persons, who profess Christianity with reserves for worldly safety. These Laodiceans were neither enemies to Christ, nor true friends, but served God and gain, Christ and the world, by turns, as occasion served.

Learn, 2. That though God abominates lukewarmness and want of zeal, yet he will not disown those who have any spark of true zeal, though defective and culpably remiss; he will not quench smoking flax, but blow it up into a holy flame; but all that have not so much zeal as to prefer Christ before the world, shall be accounted his enemies, and disowned by him.

Observe here, 1. This church's partial opinion of herself, her vanity and vain-glorious ostentation, accompanied with self-esteem: she said she had need of nothing.

Observe, 2. That this boasting and vain-glorious ostentation did very probably spring from, and was occasioned by, this church's worldly prosperity: thou sayest, I am rich, and increased in goods. We are apt to mistake the warm sun for God's blessing, and to apprehend when we are great that we are gracious; and because rich in goods, conclude ourselves rich in grace: but, alas! God lifts up the light of his common providence upon thousands whom he does not lift up the light of his reconciled countenance upon.

Observe, 3. Christ's impartial judgment concerning this church of Laodicea, Thou sayest, thou art rich, and needest nothing: but I say, thou art wretched, and miserable, and poor, and blind, and naked.

Behold here, How some have little or no grace, who yet conceit they have much grace; as some reckon their temporal, so there are others that value their spiritual, estate, at many thousands beyond what it really is, and when upon a just balance of account they are worth nothing. Ah, miserable souls! empty and guilty, poor and pennyless in spirituals, wanting every thing, but especially a sight and sense of their poverty and wants.

Observe, 4. The counsel given by Christ to this church, very suitable to her condition: What pinches more than poverty? here is gold to enrich us. What shames us more than nakedness? here is a promise of raiment to clothe and cover us. What afflicts and grieves us more than blindness? here is eye-salve to anoint us.

But observe the order of the words, 1. Christ says not, I commanded thee, but, I counsel thee. O infinite condescension! the Lord Jesus does not always command like a king, but sometimes counsels like a friend; he counsels us by his Spirit, he counsels us by his ministers, he counsels us by our own consciences.

2. Christ's counsel is to buy; that is, earnestly to desire, and sincerely to endeavour, the procuring such spiritual blessings as we want: we buy with our prayers, our tears, our endeavours.

3. The blessings offered, tried gold, that will bear the touchstone, that faith and holiness which will give thee boldness in judgment. White raiment, or the merits of the Mediator, which covers our shame and nakedness out of the sight of God. And eye-salve, or the grace of spiritual illumination, whereby we see the want and worth of these spiritual blessings.

Here Christ lets the Laodiceans understand, that although he had been sharp with them, in reproving them for their formality and lukewarmness, yet it was upon a merciful design towards them, it proceeded from a principle of love in him; for as many as I love, says Christ, I rebuke and chasten.

Christ does not, therefore, love his children because he corrects them: but he therefore corrects them because he loves them. Name the favourite whom God loved too well to strike; nay, commonly there goes the severest exercises, where there has been the greatest love. Let not then God's chastenings of us abate our love to him; necessity compels God to correct; nothing is done by rods but what could not be effected without them: Be zealous therefore, and repent.

As if Christ had said, O Laodecea! lay aside thy lukewarm indifferency, and be fervent in my service, repent, and amend your ways, if you would escape your chastening and rebukes, for I had much rather give you the kisses of my lips than the blows of my hand; if then you love not correction, prevent it by zeal and reformation.

These words are very expressive of the tender love and gracious condescension of Christ towards poor sinners; full of heavenly rhetoric, to win and gain their hearts unto himself.

Here observe, That man's heart is Christ's door, that this door of the heart is naturally shut, yea, locked and barred against Christ by ignorance and infidelity; that, notwithstanding this, Christ knocks graciously at the door of men's hearts by his word, by his rod, by his Spirit: knocking is a vehement motion, a reiterated motion, we knock again and again; a gradual motion, first more gently, then loudly; and it is a finite motion, men will not always continue knocking, but if none answer, they turn their backs and go their way. All the knocks 0f Christ will cease and end, his Spirit will not always strive.

Farther observe, Christ doth not only knock, but stands knocking; it denotes the assiduity of Christ in waiting upon sinners, and his patience in knocking; standing is a waiting posture, it denotes an earnest desire and patient expectation.

Observe, Though Christ knocks at the door of man's heart, he doth not break it open, he doth not offer violence to men's wills, and save them against their wills; but the Holy Spirit inclines them to hear Christ's voice, and enables them to open the door to him, causing them to approve of and consent to the offer and call of Christ.

Observe, That the door is no sooner open, but Christ comes in, and sups with the sinner: his coming in denotes our union to him; his supping, our communion with him, imperfect on earth, complete in heaven; there is a mutual, sweet, and intimate communion between Christ and believers here on earth; there will be a perfect, complete, and uninterrupted communion with him in heaven, when they shall ever be with the Lord.

Here our Saviour concludes this epistle, as he did the former, with a promise to the persevering Christian, To him that overcometh, namely, all the trials and temptations of this life, and keeps his faith, love, and obedience, entire to the end, I will grant, not in a way of merit, but of free gift and grace, to sit down with me in my throne, namely, to partake of the same power, and glory, and kingdom, that I as Mediator do now partake of.

Where observe, Christ here distinguishes between his own throne and his Father's; the former seems to be his mediatorial,the latter his essential, throne; and he plainly tells us, that as he obtained his glory by overcoming Satan and the world, so must we; To him that overcometh will I grant-- even as I also overcame: the way to heaven for Christ and all his members is the same; as he conquered and finally overcame on earth before he was crowned in heaven, so must they.

Thus Christ shuts up this, as he did all the preceding epistles before, with a repeated exhortation to all Christians to the end of the world, to hear, read, attend unto, and observe, all the cautions and warnings, all the reproofs and counsels, all the promises and threatenings, contained in this and the other epistles, as matters that do greatly concern all Christians to understand and know, Let him that hath an ear, hear.

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.