A godly and learned exposition or commentarie vpon the three first chapters of the Reuelation. Preached in Cambridge by that reuerend and judicious diuine, maister William Perkins, Ann. Dom. 1595. First published for the benefit of Gods Church, by Robert Hill, Bachelor of Diuinitie

THE THIRD CHAPTER. (Book 3)

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 Comman∣dement of our Sauiour Christ vnto Iohn, where∣in 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 Pre∣face, the matter of the Epistle, & the Con∣clusiō. The Preface in these words, These things saith he which hath the seuen Spi∣rits of God, and the seuen Starres. In this Preface, first is set downe in whose name this Epistle is written, to procure autho∣ritie vnto it: it is in Christs name, whose soueraigntie is described by two royal∣ties: that is, by two prerogatiues or pri∣uiledges belonging to him, as he is a so∣veraigne 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 o∣ther 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 ho∣ly Ghost two wayes: in regard of his di∣uine 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 (a) 1.1 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 gra∣ces of all men, and all Angels: nay moe graces in number then all men and all Angels haue. And as they are in num∣ber perfect, so they are perfect in degree: for in measure they exceed the graces of all creatures, men or Angels: and there∣fore the Father is said, to haue giuen the spirit vnto his son, (b) 1.2 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,* 1.3 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, & regene∣ration: 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

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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 per∣ceiue in them no grace of knowledge or conscience of true obedience. But these things cānot stand together, to wit, loos∣nes of life, and forgiuenes of sins: & ther∣fore these men deceiue themselues, for if they had Christ, they should haue his spi∣rit, 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 〈◊〉〈◊〉 vnion with Christ Iesus our head, to become flesh of his flesh, & bone of his bone: that in him we may haue fel∣lowship with the father and with the ho∣ly Ghost, for till we be vnited vnto Christ we shall neuer haue the graces of salua∣tion 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 ••ppointeth that person that shall be his minister among men, hee giueth him gifts meet for his calling, he prescri∣beth 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 so∣veraigntie 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, contai∣neth 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 god∣lines: 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 spi∣rit (for by life we must vnderstand spiri∣tuall life not corporall) but yet for all this thou art dead: that is, thou wantest true spirituall life by regeneration, and art in∣deed 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 pre∣tence 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 ther∣in. 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 bap∣tisme, 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 (a) 1.4 no people of God, and so no church of God. Againe, Baptisme without the true prea∣ching 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 with∣out 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 bap∣tisme 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 a∣mong them that renounced their religi∣on, 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 Scrip∣ture. For as God said to Elias in Ahabs time, (b) 1.5 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 (c) 1.6 Temple of God. Now the Temple of God, is Gods Church; & ther∣fore 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 hid∣den church of God: they are therein min∣gled 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 where∣of hee is head, is no church of God: for whether we regard their doctrin, or wor∣ship of God, there is no meanes to beget or preserue spirituall life in their Church. Further, this which Christ sayth of Sar∣dis, 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•• 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 con∣tent thēselues with an outward professi∣on, 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 bo∣dy of our people be dead in 〈◊〉〈◊〉 & so will continue while peace abideth; the threat∣nings 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 er∣ronious 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 cha∣ritie,

because of their outward profession of true Religion: for as Infants are not indeede all holy, as experience shew∣eth, yet till wee see the same made ma∣nifest, wee are in charitie to iudge them to bee holy that are borne of f••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 Chur∣ches elect.

But thou art dead. Here are two iudge∣ments, one of neighbour Churches, the other of Christ, and Christs iudgement is preferred. Wee must therefore regard specially the iudgement of Christ, and la∣bor to approue our selues & our conuer∣sations 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 (d) 1.7 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 commen∣dation, 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 per∣fect 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 hypocri∣sie oft befalleth the children of God; and it is that which Christ reprooueth in this Church of Sardis, in the former vers. Af∣ter which reproofe, here he propoundeth a remedie to their vice, and a reason to mooue them to vse the same. The reme∣die is in the beginning of the verse, where are two duties prescribed: To bee watch∣full, and to strengthen or confirme the de∣cayed 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 salua∣tion of his soule. This dutie of watchful∣nesse 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 ••hings; his Nature and his Calling▪ Touching his Nature, he must consider, that in him re∣maines 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 in∣clined 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 Magi∣strate 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 fore∣sight 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, (e) 1.8 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. Se∣condly, 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 minde∣full of temperance and sobrietie, that we keepe mediocritie in the vse of the crea∣tures of God, and of the things of this life.

For when men plunge themselus, either in the cares of this world, or in earthly de∣lights, 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:* 1.9 so are we in the name of Christ to bee enioyned the same Chri∣stian 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 watch∣fulnesse 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 vp∣on the encrease of his substance, he pro∣mised to himselfe case and securitie: say∣ing, a 1.10 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 (b) 1.11 old world knew nothing, till the flood came and destroyed them all. Now, if the want of watchfulnesse bee the forerunner of de∣struction, how great a cause haue wee to watch?

The second dutie inioyned, is to con∣firme the graces of God decaied in them. Strengthen the thinges which remaine, that are readie to die: as if hee should say, sun∣dry 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 whosoe∣uer hath receiued any gift of God, must haue care to preserue it, and to make the same gift strong in him by continuall in∣crease. If a man haue receiued know∣ledge, 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 re∣ceiued, that they may returne them to God with increase. Thus Paul perswa∣deth Timothy, c) 1.12 stirre vp the gift of God that is in thee: for else the receiuer is an vnfaithfull seruant, and so shall be rewar∣ded. 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 re∣uerence and preparation receiue the sa∣crament. And pray continually: stri∣uing 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: (d) 1.13 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:* 1.14 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 gra∣ces of God that pertaine to saluation, be of two sorts: some be absolutely neces∣sarie, 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 who∣ly for a time in the seruants of God. Yea, faith and regeneration themselues, may

decay greeuously, and be readie to di••, 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 de∣cay 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 con∣stancie of grace or faith, but from the pro∣mise of God made vnto them, & to their faith, so Christ saith to Peter, a 1.15 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 pre∣uaile against it: that is, though they may assault it, and greeuously weaken it, yet they shall neuer bee able finally to ouer∣come it.

* 1.16Seing sundry graces of God may be lost, and the most necessary graces greatly de∣cay, 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 confi∣dent in our selus, but with feare and trem∣bling worke out our saluation. Phillip. 2.13.

The reason to enforce the former reme∣die 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 gi∣ueth thē & vs to vnderstand, that he ma∣keth a search in his church of al the works that men doe in the same, that he may ac∣cordingly 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 b 1.17 Lord saw that the wickednesse of man was great vppon the earth, as if he had loo∣ked from heauen vpon the earth, and be∣held 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 be∣fore he destroyed Sodome and Gomor∣rha, c 1.18 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, d 1.19 He made a search into their wai••••: 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 a∣mong the children, and if they be, he will punish them.

Seing Christ makes this search into all mens actions,* 1.20 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 circum∣spect 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 sin∣cere 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 procee∣ded 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:* 1.21 and labour to bee of Dauids minde: and praye with him; e 1.22 That our harts may be vpright in the Statutes of the Lord: that wee may say with Hezekias; f 1.23 Behold Lord how I haue wal∣ked 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 glo∣rified, 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 inter∣cession 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 me∣diation of Saints: but Christ being now in heauen, marks our workes in particu∣lar: and therefore we may without pre∣sumption come vnto him by prayer.

Vers. 3. Remember therfore how thou hast receiued and heard, and hold fast, and re∣pent: 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 prescri∣bed them a remedie with a reason there∣of; he doth as a good Phisitian & pastor, shew them the way how they may pra∣ctise that remedie. For they might say; we are commanded to watch, and to re∣new 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 hol∣ding 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 A∣postles. This remembrance is a most ex∣cellent means to mooue a man to subie∣ction to Gods will, to repent, and to pra∣ctise all good graces. When Dauid saw the prosperitie of the wicked, his fect had almos•• steps, but his remedie against that tempta∣tion was his b 1.24 go••••g to Gods sanctuari••, and there calling to mind the end of those men. Againe, c 1.25 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 com∣mitted by men of ignorance, are many and grieuous: and therfore all sins are cal∣led 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 reme∣die against sinne: namely,* 1.26 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 re∣membring 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 recei∣ued by hearing, and that remember. Where we see Christ ioineth receiuing and hearing together. Whence wee may ga∣ther, that ••••aching and receiuing of the word of God by hearing, is the prescri∣bed generall meanes, whereby God re∣uealeth his will, counsell, and purpose touching the saluation of mankind: nei∣ther 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 ••he world effectually vnto saluation,* 1.27 for how can th••y bee called, that neuer heard of the 〈◊〉〈◊〉 of God? but all in all ages neuer 〈◊〉〈◊〉 of the word of God; Albeit 〈◊〉〈◊〉 the comming of Christ, their sound hath

gone foorth into all nations. Secondly, this sheweth the fondnesse of their opi∣nion, who defend the Doctrine of vni∣uersall 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 hol∣ding 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.

* 1.28Hereby we are taught not to content our selues with the begining of repen∣tance, but we must renue the same conti∣nually, & 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 〈◊〉〈◊〉 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 pra∣ctise the same; and after addeth a most terrible threatning to driue them there∣vnto; 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 sud∣daine, 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 〈◊〉〈◊〉 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 condi∣tion 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 ven∣geances and eternall punishments of God to be powred vpon vs without measure, and that sodenly, when wee cannot pre∣uent them. If a man haue but a sparke of grace, the consideration hereof will mooue him to repentance, and to watch∣fulnes; 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 ex∣pired, 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 cold∣nesse 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 de∣filed their garments, and th••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 de∣pend 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••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 congre∣gation on earth is made a Church of God, and so called in regard of Gods e∣lect therein, who doe truely belieue. For the priuiledges of a Church belong vnto particular congregations, onely by rea∣son of the faith of the elect among them. The Catholick church is the whole Com∣pany of the elect truly beleuing in Christ, & particular congregations are members of it so farre forth as they doe truely be∣leeue; the rest that doe not truely belieue are not members of the Church before God, but 〈◊〉〈◊〉 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 inti∣mateth vnto vs a distinction betweene man and man in this Church, for all that were in this Church were men called, pro∣fessing Christ and his Gospell: and yet of them, some were dead in their sinnes, and others were aliue in Christ. Tou∣ching 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 a 1.29 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 pre∣serued and kept them.

By this wee see, how erronious and false the Diuinitie of some Protestants is,* 1.30 which ascribe the cause of this di∣stinction 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 em∣brace the grace of GOD. But this Doctrine doth greatly diminish the grace of GOD, in that it maketh the accep∣tance 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, lea∣uing 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 Cere∣moniall 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 gar∣ment, 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 name∣ly, That they ought to abstaine, not onely from the outward sinnes of the morall Lawe, but euen from all occa∣sions, intentions, shewes, and appearan∣ces of euill. And in this place, this is meant hereby: that some in this Church of Sardie, had so farre made consci∣ence of sinne, that they would not med∣dle with the verie occasions and appea∣rances of euill.

Hereby wee see▪ that the seruants of GOD are but fewe in number: for the bodie of this people were de••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 b 1.31 will giue the Kingdome of Hea∣uen, is but a little flocke. The Prophet

Isay is sent, a 1.32 To harden the hearts of the bodie of the people for th••ir iniqui∣ties: and b 1.33 the tenth part onely must bee saued: and in the Gospell it is sayd, The way to hell is broad,c 1.34 and many there be that walke therein: but the waye to heauen is straight, and fewe there bee that enter in∣to it.

* 1.35Hereby then wee are taught not to fol∣low 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 ob∣serues and knowes them by their names. Where note, that those that are the true seruants of God, are particularly knowne vnto Christ f 1.36 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 g 1.37 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 h 1.38 name. Yea, this is the foun∣dation of mans saluation: i 1.39 The Lord knoweth who are his.

Which haue not defiled their garments: Heere they are commended for vpright∣nesse and sinceritie of life and conuersa∣tion, in that they kept themselues from the verie shewes and appearance of e∣uill; when as th•• 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 pro∣fession 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∣••agion of sinne in others, either by gi∣uing consent vnto them, or furthering & allowing them any way therein. Third∣ly, that wee ought to abstaine from the verie occasions, and shewes, and ap∣pearances of sinnes, so Paul teacheth vs k 1.40 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 ser∣uants 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 ab∣stayne 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 obedi∣ence in our selues and others, whereby we should glorifie God, and grace our ho∣ly Religion.

The church of Rome hence gather, that a man after baptisme, may liue with∣out 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? Se∣condly, they are sayd not to haue de∣filed their garments, not for that they had not committed any sinne, but be∣cause they endeauoured to keepe them∣selues from the appearance of all sinne: and so must the obedience which is a∣scribed to Gods children in scripture be vnderstood: namely, of their sincere pur∣pose and endeauor to obey, & so among

vs, those that haue a setled purpose & re∣solution 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 commen∣dation 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 punish∣ments; 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. a 1.41 Lot was freed from the destruction of the Sodo∣mites, because hee partaked not with them in their sinnes: and amonge the Israelites, b 1.42 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 prosperi∣tie among vs many sinnes abound, as Ignorance, Atheisme, contempt of Re∣ligion, 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, vn∣lesse our people doe repent. Those there∣fore that would not partake of the com∣mon Iudgements that are to come, must nowe beware that they communicate not with the common sinnes that d••e abounde, and see that they keepe faith and good conscience, hauing their righ∣teous 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 conclu∣sion, and a manifest abuse of the word of GOD. Gods children indeede are worthie life euerlasting; but not by the merite of their works:* 1.43 for then they should bee done according to the ri∣gour of the Lawe: but for the wor∣thynesse 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 Epi∣stle: and it containeth two partes: a promise, and a commaundement. The promise in the fift verse, and the com∣maundement in the sixt. In the promise note two thinges: first, the parties to whome it is made, To him that ouer∣commeth, whereof we haue spoken c 1.44 be∣fore. Secondly, the things promised: to wit, glorie and eternall happinesse, which is expressed three wayes. First thus: hee shall bee cloathed in white ar∣ray: that is, hee shall haue euerlasting

life and happinesse, so much is signi∣fied by white ••ayment as wee haue al∣readie shewed.

Hence the Church of Rome conclude, that a man may doe good workes re∣specting a reward.* 1.45 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 pre∣destination or eternall decree of Electi∣on, 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••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 blot∣ted out; For Gods counsell touching the eternall state of euerie man, is vnchang∣able. This the goulden Chayne of Gods decree, doth plainely shew: For whome hee hath predestinate,a 1.46 them he hath called; and whome hee called, them al∣so 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 chari∣tie 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, b 1.47 That God would blot his enemies out of the Booke of life (meaning Iudas prin∣cipally) his meaning is, that it might bee made manifest, his name was ne∣uer 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 con∣science 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••••e need any booke of life, if that were so? Secondly, hence I gather, that this number can neither increase, nor be dimi∣nished, let men doe wha•• they can: If they had been of vs they would haue con∣tinued 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,* 1.48 in the iudge∣ment 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 a∣voide 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 num∣ber of the elect is certaine, it must bee a motiue to cause vs to labour for some a••••••rance of election, that wee maye truely say, wee haue our names writ∣ten 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 obedi∣ence. For he that is ordained to glorifi∣cation, 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 con∣fesse his name before my Father, and before his Angels. That is, in the day of iudge∣ment 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 com∣panie of the wicked world, and set him on my right hand, and aduance him to glory, pronouncing vpon him the bles∣sed voyce of absolution. Come, Thou bles∣sed 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 ac∣knowledge them for his owne at the last day.

* 1.49This 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 re∣ceiue 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 di∣uell 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••th the key of Dauid, which openeth and no man shutteth, and shutteth and no man openeth.

Here beginneth the sixt particular E∣pistle of our Sauiour Christ, from this verse, to the 14. And before it (as to the rest) is prefixed a speciall Commande∣ment vnto Iohn, whereby he is enioyned to write this Epistle vnto the Church of Philadelphia; the end of which comman∣dement, 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 Epi∣stle; 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 excellent∣ly described, for the winning of more cre∣dite vnto this Epistle. And that, first, by his properties: Holynesse and truth. Se∣condly, 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••••ueyed his sinne and the guilt thereof, to all his posteritie? The common answere is this; That indeed, Christ descended from A∣dam, 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 an∣swere is true, but not sufficient: for men besides the corruption originall, take from Adam the guiltinesse of that sinne which Adam committed. Now sancti∣fication 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 na∣ture 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 holi∣nesse, 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 re∣gard of his obedience and actions, for li∣uing on earth he did actually as our suer∣tie fulfill the Law for vs. Secondly, Christ is holy in regard of his Church. First, because hee is the authour of that holy∣nesse, 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 Me∣diator. For looke as from Adam is actu∣ally 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 a 1.50 our righteous∣nesse and sanctification: and in this sence especially is Christ said to be holy in this place.

* 1.51Whereas 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 re∣new his owne Image in vs, in righteous∣nesse and true holinesse; and that as true∣ly, 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 consci∣ence of euery euill way, for Christ is ho∣ly to make vs holy. Let vs therefore be∣hold Christ, and see wherein hee expres∣seth 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 holi∣nesse.

Thirdly, hereby wee learne, that the common title giuen to the Pope, where∣by hee is called (Holinesse) is a blasphe∣mous 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, be∣cause whatsoeuer hee willeth and decre∣eth, he doth it seriously, without fraude, deceit, change or contradiction, as the whole tenure of Scriptures doe shewe, wherein euery part is sutable and agree∣able 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.

* 1.52Whereas 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 spi∣rites of error and falshood, for the di∣uell is the father of lyes, and the author thereof.

Againe, whereas Christ is true in all his wayes, we ought without all doub∣ting 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 ne∣uer faile them that rest on him.

Thirdly, in this Propertie, hee pro∣pounds himselfe an example, to be fol∣lowed of his Church and of vs, that as Christ is serious in his decrees, and con∣stant in his promises; so must wee pur∣pose euery good thing seriously, and al∣so make good whatsoeuer good thing wee promise. For, Lyers must bee de∣stroyed. Psalm. 5. Vers. 6. They that loue, or make Lyes, must neuer come into Hea∣uen but ••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 Da∣uid, 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 re∣course 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 Gouer∣nour: (for so the House of Iuda, and the House of Israel, are often put for the whole Kingdome of Iuda and Isra∣el.) And the giuing of a Key was an an∣cient 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 soue∣raigne power, and authoritie of gouer∣ning his Church. Quest. But why is Christ sayd to haue the Key of Dauid, for Dauids kingdom was a temporall king∣dome, 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 plaine∣ly 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 Publi∣cans asked tribute of him, he pleaded the priuiledge of a Kings sonne: albeit, to a∣uoyd offence, he was content to yeeld of his right, & to pay tribute; Thereby sh••w∣ing▪ 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, Tipi∣cally; for Dauids kingdome, was a figure of Christs kingdome; and Dauid him∣selfe a type of Christ: as it is most ex∣cellently 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. Be∣cause Dauids kingdome, was a kingdom of light and pietie; but theirs were king∣domes of sinne and iniquitie. And he is said, to haue the key of Dauids kingdom, because his kingdome and the righte∣ousnesse thereof, was figured by the pie∣tie in Dauids kingdome. And this kinde of speaking is iustifiable by Gods word. So Mat. 2.23. Christ is called a Naza∣rite: which place hath relation to that which is said properly of Sāpson c 1.53 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 Naza∣rite, not because he obserued their rites, and orders, for that he did not: he dranke wine, so did not the Nazarites: but be∣cause he was the truth, and substance of that order: for in him was fully accom∣plished that holinesse, which was figured by that order; for he was perfectly seue∣red from all sinne and pollution. And so here, he is said to haue the key of Da∣uid, because hee had the soueraigntie which was figured by Dauids King∣dome.

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 King∣dome, and that his power therein, is so∣ueraigne and absolute. So that hereby is meant, that Christ Iesus sitting in hea∣uen, hath soueraigne power and autho∣ritie ouer the whole Church of God, to gouerne the same. That we may the bet∣ter 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. Second∣ly, 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 Taber∣nacle, d 1.54 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 touch∣ing the building of the house of God, 1. Chron. 28.12. Thirdly, hee hath abso∣lute power to appoint the time of kee∣ping his Sabbath: for as the ordaining of a Sabbath belongs to Christ, so doeth the changing thereof: hee that prescri∣beth worship must prescribe the ordina∣ry set time thereunto, which is to con∣tinue 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 prescri∣bing the Sacramēts; and therefore e 1.55 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 priui∣ledges. First, to expound scripture; the absolute power of expounding the Law, belongeth to the Law-giuer; and his ex∣position is Authenticall. Secondly, to determine of all Questions, and Contro∣uersies 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 ex∣pressed in these words: Hee openeth and no man shutteth, and shutteth and no man o∣peneth: and for this cause he is sayd f 1.56 to haue the keyes of hell and of death. Where∣by 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•• this, be∣cause 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 soue∣raigntie 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 or∣dayning and deposing of kings, by vertue of the keyes. But they erre grosly; for though Christ as he is Mediatour, bee a∣boue all kings, yet in that regard hee nei∣ther maketh nor deposeth any kings: and therefore he saith plainly, g 1.57 My kingdō is not of this world. This caused him to re∣fuse to take vpon him the office of an earthly Iudge or prince, to h 1.58 deuide an inheritance betweene two brethren. Hence it was; that he i 1.59 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:k 1.60 by me kings raign.

For the further cleering of this, we must handle another point, which is deriued hence;* 1.61 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 Pe∣ter; I will giue vnto thee the keyes of the kingdome of heauen, and whatsoeuer thou shalt bind vpon earth▪ shall be bound in hea∣uen; 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 ser∣uice; because whatsoeuer the church doth in Christs name, is nothing but the due∣tie of seruantes vnto their Lord: from whence it is, that the most worthy mem∣bers 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 be∣came 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 do∣ctrine of Christs satisfaction which is re∣uealed. 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; l 1.62 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. Whosoe∣uers sinnes ye remit, they are remitted: and whosoeuers sinnes ye retayne, they are retay∣ned. The Church therefore opens hea∣uen, when it pardons mens sinnes: and it shuts the same, when it lawfully re∣taines their sinnes, and holdeth them vnpardoned: besides this, there is no o∣pening and shutting of heauen commit∣ted 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 ano∣ther to pronounce the same sentence gi∣uen. 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 pri∣uiledge of his Godhead. Thus wee se•• what the power of the keyes is.

The right vse of this power, is when the Church doth vse the same for the o∣pening 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 inuen∣tions; Thirdly for this end, to bring sin∣ners 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 what∣soeuer 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 Mi∣nisterie of the word, is set downe & esta∣blished by Christ Mat. 16.19, I will giue vnto thee the keyes of the kingdome of hea∣uen &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 cal∣led the key of knowledge; Lu. 11.52. Second∣ly: by applying the promises of the Gos∣pel, and the threatning of the Lawe: For when in the ministerie of the word, the promises of remission of sins & life euer∣lasting, are applyed to beleeuers that re∣pent, then the kingdom of heauen is ope∣ned; & 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: & de∣nouncing damnation to all that repent not. And thus is the word to be publike∣ly handled in Gods church at this day, be∣cause our congregations are mixt compa∣nies, consisting of some that repent & be∣leeue, 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 spi∣rituall, to distinguish it from that out∣ward iurisdiction whereby the common∣wealth is gouerned. That this spiritual iu∣risdiction 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 sen∣tence vpon obstinate offenders in the Church, and puts the same in execution. And it hath two parts: Excommunicati∣on; and absolution. Excommunication is an action of the Church in Christs name, excluding an obstinate offender that is a pro∣fessor of the Gospel, from all the priuildedges of the Church, and from the kingdom of hea∣uen. So Paul a 1.63 commandeth the ince∣stious 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 b 1.64 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 re∣ceiueth 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 be∣halfe. As if a man that liues in the church bee a common drunk••rd; the Church finding in Gods word, that c 1.65 no drun∣kard can inherite the kingdome of heauen, which is the sentence of Christ, may pro∣nounce the same against him, and so ex∣clude him from the kingdome of heauen. Obiect. The true child of God may be ex∣cōmunicated, but he can neuer be exclu∣ded 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 free∣dome in an incorporation, may lie in pri∣son for some trespasses, and so want the vse of his freedome, though he be a free∣man: so the child of God, for commit∣ting sinne, may want the vse of his liber∣tie and freedome which he hath in Gods kingdome; and for a time, while hee li∣ueth in sinne without repentance, yet wholly and for euer hee cannot: but so soone as hee repents, hee shall bee re∣ceiued certainely againe: for no man is

to bee barred either from heauen or the Church, any longer then hee remaineth impenitent.

* 1.66Whereas 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 cen∣sure ought to bee vsed with great reue∣rence, feare and consideration: euen such or greater, as wee would vse in the cut∣ting 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 ordi∣nances is taken in vaine.

Further, one speciall degree of Excom∣munication 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 iuris∣diction 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 hea∣uen. 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 Ec∣clesiasticall 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 Apo∣stles: 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 Pe∣ter, yet he speaketh vnto all, as the circum∣stances 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 accor∣dingly 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 consci∣ence 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 A∣postles; 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, Ca∣nōs, & constitutions which bind the con∣science; as also to make kings and to de∣pose the same. A most notorious abuse of this power, which is no superioritie but a ministerie: the chiefe power whereof, con∣sisteth in the dispensation of the word, & wil of Christ. For Christ said not to Peter, I will giue thee the keyes of the king∣doms 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 Em∣perors 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 accom∣plishment of the same: & is said a 1.67 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 re∣corded 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: & ther∣by 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: Prin∣ces are ouer their persons and goods, and yet may be vnder their word & Mi∣nisterie: 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 tur∣ned 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 absolu∣tion 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 pro∣perly giue sentence of pardon, euen as Christ himselfe doth: and then after ap∣points him workes of satisfaction, to be done for the temporall punishment of his sinnes: which done, his sins are par∣doned 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 satis∣faction to God by men for their sinnes: whereby they doe nothing els but ouer∣turn the al-sufficient satisfactiō of Christ, and enioine that to man which is impos∣sible. 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 e∣uer God did: as Limbus p••t••ū, and Purga∣torie, & therefore must needs make moe doores thither, and so moe locks & keies.

By this doctrine,* 1.68 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 him∣selfe both out of the earthly and heauen∣ly paradise: and all his posteritie by the same sin, and by their owne actuall sins are likewise debarred: for b 1.69 sinne is a partition wall betweene vs and God: and a c 1.70 cloud between our praiers and God him∣selfe; 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 king∣dome of heauen. It is lamentable to see how the whole world lyeth in sinne, and how the deuill bewitcheth men to con∣ceale or diminish their sins; making great sins small, and little sinnes none at all: when as the least sinne which they com∣mit, (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 con∣tinually to labor to turne vnto God from all sinne, because if wee liue but in one sinne, it will bee a mightie bar••e suffici∣ent to exclude vs the Kingdome of hea∣uen eternally. Thirdly, seeing Christ keep•• 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 hea∣uen: as hee sayd vnto Nathaniell and Phi∣lip, a 1.71 Verily, verily; I say vnto you, hereaf∣ter 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 be∣come 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 deny∣ed my name.

In this verse, and so forward to the twelft, is contayned the matter of this E∣pistle, which may bee reduced to three ••eads: a Praise; a Promise; and a Com∣maundement. 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 conuer∣sation, or the workes which Christ ap∣prooued: 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 li∣bertie to preach the Gospell, and there∣by 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 indu∣ed but with a small measure of gifts per∣taining to thy calling, yet thou hast main∣tayned 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 a∣ny Minister to haue libertie to preach the Gospell, and thereby to conuert men vn∣to Christ: so much the word of attenti∣on behold importeth, which may also fur∣ther appeare by this, that the most fa∣mous and worthy Prophets of God, were not alwayes vouchsafed this fauour, as Isay and Ezekiell: who were sent some∣time to harden b 1.72 thy people. And Christ himselfe complaineth of the want of this priuiledg, saying, c 1.73 I haue spent my strēgth in vaine: and in regard of this priuiledge, the Ministers of the Gospell are called d 1.74 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,* 1.75 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 inri∣ched 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 Mi∣nisters ought to haue knowledge of Schoole-learning, both in Artes and tongues. And yet for all this, it oft com∣meth to passe by Gods prouidence, that the greatest Clerks for learning, are lesse profitable to the church, thā men of smal∣ler gifts. This God doth to humble the learned, that they be not proud in them∣selues: And to magnifie the worke of his spirite in the weaker instruments.

Further, these words must also be vn∣derstood of the whole Church. And then they beare this sence. I haue set before thee an open dore: That is, I haue vouch∣safed 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••∣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 e∣uerie man. Which is ••••at against Gods word, and this text: for those that are effectually redeemed, haue libertie to en∣ter into the kingdome of heauen: but all men haue not that libertie; for then it were no priuiledge of Gods Church a∣lone, 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 hea∣uen open.a 1.76 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 world∣ly lusts, that we can neither walke in that straight way, nor enter into that dore that leadeth vnto life; for sinne is ••n hea∣uie 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 con∣tinuance 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 effectual∣ly: 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 hea∣uen, 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 ••uerlasting. Christ saith to his Disciples; a 1.77 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 mi∣racles, 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 there∣by hee shall doe workes acceptable to God: for as Paul teacheth, Gods children receiue, not the tenths, but b 1.78 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 Ra∣hab commended for her faith, c 1.79 although it was but small and weake, as wee shall see if wee read the whole Historie, Iosh••. 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.* 1.80 Such are most dismaied by reason of their wants & corruptions: but they must know that God approo∣ueth 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 here∣in, by reason of the great measure of o∣bedience, which they thinke God requi∣reth; and therefore they leaue of all obe∣dience. But this ought not to bee so▪ for God approoueth of a man in Christ, ac∣cording 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 in∣crease of grace, that so wee may also in∣crease in true obedience.

And hast kept my word, and hast not de∣nyed my name. Here hee setteth downe two workes, for the which he commen∣deth this church. First, their faithfull kee∣ping 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 e∣uerie 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 con∣uersion of certaine Iewes, vers. 9. Second∣ly, concerning the deliuerance of these Philadelphians in the time of temptati∣on. vers. 10. For the first of these promi∣ses: 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 con∣uert 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 tou∣ching 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 conuer∣sion.

Hence we learne, that in the conuersi∣sion

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 a 1.81 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••e is a possibilitie in his na∣ture 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 opini∣on of some, which hold, That a man be∣ing 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 a∣gainst 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 Ie∣rusalem, 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 can∣not 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 re∣sisted the holy Ghost. Answ. That must be vnderstood of the ministerie of the Pro∣phets and Apostles, who spake by the spirit of God: and not of the spirit him∣selfe.

II. point. The parties conuerted, name∣ly, 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 sin∣ners: such as haue long conc••••ued the slaues of Satan. Christ died not for pain∣ted sinners, but for grieuous sinners: and therefore Paul chargeth Timothy and the Ministers with him, b 1.82 To waite for the conuersion, and repentance of them that were taken in the snare of the Diuell, and that ac∣cording 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;* 1.83 for that is the right way to cast our soules into the pit of de∣struction. 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 great∣nesse or multitude of our sins from com∣ming vnto Christ. For marke, Christ on∣ly 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 con∣uersion of sinners: hee will not onely call to repentance small and young sin∣ners, 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 repen∣tance, 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 mer∣cie, and in time lay hold vpon it, and re∣pent.

III. point. The fruite of their con∣uersion, 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 a∣nother place of scripture, 1. Corinth. 14.24.25. If all prophesie, and there come in one that beleeueth not, or one vn∣learned,

he is rebuked of all men, and iudged of all, so as the secrets of his heart are dis∣closed, and he will fall downe on his face, and worship God, and say plainly God is in you in∣deed: 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, concer∣ning the Church. The fruit of conuersi∣on that respecteth God is, The true wor∣ship 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 a 1.84 the wicked and naturall man cals not vpon God; True it is, they will acknow∣ledge 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 cōuer∣sion, which when a man receiueth, hee doth heare the word of God with reue∣rence, 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 there∣fore 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 thankes∣giuing 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 no∣ted three properties required in God•• 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 ma∣keth 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 wor∣ship of GOD: for most men neuer re∣gard the preaching of the word, but con∣tent themselues with morning and eue∣ning prayer: which they frequent to a∣uoide 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 re∣uerence 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 ex∣pressed. The b 1.85 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 vnreue∣rently with their heads couered. These things ought not to be: for God is Lord of body and soule, and ought to be wor∣shipped with both.

The third propertie. All that will tru∣ly worship GOD, must first bee hum∣bled 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 congrega∣tion, when they came to worship GOD. The b 1.86 Iaylor that imprisoned Paul and Silas ouer-night, and put their feete in the stockes, would then haue verie lit∣tle 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 him∣selfe 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 con∣tent 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 them∣selues 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 a 1.87 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 be∣neath all Gods people; so as if the que∣stion 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 plea∣sing to God.

And shall know that I haue loued thee: These words contain a reason of the for∣mer 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. Sun∣drie pe••sons, both in Church and Com∣mon wealth, haue reuerence due vnto them, as Maisters from their seruants; parents from their Children; and all su∣periours from their inferiours. Now, if these men would attaine to true reue∣rence 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 re∣uerence 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 pro∣mise of Christ vnto this Church, concer∣ning their preseruation in time of most bloodie persecution, for this Epistle vn∣to this Church, as also this Booke was written by Iohn, after the Ascention of Christ in the daies of Domitian the Em∣perour of Rome, after whome succeeded Tra••anus, who when hee was seated in his Empire, raysed vp greeuous perse∣cution 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 Saui∣our 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: ad∣ding

a reason thereof, Because they had constantly and syncerely professed his Gos∣pell.

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 Traia∣nus. III. A pr••diction of this persecuti∣on, 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 commande∣ment of patience: but that exposition is too strait; here it signifieth the whole Do∣ctrine of saluation by Christ; which is cal∣led 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 al∣so bel••eues the same to belong to him, that will make him patient in all the mi∣series of this life. Thirdly, because it can∣not 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 pro∣fesseth this Gospell.

In this occasion of Gods promise ob∣serue; that Gods grace well vsed, is re∣warded with increase. Those which haue receiued but small measure of grace at the first, by becomming faithfull there∣in, 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 who∣soeuer 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 dou∣ble and treble, and greatly increase the same vnto them.

Againe, note the doctrine of the Gos∣pell is a Doctrine of patience. This shew∣eth 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 Do∣ctrine of the Gospell: and then in due time, wee shall reape the fruit of pati∣ence, 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 impati∣en•• any way, wee are not sutable to the Doctrine of our saluation.

Thirdly, this word of patience is cal∣led Christs (The word of my patience,) be∣cause 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••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; name∣ly, 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. Co∣rinth. 4.7.

II. point. The thing promised, is preser∣uation and deliuerance in the bloodie perse∣cution vnder Traianu••▪ in which for the space of fourteene yeares innumerable Christians were put to death. I will deli∣uer thee from the houre of temptation.

Here first obserue▪ that God hath ap∣pointed certaine set houres and times for the triall of his Church▪ as well for the gift•• of his grace; as of their wickednesse and hypocrisie. Thus he led the Israe∣lites b 1.88 fortie yeares, in the wildernesse to

see whether they would obey him, and hee sent a 1.89 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 par∣ticular times and houres, wherein hee will trie particular persons b 1.90 God bid A∣braham kill his Sonne, and that was his try∣all. And c 1.91 Hezekias was left vnto him∣selfe: That the Lord might see all that was in his heart. And so for euerie Chri∣stian, God hath a set time of triall, wher∣in 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 wor∣thie founders of great Schooles:* 1.92 who haue appointed certaine set times of po∣sing, 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 du∣ties: First, to try our selus, and that staight∣ly concerning our progresse in know∣ledge, 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 conten∣ted, 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 presize∣nesse 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 be∣fore 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 pur∣pose 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 Professi∣on, 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 be∣thinking himself of this trial of the Lord, doth conforme himselfe vnto the will of God: and therefore offereth himselfe vn∣to his tryall, saying, d 1.93 Lord prooue mee: meaning in regard of the truth and syn∣ceritie of a good conscience, not of the perfectnesse of his owne wayes. And hereunto must wee endeauour, not suf∣fering any sinne to raigne in vs.

Qu. But how was this promise verified touching their deliuerance from perse∣cution, seeing no Church was free from it? For euen the Churches of Asia, whereof this in Philadelphia was a prin∣cipall one, were persecuted by Traia∣nus. Answ. This and such like promi∣ses of deliuerance to Gods children from tryals and afflictions, must bee vnder∣stood not simply; but with condition: to wit, so farre foorth as they may bee hurtfull vnto them, and in the least mea∣sure hinder their saluation; and indeed they are promises of deliuerance from the euill of temptation and persecuti∣on; not from persecution and tempta∣tion it selfe. Psal. 91.10, The Lord promiseth to him that trusteth in God, The plague shall not come neere his dwel∣ling: 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 vnder∣stood 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 for∣sake 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.

* 1.94The due consideration whereof, is most comfortable to Gods church and people; teaching thē not to feare the crosse in a∣ny 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 con∣science, 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 di∣stressed soule whatsoeuer, & reuiue those that are oppressed with temptations.

Againe, in that this promise is not made simply and absolutely, but with re∣straint; hereby we are taught, that the pe∣titions of those persons which pray simply and absolutely to be freed from all temp∣tations and aduersities, are not accor∣ding to Gods will and word: For euery petition must depend vpon some pro∣mise 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, ac∣cording 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 persecuti∣on bee called but an houre of temptation, seeing it lasted 14. yeeres? Answ. In di∣uers respects it may bee so called: First, in regard of God g 1.95 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 affecti∣on of Gods people which were tryed: When Iacob serued Laban seuen yeeres for Rahell, his affection made him thinke h 1.96 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 consi∣deration of the shortnesse of the time, is a meanes to ease any affliction; and to arme an impatient man with some mea∣sure of contentation.

III. point. The prophecie, or predicti∣on 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 him∣selfe to be true God; for it is a propertie and priuiledge of the true God, of him∣selfe 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 de∣mand, 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 be∣cause they would come to passe, therefore God foreseeth, & foretelleth them: there is a higher cause of all things, then pre∣science and prediction; to wit, the good will and pleasure, and decree of God. So Christ is said i 1.97 to be deliuered to bee cru∣cified, by the determinate will and counsell of God: and from the same eternall counsell did this persecution vnder Traian origi∣nally proceed: for the first cause of the e∣uent 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 de∣creeth 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 ne∣uer 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 say∣ing: 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 persecuti∣ons 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 there∣of. The thing he enioyneth is this; Hold fast that which thou hast; that is, hold as it were with both hands, that little mea∣of faith and grace which thou hast recei∣ued 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 Comman∣dement are two. One going before it, in these wordes; I come shortly: That is, ei∣ther in the generall iudgement, or by death vnto thee particularly. Before this reason is put a note of attention, Be∣holde; 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 ••aid vp & trea∣sured 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 a 1.98 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 com∣mandement; that no man take thy crowne: that is, the crowne of thy glory, euen euerla∣sting life. This must not be restrayned to the minister of this Church, taking it on∣ly 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 ordai∣ned 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 scrip∣ture: for the words are not absolute, that a man may loose his crowne; but conditi∣onall: 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 hum∣ble himselfe in the acknowledgement of his owne weakenesse, vnto a carefull v∣sing 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 perseue∣rance: 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 o∣thers 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 a∣buse 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,* 1.99 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. Se∣condly, 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 spo∣ken 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 de∣ceiued, that imagine the state of a Christi∣an 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 nota∣bly expresse the state and condition of e∣ternall 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 moun∣tain; with their name engrauen or written thereon. This practise is common in hu∣mane hystories: and a 1.100 Absolon wanting issue, set vp a Pillar with his owne name vp∣on it, in the Kings dale, thereby to continue his remembrance with posteritie. The mea∣ning 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 pil∣lar, 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 fi∣gured 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 wor∣ship him immediately; where God is pre∣sent with them in most glorious & com∣fortable maner. This then is Christs mea∣ning: he shall not onely be a part of that Temple, but an excellent part, euen a pil∣lar in the triumphant Church in heauen. And to shew what is meant by this tem∣ple, 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 re∣spect 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 me∣moriall, in processe of time they would weare away; and therefore they caused them to be renewed, or els their remem∣brance thereby would not continue: but he that is once made a mēber of the try∣umphant Church, shall there remaine for euer and euer: and no time shall euer come, wherein he shall cease to bee a pil∣lar in the same.

Further, in the pillars erected by men, their names were written or engrauen: And to this practise Christ alludeth, say∣ing; 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 hea∣uen▪ 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 be∣long 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 especial∣ly, was a figure of the kingdome of hea∣uen. Secondly, he calleth it, the new Ie∣rusalem: that is, the place of the tryum∣phant Church, euen the highest heauen: Which is not called new in respect of be∣ing, 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 vn∣der 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 ob∣iection; for it might bee said, this tem∣ple 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 com∣meth 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 a∣mong the Galatians before their eyes, because his crucifying was so liuely re∣presented 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 Gos∣pel, which doth most visibly represent and set open heauen vnto vs, that Gods people may enter therein: by the faith∣full embracing whereof, we become cit∣tizens with the Saints, and of the house∣hold of God, Ephe. 2.19.

The third name which shall bee writ∣ten on him, is Christs new name: where∣by is not meant any title of Christ, as Ie∣sus, 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 re∣ceiued 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 ascen∣sion and sitting at the right hand of his Fa∣ther. Hereof Paul saith, Phil. 2.9. God gaue him a Name aboue euery name; that is dignitie, power, and glorie: as it is ex∣pounded, 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 au∣thour of life himselfe. The summe whereof is this; That hee which ouer∣commeth 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 hea∣uen. The newe Name of Christ, com∣municating with Christ in his glorie and maiestie.

And Christ doth thus describe life e∣ternall 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? Wher∣by we learne that in all miseries and tro∣bles that may befall vs for the mainte∣nance of true religion and good consci∣ence; 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 a 1.101 Moses to despise worldly honour, and to choose affli∣ction with the people of God. Wee must also looke vnto Christ,b 1.102 who for the ioy that was set before him, endured the crosse, and despised shame. Souldiers that are vn∣certen 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 e∣ternall, that thereby they may the more affect it. Many cast off all care of Reli∣gion and good conscience, for the pre∣sent delights of earthly things: they can see no goodnesse nor pleasure in spiritu∣all 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 per∣mitted 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, some∣thing of life eternall, though we cannot as yet fully inherite the ioyes and plea∣sures 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••h what is prepared by Christ in heauen for them that ouer∣come? 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 cru∣ell 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 pro∣mised: Nowe followe in particular the parts thereof.

First, whereas Christ promiseth to make them that ouercomme, pillars and chiefe members in the Church try∣umphant; Hereby we are taught to la∣bour 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 mili∣tant: 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 be∣come 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 exam∣ple 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 mili∣tant. Hereby then we must learne to re∣nounce 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 di∣stinction 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 I∣mage of his Father, in whom is mani∣fe••••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 i∣doll in the braine. Lastly, if we would re∣ceiue 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, a∣bandoning all sin, and so liuing in faith and a good conscience vnto the end, that after this life we may assuredly per∣swade our selues, we shall be made par∣takers 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 preach∣ing of the Gospel. Hereby we are taught more carefully to seeke to attaine to the kingdome of God, for behold Gods end∣lesse mercie herein: our sinnes shut hea∣uen gates against vs, but by the blood of Christ he hath opened them; and by the Ministery of the Gospell, hee makes hea∣uen come downe vnto men: God there∣fore 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 per∣taker of that glorie and digni••ie where∣with 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 crea∣tures; So Paul saith; d 1.103 If any man bee in Christ, he is a new creature. And againe, e 1.104 Neither circumcision nor vncircumci∣sion 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 there∣fore put of f 1.105 the old man which is corrupt with sinne, and be renued in the spirit of our m••••ds, putting on the new man, which after God is created in righteousnesse and true ho∣linesse. 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 Chur∣ches.

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 there∣of 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 gi∣uen to Christ in the 5. verse of the first Chapter: where it was expounded, and reasons rendred why hee is so called. Vn∣to 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 Fa∣ther, 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 fideli∣tie in his Ministrie: in the duties wher∣of, hee had been slacke and negligent: Christ therefore by his owne example, would teach him without respect of per∣sons, to instruct the Church of God true∣ly, and faithfully. How this dutie is to bee performed, hath beene shewed be∣fore, 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 mem∣bers, 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 ver∣tue, 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 faith∣full 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 conuersati∣ons. Secondly, Christ is here called Amen, to induce this Church of Laodicia, to ap∣ply 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 threat∣nings: 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, a 1.106 I haue sinned against heauen and against thee, and am no more worthy to bee called thy Sonne. So did b 1.107 Daniell, and * 1.108 Ezrah, by applying the law vnto themselues, humble them∣selues, and their people: for this is the way to humble any man, & to make him fit to receue grace: for the law is our school∣master 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 ap∣plying vnto our selues particularly the promises of righteousnesse and life euer∣lasting by Christ. A••cording as Paul saith, d 1.109 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 e 1.110 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 Gos∣pel 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 particu∣larly vnto a man, those promises which are propounded concerning righteous∣nes, 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 f 1.111 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 begin∣ning of the creatures of God, for a further respect; namely, because he is the begin∣ning of the new creature in regeneration: so it is sayd, g 1.112 Wee are the workema••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: h 1.113 When he shall giue his soule an offering for sin, he shall see his seed, &c. Be∣cause 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, i 1.114 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 k 1.115 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 issu∣ed out of Christs side, which was of in∣finite 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 in∣deed: now Ch••ist would by this his title giue them to vnderstand, that their chie∣fest ca••e must bee, to become new crea∣tures 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 be∣come new creatures: to exercise our selues in the word and Sacraments, and Prayers are good in their kind; but with∣out this new creation, they are not suf∣ficient 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 out∣ward priuiledges of nobili••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 begin∣ning 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 sprin∣geth 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 mat∣ter 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 preserua∣tion 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•• vse of his naturall free-will, and can dispose himselfe in the act of his Regene∣ra••iō. But the creature of God cannot dis∣pose 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 nei∣ther 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 dis∣praised for two vices: first, luke-warme∣nesse, vers. 15.16. Secondly, for their pride. vers. 17.

I know thy workes. This is a generall re∣proofe, 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 vn∣derstanding such as are enemies to Reli∣ligion: 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 ene∣mies vnto him; but onely in respect of that estate of luke-warmnes, in which they were; as if hee should say: I had le••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 vnder∣standeth 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 re∣iection.

Hereby wee must examine our selues, whither this fault may not iustly be char∣ged vpon vs:* 1.116 after due triall, it will ap∣peare, 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 salua∣tion, affirming that he receiueth frō Christ to work out his owne saluation, and so as∣sumeth 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 peo∣ple, 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 Ni∣codemus, 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••ll.

Fourthly, all Mediators: such as will make pacification between the Religion of the Protestant and the Papists; so hol∣ding our Religion, as not caring ••o em∣brace theirs also, because they think they differ not in substance, but in circum∣stances 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 Mam∣mon, God and the world by setting their heart vpon riches. These men abound e∣uerie 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 Reli∣ligion 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 coue∣tousnesse or crueltie: some to this sinne, and some to that. To this sort, we must referre those, that in word approoue Re∣ligion, and yet their hearts delight is, in garnishing themselues with the mon∣strous, 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-warme∣nesse. For the want of zeale of Gods glo∣rie, 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 infe∣cted 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 du∣ties 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 know∣ledge 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 assem∣blies, 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 sanctify∣ing the Sabbath in any sort. Now these persons must needs want both know∣ledge, 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 negli∣gence in the duties of Religion, that in∣fects our congregations. Now where this negligence is, though coldnesse be not, there cannot be zeale, and so luke-warm∣nesse must needs abound.

II. Signe of luke-warmenesse: The Reli∣gion of most men is this; In the generall calling of a Christian they shew Religi∣on, 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, accor∣ding to Gods word and true godlynesse, they follow the desires of their owne hearts. Little conscience is made of ly∣ing 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 Gos∣pellers.

III. Signe. There bee many that pro∣fesse themselues to bee luke-warme, nei∣ther hot nor cold. For though all gene∣rally come to the hearing of the word, and the receiuing of the sacraments, yet many when they see some make consci∣ence to become answerable in some mea∣sure 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 & sacra∣ments 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 them∣selues to bee luke-warme. For hee that reproacheth another for zeale in Religi∣on, brandeth himselfe with this sinne of Luke-warmenesse. And who knowes not how many of this ••ort are euerie where? I dare with good conscience say, our con∣gregations generally consist of such. Now marke what followeth hereupon.

First, that our common professors of re∣ligion are in worser case than heathen men, Iewes, and Turkes that knowe not Christ. This Christ teacheth in prefer∣ring cold persons before the luke-warm; as if hee should say; I had rather thou werest a Pagan, than a Professor without

zeale. And k 1.117 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 com∣maundements 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-warme∣nesse 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 iudge∣ment come: but the truth is, that in re∣gard 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 hea∣then; 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••, & 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 de∣pend vpon the former, as a reason thereof; before he charged thē with deadnes in re∣ligion, 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; be∣cause the thoughts of men, are as euident to Christ, as any mans speeches can bee to another.* 1.118

In that Christ doth expresse mens se∣cret 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, be∣cause 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, a 1.119 He came not to call the righteous, but sinners to repen∣tance; by righteous, meaning such as think themselues righteous. And the b 1.120 proud Pharisie▪ in his prayer, which hee concei∣ued in his heart, thought himselfe farre better, than the poore Publican, or other men. And Paul c 1.121 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 ful∣fill the law of God, and merite for them∣selues, 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 catechi∣zed, 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. Se∣condly, 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 neigh∣bours, 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 fear∣full estate: that by reason of sinne, hee is in danger of Gods iudgements, and a fire∣brand of Hell, hee is not affraide: World∣ly 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 mer∣cifull, I am rich, and in his fauour, hee will not condemne me. Well, it being thus ma∣nifest 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 re∣mooued. The means follow afterwards.

And increased with goods: or, am made rich: so the words are: these words are ad∣ded 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 An∣gell of this Church, and many therin did abound: now the holy Ghost saith, a 1.122 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 hum∣ble them.

And haue need of nothing: This is a fur∣ther signe of their great pride, that they thought they needed not the helpe of any thinge, or any person beside them∣selues: And all such as thinke they haue no need of the blood of Christ for the wa∣shing away of their sinnes, doe surfet and abound with this spirituall pride of heart. This serues further to conuince our con∣gregations 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 Mini∣ster 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 good∣nesse in our hearts; VVee are but the proude Laodiceans, and our case is wret∣ched 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 Igno∣rance is a mother sin, wherof Pride sprin∣geth. 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 hu∣militie, the feare of God, and true obedi∣ence 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 ble∣mishes 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 na∣turall estate, & so proportionally the na∣turall condition of all Churches, & of all people: which is the state of mans mise∣rie. 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, Po∣uertie, Blindnesse, and Nakednesse.

For the first. The word translated Wret∣ched, 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 parti∣cular transgression whereby Adam sin∣ned, 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 con∣ceiue 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, ac∣cording to the diuers kind of mans being: either in this world, or after. For it is ei∣ther in this life; or at the end of this life; or after this life. And so accordingly is mi∣sery 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 can∣not discern & see the same. The second, is a Bondage vnder the Diuell; wherby a man in his mind, will, & affections, is subiect e∣uery 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 na∣ture 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 dif∣ficulty, both to learn & remember what∣soeuer is good, which was not in man by creation. In the conscience also, be accu∣sations, secret feares, and terrours. In the will is, rebellion to Gods will: In all af∣fections, peruersnesse. All which are mi∣series 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 pre∣uent 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 pu∣nishment, & 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 pu∣nishments of mans sinne. In mans calling there is miserie: for therein man is sub∣iect 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••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 ••••at∣ter 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. a 1.123 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 piti∣ed of all men.

Hence we learne, that we must not des∣pise parties miserable by reason of their sins,* 1.124 or scorne and contemne them. But contrariwise lament & pity them. When Dauid saw men sin, and so pull heapes of miseries vpon them, b 1.125 he shed riuers of tears. The Lord makes it a good mans property c 1.126 to mourne for the abhominations of the peo∣ple. Ieremie d 1.127 for the sins of the people wi∣shed his head were full of water. And iust Lot e 1.128 greeued his righteous hart for the ab∣hominations of Sodome. It was the fault of the Corinthians which Paul reprooueth, that when the incestuous man had sinned that greeuous sinne, f 1.129 They were not hum∣bled, 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 con∣ceit 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 de∣stitute 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••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, a 1.130 Wee are compleat in Christ: forth of him ther∣fore we haue nothing. To the Corinthians hee saith, b 1.131 All thinges are yours, and you Christs, and Christ is Gods. But nothing is ours till we haue Christ, and Christ vs.

* 1.132As 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 other∣wise shall finde it turne to their deeper condemnation.

The second part of their misery is blind∣nesse. 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 belee∣ued the Gospell? Answ. They had know∣ledge indeed, but yet they were blinde: first, because they knew not their owne e∣state. If a man had all skill in all Arts and sciences, & great knowledge in the word: yet if he know not himselfe in some mea∣sure, he is but a blinde man. Secondly, be∣cause 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 San∣ctifier. Thirdly, because they could not discerne of things that did differ; as be∣tween good and euill, between euill and euill, and between temporall things, and eternall blessings: This spirituall discer∣ning, is a gift of Gods grace.

* 1.133In that Christ saith, They were blinde, though they had knowledge; wee may learne, that al knowledge is but meere ig∣norāce before God, to those persons that know not themselus, and God to be their God in Christ For want hereof Christ cal∣leth 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. Da∣uid 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 seaso∣neth all our learning: and therfore aboue all things we must labour for it.

The third part of their misery, is Na∣kednes. Nakednes is two-fold; To the eie of man, & to God. Nakednes to the eie of man is bodily, & that is also two-fold: ei∣ther 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 na∣ked & 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 a 1.134 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 na∣ked? Ans. To mooue them, and in their persons all professors to haue care not to flye from God, b 1.135 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 a∣shamed not to seeke to couer our sins be∣fore

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 la∣bour 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 fol∣loweth 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 na∣kednesse 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 pro∣poundeth a notable remedie for her mi∣serie 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 propoun∣ded; not in any sharpe commandement, but by a milde and gentle aduise, I coun∣sell 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 princi∣pale counseller is Christ; so he saith in the person of Wisedom, Pro. 8.14, Counsell is mine.* 1.136 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 euerla∣sting death, and come to eternall life. Se∣condly, 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 ho∣nour to bee called the Counseller of his Church.

From this office of Christ,* 1.137 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 of∣ten it fayle: how much more ought wee to honour Christ our heauenly Counsel∣ler, 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 comfor∣ted and eased. When Moab, Ammon, and Mount Seir banded themselues a∣gainst Iuda, the people were in great di∣stresse 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 to∣wards thee, 2. Chron. 20.12; that is, direct thou vs in this danger, for of our selues we know not how to escape. This pra∣tise ought to bee followed of all men, e∣specially in time of any danger; such as these dayes are by reason of sinne. The counsell of Wizards, Sorcerers, and A∣strologians, ought not to bee sought af∣ter; 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 pro∣poundeth his remedie, that it is answe∣rable to their Miserie in the seuerall parts thereof. For first, heere is gold to make them rich, answerable to their po∣uertie; 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 vn∣derstand 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 there∣of: and so may all other gifts of the spi∣rit be hereby vnderstood. Secondly, by gold, wee are to vnderstand Christs me∣rits; 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 ad∣ded 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.

* 1.138By this euery person is taught, how to beautifie themselues both in soule & bo∣dy: 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 there∣fore 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 wise∣dome is better then precious stones. The se∣cond part of this remedie is, a white gar∣ment: that is, Christ himselfe, and his righ∣teousnesse imputed. So Paul saith, a 1.139 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 b 1.140 put on tender mercie, kindnesse, humblenesse of minde, meekenesse, and long suffering. Further, Christ shew∣eth 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 Laodice∣ans were poore, but Christ was their ri∣ches; 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 Saui∣our, 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 buy∣ing 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 bargai∣ning. First, a man sees his want, and de∣sires 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 va∣lue 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: c 1.141 as Paul did, Fourth∣ly we must make exchange, How? we can giue Christ nothing but his owne? Answ. Properly there is no exchange, and there∣fore he saith: Isay. 55.1. Hoe, come and buy without money, for nothing. Simon Ma∣gu••, 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 bles∣sed 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••th vnto vs an earnest in this bargaine: to wit, some portion of Gods a 1.142 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••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,* 1.143 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 on∣ly 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 sence∣lesse; and yet til we truely feele our mise∣rie, 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 ex∣change; 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 with∣all, 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 marchan∣dize 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 bar∣gaine once, and then thou shalt neuer loose it, nor any thing thereby; but con∣tinue 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 de∣spaire 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 mer∣cie, by reason of my sharpe reproofe, where∣by 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 vn∣reasonable. As he is Redeemer, he loues his creatures with a speciall and a pecu∣liar 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,* 1.144 is more significant than can fitly bee ex∣pressed 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 ordi∣nary dealing with them, whom he taketh and chooseth to bee his disciples and members; namely, hee conuinceth them of their faults: he reproueth and chaste∣neth 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, accor∣ding 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 〈…〉〈…〉 humiliation, and so 〈◊〉〈◊〉 true 〈◊〉〈◊〉. And therefore euery one that would bee a Discipl•• and member of Christ, must looke to goe vnder his cor∣rection and his sharpe and seuere, re∣buke; according as they are in heart dis∣posed vnto sinnes either more or lesse; Hee must passe vnder the rodde, that would come into the bond of the Couenant. Ezech. 20.37.

The vse of this doctrine is two-fold, set downe Prov. 3.12. The first thus, My 〈◊〉〈◊〉 despise no•• the correction of the Lord, for the Lord correcteth whom hee lo∣ueth; his chastycements are tokens of his loue. That is, whensoeuer the Lord ei∣ther in the ministerie of his word repro∣ueth thy sins, or by any affliction chaste∣neth 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 ex∣ample is this; On euery child that hee lo∣ueth, hee layeth corrections, for this ••nd to breake them of their sinnes: 〈◊〉〈◊〉 answerably, Gouernours must shew tokens of loue towards those that are vnder them, by due reproofe and correction; that ••o they may be broken of their misdemea∣nor, 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 〈◊〉〈◊〉 Parents and Masters doe thinke it suffi∣cient for them, if they prouide for their children and seruante•• food, and ray∣ment, 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; ••••••ching his manner of cor∣recting his seruants. For first, hee pro∣pounds 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 cor∣rection for the good of the partie chasti∣sed, which ought to bee followed of all Gouernours, parents and masters espe∣cially. First they must propound a good end of their correction, euen the amen∣dement and saluation of the partie: and that they may then proceed 〈◊〉〈◊〉, they must first conuince their conscience of the 〈◊〉〈◊〉▪ then reprooue, checke, and admo∣nish them: and if that take not place, they must proceed vnto meete and con∣uenient 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. Where∣by wee see how farre many Parents and Gouernours ouer shoote themselues; when as they make their corrections matters of reuenge and choller; where∣in they s••eldome intend the reformation of the offender▪ which is a fault flat a∣gainst 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 〈◊〉〈◊〉

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, accor∣ding 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 be∣come zealous and amend.

Here see the proper ••nd of all reprofes and corrections: namely, the reformation and amendement of mens faults & mis∣demeanors 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 Ser∣mons, the Lorde calles vs to amende∣ment.

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 bur∣ning affection in regard of Christian Re∣ligion, and the true worship of God. This Zeale is compounded of two affe∣ctions; of loue, and anger or indignati∣on; so that in this Commandement are two duties enioyned vnto this Church. First, that they should loue Christ, and his Religion aboue all things. Second∣ly, 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 maintai∣ning of his Fathers glorie, had euen con∣sumed him; and that his indignation was so great, because his Fathers Name was dishonoured, and his worship pro∣phaned; 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 safe∣tie: nay, for the accomplishment there∣of, 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 〈◊〉〈◊〉 of a pure heart, and of a good conscience, and of faith vnfained; Now, one apart of zeale is loue; and therefore 〈…〉〈…〉 proceed•• from true faith, so must true zeale 〈◊〉〈◊〉 and that which is not grounded on faith▪ is rather rashnesse and fiercenesse of na∣ture, than true zeale. II. Repentance; 2. Cor. 7.11, There are seuen 〈◊〉〈◊〉 of repentance recyted, whereof zeale is one, that is good zeale: Euen a burning loue of true Religion, and a godly in∣dignation when false religion is em∣braced. There may bee zeale in a man that hath no repentance; as was in Ie∣hu, 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 constrai∣neth a man in euery thing to seeke to please God: * 1.145 Whether we be out of 〈◊〉〈◊〉

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 where∣soeuer this true zeale is in any measure, it offereth violence to the heart; so as a man cannot but endeuour to doe his du∣tie, 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. Second∣ly, true zeale makes a man indeuour to serue and please God with all his heart, power, and strength. So good king Io∣siah, hearing the words of the Law read, hee turned not slackely or negligently, but * 1.146 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 remem∣ber 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.

* 1.147Seeing wee (as hath beene shewed) are tainted with this sinne of Lukewarm∣nesse, 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 ve∣hement 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 obedi∣ence. Away with all slacknesse and luke∣warmnesse; 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 en∣ioyned, because zeale without repen∣tāce, is nothing but rashnes. Iehues zeale was no true zeale, because hee wan∣ted repentance, euen then when hee was zealous. But wherefore was this Church inioyned to repent? Namely, for Luke∣warmnes; 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 mur∣therers, & 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 slack∣nesse 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 a∣sleepe 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 fa∣uour: and before the same sets downe this note of attention, Beholde, here∣by intending to make them more atten∣tiuely 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 a∣gainst desperation and distrust in any distresse, wee must both often and se∣riously consider and marke the tokens of Gods loue vnto vs, and that will fortifie our faith: Read Psal. 23, In e∣uery Verse saue the last, hee sets downe tokens of Gods loue and fauour to∣wards him; and then in the last conclu∣deth thus; Without doubt, kindesse & mer∣cie 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 fil∣led

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 pro∣uidence: and these will notably streng∣then 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 pro∣mise 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 fel∣lowship 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 Gos∣pel, 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 ma∣ny 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 ap∣proue the same, and professe the Gospel, and also receiue the Seales of the Coue∣nant: But yet for all these, our case may be such, as wee shall haue no true fellow∣shippe 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, prophane∣nesse, 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••••••••soeuer it bee, is a strong barre 〈◊〉〈◊〉 will keepe Christ from comming into vs.

Secondly, whereas hee saith:* 1.148 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 Pro∣phets. As by Ieremie, a 1.149 I haue sent vnto you all my Prophets, rysing early euery day and sending them. And by Esay; * 1.150 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 conuersi∣on; and complaines that he hath waited long. Here then we haue iust occasion to take a view of Gods patience in way∣ting 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 conti∣nueth knocking, so as he may iustly com∣plaine of his long waiting. Let vs then here learne to know the day of our vi∣sitation, 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 signifi∣cation of his desire of their conuersion. Wherein we may behold his great & vn∣speakable mercie towards this Church, and in them towards all other his Chil∣dren. This Church had bard out Christ by their sinnes: and yet he pursues them, he knockes; hee vseth meanes to enter for 〈◊〉〈◊〉 good; and vouchsafes them mercy, 〈◊〉〈◊〉 then when they refuse it. Thus when Adam had sinned and fled, and hid him∣selfe, did the Lord seek him in the garden, & make with him the couenant of grace. And therefore it is truely sayd in a 1.151 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 great∣nesse of Gods mercie in Christ vnto mi∣serable 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, wher∣to these haue reference, giue light vnto this Question. Before Christ had threat∣ned this Church, euen to spew her out of his mouth for her luke-warmenesse; and af∣ter 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 re∣bukes, 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 pu∣nishments 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 exhor∣tations, admonitions, threatnings, and by promises, which is a great and endlesse mercie.

First, seeing wee haue Christ knocking at our dores,* 1.152 there ought not to bee in vs such dulnesse and deadnesse of heart in hearing him knocke. If a man of any ac∣count 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? Se∣condly, this must admonish vs with all speed to turne vnto God by true repen∣tance, 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 or∣dinarie, but it is ioyned with crying, For he saith, If he heare my voice; so that hee both knocks & cries. It is then the knoc∣king 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 princi∣pall 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 reue∣lation or speciall instinct; but ordinarily in and by the word, when a man is rea∣ding, hearing or meditating, either pub∣lickely or priuately: for the word prea∣ched is the power of God to mans saluation from faith to faith. Thirdly, mans will, though by nature it be euill and dead vn∣to grace, yet being renewed by the holy Ghost, in the first act of conuersion mo∣ueth 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 ascri∣beth 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 conuersi∣on; yet not by nature, but by grace; nei∣ther 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 can∣not 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 re∣maineth 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•• for this end, that those which before could not turne of themselues, might by grace be conuer∣ted. This flexible grace is against Gods word: Christ sayth; a 1.153 Euery one that hath heard, and hath learned of the Father com∣meth vnto me; He saith not, may come if hee will, but peremptorily commeth: For mans will cannot dispose and ouer-〈◊〉〈◊〉 the worke of God; but the worke 〈◊〉〈◊〉 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 con∣ditional 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 coun∣sell: therefore we must all of vs listen vn∣to 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 friend∣ly, yet they repell him; making no ac∣count of such against. Nay, we are Beth∣lemites, 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 de∣ceiue not thy selfe with a vaine imagina∣tion 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 kee∣ping his Commaundements. Ioh. 14.23.

I will come in vnto him, and suppe with him, and he with me. Here is the thing pro∣mised; to wit, mutuall communion and fellowship with Christ. This is the prin∣cipall token of Christs loue, being indeed the verie ground of all true happinesse, ioy, and comfort: and therefore it is ad∣ded 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 con∣sists 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 e∣uerie Christians soule, calleth Christ vn∣to a feast in his Garden to eate his pleasant thinges. This Feast consisteth of these things. First, of the fruits of true repen∣tance. Psal. 51, 17, A broken and contrite heart, is a daintie di••••▪ acceptable vnto God. Secondly, of an hart beleeuing the word and promises to God; for without faith it is impossible to please God, Heb. 11.6. Thirdly, the penitent sinner must a 1.154 giue vp himselfe in soule and bodie, a holy and accep∣table 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: b 1.155 For his flesh is meat in∣deede, and his blood is drinke indeede. The vessels whereon these meates are cari∣ed, 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 a∣rise these blessings: c 1.156 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,* 1.157 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, tur∣ning our eyes from all worldly pleasures. We know by experience how friends en∣tertaine 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 in∣terchange 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 a∣gaine: 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 ouercom∣meth. Hereof we haue spoken. Second∣ly 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 o∣uercome 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 ad∣uanced 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 sub∣stance 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.

FINIS.

Notes

• (a) 1.1

  Psal. 45.7.
• (b) 1.2

  Iohn. 3.14.
• * 1.3

  The vse.
• (a) 1.4

  ••••se. 1.9.
• (b) 1.5

  ••. Kin. 19.18.
• (c) 1.6

  2. Thess. 2.4.
• (d) 1.7

  1. Cor. 4.3.4.
• (e) 1.8

  Pro. 4.21.
• * 1.9

  The vse.
• a 1.10

  ••uk. 12.1••.20.
• (b) 1.11

  Mat. 24.39.
• c) 1.12

  2 Tim. 1.6.
• (d) 1.13

  Ps. 42.••1.
• * 1.14

  The vse.
• a 1.15

  ••at▪ 16.1••
• * 1.16

  The vse.
• b 1.17

  Gen. ••.••.
• c 1.18

  Gen. 18.2••
• d 1.19

  Ierem. ••.12
• * 1.20

  The vse.
• * 1.21

  The vse.
• e 1.22

  Psa. 1••9.••0.
• f 1.23

  Isay. 38.3.
• b 1.24

  Psa. 73.17.
• c 1.25

  Psa. 119.••••
• * 1.26

  The vse.
• * 1.27

  The vse.
• * 1.28

  The vse.
• a 1.29

  Rom. 11.4.
• * 1.30

  The vse.
• b 1.31

  Luk. 12.3••
• a 1.32

  Isay. 6.9.
• b 1.33

  Vers. 13.
• c 1.34

  Mat ••.13.1••.
• * 1.35

  The vse.
• f 1.36

  ••uk. 12.7.
• g 1.37

  Luk. 10.2.
• h 1.38

  ••xod. 33.12, 13, 14, ad 1••.
• i 1.39

  2. Tim. 2.19
• k 1.40

  1. Thess. 5.22.
• a 1.41

  Gen. 19.
• b 1.42

  Ezek. 9.6.
• * 1.43

  Two kinds of worthynesse.
• c 1.44

  Chap. 2.7.
• * 1.45

  The vse.
• a 1.46

  Rom 8.30.
• b 1.47

  Psa. 69.28.
• * 1.48

  The vse.
• * 1.49

  The vse.
• a 1.50

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