Lectures Upon Revelation 1-3, Chapter 3 (2 of 3)

Lectures Upon Revelation 1-3 · Chapter 3 (2 of 3)

p. 280I know thy workes. This hath bin expounded in eueryevery Epistle, I know and approue thy course and conuersation of life. These words are repeated in eueryevery Epistle, to stir vp eueryevery church and member of the same, to the feare of God: for Christ by these words would hauehave vsus be perswaded, that God is present with vsus, seeth all we do, is an eye-witnesse of all our actions. Then we should do all our actions as in his presence, as before his Maiestie: and where this consideration is not in some measure, there is no feare of God, nor true religion. The reason of this commendatiō is added, Behold, &c. here note two points, first a signe of his approbation, I hauehave giuen thee an open doore, &c. secondly, what be the workes he approoued, Thou hast a litle strength.

Behold, &c. These words may be vnderstood either of the Angell of Philadelpha alone, or of the whole church, both Pastor and people. If of the Angell, this is the sense: Behold I hauehave giuen thee, that is, behold and consider I hauehave giuen and vouchsafed thee libertie, and oportunity to preach my Gospel, and by preaching to win and conuert sinners to me. So 1. Cor. 16. 9. there Paul vseth the same words, signifying by the doore of vtterance, libertie and oportunitie to preach the Gospell of Christ.

For thou hast a litle strength: That is, though thou be endued but with a small measure of gifts, yet thou hast maintained the doctrine of saluation, and not denied my Gospel in persecution. Now Christ saying thus to this Minister, that he had giuen him libertie to preach; shewes it is a great priuiledge to preach the Gospell, and to win soules to Christ: for so much the word Behold, and the words themselues import. That it is so, it appeareth in that the most worthy Prophets hauehave not had this graunted, as Esay, Ezechiel, &c. they hardened the people, and they say they spēt their strength in vain, & did no good. For this, ministers are called the instruments of saluation, Dan. 12. they shall shine, for the winning of soules, as stars in heauen. Then they which hauehave this priuiledge, should esteeme of it highly aboue any thing in the world, for it is a most excellent dignitie, aboue all earthly preferments, for which we ought especially to magnifie Gods merciemercy.

p. 281For thou hast a litle strength. Though thou hast but small measure of grace and gifts,Vse. yet thou hast maintained my word. Here we see that Ministers, though indued with small gifts, may do much good to the Church, as this Angell of Philadelphia did: and we hauehave seene by experience, when as in Queene Maries time, in this place learning abounded, yet not one of them would stand out for the Gospell: yet one not farre off, hauing but small gifts in comparison of their schoole-learning, stood out and sealed the profession of it with his bloud. And so now men of smaller gifts further the Church and Gospell, more then they which hauehave farre greater knowledge in the arts and tongs: for such as hauehave greater gifts, be commonly flacke, so that they which be behind them in gifts an hundred degrees, do more good in the Church then they, by a thousand degrees. Yet for all this, men must be brought vp in learning, and labor to know Arts and Toungs, though we see it cometh to passe, that men which want such schoole-learning, they hauehave zeale, and do more good then they which excell in them: that so men of greater gifts might be humbled in the consideration of this point. Naamans seruant perswadeth him, when Elisha the Prophet cannot. 2. King. 5. 12.

Behold. These words may also be vnderstood of the whole Church: I hauehave giuen thee a doore: that is, a speciall priuiledge to enter into the kingdome of heauen, and title to it. I approue thy workes: and this is a signe of it, that I hauehave giuen thee entrance into the same. Now this is a priuiledge not belonging to all men, but onelyonly to the Church of God. Which confuteth vniuersall redemption.Vse. If this then be a priuiledge of the Church, to enter into the kingdome of heauen, and to hauehave such liberty, we must labour to vse it, striuing to enter into that place. We hauehave this priuiledge, to see heauen open by faith: we must not then be so slacke to enter into it: but alas we make no account of it, we are wholy possessed with the profits and pleasures of this life: and our sinnes are such a loade to vsus, that we cannot enter in. Oh let vsus cast off such burthens, that so we may more easily enter.

Which no mā shall shut. That is, no power, after I hauehave opened p. 282heauen, shall be able to shut it. Here after the libertie, he sheweth the continuance of it: namely, for euer. How then is it true, that Christ died for all men effectually, if all men are not saued, because they will not? So Christ should for his part open heauen, and they should shut it by their wils. But Christ saith, no power either of the diuell or man can shut it, he hauing once opened the same.

For thou hast a litle strength. Thou art indued with a litle and small measure of grace, of faith, hope, & regeneration: yet according to that measure, thou hast defended my word, and not denied me in persecution. By this we see, that a man indued with a small measure of Gods spirit, may do works acceptable to God, and by the same come to life euerlasting, if his grace be true grace. Math. 17. if their faith be but as a graine of mustard seed, it shall be able to remoue mountaines. Now that which is true of miraculous faith, that is true of iustifying faith: if it be true, though neuer so litle, yet it shall be able to do workes pleasing to God, and by the same we may come to saluation: for God regardeth not so much the measure of grace, as the maner, that it be true, not fained. In this is a speciall comfort for those which labour to keepe faith and a good conscience. Such are often troubled with the consideration of their owne weaknesse and wants: but they must know, that if they hauehave true faith, though it be but in small measure, the Lord accepteth of them, if they labour to please God in all things: for the Lord accepteth a man, not for that he should hauehave, but for that he bestoweth on him, be it much or litle. This may incourage those which be not so forward in religion, which hauehave not made such proceeding as they should: for many seeing the Lord to require so much, they cast all off, and neuer labour to come to know religion, and to keepe faith and a good conscience. But these shold remember, that the Lord accepteth of small gifts if they be true; he accepteth a man according to the measure of grace he bestoweth on him, be it more or lesse. Then we must not be discouraged for our wants, imperfections, and ignorances: for if we labour to hauehave true faith, the Lord regardeth not the measure of grace, but that it be true grace. Yet we must take heed p. 283we abuse not this merciemercy of God, and take occasion to sinne, and to become negligent and carelesse in the duties of religion, but still labour to come to such measure, as the Lord will most approue of.

Because, &c. Here Christ sheweth for what workes he commendeth this Church: first, she kept his word: secondly, she denyed not his name, but maintained it in persecution against all his enemies. And these two containe euen all the duties of a true Christian, and the whole practise of all religion. And these must be an example for vsus: we must labour to keepe his word, and in all things to do his will. Secondly, we must in time of persecution defend his name, and maintaine his word against all his enemies.

To keepe his word. A few wordes, but a great dutie: for it signifieth, that she in all things, in eueryevery commaundement of the law and Gospell, had care to obey his word and will. And happie were we indeed, if Christ could say so of vsus, that we obeyed his word, all the commandements of the law by obeying, and the Gospel by faith and repentance, &c. But it cannot: for though in shew we professe we do, yet in life we shew we faile in most points of both.

Vers. 9. 10. In these verses are two promises concerning the conuersion of certaine Iewes. Behold, &c. Here is the first promise concerning the the confirmation of the Church of Philadelphia. Now it is likely, in this citie there was a synagogue of the Iewes, which bare men in hand, that they were the true worshippers of God, yet denied Christ the Sauiour, and so persecuted this Church. Now Christ here promiseth he will make this synagogue repent, and become true members of Christ, to professe Christ, and worship him. In this promise note three points: first, who is the author of their conuersion, namely, God: for so it is said, I will make them, or I will bring them to that estate, to worship me. Secondly, who be conuerted, namely, the synagogue of the Iewes. Thirdly, the fruites of their repentance: they shall worship before thy feet. First, the author of their conuersion is Christ himselfe: for so he saith, I will make them to repent. These are significant words, which giuegive all to God in their conuersion p. 284of some and of all sinners, God is the sole author, man hath no stroke in his owne conuersion: man indeed willeth it, and is conuerted willingly; yet not by nature doth he will it, but by grace. This confutes the Papists, who hold that nature and grace may concurre in the conuersion of a sinner: for a man (say they) being stirred vp by grace, can will and do that which is good. As a man being sicke, he hath the facultie of walking, yet being faint he cannot, vnlesse he leane on anothers shoulder: so a man hath a power to will that which is good, but it must be stirred vp first by grace. But Ephes. 2. man by nature is not onelyonly sicke, but starke dead in sin, and cannot moue one foote, no more then a dead man. Obiect. But (say they) then man should be but a blocke, if he doth nothing in his conuersion. Answ. Though he do nothing in the matter of conuersion, yet he hath sense and vnderstanding, which he can vse in naturall and ciuill causes, though he cannot vse them in spirituall actions, and so he is not like a stocke.

I wil giuegive thē and make thē come: therfore a man being effectually called, he cannot either come, or not come at his pleasure, as though God did for his part offer man grace, and will him to come, yet he may refuse it, and not come: but if God call, man cannot but come, else Christ would not hauehave said, I will giuegive him and make him come.

But they say, Matth. 23. Christ saith to Ierusalem, How oft would I, &c. but you would not. Answ. He spake that not as he was God, but as he was a Prophet, or the Minister of circumcision to the Iewes. Againe, say they Act. 27. they resisted the holy Ghost. Ans. That is the doctrine of the Apostles and Prophets, which was indicted by the holy Ghost, not the spirit of God himselfe, for no inferior power can resist a superior. To come to the next.

Who be conuerted. Namely, a certaine synagogue of the Iewes at Philadelphia, which said they were worshippers of Christ, yet indeed were the synagogue of Satan, and bond-slaues of the diuell.

Here we see not onelyonly small,Vse. but great and old sinners may repent and be saued. Christ he died for all kinds of sinners, great, rebellious and obstinate: if they can repent, they may be conuerted p. 285and come to Christ. 2. Thess. 2. 26. they must waite for the repentance of those which were taken in the diuels snares, so as he would wish them no surer. Rom. 1. some were giuen ouer to a reprobate sense, yet it is likely that some of them repented. Then we see, great, grieuous, and notorious sins may be forgiuen, yet we must not abuse the grace of God to liue in sinne, but gather comfort hence, that though we be great sinners, yet if we can repent there is merciemercy with the Lord, no sin can hinder vsus from Christ. We reade that Christ healed three sorts of dead men, some when they went to the graue, some buried, and some which lay foure dayes and stanke, as Lazarus did. So Christ healeth all kind of persons, he calleth men of all sorts, euen them which lie stinking in sinnes, and are almost rotten in them. Then take the benefite of Christs exceeding merciemercy, when he calleth thee to repent: come, and cast away thy sinne, though thou be a vassal of Satan, a man rotten in sin, yet Christ hath mercy infinit, he can heale and help thee: and he came to call, not those which think they be righteous, but such as are penitent sinners, to take them out of the Lions paw, and to saue the lost sheepe of Israel. Then abuse not this exceeding merciemercy, but blesse his Maiestie for it, and vse it as a meanes to repent, to bring thee to newnesse of life, to breake off thy sin, and to make thee a liuely member in Iesus Christ.

I will make them come and worship. Now followeth the third point in the conuersion of a sinner: namely the good fruites of their repentance and conuersion.

I will make them worship. These words are expounded 1. Cor. 14. 25. where the children of God prophecying, there cometh in an vnlearned man, he falleth downe and worshippeth: so here he will cause these wicked Iewes to come, and fall downe, and worship and adore the true God in the congregation of Gods church and people. In these words note two fruites of conuersion: the first concernes God: the second, the church of God and the members of the same. For the first; to worship God, it is a true fruite of a conuerted sinner, which no man can truly performe as he ought till he be conuerted, to wit, to worship and adore God in the companie of his saints & people. The p. 286natural man knoweth that there is a God, that this God must be worshipped: but to worship him as he ought, it is a worke that none but he which is truly conuerted can performe. Another may performe outward worship, heare the word, receiue the sacraments: but true worship which is in the heart and spirit (for God is a spirit) that he cannot performe. Now for the worship of God, three properties are to be noted in these words: first, They shall come and worship: not worship simply, but come, signifying that the true worship of God must be voluntary, willing, and cheerefull, not of constraint or compulsion, but as though there were no law or iudgment for them if they did not. Psa. 110. they came freely, not by compulsion.

Then we see how most men come short: for men are not touched with louelove of the word, neuer or seldome come to heare it, onelyonly come to morning or euening Prayer, because if they do not, the law wil compell them. These are no true worshippers of God, for he cannot abide any worshippers, but willing and voluntary.

And worship: That is, reuerence God with bowing the body or knee: and this is the second property: we must expresse our reuerence in conuenient and seemely bowing of the body or the knee. Then we see, this is not a thing indifferent, but necessary, to vse meete and conuenient gesture of the bodie in the seruice of God, to bow downe, and prostrate our selues, our soule and bodie. Esay. 6. the Angels in the presence of God couer their feete with three wings, and their face with other three, testifying their reuerence and adoration in the worship of God. So must Gods people worship him in soule and bodie, &c. But we come short in this dutie: for whereas we should vse seemely and conuenient gesture of the bodie, to shew our reuerence and humilitie, we see many lie snorting and leaning on their elbowes, others vnreuerently with their heads couered which ought to be bare, for God is a God of soule and bodie, therefore we must reuerence him with both.

Before thy feet. This is the third propertie: namely, in the congregation of Gods people, they shall prostrate themselues at their feet: in hearing the word or prayer, they must be humbled, p. 287the pride of their hearts beaten downe, be smitten with feare of Gods Maiestie, and of their owne sinnes. Act. 16. 29. The Iaylor ouer night put Paule into prison, but in the morning finding all the prison doores open, and thinking all the prisoners to be gone, he would hauehave killed himself. Now being thus astonished and affraid, Paule preacheth the Gospell to him, which before he contemned: but now being smitten with feare of the Maiestie of God, he heareth Paule willingly with trembling, and cometh kneeling and crowching to him, saying: What shall I do? &c. And vntill a man be smitten downe with feare of Gods glorious Maiestie, with sense of his iudgements for his sinnes, and so come to humble himselfe, he cannot be a true beleeuer of Gods will and word. The cause why there be so few true professors, and that all serue God with formall worship, is, because they were neuer cast downe, they were neuer smitten with feare of Gods Maiestie, neuer confounded for their owne sinnes: for till these be in vsus in some sort, we cannot worship God, we cannot bow, and crowch, and humble our selues before him. And this is the cause why most of the people eueryevery where content themselues with outward and formal worship, with mumbling ouer their Creed, Pater noster, and the tenne Commandements; they were neuer smitten downe with feare of Gods iudgements and their owne sinnes: their natural pride was neuer beaten downe with their owne vnworthinesse. Then if we would be true worshippers of God, let vsus come willingly, let vsus worship God in soule and bodie, and let vsus come with humbled hearts, with mortified minds and affections, and so we shall worship him aright.

The second fruite of the conuersion concerneth man: Before thy feete, meaning the church of Philadelphia: namely, that they being conuerted to the church of God, should reuerence it, and the members thereof. They shall cast themselues downe in the congregation, as men not worthie to be mēbers of the church, but as a footstoole for them to trample and tread on, by reason of the great sinnes which these conuerted Iewes had before committed. This their exceeding reuerence shewes it selfe in the roote of the same, which is a base conceit and vile opinion of p. 288themselues, and so should eueryevery true conuert study to confesse, namely, that he is the greatest sinner of all Gods children, and thinke so basely of himselfe, that he can be content to be not a member, but the footstoole of the congregation: and this must we follow, if we be truly cōuerted; we must hauehave a base opiniō of our selues, think we are the most vile of all Gods people, & giuegive place to all men in regard of our sins. Paul Tim. 2. calleth himselfe the chiefe of all sinners, and we must do the like: for the proud Pharisaicall heart is farre from repentance, but the lowly and humble heart is accepted of God.

And shalt know that I louelove thee. Here is a reason of the former words, for why did these persecuted Iewes become true worshippers of God, and beleeue in him, and reuerence his church? The reason is, because I wil make them perswaded that I louelove them: and this is the ground of all true reuerence. All superiours hauehave reuerence due to them by Gods ordinance, as the father, master, Magistrate, &c. Now that they may hauehave true reuerence of their inferiours, they must first labour to be beloued of the Lord, and then they procure to themselues true reuerence: for the louelove of God to vsus, is the ground of this. Then those which excel in birth or riches, they must not looke to be reuerenced for them, but for that they be loued of God. And whence cometh it that men in authoritie, as the father, master, Magistrate, Prince, &c. want their due honor and reuerence, but because they seeke not the ground of it, namely to be in the fauour of God.

Because thou hast kept the words of my patience. Here is the second promise of Christ, namely, preseruation of this church in time of most bloudie persecution. This Epistle and booke was written by Iohn after Christs ascension in the daies of Diocletian. Now after him came Traian, who raysed a most bloudy persecution against the church in al countries, putting to death many of Gods children. Now of this persecution, Christ foretels this church, and withall makes this promise, that he will preserue them out of the Emperors hand, and addeth a reason, They were constant to obey his Gospell. In the promise consider first the occasion, Because thou hast kept: secondly, the thing promised, Deliuerance: thirdly, a prediction or prophecie of that which should p. 289come on this Church.

The occasion: Because thou hast kept the word of my patience. Some vnderstand by word of patience, the cōmandement of patience, which she shold obey: but that is too narrow: but it signifieth the doctrine of saluatiō taught in Christ. And this doctrine of saluation is called the word of patience: first, because the doctrine of the Gospell teacheth vsus patience: secondly, because it is an instrument of patience, to worke it in vsus: for when a man beleeueth his saluation in Christ, then he is patient in all things. Thirdly and especially, because the Gospell cannot be obeyed constantly to the end, without patience. For a time one may obey, but it is impossible to obey and be constant to the end, without patience. The good ground bringeth foorth fruit, but in patience. Luk. 8.

This Church receiued the doctrine of the Gospell,Vse. 1. and constantly beleeued it: for which is promised deliuerance in persecution. Then we see, that the grace of God well vsed, is rewarded with plentie and increase of grace: so that they which hauehave but small measure of grace, yet if they be faithfull, the Lord will reward it with greater increase. This should make vsus take pains to increase, and vse our talent of faith, patience, repentance, and obedience, to the glorie of God, and good of men: and the Lord will double and triple the same, otherwise he will take that talent from vsus.

The doctrine of the Gospell,Vse. 2. being a doctrine of patience, how necessarie is it for vsus to learne the same, seeing the calamities and afflictions belonging to any calling are very many? We must get our bread in the sweat of our browes, and no man is free from sicknesse, sorrow, and death. Now if we would indure these afflictions, we must hauehave this grace of patience, and constantly beleeue the doctrine of saluation by Christ, which will make vsus patient in any crosse whatsoeuer. Againe, we professe the Gospell of Christ: now this is a doctrine not of disorder, but of all order and moderation, teaching vsus to moderate and hold in our affections and will: whereas if we want it, we are caried away at their pleasure.

My patience. Christ calleth it his, because he is the author of p. 290it, and worketh it in vsus. And this is added to beate downe the pride of this Church. For when Christ commended them for obedience, they might begin to be too proud. Therefore he hauing commended her, lest she shold be so, he telleth her it is not her owne, but his gift, he putteth it into her heart. And this may beate downe the pride of our hearts, when we consider that we hauehave nothing of our selues, but all good things in vsus come from Christ; he bestoweth them on vsus, he giueth all, nothing we hauehave of our selues, What hast thou that thou hast not receiued? why then should we be proud of it?

I will deliuer thee. That is, from the great and bloudie persecution of Traian which lasted fourteene yeares, wherein many of Gods children were put to death. Hence note, that God hath set downe the very times and houres, in which he will trie the faith of his children. Deut. 8. the Lord led Israel through the wildernesse fortie yeares to trie them. Chap. 13. 3. he sendeth false Prophets to trie his seruants, whether they will cleaue to him or not. So the Lord hath set times to trie his for their sins, and to see what grace is in their hearts. So he dealt with Abraham commanding him to kill his sonne, Gen. 22. 2. Chron. 32. 31. he left Hezechiah to trie him. And so eueryevery Christian hath his set time when he must be tried, that so God may either discouer his hypocrisie, or make knowne his faith. When one foundeth a schoole, he setteth some to see how they profit; after seuen yeares or some such space, he will looke to trie the scholers, that he may see how they go on: and without this triall men will not make so good progresse. So in Gods schoole, the Lord he cometh at his set time, to trie what profit men hauehave made, to trie their hearts, or true obedience, to reward them accordingly.

If God will thus trie vsus,Vse. then it is best to trie our selues, to seeke what is in vsus: for though thou maist bleare the eyes of the world, yet thou canst not deceiue him, he will search thee, and lay all open to the world. If thou be an hypocrite, he will detect thee, and make thee knowne: if not, he will make knowne thy grace. Then neuer dawbe vp the matter, spare not thy selfe, but seriously enter into thine owne heart, and neuer run with Adam p. 291from God, for he will pull thee out, slippe off thy figge leaues, and make thee manifest to all men. Now when we hauehave entred into a narrow search, we must in a strait maner seeke to reforme our liues to the rule of Gods word, that so the Lord when he cometh to trie vsus, may approue of vsus: for it is said, He will come, the time is set and cannot be changed. It is a wonder to see how mens mouths be full of precisenesse, so that if men knew not the world to be full of blindnesse, it might daunt many Christian hearts. But seeing there must be a day of triall of all that is in vsus, the Lord will not take our hypocrisie, but he looketh for sinceritie: then we must seeke as much as is possible, to conforme our selues to Gods will: for when we hauehave done all we can, we come farre short, and though men mocke vsus, yet God will approue vsus. Then labour to be pure in all things without hypocrisie, not giuen to any one sin: but in all things, word, deed, and thought, keepe faith and a good conscience: be not like to the foolish virgins; hauehave not blazing lampes without oyle. If a man come to trie a scholer in a good schoole, and after long teaching find him not to hauehave profited, it is a great disgrace: thē what disgrace is it for vsus, if after so long time of grace Christ come to try vsus, and find no grace in vsus, no faith, repentance nor obedience, but hypocrisie, and nothing answerable to our profession? But we must with Dauid, Psal. 26. be so vpright, that for sinceritie of heart, we would be content to hauehave the Lord to trie vsus, being not giuen to any sinne, nor tainted with any offence.

I will saue them. But how can this be, seeing no Church was free frō this generall persecution of Traian: for the Churches of Asia were all persecuted. Now this was one of the most famous Churches: how then did Christ saue them, seeing they were persecuted grieuously, and (it may be) put to death many of them? Ans. Promises of deliuerance (as this is) be not simply made, but with condition. I will deliuer thee: that is, saue thee from temptation and persecution, so farre as it shall be hurtfull for the saluation of thee. Christ promiseth freedome, not simply from persecution, but from the hurt which might come thereby to thē, in respect of Gods grace and their saluation. Ps. 91. He which trusteth in the Lord, the plague shall not come nigh his p. 292dwelling; yet we see in common plagues, as well the godly as the wicked die: yet it is a true promise, that the plague shall not come nigh him, to hurt him or his, to hinder any mans saluation. And we pray: Lead vsus not into temptation, not to be free from all tēptations, but that we be not wholy left of God vntounto the diuel: but though we be tempted, that he will deliuer vsus from the euill of the temptation, that it may be for our profit and not our hurt,Vse. 1. and so Christs promise is good to them. God will hauehave his children tempted; yet here is their comfort, he will keepe them that they shall not hauehave any hurt by the temptation, to hinder his grace or their saluation. Though they be subiect to temptations, and suffer a thousand crosses, yea die in them, yet if they keepe the faith, they shall take no hurt: but the Lord will turne them to their good: so that this may comfort and reuiue any perplexed and oppressed conscience in persecution and temptation. Againe, seeing this promise is onelyonly conditionall, and not simple, but as it freeth vsus from the hurt of the temptation, we see, they which pray for freedome from all temptations, afflictions, and persecutions, hauehave no warrant out of Gods word, if they put not in that caueat: for eueryevery petition must hauehave a promise in the word:Vse 2. now there is no promise that a man shall be free from all temptations, but onelyonly from the hurt of temptations & afflictions. Then we must (when we pray for temporal deliuerances) pray onelyonly with condition, so farre as they shall not hurt our saluation, and hinder Gods grace in vsus.

From the houre of temptation. But how can this also be true? that the long and bloudie persecution vnderunder Traian for fourteene yeares, should be called but an houre of temptation? Ans. First, in regard of God, to whom a thousand yeares are but as one day, therefore fourteene yeares is but a short time. Secondly, in regard of eternall punishment in hell which we deserue, this time of persecution is but a short time. Thirdly, in regard of the persecutions of Gods people: Iacob serued twice seuen yeares for Leah, and they seemed a short time to him, by reason of his affection to her: so the affections that Gods people hauehave to the Lord, to his word and religion, make them thinke many yeares persecution a short time. Paule for his affection and louelove p. 293to Christ, thought eternall damnation but a yeare, a short time. So these in this Church thought this long and bloudy persecution, a short time, an houre, for that louelove they had to Christ and his Gospell, and the glory of God; and for this affection could hauehave bene content to suffer it longer. The end why Christ vseth this phrase, is to comfort this and al other Churches in persecutions, by the shortnes of their continuance, which is but an houre, a short time. Now though they last twentie yeares, yet if we hauehave any affection to Gods glory and to his religion, it will be but an houre, a short time. This consideration of the shortnes of time, might incourage any man, and arme him to endure any persecution, crosse, or affliction. Besides this which I hauehave said, note that in these words there is a prediction: there is a prediction of a thing to come, namely, an houre of temptation. Here Christ foretelleth a thing, not present, but to come, though not known to the Church, and that without the helpe of any creature, man or Angel: which prophecying of this persecution vnderunder Traian, sheweth that he is true God: for it is a propertie and priuiledge of God simply, of, by, and from himselfe, without helpe of any creature, foreseeing of things in their courses, to foretell a thing to come. Men cannot foretell any thing, vnlesse it be present in the causes, not simply. Then here we must know the cause why this persecution came to them rather then peace, and why Christ foretold it rather than peace. The cause why Christ saith, this houre of temptation shall come, is not any foreknowledge of Christ, or because he foretelleth it: for things come to passe, not because God foretelleth and knoweth them: but because they be to come to passe, therefore he foreseeth them and foreknoweth them.

The cause then why things come to passe, is the will, good pleasure, & decree of God. Act. 2. 23. Christ was put to death by the eternall counsell and decree of God: so it was Gods will and pleasure, not his foreknowledge, or foreseeing, that this persecution came on this church: and the decree of God in the effecting of all things, is the highest cause by which all things come to passe, and that giueth being to al other causes. Obiect. Then God is the author of sin. Answ. As Gods will and decree in the effecting p. 294of things, is in the highest place: so must we distinguish of the things he willeth; for he willeth some things which he effecteth himselfe, as all good things: some things he willeth, and yet doth not effect them, but onelyonly permits them to be done by other: as sin and euill things, which though they come not from his will, yet they be according to his will, not against his will; for his will disposeth of sin and euill things; and in all things, good or euill, his will disposeth and setteth downe the causes and circumstances of place, time, maner, how, the end, &c.

Then their opinion is false,Vse. which hold that certaine things (as sin) come to passe, God onelyonly foreseeing them, not decreeing them to come to passe, or permitting them. Now to giuegive God a bare foreseeing without decreeing, is to rob him of his Godhead, and to take from him his prouidence, by which he disposeth of all things, seeing eueryevery thing which is done cometh to passe by his will and decree, he either decreeing and effecting it, as all good things, or permitting it, as euill things.

The end why Christ alleageth this prophecie, is to expound the former words, namely, why he called the time of persecution a temptation, because it should certainly come to trie the whole earth. Where we may note the propertie of any affliction, persecution, or crosse, namely to trie a man, to discrie what is in his heart, whether there be grace and feare of God, or hypocrisie. And for this end is the crosse sent to men, to make knowne either their faith or hypocrisie. And there is nothing better to trie the heart of man then temptation and afflictiō: and then though thy heart was full of presumption before, thou maist know what is in thee, and iudge of thy selfe.

Verse 11. Behold, I come shortly. Here is Christs commaundement: in it note first the occasion it selfe: secondly, the reason to inforce it. The commaundement, Hold fast, namely, with both hands, as for life and death. If thou hauehave receiued a litle measure of grace, rather part with any thing then with it, keepe it and preserue it till death: but of this before.

The reasons to inforce this commaundement, are two: one before, the other after. The first, Behold, I come shortly. I wil come to thee shortly, either by generall iudgement, or else by particular p. 295iudgement by death. Now before it Christ puts a word of attentiō, to shew that this cōmandement is not to be lightly passed ouer of vsus, but to be earnestly and often remembred. Now seeing Christ teacheth vsus that he will come shortly to vsus in iudgement, general or particular, we must beleeue him, and often hauehave it in memory, that Christ is not far off, but wil come to vsus shortly to shew our estate either in heauen or hell. Then we must beleeue it, hauehave it written in our hearts and in our memories, and not flatter our selues: we must not say, that Christ will deferre his coming: he teacheth vsus that he is at the doore, he cometh shortly, either by generall iudgement of all men, or particular iudgement to vsus.Hierome. Then happy were we if we could (as that auncient father did) thinke we heare his trumpet sound continually in our cares, and thinke in our hearts, and remember this, that Christ wil not be long, but will come very shortly. And indeed the cause why men liue in sin, & neuer call themselues to an account, is, because men beleeue not, and hauehave not learned this lesson, that Christ wil thus come shortly. If mē were thus perswaded in hart, Christ will come to me shortly, to iudge me, giuegive me my reward in heauen or hell, surely if they belonged to God, it would make them turne to him from their sinnes, and breake off their wicked life; nay though a man were most desperate, yet this wold make him tremble, to thinke how Christ will come shortly to iudge him: yea it wold make mē if they had any spark of grace, to labor to get faith and a good conscience. Seeing thē Christ is to come to iudge them shortly, who would not repent? who would not leaue his sins and turne to Christ, vnlesse he will cast his soule away? Then this is our duty to labour to get faith and a good conscience, to iudge our selues, that we may preuent Christs iudgement. Againe, this very consideration will make a man constant in all Christian duties: and lastly it wil comfort such as be in affliction, for they may be sure their affliction shall not last alway, for Christ will come to iudgement shortly, and he will free them from all their crosses, and he will ere it be long giuegive them deliuerance.

Now followeth the reason after the commaundement, That no man take thy crowne from thee: that is, the crowne of glorie, p. 297word, to vse his Sacraments reuerently, else he will take them from vsus, put off our crowne, and make vsus a barbarous and brutish people, giuen to all idolatrie. O then let vsus hold these fast with both hands; let all go, honour, riches, preferment, pleasures and our owne life, ere we loose our glorious crowne of the Gospell of Christ: for if we wil not hold it fast, he will giuegive it to a nation, which though now we cōtemne, yet they shall scorn & hisse at vsus. And now that we heare of warres and inuasions, let these put vsus in mind of greater iudgement, and assure vsus that if we make not more accompt of the word and Sacraments, and not only professe outwardly in bodie, but in the seruice of God ioyne heart and hand, be indeed as good professors as we beare the world in hand we are, the Lord will remoue our crowne, and giuegive it to a nation which will bring foorth better increase, and seeke to maintaine it better.

Vers. 12. Him that ouercometh, will I make a pillar in the temple of my God. Here is set downe the promise, which containeth two things: first, to whom the promise is made, to him that ouercometh: secondly, the thing promised in the words following. For the first, he giueth to vnderstand, that whosoeuer will hauehave his seruice pleasing vntounto God, must dispose himselfe to fight a good fight, and to wage battell against all his enemies. A man cannot be a good Christian, except he be a good souldier: when he beginneth to turne to God, then he hath innumerable enemies▪ both within himselfe, and without, to make him take another course, and turne from God: now if he be not a good souldier, these enemies will ouercome him.

For the second, the thing promised is eternall life: in these words: I will make him a pillar in the temple of my God. Christ here alludeth to men in this world, who hauehave bene wont to build pillars vponupon hils and mountaines, that the posteritie to come might remember them when they were dead and rotten. 1. Sa. 18. 18. Absolom in his life had reared him vp a pillar, which is in the kings dale: for he said, I hauehave no sonne to keepe my name in remembrance. This then is the sense: It is the custome of men, to set vp pillars for the remembrance of their bodies: but I will make the man himselfe that ouercometh, a pillar.

p. 298In the temple. That is, in the Church triumphant, figured by the temple at Ierusalem: as if he should say: Others set vp pillars in fields and mountaines, but I will make him a pillar in the temple of my God.

I will make him a pillar. That is, I will not onelyonly make him a part, but a worthie part in the temple.

My God. This is set downe to shew, that God is Christs God, as he is Mediator: otherwise as he is God the second person, he is equall to the Father.

And he shall go no more out. First, he shall abide a pillar for euer, he shall not need renewing as the pillars of men do. This pillar shall hauehave three names: first, the name of God: whereby he doth signifie, that he is the seruant of God. Secondly, the name of the citie of my God. By citie is not meant the triumphant Church, but the place thereof: namely, the high heauens. The meaning of it is; I will make it manifest, that he is a citizē of the place of glorie. This citie is described in the words following; by a resemblance it is called new Ierusalem, because that was a citie that resembled Paradise where Adam was, New Ierusalem. But how can it be called new Ierusalem, seeing it was before the earthly Ierusalem? Answ. It is called new, not in regard of the being, but in regard of reuelation: for it was before the beginning of the world.

Which came downe out of heauen from my God. It is not said, it shall come downe, but it is come downe. This clause is added to answer to an obiection, which he that ouercometh might make, thus: Heauen is farre off, how can heauen come downe from heauen? Ans. It cometh downe to vsus by the preaching of the Gospell: for by it we begin to be citizens thereof. Eph. 2.

The third name is my new name. By the name of Christ we are to vnderstand glorie and power. Ob. But Christ had glorie and power from all eternitie. Ans. True, he had so: but this is to be meant as he is God incarnate. Now the ends and reasons which made him describe the estate of life euerlasting, are these: first, to comfort them which keep faith and a good conscience, he doth describe the reward thereof, being an excellent meanes to incourage men to go forward in the faith. Learne we then p. 299in all our afflictions, to keepe this faith and good conscience to the end, by beholding the estate of life euerlasting, and the reward thereof.Heb. 11. 26.Heb 11:26 Moses desired to suffer afflictions, because he had respect to the recompence of the reward. The second reason of this description, is, to bring men to view the excellencie of life euerlasting. Many men are drawne from religion, because they take such pleasure in earthly matters: which they would not, if they thought eternall life so great a matter. The third reason is, to teach men to practise Paules rule in the 1. to Tim. 6. 12. to lay hold on eternall life. Men with both hands lay hold on the world, both of honour and riches, none layeth sure hold of life euerlasting, though it be neuer so sweet, pleasant, blessed, and glorious. The fourth reason is: to make the people of God not to feare the cruellest death that can be, seeing bodily death is a doore to glory. Thus much generally of the twelfth verse: now it followeth that I speake particularly.

I will make him a pillar. Vse. 1.That which the seruants of God shall be in the Church triumphant, that they must beginne to be in the Church militant. If therefore thou wouldest be a pillar in heauen, thou must begin to be one on earth, by vpholding and maintaining the Gospell. Againe, in that he saith, I will make him a pillar in Ierusalem, that is, the Church triumphant, they must learne to amend their erronious opinion, who thinke eueryevery Church as holy as Ierusalem, and is to hauehave the same reuerence.

And I will write vponupon him. That is, he shall hauehave God for his God. Here he giueth vsus to vnderstand, that we can hauehave no fellowship with God but by Christ, God will neuer saue nor blesse vsus out of Christ his Sonne. If therefore thou wilt giuegive thankes to God, thou must do it through Christ: if thou wilt receiue any temporall blessing of God, it must be in and by, not out of Christ.

I will make him a citizen of the kingdome of heauen. Here we must learne to carrie our selues in this world as citizens of heauen, and not of this world, otherwise we can neuer looke for heauen. Phil. 3. 20.

I will make heauen come downe. Here we may see the merciemercy p. 300of God to man: heauen was shut vp by our sinnes, but God hath opened it by the bloud of Christ, that we might enter therein. Therefore if we will hauehave the new name, we must become new creatures: for neither circumcision nor vncircumcision auaileth any thing, but a new creature: if we content our selues with the old man, we shall neuer come to heauen.

Vers. 13. Let him that hath an eare, heare what the spirit saith to the Churches.

This is the last part of the Epistle written to the Church of Philadelphia. Now whereas Christ againe and againe repeateth the same words, the Ministers of the Gospell hauehave a warrant if they preach the same Sermon to the people, yea though they preach it oftentimes. But they must looke that they do it not for ease, but for the good of the Church. And therefore the hearers hearing the Minister repeate the same doctrine, ought not curiously to reprehend him: for then they may as well reprehend Christ himselfe, as before I hauehave shewed. Here then is a dutie commaunded: namely, to heare: this hearing is the good learning that bringeth true faith, saluation, and sincere obedience with it. But to whom is this commandement giuen? To hearing hearers, and to such as do not onelyonly receiue the word of God with their outward eares, but with the eare that is in the heart. Hence we learne, first, that God doth not giuegive to all men grace to heare his word to their saluation. Secondly, that we must so heare, that thereby we may be conuerted and changed. But what is to be said? namely, what the spirit teacheth to the Churches. That we might heare attentiuely, he vseth a double reason: one drawne from the speaker: another from the auditors, to wit, the Churches. But I hauehave spoken of these before.

And to the Angell of the Church of the Laodiceans write,Vers. 14. &c.

As before all the other Epistles, so before this last Epistle, there is a commandement giuen to Iohn to write it. And the Epistle hath three parts, as the former had: first, a Preface: secondly, the matter: thirdly, a conclusion. First, of the Preface, wherin Christ is described (in whose name it was penned) by two arguments.

First, by his name and title, Amen, a faithfull witnesse.

p. 301Secondly, by his priuiledge and propertie, the beginning of the cratures.

Amen, is an Aduerb of affirmation or asseueration, signifying truly, verily, & certainly. The reason why he is so called, is rendred in the words that follow, which are a commentary and full exposition of this, The faithfull witnesse, &c. So that to this end he is called Amen, to shew that he is a true and faithfull witnesse. See chap. 1. 5. there I expound it. And here I will repeate the heads onelyonly of that exposition.

He is called a witnesse, betweene God the father and vsus, because 1he doth not onelyonly reueale the fathers will to vsus, but sealed it with his blood, and giueth vsus many testimonies inward and outward: but of all testimonies, that of the Scripture is most certaine. And for these three respects he is thus termed: first, because he doth reueale it, and seale it, and ratifie it, by inward and outward testimonies: secondly, because he wold accomplish his fathers wil. 2. Cor. 1. 20. All the promises of God are in him, yea and Amen: that is, most certaine, and therefore he is a witnesse, yea a faithfull witnesse. Thirdly, he is called a true witnesse, because he speaketh the truth: that which he reuealeth from his father, is the will of his father, who is truth it selfe: he saith as the thing is, without error or falshood, nay his will is the rule of all truth. This is the meaning of the first argument.

Now the vse and the end why here Christ is so called, if we do but reade the Epistle and marke the contents, we may guesse probably at the end: which is, that he might shew himselfe an example to the Angell of that Church, who was slacke and negligent in his ministery, therfore Christ instructs him how to cary himself without respect of persons, teaching the word of God truly and faithfully. See chap. 1. 5. And not only to the Angel, but to all the Church, yea to all Christians, he propounds himselfe an example of two worthy vertues, faith and truth: he would hauehave all to be true and faithfull in their life and conuersation, euen as he is. This faith is a vertue, whereby a mans word becometh as sure as an obligation, as we vse to speake, whereby we make good all our words, othes and promises.

Truth is that whereby a man without lying, deceit, or fraud p. 302speaketh the truth from his heart, that (I say) which is necessary to be knowne for his owne and others good, and for the glory of God.

Set we this example before our eyes, and as Christ is a true and faithfull witnesse, so let vsus be carefull to shew our selues true in all our words and speeches, and to be faithfull in all our promises. These be excellent graces in Christ, and fruites of the spirit in Christians, therefore let vsus be knowne by these to be like Christ. The second end of this title, is to induce this Church to apply it selfe to the word of God effectually; for it was faultie in this point: therfore that he might bring them to this, he saith that he is a faithfull witnesse.

How should they do this? Thus: consider in the word the law and the Gospell, the commaundements, promises and threatnings, and apply them particularly eueryevery man to himselfe: the commandements to know sinne, the threatnings to humble vsus, and that we may be touched in conscience, and made fit to receiue Gods grace: see an example of it, Luke 15. in the prodigall son: I hauehave sinned, and am not worthy, &c. So Daniel and Ezra humbled themselues. No man can truly be humbled till he make this particular application of the word which he readeth and heareth.

Now the Gospell also must be thus applied: we are bound to beleeue the promises of life eternal, not onelyonly that they are true, but to apply them to our selues. The Gospell requireth a further thing, which is the foundation of the church: for proofe see Phil. 3. 7, 8, 9, 10, 11. The summe is this, he esteemes all things losse in regard of Christ, and desires the righteousnes which is by faith in Christ, and to know the vertue of Christs resurrection. Now marke the fifteenth verse: let so many as be perfect be thus minded, teaching eueryevery one of vsus our dutie, to apply Christ to our owne person. Thus are we bound in conscience to apply the Gospell to our selues: and whosoeuer doth not so, he makes God a lier, as much as in him lieth. 1. Iohn 5. And this is the principall end and reason why Christ calleth himselfe so, that men might not onelyonly beleeue the word in general, but apply it in particular to themselues. The not doing of this, is the cause of negligence p. 303in religon, of so many luke-warme Christians and professors. Therefore let vsus all learne this dutie. It is not enough to know the word, no nor to be able to teach it, but aboue al things to lay it to the conscience, to apply it, that we may be truly humbled and turne to God: therefore iustifying faith is that which applieth in particular.

Now the second title of Christ, is the beginning of all creatures, Col. 1. 16. By him all things were created in heauen and earth: therefore in regard of creation he is so called. Yet I doubt not but there is a further cause why he is so called here, namely, because he is the beginning of the new creatures: as Ephes. 1. 10. where it is said, we are Gods workmanship, created in Christ to good workes. Marke there eueryevery Christian is a workmanship of God. To this purpose Esay 53. 10. saith, whē Christ shal giuegive him selfe a free will offering, he shall see his seed. How? Thus: All that are borne a new, they are the seed of Christ, he is the beginning and roote, and so much the very scope of this Epistle declareth. Now he is such a beginning two waies, first as he is the author of regeneration, for whosoeuer is borne a new, Christ is the cause and author of his conuersion. Therefore Esay 9. 6. he is called the father of eternitie, because he doth regenerate men to life by his spirit, and Esay 8. 18. he saith, Loe here I am, and the children that thou hast giuen me.

Secondly, as he is the matter thereof, Ephes. 5. the Church is flesh and bone of Christ, where the Apostle alludeth to the creation of our first parents: for Adam was a figure of a man regenerate: and as Eue had her beginning from Adams side, so the Church and eueryevery Christian hauehave their being and beginning from Christ: from his blood springs the Church of God and all Christians, as they are new creatures and regenerate, not as they are men and women.

Now the end why he is so called, is to meete with a vice in that and other Churches. Men hauehave more care and desire to seeme to be Christians, then to be Christians indeed: men set more by a shew, then truth; shadow, then substance. Therfore he shewes that their principall care must be to be true Christians indeed, & not to seeme so only. This church was not regenerate p. 304in that church, and therefore Christ tels them of it, that he is the beginning of new creatures. And the same is our fault, our care is not so much for the power of godlines, as for the shew of it: therefore I beseech you hauehave care of this: to heare the word and to receiue the sacraments are good things in their kind, but they are not sufficient to saluation: except thou become a true member of Christ, thou hast no good by them.

2 He saith this to meete with another vice, that is, spiritual pride. He shewes that there is no excellencie in outward things, all earthly excellēcies are nothing without this, wherby a man is a new creature: therefore we must not stand vponupon our pantofles for our birth or gentry: but whosoeuer wil reioyce, must reioyce in this, that he hath Christ for the author of his regeneration.

Further, this teacheth vsus an excellent lesson, that Christ loueth and preserueth his church, for as it was in the first Adam, so it is in the second Adam. The woman had not her beginning apart from man, but of and from him, that he might louelove her the better, and hauehave care of her preseruation. So this is to teach vsus, that Christ hath a care of vsus, and that we must honor him. Nay, which is more, Adam was but the matter onelyonly, and not the author of Heuah, but Christ is both to the church, to shew his louelove to be endlesse. The root neuer hurts the branches, nay it strengtheneth it selfe to defend, cherish, and maintaine the branches: it hath no affection, inclination or disposition to hurt, but to helpe. Thus much of these words, to note the bond betweene Christ and his church, yea his louelove and our dutie.

Hence I gather, that the Papists erre, in teaching that a man hath the vse of his owne will in his regeneration, and that he can dispose himselfe in his iustification: for a creature cannot worke nor help to create himself: but eueryevery regenerate person is a creature of God, and the conuersion of a sinner is here made the creation of a man: the creature in his owne creation is able to do nothing. If there were no more such sayings in the Bible, this one were sufficient to confute that opinion. And thus much of the preface. Now the matter of the Epistle or contents and substance.

Verse 15. I know thy workes, &c. that thou art neither hote nor p. 305hote, &c. The Proposition hath two parts. First, a dispraise, or reproofe. Secondly, counsell. The dispraise is for two faults: the first, lukewarmnesse: the second, pride and vanitie of mind. Then first, I will make the words plaine: secondly, declare the vse of them. I know: that is, all thy waies and workes be manifest to me, and I vtterly dislike them. And to lay open their fault the more, he borroweth a comparison from water, whereof there be these three sorts, hote, cold, and warme.

Cold and hote water may be receiued into the stomack with lesse hurt and annoyance: but the water that is lukewarme troubleth the stomacke, and ceasseth not till it be cast vp againe.

Now with these three kinds of water, he compareth three sorts of men. By cold men, vnderstand the enemies of religion, as Iewes and Gentiles, Turkes and Saracens, Gadarens and Galileans.

By hote, vnderstand men zealous in religion: by lukewarm, indifferent. So the meaning is, thou art neither an open enemy of religion, nor yet truly religious, or a true friend.

I would, &c. Christ here maketh a wish: but he doth not simply wish, that they were enemies of religion: but in respect of their estate, he wisheth they were either of those, rather then as they were. Otherwise this absurditie would follow, that Christ should wish them to be of a people no people of God. By lukewarmenesse, he vnderstandeth a people professing the word of God, and yet not greatly regarding and reuerencing it. This people is a lukewarme people: as if he should say, a mixture of both, neither hote nor cold, wanting the heate of grace, and the fire of Gods spirit, whereby their hearts should be heated and inflamed.

Vers. 16. Because thou art neither, &c. The meaning is this. Euen as a man that hath receiued such water, will cast it vp, and cannot keepe it in: so Christ being grieued with their sinnes will cast them off from hauing any fellowship with him, and make them to be no Church. This is the true and right meaning of the words. Now in them these things are contained.

First, Christ setteth downe their fault, and aggrauateth it. Secondly, he compareth three kinds of men together.

p. 306The hote man hath the best place, and the cold man the second, and the lukewarme man the last and lowest. So you see the enemie of religion and of Gods grace, is better then he that professeth religion, and liueth not thereafter. As if he should say, the ordinarie Gospeller which contenteth himselfe to heare the word, and to receiue the Sacraments, is not so good before God, as the Turke and Iew. The threatning followeth: I will spue them out of my mouth.

Now hauing found the meaning, we must examine our selues whether we may not be charged with the same fault: and it will be found that we are guiltie of this, and euen plaine Laodiceans. Which that you may see, I will shew diuerse kinds of such lukewarme Gospellers and Christians.

1 The Papist though he seeme to make a great shew of louelove to Christ, yet he performeth no such thing: for he parteth stakes with Christ, and maketh himselfe to be his owne sauiour: so that howsoeuer he pretend to be a most zealous Catholike, yet he hath no true grace.

2 The Temporizer, he which altereth his religion as times alter. And such is the bodie of our people, and they are not ashamed to confesse it, that they will follow the Prince, and change their religiō with the time. And this sheweth what men will do, if Poperie come againe: they may say they are good Christians, but they shew themselues plaine Laodiceans.

3 All such as follow Nicodemus: that is, which louelove Christ, but dare not come to him by day light: such as thinke they may heare Masse, and yet keepe their conscience to themselues, halting betwixt God and Baal.

4 Such as are mediators and pacificators, and would make an vnion betweene vsus and the Papists, being perswaded that our religion and the Papists are all one in effect, for the matter and substance of it: and that all the difference is only in circumstance, so they write and defend their opinion: but let them pretend what they will, zeale of Gods glorie, or whatsoeuer, be it 5neuer so much, they are but Laodiceans. A fift fort there is, and who are they? Luk. 16. Such as serue God and Mammon. And where are they? nay, where are they not? Lamentable p. 307is out time, wherein men will needes be professors, and yet how is all their time spent vponupon care for this world?. The greatest part of their life and time is bestowed on that; there is all their ioy, care, desire, labour and studie: let them say what they will, so long as their care and studie is spent vponupon Mammon, they are very Laodiceans. And such are the most part of our hearers, they draw neare God with their lippes, but their hearts are vponupon their goods; the whole heart is set vponupon the world, and the whole time of their liues is spent in this. Who they are, your owne consciences will tell you, they are indeed Christians & professors, but lukewarme, and worse then Christs enemies.

6 They that heare the word and like it, but in their liues giuegive themselues to sinnes, blasphemie, drunkennesse, fornication, oppression, vsurie, some to this vice, some to that. And euen in this very ranck I place those which professe religion, but yet delight in the fond and irreligious fashions of the world, vsing the new, strange and monstrous fashions of apparell: they spend so much time vponupon their bodies, that the soule goeth naked. The world aboundeth with such now, yong and old. It is strange to see how absurd men are, beyond all common reason, in apparelling themselues so fondly, whereas their garments shold put them in mind of their owne shame and nakednesse, & be no cause of glorying in them. And the modest garments should shew the vertues of the mind: now what do they else but shew the vanities and vices of our minds?

Now,Vse. shall we excuse our selues, though we be none of these, not intangled with the sinnes of the world? No, we cannot. We shall find wants, of the feare of God, of hatred of sinne, of the reuerend regard and estimation of the Gospel, which we ought to hauehave: so as no man can say, he is free from this: nay, eueryevery man euen he that hath best grace, shall feele in himselfe want of care and louelove to God and his word. Therefore we must with Iob lay our hands vponupon our mouthes, and say, we are vile.

Well, this being so, now consider the iudgement threatened, lay it before your eyes, marke the end and recompence: Christ will spue such out of his mouth, that is, cast them from God, from Christ and his Church. This threatning pertaineth to this age, p. 308and therefore we must tremble, and be ashamed, and repent of this sinne, left ere long we be spued out of his mouth. Thus much of the examination of this sinne.

Now of the amendement of it. Where note, first, the fault: secondly, the greatnesse of it: thirdly, the punishment: that is, a separation from the Church. Now I will proceed further to shew, that euen among vsus, as well as in other places, this sinne is to be found, that eueryevery one may be the better acquainted with his owne state. And this appeareth by diuerse signes.

First, by common neglect of the duties of Religion, which is manifested diuerse waies: first, though we come often and greedily to the Church, yet very few profit in knowledge, and fewer in amendement of life: and many that profit in knowledge something, do thriue in obedience litle or nothing at all. How true this is, I appeale to eueryevery mans conscience. This is an euident argument of great negligence in all sorts. Take the bodies of our congregations, & they be as ignorant as any. I know there be some which profit both in knowledge and practise: but I speake of the greatest part. Experience in diuerse occasions maketh this manifest.

The second token of this negligence, is, that few spend any time in reading of the word, to search the Scriptures, & try whether it be as they are taught or not: nay, few will be at the cost to buy a Bible; or if they hauehave one, they will not take the paines to reade in it, or to keep a constant course in reading of it daily.

A third signe, is the prophanation of the Sabbath: though many come to Church at the time appointed for publike worship and seruice, yet there is no priuate sanctification of it at home: but when the congregation is dissolued, men betake themselues to their owne affaires, profits, delights and pleasures. No such persons can possibly hauehave any great measure of knowledge, or obedience and grace, because they do not keepe times for this purpose. By these signes it is plaine and euident, yea palpable, that there is great negligence in the duties of Religion. Now where there is such negligence, though coldnesse be wanting, yet there is no heate, and we are but lukewarme Gospellers. Another sign of lukewarmnesse, is this: our religion p. 309stands on generals, and reacheth not to our particular callings. In the church we are good Christians, but when we come home to the particular duties of our priuate callings, where is religion then? where is the practise of that we heare? There is no conscience made of lying, deceiuing, & oppressing; & no care of that good dealing which ought to be in men. Al our religion is in the church, and none at home. Whereas if religion were in the hart, it would shew some fruit in our liues: as fire and heate cannot be hidden. Although I doubt not but there be some of whom these sins take no hold, yet there be many which professe that they be neither hot nor cold, but in a meane between both, and yet they will be partakers of the word and sacraments: and when they see any hauehave care to obey, they hauehave presently the name of precisenes ready for them, because they hauehave care to do that which they professe. In this very reproch they shew, that they are lukewarme, their mouthes proclaime it, and their liues professe it, and they are neuer a whit ashamed of it. Whosoeuer opens his mouth to fasten this reproch vponupon his neighbor, he fastens vponupon himselfe this marke of luke-warmnesse without shame. And so they go beyond the Laodiceans which were ashamed of it, and would not defend it, whereas these boast of it. My meaning is, not to fasten this vponupon eueryevery man, but I say it is a common sin, more then any other.

Well now,Vse. it being manifest, that this is the common sinne of our time, yea our common sin, a sin that taketh hold of all sorts: mark what followeth, they are in a worse case then the heathen and Infidels are. The common Christian is worse in some case then they, for Christ preferreth them before these. A man may perswade himselfe that he is in a good estate for all that: but you see Christs iudgement & sentence: O, it had bin better for them neuer to hauehave knowne the truth at all. They are in a worse case which know Gods will and obey it not, then they that neuer knew it. Let vsus not deceiue our selues then: if we be but drowsie Protestants, we are worse then Turkes. We boast of our estate, and we despise the Infidels, but except thou ioyne with knowledge, purpose of obedience, thou art more vile and contemptible then they: Publicans and harlots shall come into heauen p. 310before thee: it is not the external profession of religion that will make the better then they, but grace in the heart and obedience. And this is the first point.