Lectures Upon Revelation 1-3 — William Perkins

Lectures Upon Revelation 1-3 · William Perkins

The second point is, that we are in danger to be spued out of Christs mouth: for this was written for our instruction, and for all Churches: that as luke-warme water troubleth mens stomackes, so do we trouble Christ, and therefore are like to be cast out euen as that is. We may flatter our selues, and thinke all is well, as they did in Noahs time: but know it, we are in danger of a most grieuous iudgement, namely, to be cut off from Christ, & to be made no people. Though we had no more sins but this, we are in danger to be cut off for it. And God can do this diuers wayes, either by taking his Gospell from vsus, or sending in our enemies among vsus. And, by example of other countries, the Lord sets this before our eyes dayly, how he can and will do this: therfore let vsus not stand vponupon any outward priuiledge, but lay this to our hearts. And so much for the first sin. The second vice followeth in the seuenteenth verse.

Verse. 17. Thou saist I am rich, &c. Here is a new reproofe of a new fault, and that is spiritual pride. These words depend on the former, as a reason and cause: for before they were charged with luke-warmenesse. Now the cause of that is pride: this is the mother, that is the daughter.

Thou saist. That is, thou thinkest thus. It is the maner of the holy Ghost to expresse the thoughts of men by speeches; and when men thinke thus and thus, the holy Ghost saith, they say thus and thus: because, as manifest as our speeches be to one another, so manifest be our thoughts to Christ.

In that Christ doth thus expresse mens thoughts,Vse. we may gather that this booke is canonicall: for men cannot set downe in writing what be their owne thoughts, much lesse other mens. And so in all the bookes of Scripture the thoughts and imaginations of men are set downe, euen as they conceiue them: the like cannot be shewed in any writings of men. It remaineth therfore that we receiue this booke as the word of God. For, could the Apostle Iohn by any art or learning come to know their thoughts? No.

Now I come the thought. He expresseth their pride by the effect of it, that is, their thought: and what is their thought?

I am rich. That is, I abound with spirituall graces, as knowledge, iudgement, vnderstanding and memory. By this thought Christ describeth their pride, not outward, but inward; not carnal, but spiritual, whereby they perswaded themselues, that they were in much better case and state then they were. And this is the common sin of churches. Against this sin of pride, learne we that Christ came not to call the righteous, but sinners to repentance. But what, is there any righteous since Adams fal? No: but some thinke themselues righteous, as did the proud Pharises, which said as the Church of Laodicea here, I am rich. And Paul brings in the Corinthians, saying, We shall raigne. Thus you see that this hath bin a common sin, and so it is at this time.

In the popish Churches this opinion takes place, when they perswade themselues to satisfie Gods iustice for temporall punishments by their workes, and that they can merite sufficiently for themselues and others.

And amongst vsus this wretched thought finds harbour. We thinke we abound with knowledge, none will seeme to be ignorant or to want knowledge, and therefore not one of a hundred will aske a question: nay, many therefore will not heare the word, because they know as much for substance as the Preacher can tell them; for all a mans dutie (say they) is but to feare God and keepe his commaundements; and thou shalt louelove God aboue all, and thy neighbour as thy selfe: and what would you more?

Thus they perswade themselues, that they are rich, and want no knowledge, when they know not one principle of religion more then the law of nature teacheth them, namely, Do as you would be done to. Others pleade that they hauehave had euer since they could remember such a strong faith, that they neuer doubted of Gods mercy. But this is no strong faith, but a strong presumption, and a strange faith: for true faith is alway ioyned with doubting and distrusting. Others professe, that they are rich in louelove, and they will not be drawne from it, but they louelove God and their neighbours, when they hauehave neither knowledge, faith, nor louelove. Which appeareth thus: let a man make relation of any bodily calamitie, and you are astonished, but let the Ministers tel you that you are in danger of spirituall iudgement, and who is afraid? where is the person that trembleth? Worldly newes troubleth you, but the word neuer scares you, the remembrance of your owne damnable estate grieueth you not. Let vsus say what we will of your soules state, alas you regard it not, but the drunkard will continue in his drunkennesse, and the adulterer and blasphemer in their wickednesse,Deut. 29. 19. and eueryevery man blesseth himselfe in his sins, and saith God loues him, and he loues God, I am rich in regard of Gods fauour, of spirituall blessings, &c. This being our sin, it stands vsus all in hand to labour to see it, and to be humbled for it.

Increased in wealth, or made rich. This is added only for amplification, to shew the measure of their pride, that it was not small, but great: therefore the word is doubled to shew the strength of their conceipt, and the greatnesse of their pride. Now what is the cause why they were not onelyonly puft vp, but giuen to such an high degree of pride? Answ. Knowledge was the cause, for no doubt but the Angell of that Church had great knowledge, and was a learned man, and the people were well instructed. Now knowledge puffeth vp, it maketh mens hearts to swell with pride; therfore it is true, that where much knowledge is, there is much pride, if men want the grace of humiliation, and griefe for sinne.

And hauehave need of nothing. Here is a further marke and token of their pride: when a man thinkes thus, that he needs no help for his saluation, if he stands in no need of Christs blood for the saluation of his soule, this is a notable signe of abundant pride in the heart. This serueth further, to conuince our congregration of this pride, for if we be neuer so litle sicke, straight we seeke to the Phisitians; but though our soules be neuer so sicke, none seeke to the Ministers: sicknesses we feele, but not sins, therefore the Phisitian is in request, but the Minister is not thought of till the pangs of death be felt. This shewes that we abound in spirituall pride: therfore marke this, you must labour to feele what need you hauehave of Christ; for til you do so, there is no grace in the heart. If you would hauehave grace, learne this, that you want the bloud of Christ: and till you feele this, neuer thinke your case good, but wretched and damnable. It is a daungerous case for a man to say, he wanteth nothing.

And knowest not. Here he setteth downe the cause of their pride: that is, ignorance: as if he should say, Thou knowest not thine owne naturall estate, as thou wert borne of Adam, thy state out of Christ. Thus we see, that ignorance is the cause of pride, and pride of lukewarmenesse. By this he sheweth what they are ignorant of.

Hence it may be gathered, that pride was not the first sinne, nor the roote of all other sinnes, as the Papists and some other thinke. Indeed it is a great sinne, and a mother sinne, yet it hath a more inward cause: that is, ignorance. Whereof? euen of a mans owne estate before God: so much Christ here signifieth. The cause why any thinke wel of themselues, and swell in pride, is the ignorance of their owne estate: and because they are ignorant of that, therefore they are puft vp with pride. By this we must all be admonished, to hauehave care to learne to know our owne estate, in which we are by nature, without Christ. EueryEvery person that will come to saluation must be throughly acquainted with his owne estate, and know his owne sinnes, and the curse due to them: and therefore it is that the Prophets so often call vponupon the people to search and fanne themselues, that they might be acquainted with their owne estate. Till you know this, you shall be but proud peacocks, & neuer hauehave grace: although you hauehave otherwise very great gifts, of knowledge, and grace to conceiue a prayer, & be able to teach, yet you shall neuer hauehave any grace to turne and repent truly, till the ignorance of your state be remoued: and then cometh grace, true obedience, and humiliation, and other graces needfull for Gods seruice: therefore labour for it. If there be any blemish in your face, you will see it, O then labour to see the spots of your soules.

Now in that Christ doth thus strike at the roote of their pride, and bewray their ignorance, he sheweth the state of eueryevery man by nature: so that here cometh to be handled the naturall estate and miserie of man.

The miserie of this Church is propounded two waies: first, generally: secondly, particularly. Generally, in two words, wretched and miserable. Wretched, that is, one subiect to misery, griefe, and calamities: so much is signified by the first word. That we may know what this miserie is, I will enter into a description of mans wretchednesse. Where two things must be considered: first, the roote and fountaine of it, namely, originall sinne: which hath two branches: first, that very particular offence and trespasse whereby Adam sinned, which is not onelyonly the sinne of his person, but of mans nature, and of eueryevery one that cometh of Adam, Christ excepted. Secondly, from that sinne, as a part of it, and yet withall as a punishment of it, followeth the corruption of mans heart, and defacing of Gods image, whereby the heart hath got a pronenesse, and disposition, or inclination to all sinne. In these two stand mans miserie: for from these do spring al our miseries, both in and after this life. So much for the first part, what mans miserie is. Againe, we must conceiue it vnderunder the forme of a punishment. All miserie of what kind soeuer, is a punishment laid vponupon man for that first sinne. Now the punishment of sinne must be considered diuerse waies, according to the diuerse times of mans being, either in this world, or departed hence. All punishment is either in this life, or in the end of it, or after: and so is miserie, in this life, in the end of it, or after it. Againe, some miseries concerne the whole man, and they are two principally. First, a subiection to Gods wrath, whereby a man is in daunger thereof eueryevery day, & made a child of wrath. This is a miserie of all miseries, and so much the more grieuous, as a man cannot without some grace see it. Secondly, bondage to the diuell: the Scripture speaketh of it oftentimes. You may conceiue it thus: The man regenerate saith, I sin, but I would not sinne: the naturall man saith, I sinne, and I will sinne; it is my nature to sinne, and my pleasure, and in sinne will I liue. And these are the two miseries concerning the whole man. Now there be miseries which concerne not the whole man, but the bodie or soule, goods or calling in this life.

Miseries concerning the soule are these. First, in the mind and vnderstanding, there is blindnesse and ignorance of Gods will. Secondly, in diuerse persons, madnesse and foolishnesse. All these are miseries, curses, and punishments inflicted on mans soule for sin. And further, that nothing can be learned without paines and difficultie. Further, in the mind there is a conscience, and there is accusation, secret feares and terrors; and so many accusations, so many miseries. In the will there is rebellion, and in the affections, peruersenesse; which is not onelyonly a sinne, but a plague and punishment.

And as the soule, so the bodie is subiect to his miseries, to many paines, aches, and diseases. Yea, the diseases of mans bodie are so many, that all Physicke bookes cannot record them. Besides diseases, there is mortalitie: that is, a subiection to death; so as all the art and skill in the world cannot preuent it.

In our goods, the want of necessaries is a miserie, and by reason of sinne a punishment, and in it owne nature a curse. And all the hurt that cometh by the creatures, (whereas they be at enmitie betweene themselues, or with men) it is a curse for mans sinne. And in that they be subiect to vanitie too, all is for the punishment of our sinnes. Further, all losses, and damages, and crosses whatsoeuer, and wants of temporall blessings, they are miseries. The like we may say of all callings: for there is none but it is subiect to griefes and vexations; no man can carie himselfe so in any calling, but he shall feele some woe and miserie.

And as in this life, so in the end of this life, the miserie is bodily death: that is, a separation of the soule from the bodie; which, if man had not fallen, should hauehave remained vnseparable. This in it owne nature is a fearefull curse: for it is the very gate of hell. And after this life, followeth the full accomplishment of Gods wrath: all the miseries in this life, are but preparations to that. Then cometh destruction endlesse in the place of the damned. For this destruction, is first, a separation from God, and excludeth men from all societie with him: secondly, an apprehension of Gods wrath in the whole man, bodie and soule for euer. Thirdly, it is in the place of the damned, with the diuell and his angels: therefore this miserie is the summe and accomplishment of all miseries, the rest are but beginnings of this. Thus you see what mans miserie is.

Now then considering what is the fountaine of our miserie, originall sin; & what is the nature of miserie, namely, it is a curse and punishment; we see what it is to be wretched and miserable. Thou art wretched. That is, tainted with sinne, and subiect to punishment for it, in this life, in the end of it, and after it.

Now touching this generall point, we are to consider the end why Christ saith this: And knowest not, &c. Which is, that he might teach them and vsus, to learne to know our miserie, and to feele it, and to be touched in conscience for it.

Whosoeuer shall but lightly reade ouer this Epistle shall see, that this is the very end of it: for they thought themselues to be highly in Gods fauour, when it was nothing so indeed. I pray you all therefore which are now assembled here, to heare things touching eternall life, and the saluation of your soules, forsake & abandon other conceipts, and turne your eyes to this, that you may see what be the miseries to which you are subiect: and when you see them, go further labour that your hearts may be touched, that you may euen crie out with the men of Ierusalem, What shall we do? Act. 2. 39.Till then we shall be like these Laodiceans, neither hote nor cold. We shall neuer hauehave true and sound religion in vsus, till we feele the waight of our miserie. I acknowledge, that the sight of our miserie is Gods grace: but go to the root, and seeke that all pride may be expulsed, and you may embrace the Gospell, which ministreth a remedie for all miserie.

But thou art miserable. foreign.This word miserable signifieth one that is worthy to be pitied: which he vseth to expresse the greatnesse of their misery; meaning that they were so far subiect to misery, that they were to be pitied of all men: so that this is not added to shew any new thing, but to inlarge the former. Learne we hence, that it is not our dutie to disdaine a sinner that is in misery, or to reproch & scorn, but to pitie him: the more grieuous sinner a man is, the more he is to be pitied. It was Dauids maner so to do, 1. Sam: 16. and he was so farre from contemning a sinner, that he shed riuers of teares, Psal. 119. 136. And Ezec. 9. the good man was moued with the bowels of compassion, when the people were sinfull.2. Cor. 5. The like is in Ier. 9. It was the Corinthians fault, when the incestuous man had sinned, they were neuer a whit humbled or moued with pitie, but puft vp with pride and contempt, so that they scorned him, and Paul reprooueth it in them.

And this is a fault in many of vsus, that men are not humbled when they see other men sinne, our hearts are not touched with sorow for it, but rather puft vp. If we hauehave receiued more grace then other, let vsus not despise or scorne them which hauehave not the like measure. Thus much of their misery in generall. As for the particulars, they are in number three: that he might strike their hearts with a sense of their misery, he is not content to set it downe in generall termes, but enters into particular, names three maine miseries of theirs.foreign. The first word signifieth one so poore, that he hath not a rag to his backe, nor a bit of bread to put in his mouth, more then he gets by begging. But here he meaneth spiritual pouertie, which what it is, we shall best vnderstand when we know what is true riches, to wit, the grace and fauour of God in Christ, for the pardō of sins, to life euerlasting. So the poore man is he that wants this, that hath no good thing acceptable to God, who in regard of his soule, is as a begger which hath nothing for the maintenance of this temporall life. Thus you hauehave the meaning of this first word.

Now the end likewise is to be considered why Christ calleth them poore: namely, that they and we might striue to see our pouertie, that we might become poore in spirit: for they thought themselues rich, therefore Christ (to beate downe this conceit, and to prepare them to true grace) tels them they are poore, in regard of grace and life eternall.

And here we are taught a principall point of religion,Vse. namely, to feele our owne pouertie, that we hauehave no goodnesse in vsus, and therefore to despaire vtterly of our saluation in regard of our selues. This is greatly commended in the Scriptures, therefore learne another dutie. As we are by nature poore, and hauehave no goodnesse in our selues: so labour to see it, and to be out of heart with our selues, that is to be poore in spirit: otherwise you may come to church, heare the word, receiue the sacraments, but neuer hauehave saluation, or hauehave spirituall blessings except you be first acquainted with your poore estate, that you are very beggers, nay more, plaine bankerupts: for so Christ taught vsus to pray, Forgiue vsus our debts: therfore Christ tels the proud Church of her pouertie. Happie and blessed were our state and condition if we could learne this, and lay aside our pride: for we are so poore, that we must pleade nothing but pardon, no merit or satisfaction. If we did this, then would we esteeme aright of the Gospell, and hauehave some comfort by it. Now because we hauehave not this, we do not embrace the Gospel heartily and chearfully as we ought. Cary therefore away this lesson with you, that the beginning of all grace is to feele the want of grace, to acknowledge your pouertie, and to be touched for it, and grieued euen from the bottome of your hearts, & to feele this as sensibly, as the begger feeleth his misery. Deceiue not your selues, Gods word must stand: till you be beggers, the Gospell wil be but a dreame and a fancie to you.

Quest. But how can Christ call her poore, seeing it was a very rich people? Ans. It is true indeed, they were very rich, so histories do record: but as it was a rich citie, so it was a poore church; for all the wealth in the world is pouertie, without the fauour of God in Christ: we are complete in Christ, without him we hauehave nothing. All things are yours, and you Christs, and Christ Gods. All temporall blessings are nothing out of Christ: riches are no riches, honours no honors out of Christ. In Christ we are complete, and therefore rich Laodicea is but a poore and beggerly people; and so are all without Christ.

Therefore if God hauehave giuen you riches, lay vp a good foundation; vse then for this end, that they may further and not hinder your saluation, as helpes and meanes thereof, otherwise they will be your ruine and destruction. So much for the first part of mans pouertie.

The second part is Blindnesse. How can they be said to be blind? they had no doubt an excellent teacher, indued with great knowledge and ability to teach; and I doubt not but the people were well instructed. Answ. It cannot be denied but they had great knowledge, yet they are called blind: first, because they knew not their own estate; for though a man had al the skil and knowledge in the world, he were but a blind man without this knowledge. Secondly, because they knew not God in Christ. They knew God in general, as many do now, but not by a particular application to themselues, that God was their God in Christ, and Christ their redeemer. They were content to know the Gospell generally & confusedly. Thirdly, because they could not vnderstand things that differred. It is a great gift of God to be able to discerne things that differ, earthly things from heauenly, and temporall from spirituall. Therefore let vsus learne this lesson: All knowledge is but ignorance, if a man know not himselfe, and God to be his God, and Christ his sauiour▪ Let a man be brought vp in the best schooles of learning, and hauehave the most absolute gifts that can be, though he go beyond all men in diuine and humane knowledge and learning: if he know not himselfe, and his state before God, he knoweth nothing. Christ sets this marke vponupon the Angel of this Church, and yet no doubt he was a learned man: but it shewes he had no care to know him self. Therfore content not your selues to hauehave the knowledge of the Gospell or humane learning, but learne to know that God is thy God, and Christ thy redeemer, and that his blood was shed for thy sins. Dauid intitleth the 32. Psal. his learning: and yet what great or deepe learning is there, but this that he is blest which hath the pardon of his sins: which he proueth by his own example. And indeed this seasoneth al learning; when you know Christ: till you do this, you are blind as these were.

The last point of mans misery, is Nakednes, which is two-fold: first, to the eyes of man: secondly, to the eyes of God. Corporall and bodily nakednesse, is two-fold: first, before the fall, and that was an excellent kind of nakednesse, whereby their bodies being vncouered, were full of glorie, without shame: but that is not meant here. Secondly, since the fall, sinful and shameful nakednesse, where the bodie is ful of deformitie, and all parts of it should be couered, but that for necessities sake the face and hands are left bare. Besides this corporall nakednesse, there is a spirituall nakednes, which God seeth and man cannot see, that is when a man lieth open and naked before God:Exod. 32. 25. as Moses saw the people naked, not that their bodies were vncouered, but their soules rather. Their sin appeared to God, and they in their sins, and so they lay subiect to Gods iudgements. This is spiritual nakednes, a plague of all plagues, and a miserie of all miseries, when God beholds men in their sins.

Now in that Christ saith,Vse. this Church was wretched and miserable, and a part of her miserie was her spirituall nakednesse: we learne diuers instructions: first, not to couer our sins before Gods eies, for we stand al naked and vncouered before him. The studie and care of most men, is to hide their sins from the world, but few care for couering them that God may not see them. Looke as ye hauehave seene Lazer-men lay open their nakednes before you, so God seeth your nakednes. Let al carelesse and negligent persons remember this: whosoeuer considereth this seriouslie, they will be ashamed to neglect this dutie.

Further, let vsus consider the end why Christ saith they were naked. It is that al men might hauehave care to set themselues before God, and bring themselues into his presence (and not seeke to hide themselues from God as Adam did) that they may obtaine a couering. We must al learne to know our owne nakednes, and be perswaded that God seeth al our sins. Then we must be humbled and touched for them: then we must pray for a couering. It was Dauids practise,Psal. 32. 1. Blessed is the man whose sins are couered. First he vnfolds his nakednes, and then intreateth the Lord to couer his sin, giuing vsus to vnderstand, that he had laid open his nakednes. So also should we all do, shew the wounds and scars of our soules, that God may giuegive vsus a garment to couer vsus. That we may all be partakers of the couering of Christs righteousnes, labour to feele your pouertie and nakednes; for till you feele your owne miserie▪ you are neuer fit for Christ.

Further, Christ saith this, to prepare them and vsus for the good counsel following: therefore let this be the conclusion. If you hauehave receiued any grace, labour to increase in it: if not, labour to hauehave it: learne to know your owne pouerty, blindnes, and nakednes, and to feele it and be touched for it: be humbled seriously and throughly. This must be the needle to draw Gods grace through your hearts.

Vers. 18. I counsell thee, &c. Now followeth the counsell of Christ, in the three next verses: in which he propoundeth a most excellent and sufficient remedie of their miserie, in which note three things: first, the maner of prescribing the remedie, by way of counsell: secondly, the remedie it selfe, gold, apparell, and eye salue: thirdly, the means to obtain it, buy of me. Of these in order. The maner of prescribing is mild: in it Christ taketh vponupon him the person of a Counsellor to his Church: for as God hath his Church and people, so in merciemercy he giueth them counsell and counsellers. The president of this councell is Christ. Prou. 8. 14. Counsell is mine, saith Wisedome. Isay 9. 6. Christ is called that Counseller. He is both King of and Counsellor to his Church. And surely this title of right belōgeth to him: for first, by his office he aduiseth men how they shall escape eternall death, and be saued: secondly, he teacheth how a man may please God in all his actions: thirdly, how he may flie sinne. These three he doth daily in his church and children, and that not by extraordinarie, but euen by ordinarie meanes; as by his word and spirit, and therefore may well be called our Counseller: neither can any, either Angell or man, thus counsell vsus, but onelyonly Christ.

Now in that Christ is such a person by office and profession,Vse. therefore we must acknowledge him to be our Counsellor: yea, the Counseller of the Catholike Church, and eueryevery part therof. Therefore we learne to do him all the honour we can. Counsellors of the common law are feed, reuerenced, and honoured for their counsell, though it be but for worldly matters, and it oftentimes faileth. Much more is Christ to be honoured, whose counsell concerneth the things of God, and cannot faile, but shall stand. Nay, as his counsell is infinitely more excellent then the counsell of any other creature, so much more is he to be honoured.

Further, in all dangers and temptations one must resort to Christ for counsell: for to this end is he a Counseller. He told them they were miserable, and therefore gaue them counsell, declaring that he is at hand in all our miseries and distresse. And therefore we must resort to Christ for his counsell, and rest vponupon it, and order our selues according to it. The good king Iehosaphat (when the Moabites and Ammonites banded together) was in great distresse, but what did he? We (said he) know not, Lord, what to do, but our eyes are toward thee. That is, we looke to thee for counsel and direction: we must rest & rely vponupon thee for wholesome counsel & good direction. So should all men do in distresse and daunger, as we are now, by reason of our sinnes and the professed malice of our enemies: for by all likelihood these dayes are the time of our chastisement and correction; therefore we must say as he said. Therefore in all distresse, whether it be sicknesse or pang of death, forsake all ill counsell, go not to wizards and Astrologians for helpe: but humble your selues, and pray for his counsell. So much for the first part, that is, the maner of prescribing this remedie.

Now of the remedie it selfe. As the miserie had three parts, and those great miseries all: so Christ propoundeth his remedie in such sort, that it is answerable to the three branches of the miserie: first, gold, that thou mayest be rich: secondly, rayment: thirdly, eye salue. By gold, (according to the analogie of the Scripture) we are to vnderstand the graces of Gods spirit, as true faith, repentance, feare and louelove of God & man. All these are called gold: as the triall of our faith is said to be more precious then gold. We may likewise vnderstand al other gifts of the spirit: yea, all Christs merits, & Christ himself the fountaine of all.

Purged by the fire. That is, precious and fine gold, of speciall account, that is purged from all drosse by the art of man. This sheweth, what is the propertie of his gifts and graces, they are as precious as fine pure gold: as 1. Pet. 1. 5. This is worth the marking, that the gifts of Gods spirit are of great price and value, and that before Gold. Psal. 119. 72. Math. 13. 4. This teacheth all, how to beautifie themselues in soule and bodie. The blind and false opinion of the world is, that strange attire and forreine fashions beautifie and adorne the bodie: and it is commonly thought that Iewels and precious stones adorne vsus: and indeed it is true in some persons, such as be great personages: but strange fashions and outlandish attire disgraceth the bodie. The right way to beautifie the bodie indeed, and to make it truly glorious, and to adorne the soule also, i… to get these graces: for these are as precious as fine gold. Our bodies shold be the temples of the holy Ghost, & the houses of a worthie guest: therefore we should the rather labour for the best ornaments. And if you will adorne your selues as you ought, you must do it with the graces of Gods spirit, and abhorre these fond and absurd fashions, which no wise man can like of.

That thou maist be rich, &c. These graces hauehave a further effect, and serue not onelyonly to adorne and beautifie, but also to make men rich. Here then see the common folly, nay, madnesse of men, which spend all their time, wit, and strength to enrich their bodies, and leaue their soules vnfurnished. What a madnesse is this, that so many should neglect true riches, and studie for nothing more then that which is nothing lesse then riches, euen counterfeit riches? By this text it is more then manifest, that such are more then mad, and that this folly is very great. Therefore seeing true riches be the graces of Gods spirit, seeke for these. So much for the first part of the remedie.

White garments. That is, Christ himselfe and his righteousnesse imputed. As Gal. 3. 27. euen as a garment is put on the bodie, so is Christ and his righteousnesse, and the fruite thereof, that is, sanctification: all this is meant by garments here. Now the end is to couer the nakednesse of the soule, which is deformed and defiled with sinne.

Eye salue. That is, the spirit of illumination, knowledge wrought in the mind by the spirit of God. For as eye-salue doth cleare the eye sight, and sharpen the same, where it was by some occasion hindred▪ so doth Christ by illumination make a man know and vnderstand God in Christ, and discerne betweene good and euill, of things temporall and eternall. Thus you hauehave the meaning of these words.

Now by the exposition you may see, that by all these we can vnderstand nothing but Christ himselfe and his merits. One and the same thing is signified by three words, to shew, that there is in Christ the fulnesse of grace, and that he hath remedies for all our wants. The Laodiceans were poore in spirituall goods, and Christ was their riches; naked, and he their garment; blind, and he their eye-salue. So that looke how many sinnes there be in men, so many contrarie remedies there be in Christ. What wants soeuer be in vsus, he hath a supply of them all. The Papists make him an insufficient Sauiour, in that they patch our merits to his, and so they disgrace Christ: but we are to count Christ a most perfect and absolute Mediator and Redeemer in himselfe without vsus.

To buy. The meanes how these worthie gifts of God are gotten. Christ saith, by buying and bargaining: he saith not, receiue, but buy. This is an allusion to the state of that citie which was rich, and consisted most of Merchants, which liued by buying and trafficke: therefore he speaketh to them in their owne kind: as if he should say: You are a people exercised in buying and selling, and are delighted with nothing more: therefore come, I hauehave wares for you of sundrie sorts, gold, garments, and eyesalue, buy of me. Then the word buy must not be vnderstood properly: for so we can buy nothing of Christ, but all is giuen vsus. This is said onelyonly by way of resemblance, and I will shew wherin it standeth. The principal things in bargaining are these: first, a man that is to buy seeth his want, & desireth to hauehave it supplied: secondly, he cometh to the place where it may be had, calleth for it, looketh on it, and liketh it: thirdly, he maketh the price and value of it, he cheapeneth it: fourthly, he giueth money for it, or moneys worth, and so buyeth it: fiftly, if it be a great summe he giueth earnest in hand. So by a certaine proportion and resemblance, there is a kind of bargaining between vsus and Christ. For a man must feele himselfe to stand in need of Christ and of his merits, and so see his owne want and miserie. For, because men see want of bread, meate, drinke, and cloth in their houses, therefore they go to buy of the baker, brewer, butcher, and draper, &c. Well then, looke how sensibly a man feeleth the want of these things, so euidently should we feele our want of Christ and his merits. And as the feeling of our want is the beginning and occasion of our going to buy, so it should be in this our merchandise. Againe, we should hunger and long after Christ. As a buyer taketh liking of, and longing for that he wanteth, and is thereby stirred vp to buy; so besides the sense of our want, we should hunger and thirst after Christ. Besides, we must prize Christ at so high a rate, that we count all things else as drosse and doung; as Paule counted most excellent things no better: we must value him aboue ten thousand worlds. Lastly, we must make an exchange. How? seeing we can giuegive him nothing but his owne: therefore he saith, Come buy without money. Simon Magus would hauehave bought him for money, and was deceiued. Yet there must be an exchange, we must giuegive him all our sinnes, and receiue his righteousnesse. See here a most blessed exchange: for our shame and confusion, we hauehave Christs righteousnesse and his merits. How? Thus: when we begin to humble our selues, and pray for remission and reconciliation, then this change is made.

Though we can giuegive him no earnest, yet he giueth vsus earnest. What is that? It is some portion of Gods spirit, some small measure of his grace: that is our earnest, that we shall hauehave the kingdome of heauen. And thus heauen is bought and sold betweene Christ and vsus.

When the heart mourneth for sin, and praieth for pardon, and purposeth to sin no more, this is the worke of Gods spirit in vsus, and the earnest of our eternall saluation in heauen. Be our graces neuer so few or small, it is a sufficient earnest, as a penie is for a bargaine of a hundred pound.

Seeing all these things concurre to the receiuing of Christ, therefore he calleth it bargaining. So this point is plaine, how this spirituall bargaine is made, and why it pleaseth Christ to terme it so.

Now we see that we are commaunded this dutie:Vse. but how stands the case with vsus? Surely though many come to Church, few make that bargaine which is mentioned: we are like passengers by sea, which see many goodly buildings, fruitfull lands, soiles, and sumptuous cities, but they make no purchase of them: so we come and heare the word, but where is the partie that makes this bargaine with Christ?

Come to particulars. I appeale to all your consciences: who almost feeleth or seeth his owne want and miserie? Men can soone see the want of necessaries in their houses, but this they cannot see. And as for the desire of Christ, and longing for him, there is none. When you are drie or hungrie, you can say you are drie and hungrie: but who saith, I thirst for Christ? If we looke to our estimation of Christ, we are plaine Gadarens, and of Esawes mind, we set more by a messe of red pottage, and esteeme the basest things aboue Christ and his merits: nay, we are loth to part with our sins, and to take his righteousnesse; we will rather keep them stil then change for the better. Who taketh Christs righteousnesse, and declareth it by fruites? We can be content to loade Christ with our sins, but we wil not be loden with his righteousnes. Is this a good change? No, it is not. EueryEvery man can say; he must rise betimes which shall go beyond him in base and earthly bargaines: but who hath regard of this excellent and heauenly bargaine? Then to conclude, I pray you al make this bargaine with Christ, and do it presently, let it be your first worke. You are carefull to put your children to good trades, and you do wel; but be as carefull that they may make this bargaine, and you shall do much better. This is the cheapest and the best bargaine that euer was made, it will make you and yours rich for euer: as for other bargaines, many cannot get them, and many loose them when they hauehave gotten them; this onelyonly is durable.

Verse 19. As many as I louelove, &c. We hauehave heard a sharp reproofe, and as sharp a threatning; by which, because they might take occasion to doubt and despaire of Gods merciemercy and fauour in Christ Iesus, therefore now he takes away all occasion in the 19. and 20. verses. First thus, If I vse to rebuke and chasten all that I louelove, then you need not doubt of my merciemercy, albeit I rebuke and threaten you so. This, I take it, is the proper occasion of these words.

Now see the meaning: I louelove. Christ loueth the creatures two wayes: first, as a Creator: secondly, as a redeemer. As he is a Creator, he loueth them with a generall and common louelove, whether the creatures be reasonable or vnreasonable. As Redeemer, he loueth them with a speciall and peculiar louelove, not cōmon to all, but to that part of mankind onelyonly which is elected and chosen to saluation. And of this last louelove he speaketh here: as if he should say, As many as I louelove, communicating with them my righteousnes and life eternall: I rebuke. The word hath a larger extent and signification, first to conuince one of a fault, and then to checke or reproue the person: and it cannot well be rendred in one English word. And chastice: that is, with such a kind of correction which a father vseth to his child, which is called nurture, to breake a child of his fault, and to teach him obedience: and so it is vsed Prouer. 3. 12. whence this text is borrowed. The meaning then briefly is this: All those persons whom I louelove, I conuince of their particular faults, and rebuke them: and like a louing father, I chastise them and nurture them, to breake them of their vices, and bring them to amendment.

Now for the vse of these words:Vse. Christ sets downe his ordinarie dealing with his seruants, which is, by reproofe and chastisement, and diuers visitations: for this very end, that he might conuince them and correct them. EueryEvery member of Christ must come vnderunder his rod, therefore looke for it: yea marke further, Christ layeth vponupon all his seruants afflictions in diuers sorts, according to the diuers dispositions of mens natures: such as will hardly be broken of their faults, he laieth vponupon them more sharp punishments: where men are easier to be amended, there he vseth milder correction.

The vse of this is two-fold: Prouerb. 3. 12. the first is, despise not the Lords chastisemēt, for it is a token of his louelove: whēsoeuer he reprooueth or afflicteth thee by visitations and crosses, make not light account, but make profit of it. The second is, faint not, arme thy self with patiēce, because it is the Lords maner to chastise those that he loueth: and so many chastisements, so many pledges and pawnes of his louelove towards his seruants. By this Christ is an example to all parents and gouernours: they must giuegive tokens of louelove in necessarie corrections, that their children and seruants may be brought from their misdemeanure: for this end chastisement should be vsed.

It were to be wished, that all parents and maisters did vse to giuegive correction thus: but our case is lamentable in this respect. Men thinke it enough to prouide foode and raiment for their houshold: all their care is for the bodie only, and they neuer seeke to reforme their misdemeanours in life. This negligence brings many sinnes with it, and pulleth many iudgements vponupon vsus. So much for the second point.

Amend. Againe marke the order of the words: Rebuke and chasten. Here we hauehave a necessary instruction, seeing Christ first propounds a direct end of his chastisement, that is, their amendment: which that he may the better effect, first he conuinceth them, secondly he reprehendeth, and thirdly chasteneth them; and all these tend to our amendment. A worthie and excellent order, and to be followed of all gouernors; they must propound a good end of all chastisements: first the good of the partie chastised: then they must vse this order, first a conuiction of the conscience by the word of God: secondly, reprehension: thirdly, correction, if the two former wil not serue. Which being so, you see how they ouershoote themselues, that make correction serue for nothing but a meanes of reuenge, an action of choller and rage, without any purpose to better the partie. Whereas this order vsed, would reforme the person, and stop many vices, and nip them euen in the head: to some it is as good as meate and drinke to be fighting and brawling.

Be zealous. Here is a remedie for luke-warmnesse. In the eight verse they had a remedie for pride: now he maketh a plaister for luke-warmnesse. Here first marke how these words depend on the former: Christ had said, Whom I louelove, I vse to chastise, according as their faults be greater or lesser: therefore seeing I hauehave corrected thee, repent. Where we are taught the vse of all reproofes, admonitions and visitations; the speciall end of them, is to driue vsus to amend. As oft as the Lord doth either by word reproue, or by deed correct vsus, it is to shew that we must repent and amend: therefore whensoeuer you are visited, say the Lord summons you to repent: take an occasion by the visitation, of further reformation; yea, know it, that so many afflictions are so many sermons of Repentance, to make you grow and increase in faith, repentance and obedience.

Now that we may the better vnderstand what this commandement Be zealous meaneth, diuers points are to be handled: first, what zeale is. Zeale is an affection, that is compounded of two affections, louelove and indignation, or sorow: therefore first we must louelove Christ aboue all things, if we will be zealous: secondly, we must be grieued and angred when Christ is dishonoured. LoueLove of religion, and griefe for the want of good successe therof, will make men zealous. We hauehave an example in Christ, Ioh. 2. 17. where thus much is signified, that his louelove to his father was so great, that the heate of his indignation had almost consumed him: he preferred the accomplishment of his Fathers will before all.

In the second place, note the diuerse kinds of zeale: good, that is, true: or bad, that is, counterfeit. To a good zeale there is required, first, true faith: secondly, repentance: thirdly, knowledge. As for faith, it is the very root of good zeale: for as Paule saith, LoueLove is from faith vnfained. 1. Tim. 1. 5. Now zeale is an affection compounded of louelove and faith. And as for repentance, we see that zeale and it are conioyned in this place. Iehu indeed was zealous, but because he repented not, but liued in the sins of his predecessors, it was no good zeale. And for the last, we must know, that zeale without knowledge is but rashnesse. And thus you see how to distinguish true zeale from counterfeit, euen by the companions of it. Now further by the fruites it may be discerned.

First, it compelleth a man to please God in all things: it will enforce one, ouer-rule and maister him. 2. Cor. 5. 13. Whether we be out of our wit, we are in it vntounto God, &c. The very louelove of Christ and his Gospell inforced him, that he could not but preach. So wheresoeuer this true zeale is in any measure, it will make a man that he cannot but do his dutie. It will burst foorth and find an issue,Iob. 33. like a flame: as Elihu said, he could not containe, his belly would burst. Secondly, It will make a man indeuor to obey God with all his heart, strength & power. Example. Good king Iosia turned with all his heart, Dauid prayed with grones vnspeakable: according to the multitude of thy mercies, &c. and so goeth on maruellous earnestly and feruently: he prayed not slackly and coldly, but with all his force and power, from the heart, for pardon and reconciliation. And so when he gaue thankes, he saith, My soule praise the Lord, and all that is within me, &c. Psal. 103. 1.

Thus you see what be the fruites of zeale, and what it is to be zealous. In a word then it is this, to hauehave our hearts enflamed with a louelove of Christ and his word aboue all things, and to be exceeding angrie when it is disobeyed, enforcing vsus to do our dutie with all the strength we hauehave. Now to end this point, we heard before, that lukewarmenesse in religion is our sinne generally throughout the land, our zeale is cold, and our profession but formall. How shall we reforme this? Become zealous, beare a feruent louelove to religion, louelove Christ aboue all, and be grieued when you see him dishonored, or his word disobeyed, and false worship established. Away with this slacknesse in religion, otherwise it had bene better you had bene of no religion, then to be neither hote nor cold. A man were better be a Turke or a Iew, then a lukewarme Christian: for they are better then such, and such professors are worse then they.

And amend. This is added, because zeale without repentance is but counterfeit zeale, as Iehues was. But of what vices must they repent? Euen of lukewarmenesse. They were not bidden repent because of any grosse sinnes that they had committed, but for slacknesse in performing good duties. Here is a good lesson for our common people, which say, because they are no grosse sinners, as adulterers, theeues, murtherers, but meane well, hurt no man, and liue peaceably, their case is good. They despise preaching, and neuer thinke how the want of practising good duties, is a thing that they should repent for. But they are to know, that they are summoned to repent for want of good duties, though they do no euill. This is the diuels inchantment, he rocketh them asleepe with it. You may hauehave all these things, and yet be condemned and go to hell. And yet this is a common opinion, and spread ouer eueryevery where: but know it, thou maist liue and die with thy good meaning and peaceable liuing, and yet be damned, if thou repent not.

Vers. 20. Behold, I stand at the doore, &c. Lest any should despaire, because he had reproued them so sharpely, and menaced them so seuerely, he addeth these words, which are to confirme the Church against doubting, by shewing signes of his louelove. Now before he setteth downe the speciall tokens of his louelove, he saith, Behold. In which very note of attention, we hauehave a necessarie instruction, to teach vsus, that if we would arme our selues against doubting, we must acquaint our selues with the tokens of Gods louelove, lay them to our hearts, and remember them. We hauehave of this an example in Dauid, Psal. 23. in all the verses saue the last, he rehearseth Gods goodnesse and his particular blessings: whereupon he inferreth this conclusion; Therfore without all doubt I shall liue long to praise God. And all this came from the particular obseruation of Gods goodnesse; therefore if you would not stand in doubt of Gods merciemercy, obserue his dealing and his louelove in Christ, as plentifull tokens of his prouidence. They being laid together, worke in vsus peace of conscience, and ioy in the holy Ghost. There is no man so full of despaire and doubting, but if he lay these things together, and obserue diligently all the tokens of Gods fauour, he shall find store of comfort: therefore looke backe to your liues; what tokens of Gods louelove you hauehave receiued, and in the time of trouble that will be a remedie against desperation.

I stand. Christ expresseth his mind by borrowed speeches: for in this verse he compareth eueryevery man to a house or housholder, and our hearts to doores by which an entrance is made: and himselfe to a guest or stranger which cometh to the house, and desireth to be let in and entertained: yet not so much to looke for kindnesse to be shewed him, as to shew fauour to vsus. By this similitude Christ purposeth to shew this Church, what his mind is toward it: and he expresseth it by two signes here set downe: first, a desire of their conuersion, which he heartily seeketh and looketh for, I stand and knocke. Secondly, his promise after their conuersion, If any, &c. he will hauehave fellowship, euen mutuall fellowship with them.

Now of the words in order as they lie. The scope and substance of them being thus first thus generally propounded, I here note two things. First, that this Church (if we regard the greatest part of it) had not true fellowship with Christ as yet, nor Christ with thē: because he was not yet receiued into their houses, but stood at their doores which were shut. This may seeme strange: but the cause is euident, the truth is, there were many good things in them: for they knew the Gospell and liked it, and professed it, and were partakers of the seales of the couenant: and yet they were tainted with one great sinne of lukewarmenesse, which closed vp the doore of their hearts, so that though they had many good things, yet this one sinne kept out Christ. By which we see, that one sinne, in a man indued with many good graces, keepeth out Christ, and barreth him from all fellowship and societie with him. Iudas had many notable things in him; he forsooke all, and preached Christ, and yet couetousnesse kept out Christ. Herod had so too, but incest kept the doore shut against Christ. It is the nature of sinne to cut a man off from all fellowship with Christ: and so we may hauehave many excellent things among vsus, as the word and Sacraments; and yet if thou be a man which hast but one sinne (and nourishest it) it is a barre to keepe out Christ from entring. If thou be giuen either to couetousnesse, drunkennes, fornication, adulterie, theft, blasphemie, or lying, &c. that one sin whatsoeuer, will keepe out Christ, so that he must be faine to stand and stay at the doore, and so must abide as long as a man continueth in any one sinne. Therefore so many as hauehave any desire to hauehave fellowship with Christ, must hauehave care to cut off all sinne: for though thou hauehave knowledge, wit, memorie, vnderstanding and vtterance, yet if thou hauehave but one sinne, it taketh away the very ground of all fellowship with Christ: that is, of all felicitie and happinesse.

In the originall, it is not I stand, but I hauehave stoode. So Ier. 7. 13. I hauehave risen vp early: and Esa. 65. 2. I hauehave stretched out my arme all the day long. And here, I hauehave risen vp early, and stood here long, all the day till night: for so much the word of supping importeth; as if he should say, till supper time.

This sheweth Christs exceeding patience, in waiting for the conuersion of this people. He might in iustice hauehave condemned them for their sinnes, and hauehave cast them to hell, and yet he standeth still all the day waiting for their conuersion, till he is faine to complaine.

Now this place serueth to shew and set foorth, and giueth iust occasion to speake of Gods patience, in waiting for the cō uersion & amendement of a sinner. Now that which Christ saith to them, may he iustly say to vsus: he hath risen vp early, and spent a long day in waiting at our doores, aboue sixe and thirtie yeares, therefore he may well vpbraide vsus. Let vsus then learne to know the day of our visitation:Luke 19▪ for that is the day of a peoples visitation, when the Gospel is preached and Christ standeth knocking: therefore it stands vsus vponupon to labour to know this, and regard it. If we can resolue our selues of this, then we practise the dutie which Christ prescribeth the church of Ierusalem▪ if we do not so, but shall let passe all the signes and tokens of Gods mercy, we must looke for the like end as Ierusalem had. So much for the first part, I stand at the doore.

And knocke. First he vsed meanes to enter when they had barred him out. Marke the vnspeakeable merciemercy of Christ: they by their sinnes stopt Christ from entring▪ yet he pursueth them with merciemercy, and offereth merciemercy to them that refused it, and contented themselues to lie and liue in their sinnes. When Adam had sinned and fled from God, the Lord sought him out, and made a couenant of grace with him. So Esay 65. the Lord saith, he was found of them that neuer sought him: they that neuer dreamed of merciemercy sound merciemercy.Luke 15. In the parable of the lost sheep, that sheep which was left as a prey to the wild beasts, Christ sought it vp, and brought it home. All these places tend to one end, to shew the infinite merciemercy of Christ. This is true in all churches, yea in this of ours. If we hauehave merciemercy, we hauehave it before we seeke it, nay when we refuse it, as much as in vsus lieth. This should be an occasion to stirre vp our hearts to magnifie Christ for his merciemercy: we should not let passe such considerations as these, but rather breake out into praise of Gods louelove and merciemercy, which is a bottomlesse sea.

Quest. It may be demaunded, how he knockes. Answ. The words precedent shew the sense: for these words hauehave relation to them. He said before, he would spue them out: then he giueth them counsell. Now by so sharpe a rebuke they might hauehave despaired: therefore he shewes, that by this threatning, and rebuke, and counsell, he knockes, that they might perceiue they were not tokens of wrath but of merciemercy. So then this knocking is nothing else but the reproofe, threatning, and counsell vsed before. He knocketh when it pleaseth him to make men see their sinne by such things.

Here then we are to marke the state of al people which hauehave the ministerie of the word, they hauehave Christ among them, and he standeth at the doore and knocketh at eueryevery mans heart. All threatnings of the law, reproofes of sin, exhortations, admonitions and promises, they are so many knockes of Christ. A great & vnspeakeable merciemercy, that the King of heauen and earth should do this: Now then doth Christ knocke thus by preaching, promises, and threatnings, &c. then we must not be so dull, dead, and backward, but shew more zeale. If any man of great place and calling knocke at your doores, what stirring is there, that you may receiue him as is meete? Then what a shame is this, when Christ vouchsafeth to deale thus mercifully with vsus? Againe, in that Christ cometh by the ministery of the Gospell to work our conuersion, it serueth to admonish vsus to turne with all speed, for we know not how long he will stand and reach forth the hand of his ministerie to beate vponupon our hearts. Marke further; this knocking is not a light and soft kind of knocking, but it goeth with crying; he both knocketh and crieth, it is an earnest knocking of one that would faine enter.

Seeing then Christ standing at the doore of mens hearts knocketh so earnestly to saue mens soules, we againe ought to be earnest to receiue and embrace the Gospell. He knocketh in good earnest, and we must accordingly by Gods grace be as earnest. So much for the first token of Christs louelove, his desire of their conuersion, which he sheweth by two signes; first his waiting, secondly his knocking, and that ioyned with crying.

If any man, &c. Now followeth the second token, namely, a promise of fellowship with them after their conuersion. These words hauehave bene much abused, therefore I wil stand a litle to set downe the meaning. Marke the forme of speech, it is such as seemeth to giuegive a man an action in his owne conuersion, whereby he comes and receiues Christ. So it attributes to mans will an action: as if he should say, I for my part stand and knocke, if therefore any man heare &c.

This may seeme strange, that such an action should be attributed to a mā that is dead in sin. But this speech is vsed for iust cause; for in the conuersion of a sinner there be three agents: first, the holy Ghost: secondly, the word: thirdly, mans will. The principal agent and worker is the holy Ghost, which changeth the mind and will from euill to good, the will by nature willing nothing but that which is against the will of God. Secondly, the word, which is an instrument of the holy Ghost, for he works not now ordinarily by reuelation, or speciall instinct and inspiration, but when a man is reading or hearing the word, and applying it to his heart, then the holy Ghost workes in and by the word, that being the power of God to saluation, frō faith to faith. Thirdly, the wil though it be dead by nature, & can do nothing of it self: yet when the holy Ghost begins to moue it, it moues it self, and striues to be altered whē God moues it. We must not think mās wil is like a peece of wax, which hath no actiō, but only passiuely receiues and impression: but the will being disposed, moues and stirres it selfe. Euen as fire, so soone as it is kindled it burnes, and as soone as it burnes is fire: so when God hath once giuen grace, the will moueth, the mind seeth and acknowledgeth sin, and the will inclined by the holy Ghost begins a strife against sin, and makes a man endeuour to please God so much as he can. So the will in the very first conuersion hath his action, though not by nature but by grace. Now considering these three actions concurre in the conuersion of a sinner, hence it is that actions are ascribed to sinners which are to be conuerted, as here and in manie other places, not that they can do any thing of themselues without Christ, but when they are wrought vponupon by the holy Ghost. Thus a man hath a free will in his first conuersiō by grace: as fire hath some effects of fire so soone as euer it is kindled: therefore it is said, Repent and beleeue, to impenitent persons; not because they can do it of themselues, but because when it shall please the holy Ghost to worke it in their hearts by the word, they can turne, and vse good meanes. This is the cause why the holy Ghost ascribes an action to such persons: when God giues grace to receiue Christ, then it receiueth Christ: when God opens the heart by that grace, it is enabled to receiue Christ.

This being the true meaning of these words, let vsus see how this text hath bene abused, first by Papists, which gather hereupō that a man hath free will in his conuersion by nature: that he hath and that is the faith which sets open the heart wide to receiue Christ. Thus if you shall humble your selues, and acknowledge your vnworthinesse, and lay hold on Christ with true faith, and testifie it by feruent louelove to Christ and his members, then shall your hearts be open indeed, and you shall receiue Christ. Thus much for the true meaning of the condition.

It followeth, I wil sup, &c. This is the promise it self, namely a mutual fellowship with Christ: this is the ground of al ioy, comfort & happines: therfore it is here propounded as the principal thing, and it hath two parts: first, I will sup with him: secondly, and he with me. The true communion betweene Christ and his members, stands in these two things. Here is a double feast, and these two containe the summe and substance of Salomons book called the Canticles: for there Christ entertaineth & feasteth the church, and the church feasteth him. For the first, I will sup with him. How? Cant. 4. end. Come my wel beloued and eate of the delicate things and pleasant fruites: there you may see how eueryevery Christian soule conuerted, makes Christ a feast, to wit, with the fruites of true repentance. Psal. 51. The broken and contrite heart, that is a most worthie part of the feast, and a sacrifice acceptable to God. Secondly, a beleeuing heart, for without saith it is vnpossible to please God, Heb. 11. and when we giuegive vp our bodies and soules a liuing sacrifice. Rom 12. 1. bring broken, beleeuing, and obedient harts: these are the dishes and delicates wherewith Christ is fed, wherein he delights. And he with me. We must also be feasted by Christ: for Christ comes not for this end to be entertained, but to entertaine. The feast which Christ makes, is his own bodie and bloud in the administration of his Supper: his bodie is true meate, and his bloud is true drinke. And the vessels in which it is serued out, are the seales of the word; and the guests are penitent sinners, which hauehave broken hearts, which hunger and thirst after Christ. Now from this feast ariseth righteousnesse, peace of conscience, and ioy in the holy Ghost. Rom. 14. 17. All ioy that heart can thinke comes by this feast. Now seeing Christ makes these promises as a principall token of his louelove, we must make some vse of them. We must renounce all our carnal vanities and earthly delights, and giuegive our selues no more to surfetting and drunkennesse, and sumptuous banquetting. Here is a better kind of feasting, therefore turne your eyes from those, lift vp your hearts, and hauehave care to entertaine Christ: feast him with the graces that God hath giuen you, and labor againe to be feasted of him, feed of his bodie and bloud to life eternall. Labour to be acquainted with these, that you may know by experience how Christ feasts you, and you him. You know one friend how to entertaine another, euerie man according to his dignitie: but you should hauehave more care of this spirituall and mutuall entertainment betweene Christ and you.

Againe, see here a notable abuse of those that come to the Lords table: for marke how these two go together, Christ feasts vsus, and we must feast him, so that there may be an enterchange of feasting: but our communicants come to the Lords table, and they will hauehave Christ feast then, but they will not feast him, whereas we should feast him daily by faith, obedience, and repentance, and good duties of our callings: but we like churlish & vngratefull Nabals, hauehave not one good dish to feast him withall. This is our shame. Or if we be good guests for a day, yet after that is past, we hauehave no care to entertaine Christ. Looke to it therefore, and see that you feed Christ, not by your owne natural power, but by your gifts of grace.

To him that ouercometh, &c. This is the conclusion of the Epistle, in which note two parts: first, a promise: secondly, a precept. The promise: To him that ouercometh, that is, he that holds out, keeping faith and a good conscience against all the enemies of his saluation. Shall sit: that is hauehave fellowship with Christ in his glorie. Christ doth not promise equall glorie and honor, for that is not possible for anie creature, because he is the head of his church, but onelyonly a participation: as if he should say, he shall be partaker of my glorie, so farre as shall be meete and conuenient for him: as appeareth by the words following. But this (wil some say) is no great matter. True, the carnall heart of man may surmise so: therefore he addes, as I ouercame, &c. This is no small glorie, for like as my father did aduance me when I had ouercome, so will I aduance all my members, when they hauehave ouercome their spirituall enemies. Now as Christ is inferiour to the Father, as he is Mediator, and yet sits with him: so the members of Christ may sit with him, and yet be vnequall to him in glorie.

Verse 22. Let him that hath an eare. This hath bene expounded often before.

The memoriall of the righteous is euerlasting: but the name of the wicked shall rot. Prou. 10.

Laus Christo nescia finis.

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