Exposition of Revelation 1-3, Chapter 3 (3 of 3)

Exposition of Revelation 1-3 · Chapter 3 (3 of 3)

p. 200Thus we see their fault, namely, luke-warmenesse; the greatnesse whereof, hee aggrauates; first by comparing it with the extreames, cold and hot, both which he preferreth before it, as may appeare by his wish and desire: And secondly, by the punishment thereof; namely vtter reiection.

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

The first luke-warme Professor, is the Papist; as the tenour of his Religion, and the manner of his worship of God, doth plainely shewe, for hee doth part stakes with Christ in the matter of saluation, affirming that he receiueth frō Christ to work out his owne saluation, and so assumeth part of Christs glorie to himselfe.

Secondly, all time-seruers are luke-warme Gospellers: that is, all such as alter their Religion with time and state. and of this sort are the bodie of our people, who professe themselues to be of the same Religion the Prince is of: which sheweth euidently, what they will doe in time to come, namely, turne with the time, as their Forefathers hauehave done:

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

Fourthly, all Mediators: such as will make pacification between the Religion of the Protestant and the Papists; so holding our Religion, as not caring …o embrace theirs also, because they think they differ not in substance, but in circumstances onelyonly. Let these pretend what they will, they are in heart Laoditians.

Fiftly, all Worldlings: which as Christ sayth, Luk. 16.13. Serue God and Mammon, God and the world by setting their heart vponupon riches. These men abound euerie where, for though they heare God in the ministrie of his word, and as it were touch him in the Sacrament, yet their hearts are farre from him, running after their couetousnesse, Ezech. 33.31, and who are such, their consciences will witnesse: yea their behauiour proclaimes it to the world; for though they wil heare the word, yet their wit and strength is spent vponupon the world, and the thinges thereof.

Sixtly, those that professe Christs Reliligion in outward actions of his worship, but yet in their liues, giuegive themselues to the common sinnes of the time, some to drunkennesse, to fornication, to couetousnesse or crueltie: some to this sinne, and some to that. To this sort, we must referre those, that in word approoue Religion, and yet their hearts delight is, in garnishing themselues with the monstrous, brutish, and irreligious formes of strange and forraine attire; These spend their time and wit in the decking of their bodies, and so suffer their soules to goe to wracke; when as apparell should bee an occasion to put vsus in minde of a shame through sinne: and by modest attire, we p. 201should expresse the vertues of the heart, but these hereby professe the vanitie of their minde.

Now, though we be not intangled with these grosse sinnes, yet we cannot excuse our selues from this sinne of luke-warmenesse. For the want of zeale of Gods glorie, of louelove to his truth, of care to obey his commaundements, and to keepe good conscience, the want of hatred of sinne, what argue all these but luke-warmenes? Herein wee must lay our hand vponupon our mouth with Iob; for wee cannot plead with God, no not for this common sinne. But that we may be out of all doubt that this sinne of luke-warmenesse, hath infected our congregations, as it did this Church of Laodicea: I will make it plaine by the signes thereof, which are common amonge vsus, that so wee may the better know our fearefull estate.

The first signe is, Negligence in the duties of that true Religion which we professe: this appeareth sundrie waies; for first, howsoeuer wee come to the assemblies where the word is preached, yet fewe doe profite there, by increase in the knowledge of that Religion which is taught, and in the amendment of life. This may any man see to be true, that hath halfe an eye to looke into the state of our assemblies, and mens owne consciences will heerein witnesse against them. Againe, where Gods word is ordinarily heard, there are verie fewe that spend any time in searching out, and trying whether the thinges bee so or not which are taught them. Nay, men wil not be at cost to buy a Bible: and if they hauehave one, yet they will not take paines to reade the same, at least in such a constant course as they ought to doe. Thirdly the Lords Sabbath is broken, for though most men at set times will come into the congregation; yet there is not that priuate sanctifying of the Sabbath after the congregations are dissolued, which Gods word requireth; but men betake themselues to their own affaires, and to outward delights; to omit those that hauehave no care at all of sanctifying the Sabbath in any sort. Now these persons must needs want both knowledge, obedience, and all sound grace that will not set apart some time, wherein they should employ themselues in Gods word: and by these signes it is euident, that there is a greeuous disease of negligence in the duties of Religion, that infects our congregations. Now where this negligence is, though coldnesse be not, there cannot be zeale, and so luke-warmnesse must needs abound.

II. Signe of luke-warmenesse: The Religion of most men is this; In the generall calling of a Christian they shew Religion, but in the affaires of their particular callings, where is religion? In the Church they are good Christians, but in practise of the duties of their particular callings, who sheweth his religion? for when as men should practise their callings, according to Gods word and true godlynesse, they follow the desires of their owne hearts. Little conscience is made of lying and oppression; that louelove and plaine dealing, which ought to be between man and man is wanting; which prooueth them plainely to bee luke-warme Gospellers.

III. Signe. There bee many that professe themselues to bee luke-warme, neither hot nor cold. For though all generally come to the hearing of the word, and the receiuing of the sacraments, yet many when they see some make conscience to become answerable in some measure to the word which they heare, and the Sacraments which they receiue, doe take vp in their mouthes this slaunder of precizenesse against them: mocking them for doing that which in the word & sacraments thēselus profes shuld be don. These men will not be enemies to the Religion of Christ; and they professe themselues not to bee zealous, by reproaching zeale in others: Therefore they doe more than these Laodiceans did, euen professe themselues to bee luke-warme. For hee that reproacheth another for zeale in Religion, brandeth himselfe with this sinne of Luke-warmenesse. And who knowes not how many of this …ort are euerie where? I dare with good conscience say, our congregations generally consist of such. Now marke what followeth hereupon.

First, that our common professors of religion are in worser case than heathen men, Iewes, and Turkes that knowe not Christ. This Christ teacheth in preferring cold persons before the luke-warm; as if hee should say; I had rather thou werest a Pagan, than a Professor without p. 202zeale. And kk2. Pet. 2.212 Pet 2:21Saint Peter to this purpose speaking of such saith; It had beene better they had neuer knowne the way of truth, than after they hauehave known it, not to obey the commaundements of God. So that vnlesse there be further matter in vsus than knowledge and bare profession, our case is worse than the case of Iewes and Turkes. Religion knowne, will not make thee better than them, but it is zeale and obedience that must preferre thee before them.

Secondly, from the consideration of our estate, I gather that wee are in danger to be spewed out of the mouth of Christ, as luke-warme water out of the stomacke. This is the punishment heere threatned, which was written for our instruction, that we might know where luke-warmenesse takes place, there this punishment will follow. Wee may flatter our selues as the men in the old world did, & thinke all is well, neuer regarding till the iudgement come: but the truth is, that in regard of this sinne, we are in danger to bee cut off from the Church, and from true societie with Christ; God can doe this sundrie wayes, either by bereauing vsus of his Gospell, and making vsus as the heathen; or by sending the enemie among vsus, to destroy and root vsus out of this land; and euen in our neighbor-countreys, and townes, hee sets spectacles before vsus, that by them wee may see how hee can spew vsus ou…, & cut vsus off from being a people. And thus much of the first fault, namely, luke-warmenesse.

Vers. 17. For thou sayst, I am rich, and made rich, and hauehave need of nothing, and knowest not how thou art wretched and miserable, and poore, & blinde, and naked.

Here is the second sin of this Church, namely, spirituall pride. The wordes depend vponupon the former, as a reason thereof; before he charged thē with deadnes in religion, and here he painteth out the cause thereof; namely, spirituall pride of hart. As if hee should say: thou thinkest thus within thy selfe, I am rich, for it is the manner of the scripture to expresse the thoughts of men by their speeches; because the thoughts of men, are as euident to Christ, as any mans speeches can bee to another.The vse.

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

Nowe followeth the thought it selfe of the Angell and people of this Church, I am rich, that is, I hauehave many excellent gifts and graces of Gods spirite: by this effect he expresseth their spirituall pride; in ouerweening their estate before God. This is a common sinne in the world, and euer hath been. Christ sayd, aaLuk. 5.32.Luke 5:32He came not to call the righteous, but sinners to repentance; by righteous, meaning such as think themselues righteous. And the bbLuk. 18.9, 10.Luke 18:9Luke 18:10proud Pharisie▪ in his prayer, which hee conceiued in his heart, thought himselfe farre better, than the poore Publican, or other men. And Paul cc1. Cor. 4.….1 Cor 4bringeth in the Corinthians, thinking proudly of themselues, saying; We are full and made rich, &c. This sinne takes place in the Papists at this day; who perswade themselus, that they can satisfie Gods iustice by temporall works, and fulfill the law of God, and merite for themselues, and for others.

To come to our selues, this same proud thought hath place among vsus. First, wee think we are rich, in regard of knowledg: both yong and old scorne to be catechized, because they would not seeme to be ignorant; some sticke not to professe this pride by bragging thus, that they know as much for substance, as any man can teach them: when as indeed they know nothing but that wich nature wil teach a man. Secondly, men plead that they hauehave a most firme saith, so as they neuer doubted of Gods merciemercy: which is nothing but the presumption of a proude heart, for true faith is troubled with doubting. Thirdly, men will professe, that they are rich in louelove, both towards God, and their neighbours, when as they louelove the world, and the pleasures thereof, more than Christ; and so hauehave no true louelove of God in their harts. Fourthly, (to make more plain, that this spirituall pride raignes in mens harts) mark this: let any bodily calamity be made knowne to a man that is newly befallen p. 295him, oh how is hee presently perplexed! but let Gods Minister out of his word, make knowne vntounto him his inward fearfull estate: that by reason of sinne, hee is in danger of Gods iudgements, and a firebrand of Hell, hee is not affraide: Worldly newes doth affright men much, when as the threatnings of the word mooue them nothing. What argueth this, but that their hearts are fore-stalled with this false conceit, I am rich? The drunkard in his drunkennesse, the filthie person in his vncleannesse, and euerie man in his sinne sootheth himselfe with this, God is mercifull, I am rich, and in his fauour, hee will not condemne me. Well, it being thus manifest that spirituall pride is our common sin; We must labour to see it in our selues, and vse all good meanes that it may be remooued. The means follow afterwards.

And increased with goods: or, am made rich: so the words are: these words are added onelyonly for amplification to shew, that this church had not any smal portion, but an exceeding measure of spirituall pride; The doubling of the words, sheweth the strength of this conceit. Whats the cause that this Church was growne to such an height of pride? Answ. It may be it was knowledge, wherewith no doubt the Angell of this Church, and many therin did abound: now the holy Ghost saith, aa1. Cor. ….1.That knowledge pusseth vp. This is true in all places: great knowledg, (without speciall grace) great pride. This is the sinne of the Schooles of learning; Where knowledge abounds, there pride of heart abounds, and men are puffed vp according to the measure of their gifts, vnlesse by his grace and the sight of their sins, God doe humble them.

And hauehave need of nothing: This is a further signe of their great pride, that they thought they needed not the helpe of any thinge, or any person beside themselues: And all such as thinke they hauehave no need of the blood of Christ for the washing away of their sinnes, doe surfet and abound with this spirituall pride of heart. This serues further to conuince our congregations of this damnable spirituall pride. If any one be sicke in bodie, hee streight sendeth to the Phisitian: but not one of a thousand seeketh to the Minister till the pange of death draw neere. The soules disease by sin is not felt; there is no complaint for want of the blood of Christ. But if wee would be emptied of this pride, wee must labour to see that wee stand in neede of Christ, and euerie droppe of his blood; till such time as wee feele that in vsus, there is no goodnesse in our hearts; VVee are but the proude Laodiceans, and our case is wretched and damnable.

And knowest not how thou art wretched, and miserable, and poore, and blinde, and naked. Christ intending to strike this sin of pride to the verie heart, doth here set downe the true cause thereof; to wit, Ignorance, as if hee should say, Thou knowest not thine owne naturall estate, as thou art borne of Adam out of Christ, and therefore thou art proude, and thy pride maketh thee luke-warme. Then he sheweth whereof they were ignorant, namely of their naturall estate.

For the first; Christ making Ignorance the cause of their Pride, teacheth vsus that Pride is not the first sin, that euer was in the world, as many both Papists and others hauehave thought. True it is, Pride is a great and mother sinne, and the cause of many fowle iniquities: but yet Ignorance is a mother sin, wherof Pride springeth. The cause why any person swelles with pride in himselfe, is Ignorance of his owne naturall estate. By this then wee are taught to learne to knowe our owne estate, what wee are by nature in our selues without Christ, for that is the way to pull downe our hearts. For this cause the Prophets of God, vsed to call men, To a searching of themselues, Zeph. 2.1, when they would bring the people to humilitie and grace, that men seeing their estate, by reason of their sinnes to bee damnable, might bee humbled and caused to forsake themselues, and come vntounto Christ. And surely till such time as men bee humbled for their sinnes, they will neuer get sound grace, but be as the proud Pharisie, hypocrits and dissemblers though they hauehave much knowledg. But when a man hath searched his naturall estate, then besides knowledg of himselfe come other most excellent graces, as humilitie, the feare of God, and true obedience with good conscience. And therefore first of all, let vsus labour to be acquainted with our own estate in our selues & with our personall sins, & with Gods iudgmēts p. 204due vntounto vsus for them. For this is the ground of true grace. The spots and blemishes of our bodies, we can soone espy, and wipe away: and why should wee bee lesse carefull of our soules, which be farre better?

That Christ might fully make knowne vntounto them their ignorance of thēselues, it pleaseth him to desrcibe to thē their naturall estate, & so proportionally the naturall condition of all Churches, & of all people: which is the state of mans miserie. This he propoundeth two waies: first generally in these wordes, and knowest not how thou art wretched and miserable: then by the parts thereof, which be three, Pouertie, Blindnesse, and Nakednesse.

For the first. The word translated Wretched, signifieth one subiect to calamities, griefes, and in a word, to all miseries. And that we may know who is thus wretched, I will enter into a description of mans miserie; whereof that we may conceiue aright, two things are to bee considered: First the roote and fountaine thereof; for therein wee shall best see what miserie meaneth. This root is originall sinne, and it hath two braunches: First, that particular transgression whereby Adam sinned, which was not only the sinne of his person, but also of the whole nature of man, spreading it self to all his posterity, Christ excepted. Secondly, the defacing of Gods Image, and the corrupting of mans heart, which by reason of the fall of our first parents hath in it a pronesse vntounto all sin both in will, affection, and in all the faculties of the soule. In these two stands originall sin, and in them, and with them must wee conceiue of mans misery, as in the root thereof. Secondly, we must conceiue of mans misery vnderunder the forme of punishmēt, hauing relation to the first sin of Adam, & to the corruption of ech mans nature therby receiued. The punishent of sin, must be considered sundry waies, according to the diuers kind of mans being: either in this world, or after. For it is either in this life; or at the end of this life; or after this life. And so accordingly is misery to be considered.

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

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

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

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

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

But after this life, is the accomplishmēt of all miseries, & that is eternal destruction p. 205and condemnation in hell fire, which to be the end of all misery, appeares by this; because it is a separation of mans person from the societie & presence of God: and an enduring of Gods wrath in the whole person▪ euen in the place of the Diuell and damned soules, & that not for a time, but for euer and euer eternally. And thus we see what punishment is, and answerably what misery is, wherby we may see what it is to be wretched: namely in a word to be subiect to al miseries; whether we consider thē in the r…ot thereof, originall sin; or vnderunder the forme of punishment; in this life, in the whole person, and in soule & body seuerally: in goods and calling: at the end of this life, and in the world to come.

The proper end that moues Christ to say to this Church, She knew not that shee was wretched, is this: to teach this Church and in them vsus, and all Churches, to learne to knowe their owne miseries, to feele the same, and to be touched in conscience for them. We therfore must learne not to …atter our selus with hope of our good state: but labor to see our miserie both in sin, & the punishment thereof. And seeing it, striue to be touched with it, that we may crie with the Iewes. aaAct. 2.37.Acts 2:37What shal we do to be saued? for till such time as this in some measure be wrought in vsus, we shal be but luke-warme professors, hauing a shew of godlines, but wanting the power thereof: The true sight of our miserie is the gift and grace of God, but yet we must vse all good means, that we may come to see the same, & to be touched with it, that so we may hauehave hearts hereby fit to receiue the Gospell, which containes the remedie of this our miserie.

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

Hence we learne, that we must not despise parties miserable by reason of their sins,The vse. or scorne and contemne them. But contrariwise lament & pity them. When Dauid saw men sin, and so pull heapes of miseries vponupon them, bbPsa. 119.13….Ps 119:13he shed riuers of tears. The Lord makes it a good mans property ccEzek. 9.4.Ezek 9:4to mourne for the abhominations of the people. Ieremie ddIer. 9.1.Jer 9:1for the sins of the people wished his head were full of water. And iust Lot ee2. Pe. 2.7.8greeued his righteous hart for the abhominations of Sodome. It was the fault of the Corinthians which Paul reprooueth, that when the incestuous man had sinned that greeuous sinne, ff1. Cor. 5.1 Cor 5They were not humbled, but puffed with contempt against the partie. And it is a fault in sundry men at this daye, that they are not humbled in themselues when they see other men sin. We must not do so, but shew the grace we hauehave aboue others, in being greeued for the miseries, which men without grace by their sins pull dayly vponupon them. Thus much of their miserie in generall.

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

The end why Christ calleth this church poore, is to beat downe the proud conceit of her owne good estate, and to cause her to feele her spirituall pouertie, and so become poore in spirit. And we in them are likewise taught to labour to feele our owne pouertie, how by nature there is no goodnesse in vsus; but wee are vtterly destitute of the grace and fauor of God, that so we may goe out of our selues, and in regard of our selues euen despaire of our saluation: for till this pouertie of spirit be wrought in vsus, wee may make a shew in profession, heare the word and receiue the Sacraments, but we shall neuer ha…e sound grace. And blessed were our estate, if wee could lay aside that diuelish pride, which puffeth vp our hearts, and become poore in spirite; then were wee in the right way to receiue the Gospell, and the p. 206graces thereof: but till we be beggars in our selues, wee neuer begin to be rich in Christ.

Howe can Christ truely charge this Church with pouertie; for the Laodiceans were a rich people, and had great store of wealth? Answ. True it is, they were rich in wealth as histories shew, and yet poore to God. For all honour and wealth in the world, is nothing without the grace and fauor of God in Christ. Paul saith, aaCol. 2.10.Col 2:10Wee are compleat in Christ: forth of him therfore we hauehave nothing. To the Corinthians hee saith, bb1. Co…. ….22.23.All thinges are yours, and you Christs, and Christ is Gods. But nothing is ours till we hauehave Christ, and Christ vsus.

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

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

The vse.In that Christ saith, They were blinde, though they had knowledge; wee may learne, that al knowledge is but meere ignorāce before God, to those persons that know not themselus, and God to be their God in Christ For want hereof Christ calleth the angell of this church blind ▪ thogh otherwise hee were a verie learned man. Which must teach vsus, not to rest content with any humane learning, no not with the literall knowledge of the Gospel, but we must labor further to know our selues, and to know God in Christ, & Christ our redeemer: and be able in some good sort to discern between things that differ. Dauid a most worthy Prophet intituleth the 32. Psalme, his Learning. What learning sheweth he there? Answ. Surely nothing but the knowledge of the pardon of his sins. And indeede that is it, which seasoneth all our learning: and therfore aboue all things we must labour for it.

The third part of their misery, is Nakednes. Nakednes is two-fold; To the eie of man, & to God. Nakednes to the eie of man is bodily, & that is also two-fold: either that which was before the fall in the bodies of our first parents, whereby their bodies being vncouered, appeared very glorious without shame: or that which is after the fall; wherby the bodie being naked & bare appears full of shame, which is so excessiue, by reason of mans sin, that if necessity would permit, the whole body both face & hands should all be couered. Nakednes before God, is when any man lies before God, a deformed sinner. In this case Moses sawe the Israelites aaExod. 32.25.Exod 32:25when they had made a golden Calfe ▪ For thereby they depriued themselues of Gods Image, and were guilty of that most greeuous sin of Idolatry. This is a misery of all miseries; & the greatest nakednes that can be: And this is the nakednes of this Church in this place. Qu. Why doth Christ call them naked? Ans. To mooue them, and in their persons all professors to hauehave care not to flye from God, bbIo…. 31.33.and to hide their sins with Adam, but to bring themselues into his presence, and there lay open their sinnes, that they may obtain a couering for them by Christ. It is the practise of the world, to hide their sins frō men, but neuer to care how bare & naked they be in the sight of God, who yet seeth them all as plainly as we see the sores of any poore lazer that shews the same to moue our pity towards him: which if we could see, we shuld be ashamed not to seeke to couer our sins before p. 207God. We must therfore labor in our owne consciences to see the nakednesse of our soules before God; and seeke to be touched and humbled for the same, that so we may earnestly intreate for the righteousnesse of Christ, to be a couering to cloath our soules. This was Dauids practise, for when hee saith: Blessed are they whose sinnes are couered, Psal. 32.1; he would giuegive vsus to vnderstand, that hee vsed to vncouer his sinnes, and lay them open before God; that at his handes in Christ, he might get a couer for them.

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

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

Heere beginneth the counsell of Christ vntounto this Church. Wherein, first he propoundeth a notable remedie for her miserie before noted. In this remedie, wee are to consider three things: the manner of prescribing it; the remedie it selfe; and the meanes whereby it is obtained.

For the first, this remedie is propounded; not in any sharpe commandement, but by a milde and gentle aduise, I counsell thee. And herein Christ doth take to himselfe the office of the Counseller of his Church. For as God hath his Church and people, so he hath his counsellers, by whom in merciemercy hee hath reuealed his counsell vntounto his Church. The principale counseller is Christ; so he saith in the person of Wisedom, Pro. 8.14, Counsell is mine. Esay 9.6.Isa 9:6And Isay saith; To vsus a Childe is borne, and he shall call his name, wonderfull, COVNSELLER, the mightie God, the euerlasting Father, the Prince of peace: yea, he is both King & Counseller to his Church. This office Christ challengeth to himselfe, for these causes: first, because he aduiseth his Church, touching the way whereby they must escape euerlasting death, and come to eternall life. Secondly, because he teacheth them how they may practise eueryevery busines, so as it may please God. Thirdly, because hee teacheth them, how they may in grieuous dangers and distresses, find a good issue, or else bee able with patience to beare them. These things he worketh dayly in his Church, not by extraordinary means, but ordinarily by his word and spirit; and therefore may iustly challenge this honour to bee called the Counseller of his Church.

From this office of Christ,The vse. wee learne two things. First, to doe all the honour and reuerence we can vntounto his Maiestie; for he is our professed Counseller, who imployes himselfe for the good of his Church. Counsellers of the State and of the Law, are highly honoured and respected of all sorts, euen for their counsell in worldly matters, though often it fayle: how much more ought wee to honour Christ our heauenly Counseller, whose counsell leadeth vntounto glorie, and is stable and sure for euer? Looke how much his counsell excelleth theirs, so much ought he to be honoured aboue them all. Secondly, in all distresses and grieuous temptations, and dangers either of soule or body, wee must take counsell and aduise from Christ Iesus: for to this end doth hee reueale himselfe to bee a counseller, that men in distresse comming to him, by his aduise might bee comforted and eased. When Moab, Ammon, and Mount Seir banded themselues against Iuda, the people were in great distresse and danger; but marke what good king Iehosophat did, he betooke himselfe to the Lord his counseller; saying, Lord we know not what to doe, but our eyes are towards thee, 2. Chron. 20.12; that is, direct thou vsus in this danger, for of our selues we know not how to escape. This pratise ought to bee followed of all men, especially in time of any danger; such as these dayes are by reason of sinne. The counsell of Wizards, Sorcerers, and Astrologians, ought not to bee sought after; but by prayer wee ought to humble our selues, and call only and continually on this our onelyonly true counseller.

II. Point. The remedie it selfe: which hath relation to the former Verse, for p. 208there hee set downe the Miserie of this Church, in three parts: which were all great Miseries. And heere hee so propoundeth his remedie, that it is answerable to their Miserie in the seuerall parts thereof. For first, heere is gold to make them rich, answerable to their pouertie; Secondly, raiment to hide their nakednesse; Thirdly, oyntment to take away their blindnesse.

For the first; by gold, according to the Analogie of the Scripture, we are to vnderstand the graces of Gods spirit: as true faith, repentance, the feare of God, louelove of God, and the true louelove of man: 1. Pet. 1.7, Faith is compared to gold in the tryall thereof: and so may all other gifts of the spirit be hereby vnderstood. Secondly, by gold, wee are to vnderstand Christs merits; yea, Christ himselfe, as the fountaine of all grace.

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

The vse.By this eueryevery person is taught, how to beautifie themselues both in soule & body: It is the common blind opinion of the world, that forraigne attyre and rich Iewels do adorne the body; and indeede in some cases the body may bee adorned with pearles and Iewels: but the right way to adorne any person indeed is, to furnish the soule with these graces of the spirit, which vntounto God be more precious than fine gold. Our bodyes and soules ought to be the dwelling places of the Holy Ghost; & therefore we must adorne them, and make them fit for so worthy a Guest: which must be done, by the good graces of the spirit, and not by strange and forraigne attyre, which no good man could euer abide.

Secondly, these graces hauehave a further effect than to beautifie; and that is, to make rich. Heere then see the common folly, yea the spirituall madnesse of men in the world; who spend all their time, wit and strength, to furnish their houses with treasure, & to enrich their bodies; and in the meane time leaue their soules vngarnished. What a madnesse is this, that men should neglect the true riches, and follow after that which is nothing els, but counterfeit copper? Seeing therefore Gods graces bee the true treasure which fadeth not, let vsus seeke after them, as Wisedome counselleth: Pro. 8.10, 11, receiue mine instruction, and not siluer: and knowledge rather than fine gold: For wisedome is better then precious stones. The second part of this remedie is, a white garment: that is, Christ himselfe, and his righteousnesse imputed. So Paul saith, aaGal. 3.27.Gal 3:27All that are baptized into Christ hauehave put on Christ; There Christ is made a garment, whom eueryevery one that beleeueth in him doth put on. Againe, the fruites of the spirit are a garment; & therefore we are commanded to bbColloss. 3.12.put on tender merciemercy, kindnesse, humblenesse of minde, meekenesse, and long suffering. Further, Christ sheweth the end of this garment; namely, to couer the nakednesse of our soules: lest the filthynesse thereof, which we by our sins hauehave brought vponupon vsus, doe appeare. The third part of this remedie, is anoynting with eye-salue; where, by eye-salue, wee must vnderstand the spirit of Illumination and knowledge wrought in the mind by the Holy Ghost, whereby men know themselues and their estate: for as eye-salue sharpens the eyes and cleeres the sight, where it was by some occasion dimned: so doth Christ by the illumination of the spirit, make a man know God in Christ, and to discerne betweene good and euill, and betweene things temporall, and blessings eternall.

Thus wee hauehave the meaning of the words: whereby wee may see, that by all these three, wee can vnderstand nothing else but Christ himselfe, and his merits. Now one and the same thing in Christ, is signified by diuers tearmes: to shew that there is in Christ the fulnesse of all grace, and plentifull redemption; yea, store of supplyes for all our wants. The Laodiceans were poore, but Christ was their riches; they were naked, Christ was their garment; and lastly, they were blinde, but Christ was their eye-salue. So that what wants soeuer be in vsus, there is store of supply thereof in Christ. This must the more diligently be marked, because the Papists make Christ but halfe a Sauiour, in putting our merits vntounto his: and so disgrace him in his glorious worke, wherein he is a most absolute Sauiour, p. 209and Redeemer.

III. point. The means whereby these worthy gifts of God may bee gotten, is by buying and bargaining: so Christ saith: I counsell thee to buy of me. Where he alludeth to the outward state of this Citie; for it was rich, and also giuen to much trafficke as Hystories record: and therefore hee speakes to them in their owne kinde; as if he should say, you are a people exercised in much trafficke, and delighted with nothing more than buying and selling: well, I hauehave wares that will serue your turne; as gold, garments, and oyle, therefore come and buy of mee. These wordes must not bee vnderstood properly, for so wee can buy nothing of Christ; because there is nothing that is good in any, but it proceedeth from the free gift of God in Christ. This is onelyonly spoken by way of resemblance to buying and selling; which stands in these points, which are the principall things in bargaining. First, a man sees his want, and desires to hauehave it supplyed; and therfore goes to the place where such things are to be sold. Secondly, he seeth the thing and he liketh it. Thirdly, he prizeth and valueth it. Fourthly, he maketh exchange for it, by money or money worth. Fiftly, if it be a great summe, he giueth earnest. So in the getting of Christ, there is a kind of resemblance to all these. First, a man must feele himselfe, to stand in need of Christ and his merits; because men see want of bread, meat and drinke in their houses, therefore doe they goe to buy the same. Now looke how fencibly any man feeles these worldly wants; so euidently should we feele our want of Christ, and his merits. For this is the first beginning that causeth vsus to seeke to receiue Christ Iesus. Secōdly feeling our wāts, we shold hunger & long after Christ, that we might bee made partakers of him & the vertue of his merits: as a man that is to buy a thing doth take a liking thereof, which doth stir vp a desire in him to buy; so must we labour to hauehave liking of Christ, which wil mooue vsus to seeke vntounto him. Isay. 55.1. Hoe, all they that thirst, come and buy: so that none make this bargaine, but he that thirsteth. Thirdly we must prize and value Christ aboue all things in this world, euen at so high a rate that we account al things in regard of him to bee but lost; yea, euen drosse & dunge: ccP…ul. 3.8.as Paul did, Fourthly we must make exchange, How? we can giuegive Christ nothing but his owne? Answ. Properly there is no exchange, and therefore he saith: Isay. 55.1. Hoe, come and buy without money, for nothing. Simon Magu…, is heauily checked and accursed, for offring to buy the gifts of the holy ghost, Acts 8.20. And yet there is an exchange to be made, We must giuegive him our sins, and receiue his righteousnesse; & therefore he is said, 2. Cor 5.21. To be made sin for vsus, that wee should be made the righteousnes of God in him. See a most blessed exchange; for our sinne and shame, we receiue his blessed grace and righteousnes. Quest. How is this exchange made? Answ. In the practise of faith and repentance; for when we humble our selues and confesse our sinnes, praying earnestly for remission, and beleeue our reconciliation by Christ, then is hee our righteousnesse. Lastly, though we can giuegive nothing vntounto Christ, yet hee giu…th vntounto vsus an earnest in this bargaine: to wit, some portion of Gods aaEphe. 1.13. 2. Cor. 1.21.Eph 1:132 Cor 1:21spirit, and some small measure of his graces; as grace to bewayle our sinnes, to humble our selues, and to pray for the pardon of them, with purpose not to sinne againe, these be the earnests of this bargaine: And thus is heauen bought and sold between Christ and vsus; the receiuing of his true sauing graces be they neuer so small: euen as a penie is a suffi…ient earnest for a bargaine of a hundred pound.

Here we see we are commanded to buy Christ, and to make a bargaine with him,The vse. whereby we may hauehave right to him and his merits. But how goes the case with the world? surely many come where this bargaine is offered, but few there be that buy. Wee are like to Passengers on the sea, who see many goodly buildings, sumptuous Cities, & fruitfull Ilands, but they make no purchase of them; they only prayse them, as they behold them, and so passe by: so wee come and heare the doctrine of Christ and his merits, and approoue of the same: but where is the partie that maketh this bargaine? Come to particular points, and it will appeare that few bargaine for Christ. For who feeles his own miserie as he ought? Who perceiues himselfe to stand in such neede of Christ as he doth? worldly wants wee p. 210feele and are affected with them, but in regard of spirituall wants, we are sencelesse; and yet til we truely feele our miserie, we neuer come to make this bargaine with Christ. Againe, come to our desire & hungring after Christ; In bodily thirst and hunger, wee can say; I hunger, or I thirst: but who can say, I hunger & thirst after Christ and his righteousnesse? Alas, our hearts are full, we feele no want: nay they are dead, we feare none euill; and as for our valuing and esteeming of Christ, we are plaine Gaderens and Esawes, wee preferre the world and the basest things therein before Christ. And for the exchange; we are loth to part with our sins, & to put on Christs righteousnes. Which plainly shewes wee make no exchange, and though we bee willing to lay heapes of sins on Christ, yet who takes Christes righteousnesse and declares the same by the fruites thereof. And lastly, for the earnest of the spirit, though some there be that hauehave receiued it, yet the body of our people as their consciences can tell them, hauehave not receiued it: for they want knowledge, faith, and other graces.

By all these, it is more than manifest, that this bargaine is not made: And yet true it is, that for worldly & base barganes he must rise early that will goe beyond them. But what a shame is this, that we should be so expert in vile earthly things, and hauehave no regard of this excellent and heauēly bargaine? Wherfore seing Christ calleth vsus hereunto, let vsus make this one bargaine with him, and that presently; which wee shall testifie by doing the fiue former duties; let vsus neuer bee at rest, till we may say each one for himselfe, I hauehave bargained with Christ, and receiued his earnest. Yea, our care should be that this bargaine be made not with vsus alone, but with our children. Many are forward to bring vp their childrē in good trades, wherein they may buy and sell for their liuing, wherein they doe well; but withall, they ought to be as carefull to teach them to make this bargaine with Christ, and then they doe farre better. For this is the cheapest and the chiefest marchandize that euer was sett to sale, which we may buy without monie; and yet it will make vsus rich for euer. Many labour in tafficke and take great paines, and yet often loose thereby: but make this bargaine once, and then thou shalt neuer loose it, nor any thing thereby; but continue for euer rich in God.

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

Because our Sauiour Christ had so sharply rebuked this Church, they might thereby take occasion to distrust, and despaire of his fauour and merciemercy: heere therefore it pleaseth him, to take away all occasion of doubting, after this sort. If I vse to rebuke & chasten all those whom I louelove, then you are not to despaire of my merciemercy, by reason of my sharpe reproofe, whereby I hauehave threatned to spew you out of my mouth, for your sinne of luke-warmnesse. But thus I vse to deale, with all those whom I louelove; and therefore in this regard you need not to doubt of my louelove and fauour.

The meaning. As many as I louelove, Christ loues the creatures two wayes: as hee is Creator, and as he is Redeemer. As he is the Creator, hee loueth all his creatures, with a common & generall louelove, whether they be liuing or dead; reasonable or vnreasonable. As he is Redeemer, he loues his creatures with a speciall and a peculiar louelove; which is not common to all, but proper to that part of man-kinde, which is chosen to saluation before the world was. And of this peculiar louelove hee speaketh here. I rebuke, The word in the originall which is translated, Rebuke, foreign.is more significant than can fitly bee expressed in any one English worde; thus much is meant thereby, as if Christ had said; First, I will conuince them of their sins, and after reprooue, admonish, and check them for the same. And chasten: This must bee vnderstood of a kinde of correction, which a father vseth on his child, called nurturing: which is correction to breake the childe of his fault and bad manners, and to teach him his dutie. This then is the meaning: All those whom I beare speciall fauour vntounto, doe I conuince of their particular faults, and then checke and reprooue them and nurture them, as a father doth his Child: to make them leaue their particular vices, and to walke in obediēce. And to assure vsus that this is the true meaning, read Pro. 3.12, whence p. 211the words are taken; & Heb. 12.5, where they are more fully explained.

Heere then Christ sets downe his ordinary dealing with them, whom he taketh and chooseth to bee his disciples and members; namely, hee conuinceth them of their faults: he reproueth and chasteneth them for this very end, to breake them of their sins, and to bring them to reformation. And this dealing of Christ, belongeth to eueryevery seruant and member of Christ without exception: yea, Christ layeth rebukes and chastisments on all his children & that in diuers measure, according to the nature of their sinnes, and the disposition of the parties. Such as are hardly broken of their sins, hee layeth on them more heauie iudgementes and chastisments that they may bee brought … humiliation, and so … true …. And therefore eueryevery one that would bee a Discipl… and member of Christ, must looke to goe vnderunder his correction and his sharpe and seuere, rebuke; according as they are in heart disposed vntounto sinnes either more or lesse; Hee must passe vnderunder the rodde, that would come into the bond of the Couenant. Ezech. 20.37.

The vse of this doctrine is two-fold, set downe Prov. 3.12. The first thus, My … despise no… the correction of the Lord, for the Lord correcteth whom hee loueth; his chastycements are tokens of his louelove. That is, whensoeuer the Lord either in the ministerie of his word reproueth thy sins, or by any affliction chasteneth thee, despise it not, neither set light by it; but make good vse thereof vntounto thine owne soule. The second vse is; Faint not when thou art corrected: that is, let not the greatnesse of it daunt thee, but arme thy selfe with patience, because he vseth to correct all those whom hee loueth, making his chastisments tokens of his louelove.

Secondly; Christ heere setteth before all gouernours, an example to followe, especially to fathers and masters▪ his example is this; On eueryevery child that hee loueth, hee layeth corrections, for this …nd to breake them of their sinnes: … answerably, Gouernours must shew tokens of louelove towards those that are vnderunder them, by due reproofe and correction; that …o they may be broken of their misdemeanor, and brought vntounto obedience to God. It were to bee wished, that both Parents and Masters would followe Christ in this example, and so seeke the reformation of those that are vnderunder them; but more lamentable is the … Parents and Masters doe thinke it sufficient for them, if they prouide for their children and seruante… food, and rayment, and necessaries for the bodie; and so altogether neglect the good of their soules, which is the cause of many sinnes, and so of many iudgements; both which ought to mooue them to put in practise this dutie.

Thirdly, the very order of Christs worde, doth minister vntounto vsus a necessary instruction; …ching his manner of correcting his seruants. For first, hee propounds a direct end of all his corrections vponupon them; to wit, their nurturing and reformation; then, that hee may attaine thereto▪ hee proceedeth thus: First, hee doth conuince their conscience of their sinnes▪ then by reproofes he rebukes and checks them, and lastly correcteth them, by laying chastisments on them. A most excellent and blessed order, in vsing correction for the good of the partie chastised, which ought to bee followed of all Gouernours, parents and masters especially. First they must propound a good end of their correction, euen the amendement and saluation of the partie: and that they may then proceed …, they must first conuince their conscience of the … ▪ then reprooue, checke, and admonish them: and if that take not place, they must proceed vntounto meete and conuenient bodily correction all which must bee done not for reuenge; but to bring thē to amendement, and to make them obedient to the will of God. Whereby wee see how farre many Parents and Gouernours ouer shoote themselues; when as they make their corrections matters of reuenge and choller; wherein they s…eldome intend the reformation of the offender▪ which is a fault flat against the word of God; and therefore to be considered of eueryevery good christian.

Be zealous therefore and repent. In the former Verse hee propounded a remedie against their▪ Spirituall pride▪ In … p. 212wordes hee doth directly propound a remedie against their Luke-warmnesse. But first obserue the coherence of these words with the former. Christ hath said; Whom I louelove I rebuke and correct, according as their fault is: therefore sayth hee to this Church; because I hauehave rebuked and corrected thee by seuere threatnings, for thy Luke-warmnesse, therefore now become zealous and amend.

Here see the proper …nd of all reprofes and corrections: namely, the reformation and amendement of mens faults & misdemeanors whatsoeuer, that so they may bee more carefull of their wayes▪ and more zealous in good duties then euer they were. Whensoeuer therefore wee are reprooued by the word of God; or when the Lord shall visite vsus in body, minde, or goods by any kind of crosse, wee must remember to take occasion thereby to repent and amend, knowing that by all these as by so many Sermons, the Lorde calles vsus to amendement.

Nowe come to the remedie of their Luke-warmnesse; Be zealous. That wee may vnderstand this Commandement, we are to handle some points touching Zeale. First, what is zeale? Zeale is a burning affection in regard of Christian Religion, and the true worship of God. This Zeale is compounded of two affections; of louelove, and anger or indignation; so that in this Commandement are two duties enioyned vntounto this Church. First, that they should louelove Christ, and his Religion aboue all things. Secondly, that they should be greiued especially for this, that Christ was dishonoured, his worship prophaned, and his doctrine not embraced; but insteed thereof false worship, and false doctrine entertayned; when both these concurre, then zeale is in the heart. A most notable Example hereof wee hauehave in Christ: Psalm. 69.9, where the Prophet Dauid in his person saith, The zeale of Gods house had eaten him vp. Whereby thus much is signified; that the heat of his louelove for the maintaining of his Fathers glorie, had euen consumed him; and that his indignation was so great, because his Fathers Name was dishonoured, and his worship prophaned; that it did euen care him vp. This wee shall see to bee true in Christ, if wee read the Hystorie of his life, Iohn 2.17. Yea hee professeth of himselfe, that it was meate and drinke vntounto him to doe his Fathers will, Ioh. 4.34. That thing he preferred before his owne life or safetie: nay, for the accomplishment thereof, hee was content to suffer the pangs of hell. The like zeale was in Elias, when all Israel was fallen to Idolatrie; his heart was zealous for the Lord of Hosts. 1. King. 19.14.

II. point; The kinds of zeale. Zeale. is either good or bad: In good zeale are these things required. I. True faith, as the roote thereof; 1. Tim. 1. vers. 5. The end of the commandement is louelove … of a pure heart, and of a good conscience, and of faith vnfained; Now, one apart of zeale is louelove; and therefore … proceed… from true faith, so must true zeale … and that which is not grounded on faith▪ is rather rashnesse and fiercenesse of nature, than true zeale. II. Repentance; 2. Cor. 7.11, There are seuen … of repentance recyted, whereof zeale is one, that is good zeale: Euen a burning louelove of true Religion, and a godly indignation when false religion is embraced. There may bee zeale in a man that hath no repentance; as was in Iehu, 2. King. 10.16. Come with mee, (sayth hee) and see the zeale that I hauehave for the Lord. Yet he wanted repentance, for Vers. 29.31, It is said, Iehu regarded not to walke in the Law of the Lord God of Israel with all his heart: for hee departed not from the sinnes of Ieroboam, which made Israel to sinne: and therefore he had not in him the true zeale that is heere commanded. III. Zeale must come from knowledge: for without knowledge it is but rashnesse and bold-hardinesse, such as the Iewes had, Rom. 10.2. whose Zeale was without knowledge. And such as Paul had before his conuersion, Phil. 3. vers. 6. In Zeale hee persecuted Gods Church: Knowledge therefore in Gods word, must bee the guide and conductor of our zeale.

III. point; The fruites of zeale must be considered for the better discerning of true zeale. First, true zeale constraineth a man in eueryevery thing to seeke to please God: 2. Cor. 5.13.14.2 Cor 5:132 Cor 5:14Whether we be out of … p. 213wits, we are it vntounto God: or whether we bee in our right mind, we are it vntounto you. For the louelove of Christ constrayneth vsus. So wheresoeuer this true zeale is in any measure, it offereth violence to the heart; so as a man cannot but endeuour to doe his dutie, for the louelove he beareth vntounto Christ. Elihu sayd; The grace of God was in his heart as new wine in a vessell, which must needs vent out, Iob. 32.18.19. Secondly, true zeale makes a man indeuour to serue and please God with all his heart, power, and strength. So good king Iosiah, hearing the words of the Law read, hee turned not slackely or negligently, but 2. kings. 23.25.with all his heart, and all his soule, and with all his might, according to all the Law of Moses: so as like him was no King before, neither after him arose there any like him. Psal. 51, Dauid humbling himselfe for his sinnes, prayes for the pardon of them with such maruellous zeale, as no tongue can vtter: desiring God to remember him according to the multitude of his mercies: often repeating the same thing in diuers tearmes, that in some sort hee might expresse the earnest desire of his heart: And in giuing God thankes for his benefits, he putteth all the strength of his heart thereto, crying out; My soule prayse thou the Lord, and all that is within mee. Psa. 103.1. And thus we see what a thing it is to be zealous; whence true zeale ariseth, and what it worketh in mans heart.

The vse.Seeing wee (as hath beene shewed) are tainted with this sinne of Lukewarmnesse, and coldnesse in religion; let vsus here learne how to redresse this vice. Wee must become zealous, hauing in our heart a feruent louelove of true religion, and a vehement indignation when the same is disgraced, and false worship takes place. Let Religion therefore take place in our hearts; and let vsus bee feruent and shew that same in our liues by zealous obedience. Away with all slacknesse and lukewarmnesse; it were better to bee Iewes and Turkes, and to hold no Religion, then to be luke-warme in the true profession. And thus much for zeale.

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

Here then we hauehave a good Lesson for the ignorant sort, that challenge Gods merciemercy vntounto themselues, because they are no notorious malefactors; as murtherers, & adulterers, they hate no man, but do good vntounto all: but heere they are taught to reforme this their blindnesse and ignorance; For repentance must be for want of good duties, yea for slacknesse therein: therefore let no man sooth himselfe in his ignorance, with a false perswasion that all is wel if he liue not in grosse sinnes. This is the enchantment of the deuill, whereby he rocks many asleepe in their sinnes, till hee carry their soules to hell: A good meaning will not serue the turne; God requires true zeale in well-doing.

Vers. 20. Behold, I stand at the doore and knocke. If any man heare my voyce, and open the doore, I will come in vntounto him, and will suppe with him, and hee with me.

Heere Christ, to keepe his Church from despaire, ministers vntounto them the signes and tokens of his louelove and fauour: and before the same sets downe this note of attention, Beholde, hereby intending to make them more attentiuely to marke the tokens of his louelove, that plainly seeing the same, they might not doubt thereof.

Heereby in generall wee are taught; that if wee would arme our selues against desperation and distrust in any distresse, wee must both often and seriously consider and marke the tokens of Gods louelove vntounto vsus, and that will fortifie our faith: Read Psal. 23, In eueryevery Verse saue the last, hee sets downe tokens of Gods louelove and fauour towards him; and then in the last concludeth thus; Without doubt, kindesse & merciemercy shall follow mee all the dayes of my life, and I shall remaine a long season in the house of the Lord. Our hearts are naturally filled p. 214with doubting, which will bewray it selfe in any distresse. But to preuent and cut off all hurt that may come therby, let vsus marke the good dealing of our God towards vsus; and obserue the tokens of his louelove and merciemercy in his ordinarie prouidence: and these will notably strengthen vsus against distrust. And surely no person is so full of despaire, but if hee could looke backe into the mercies of God, from the beginning of his dayes, and lay them to his heart, they would minister comfort vntounto him in regard of his louelove and fauour at that instant.

More particularly, Christ ministring comfort vntounto this Church, doth expresse his meaning by a borrowed speach, comparing eueryevery man vntounto an house; his heart vntounto a doore, whereby entrance is made, and himselfe vntounto a guest or stranger desiring to come and enter in, not so much to find courtesie, as to shew fauour and kindnesse.

In the words of this verse, there bee two signes of his louelove set downe. First, a heartie desire of their conuersion, which hee earnestly seeketh: Secondly, a promise of mutuall fellowship after their conuersion. The first, in these wordes; Behold, I stand at the doore and knock: In this desire, Christ expresseth two things; First, that this Church (if wee regard the greatest part thereof) had no true fellowship with Christ, nor Christ with them; for hee stands at the doore of their hearts, which were closed vp against him. This may seeme strange, but the case is euident: for though they had in them many good things; as knowledge of Gods will, and did professe the Gospel, and were partakers of the signes and seales of the Couenant of grace; yet they were tainted with this notorious sinne of Luke-warmnesse, which closed vp the doore of their heart against Christ and barred him out.

Here then we are carefully to obserue, that a man may hauehave in him many good things; and yet by liuing in one sin, we be quite cut off from all true fellowship with Christ. Iudas had many excellent gifts: he forsooke all and folowed Christ, he preached the Gospel, and administred the Sacraments; and yet by couetousnes the doore of his heart was quite barred against Christ. So Herode reuerenced Iohn, and heard him gladly, and did many things at his instruction; Mark. 6.20. yet by the sinne of Incest, his heart was so closed, that he had no fellowship with Christ. And so it is with vsus; It is good that wee know the will of God and approue the same, and professe the Gospel, and also receiue the Seales of the Couenant: But yet for all these, our case may be such, as wee shall hauehave no true fellowshippe with Christ. For if wee nourish, though but one sinne, and liue therein; that will make a separation betweene Christ and vsus, bee the sinne what it will; as couetousnesse, adulterie, prophanenesse, or such like. Heereby then, all that desire to hauehave true fellowshippe with Christ, are to be warned to purge their liues from all sinne, so as their hearts bee not taynted with nourishing any one sinne: for euen one sinne w…soeuer it bee, is a strong barre … will keepe Christ from comming into vsus.

Secondly, whereas hee saith:foreign I hauehave stood at the doore: (for so the wordes are) Heere hee speaketh to this Church, as hee vsed to speake by his old Prophets. As by Ieremie, aaIer. 7.25. & 13.Jer 7:25Jer 7:13I hauehave sent vntounto you all my Prophets, rysing early eueryevery day and sending them. And by Esay; Isay. 65.2.Isa 65:2I hauehave spread out my handes all the day vntounto a rebellious people, which walked in a way that was not good; euen, after their owne imaginations. So heere, I hauehave stood at the doore; That is, long, euen till night; as the word supping importeth.

Hereby Christ would signifie his great pacience, in waiting for the conuersion of this people of Loadicea. In iustice hee might long agone hauehave cast them to the pit of destruction for their sinnes, and yet in merciemercy he waiteth for their conuersion; and complaines that he hath waited long. Here then we hauehave iust occasion to take a view of Gods patience in wayting for the conuersion of a sinner. And that which hee saith to this Church; hee may as iustly say vntounto vsus, for hee hath stood very long at our doores, euen 36. yeares and vpward, and yet still continueth knocking, so as he may iustly complaine of his long waiting. Let vsus then here learne to know the day of our visitation, which is then to any people when Christ stands at their doores and p. 215knockes; and vntounto vsus this day is present: Wee hauehave the ministerie of the Gospell; and therefore we must be perswaded, that this is the time of our visitation, and hereupon learne the dutie which Christ teacheth the Iewes: namely, Acknowledg the day of our visitation; which if we doe not, wee must looke for like vengeance which fell vponupon the Iewes, because they regarded not when God sent his owne Sonne from his bosome to knocke at the dore of their hearts.

And knocke. Heere is a further signification of his desire of their conuersion. Wherein we may behold his great & vnspeakable merciemercy towards this Church, and in them towards all other his Children. This Church had bard out Christ by their sinnes: and yet he pursues them, he knockes; hee vseth meanes to enter for … good; and vouchsafes them mercy, … then when they refuse it. Thus when Adam had sinned and fled, and hid himselfe, did the Lord seek him in the garden, & make with him the couenant of grace. And therefore it is truely sayd in aaIsay. 65.1.Isa 65:1Isay, The Lord is found of them that neuer sought him. Luk. 15.4.5, Christ fetcheth the lost sheepe that was gone astray. All which shew and set out vntounto vsus the vnspeakable greatnesse of Gods merciemercy in Christ vntounto miserable man, who then shewes merciemercy vntounto him when he neuer seeketh it. This his merciemercy is verified in all Churches, and vntounto vsus; VVhichWhich must be an occasion to enlarge and stirre vp our hearts to blesse the name of Christ for this vnspeakable merciemercy, in vouchsafing vsus fauor, when we neuer sought it, but refused it.

Quest. How doth Christ knocke?

Answ. The words going before, wherto these hauehave reference, giuegive light vntounto this Question. Before Christ had threatned this Church, euen to spew her out of his mouth for her luke-warmenesse; and after hee counsels her to buy of him gold, and other remedies. Now, vponupon this greeuous threatnings, the Church might despaire of his merciemercy: But Christ to comfort her, tels her here, that these reproofes and rebukes, were but knockings at the dores of their hearts to make them open: For then Christ knocketh at the hearts of any people, when he vouchsafed them means to see their sinnes, and threatens them for the same; and withall giues them coun- wherby they may escape the fearefull punishments thereby deserued.

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

First, seeing wee hauehave Christ knocking at our dores,The vse. there ought not to bee in vsus such dulnesse and deadnesse of heart in hearing him knocke. If a man of any account come and knocke at the dore of our house; oh what a stirre will we make to let him in quickely! VVhat a shame then is it, that we should be dead-harted, when Christ Iesus the King of Heauen knockes at the dore of our hearts? Secondly, this must admonish vsus with all speed to turne vntounto God by true repentance, for wee knowe not how long hee will continue knocking; and if wee doe not heare and turne before he withdraw himselfe from vsus, wee perish eternally; For if we refuse when he knocketh at the dore of our harts, he will refuse when we knocke at the dore of his merciemercy. Prou. 1. 25.26. Mat. 25.11.12.

Note further; this knocking is not ordinarie, but it is ioyned with crying, For he saith, If he heare my voice; so that hee both knocks & cries. It is then the knocking of one that would enter; we therfore ought answerably, with serious regard to receiue the threatnings of the law and the promises of grace, and so bee as earnest in receiuing and embracing him, as hee is in knocking to come into vsus.

The second token of Christs louelove, is a gracious promise of fellowship with them; in these words: If any man heare my voice, and open the dore, I will come in vntounto him, and will suppe with him, and hee with mee. These wordes hauehave beene much abused: and therefore I will stand to set downe the true vse and meaning of the same. Marke, the forme of speech is such, as giues vntounto a mans will & soule an action in his conuersion, whereby hee comes to Christ and receiues Christ.

This may seeme strange, but it is for iust cause vsed by the holy Ghost; for in the conuersion of a sinner, there be three workers; the holy Ghost; the word, and p. 216mans will. The holy Ghost is the principall Agent inlightning the minde with true knowledge, softning the heart, and changing the will from euill to good. The worde is the instrument of the holy Ghost; for now he worketh not by reuelation or speciall instinct; but ordinarily in and by the word, when a man is reading, hearing or meditating, either publickely or priuately: for the word preached is the power of God to mans saluation from faith to faith. Thirdly, mans will, though by nature it be euill and dead vntounto grace, yet being renewed by the holy Ghost, in the first act of conuersion moueth and striueth to bee turned; It is not like a peece of waxe onelyonly passiue, which without any action receiueth impression: But as fire, so soone as it fire doth borne; and so soone as it burneth it is fire: so the will though by nature it mooue not yet being renewed by grace it mooueth, and so some as it mooueth, it is renewed. And hereupon it is, that the holy Ghost ascribeth action vntounto a sinner that is to bee conuerted: which argueth not, that by themselues men can hauehave a will to bee conuerted, but that being renewed, they may will their conuersion. And for this cause is the Gospell preached in these tearmes, Repent and beleeue: not to shew that man by nature can repent or beleue; but that God in mans conuersion, doth giuegive him grace to will and desire the same.

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

Secondly▪ they also abuse this text, that hereby would prooue a flexible free will by grace to be in man: which is this. Sundry men thinke, that after the fall of Adam, all being wrapt vp in sinne, God gaue a generall grace, whereby any man might will, and receiue that which is good: and this grace, though it dispose the will in some part to that which is good, yet it takes not the corruption away, but that remaines still; whereupon if hee will, he may receiue Christ by that general grace, or if hee will not, hee may refuse Christ by his naturall corruption which yet remaineth in him. It is saide, this may bee gathered from this text: But the truth is, here is no foundation for flexible free-will: all that can here be gathered is, that man hath free-will in his conuersion, yet not by a generall, but by Gods speciall grace. Nay, Christs ministry serue… for this end, that those which before could not turne of themselues, might by grace be conuerted. This flexible grace is against Gods word: Christ sayth; aaIoh. 6.45.John 6:45EueryEvery one that hath heard, and hath learned of the Father commeth vntounto me; He saith not, may come if hee will, but peremptorily commeth: For mans will cannot dispose and ouer-… the worke of God; but the worke … God ouer-rules the will of man: though man be vnwilling, yet when God calleth effectually hee cannot but come; For the creature cannot reiect or resist the will and calling of his creator.

If any man open vntounto me, I will come, &c. The proper intent of Christ in this conditional promise, is to prouoke them that be dull and heauy, to listen diligently to Christ words, and to receiue the doctrine of saluation from him gladly.

In the example of this Church we are taught our dutie. Seeing Christ in the ministrie of his word knockes, both by threatnings, by promises, and good counsell: therefore we must all of vsus listen vntounto the words of Christ, & open the dores of our hearts and receiue him into the same. But alas the practise of the world is far otherwise: men are churlish Nabals vntounto Christ, who though he come friendly, yet they repell him; making no account of such against. Nay, we are Bethlemites, which hauehave no roome for Christ in the Innes of our harts, if Christ will needs lodge with vsus, hee must lye among the beasts in the filthy stable; Nay, many send him out of their gates with the Iews, and crucifie him with their sinnes. But let vsus abandon this greeuous sinne, for it is the right way to plunge our soules into the pit of destruction.

Quest. How must a man open his hart to receiue Christ? Answ. By doing two p. 217things. First, hee must labour to see his owne vilenesse; that hee is vnworthy to receiue so blessed a Guest, then hee must humble himselfe, and acknowledge this his vnworthinesse. Euen as the ruler did when he sayd vntounto Christ; Lord, I am not worthy that thou shouldest come vnderunder my roofe, Mat. 8.8. This humiliation is the beginning of grace. This done, hee must by true faith lay hold on Christ; that is, beleeue that Christs death and passion is for the pardon of his sinnes, and for the saluation of his soule: For as Christ dwels in mens hearts by faith, so by faith he must be receiued into their harts. Here some will say, if this be to receiue Christ, then all is well. But take heede thou deceiue not thy selfe with a vaine imagination of thine owne braine in stead of faith. Looke therefore that thy faith be true & sound: If it be true faith, it will work by louelove, euen a true louelove of Christ and his members, which will appeare by keeping his Commaundements. Ioh. 14.23.

I will come in vntounto him, and suppe with him, and he with me. Here is the thing promised; to wit, mutuall communion and fellowship with Christ. This is the principall token of Christs louelove, being indeed the verie ground of all true happinesse, ioy, and comfort: and therefore it is added to mooue them to open vntounto Christ. This societie, is here propounded in two parts. First, the sinner being conuerted, makes a feast vntounto Christ; I will come in vntounto him, and suppe with him. Secondly Christ makes a feast vntounto him; And hee shall sup with me. And in these two consists the sum of Salomons song of songs; where Christ entertaineth the Church, and the Church againe feasts Christ.

For the first; some may aske, how can a poore sinner make a feast for Christ? Answ. Cantic. 4.16. The Church or euerie Christians soule, calleth Christ vntounto a feast in his Garden to eate his pleasant thinges. This Feast consisteth of these things. First, of the fruits of true repentance. Psal. 51, 17, A broken and contrite heart, is a daintie di… ▪ acceptable vntounto God. Secondly, of an hart beleeuing the word and promises to God; for without faith it is impossible to please God, Heb. 11.6. Thirdly, the penitent sinner must aaRom. ….1.giuegive vp himselfe in soule and bodie, a holy and acceptable sacrifice vntounto God, by seruing God faithfully, not only in the duties of piety, but also in the faithfull perfourmance of the duties of his particular calling: these be the delightfull dishes wherwith Christ is fed.

The second feast is made by Christ, and hee shall sup with me. Christ comes not to bee entertained onelyonly, but to entertaine; And the feast which he makes is his own bodie and blood: bbIoh. 6.55.John 6:55For his flesh is meat indeede, and his blood is drinke indeede. The vessels whereon these meates are caried, are the Word and Sacraments. And all that bee his welcome guests, are true penitent sinners, which hauehave hungring and thirsting hearts after his bodie and blood. Luk. 1.58. And from this feast arise these blessings: ccRom. 14.17Rom 14:17Righteousnesse, peace of conscience, and ioy in the holy Ghost.

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

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

Vers. 21. To him that ouercommeth will I make to sit with me in my throne, euen as I p. 218ouercame, and sit with my father in his throne.

Vers. 22. Let him that hath an eare, heare what the spirit sayth vntounto the Churches.

Here is the conclusion of this Epistle, and it hath two parts. A Promise, vers. 21, and a Commaundement. vers. 22. In the Promise, note two things. First, to whome it is made, To him that ouercommeth. Hereof we hauehave spoken. Secondly the thing promised; that is, fellowship with Christ in glorie: I will make to sit &c. whereby is not meant equalitie of glorie and honor; for that is not possible for any creature to receiue. But a participation onelyonly of some part of his glorie: so much as shall suffice for his perfect happinesse. And because it might bee thought no great matter; therefore it is illustrated by a comparison, as I ouercame, and sit with my father in his throne. As if hee should say; I will aduance them, that ouercome their spirituall enemies, into the participation of my glorie, euen as my Father (when I had ouercome) aduanced me into the fellowship of his glorie. Now Christ as hee is Mediator, is inferiour to his father, and in that regard is not aduanced to equall glorie with his Father, though he sit with him: So the members of Christ, being inferiour vntounto him, may sitte with him in his throne, though their glorie be vnequall. These things for substance hauehave beene handled. Chap. 2. vers. 26.28.

The second part of this conclusion, Let him that hath an eare, heare &c. hath also been handled before.

The fruit of the righteous, is as a tree of life:

And he that winneth soules, is wise.

Prou. 11.30.

FINIS.