Exposition of Revelation 1-3, Chapter 2 (1 of 4)

Exposition of Revelation 1-3 · Chapter 2 (1 of 4)

p. 70THE SECOND CHAPTER.

Vers. 1. VntoUnto the Angell of the Church of Ephesus write: These things sayth he that holdeth the seuen starres in his right hand and walketh in the middest of the seuen golden candlestickes.

IN this Chapter and in the next, is contained the fourth action of our Sauiour Christ: wherein he giueth seuen particular commaundements to Iohn, to write vntounto the seuen Churches of Asia, and to send vntounto them seuen letters or Epistles. The first of which commandements is expressed in the beginning of this first verse: VntoUnto the Angell of the Church of Ephesus write▪ Then after followeth p. 71the Epistle, These things, saith hee, &c. continuing to the eight verse. First, for the commaundement: The partie to whom Iohn must write is the Angell: which word may bee expounded two wayes: either to signifie the minister or pastor of the particular church of Ephesus, and so it is commonly taken of the most: or els it may be token the company of the ministers, teachers, and gouernours of the church of Ephesus: for therein were many pastors and gouernours, as appeareth Act. 20.28. where Paule calleth together the Bishops (as the word signifieth) and giueth them charge ouer their particular flockes. Now in Scripture the name of one person taken collectiuely, oftentimes signifieth the whole multitude, as Exod. 4.22. Israell is my sonne, euen my first borne, Where the whole body of the people of Israel is called by the name of one man. And so though Antichrist bee not one particular man, but a state and company of men in the succession of Popes: yet is that whole estate noted by the speciall name of one man… as that (a)(a)2. Thes. 2.2 Thess 2Antichrist; that man of sinne: and sonne of perdition. Thus we see how the word Angell may bee taken: and whether wee vnderstand it of one man, or of the whole company of elders, it is not much materiall.

In this particular commaundement note two points: First, that Christ his intent is to write to the whole church of Ephesus, as appeareth Chap. 1.11. where Iohn is commaunded to write in a boohe, and send it to the Churches: as also by the conclusion of this Epistle, where it is sayd, Let him that hath an eare to heare, heare what the spirit saith vntounto the Churches: Verse. ….and yet he directeth his Epistle not to the whole church, but particularly to the Angel or pastor therof. This he doth for two causes: First, to intimate vntounto this minister his duty: which stood in two things: In teaching the contents of this Epistle vntounto the whole church: & in becomming a patterne and example to them all, of doing the things therin required. Secondly because either much good or much euill comes to eueryevery particular church by the ministers thereof, such is the efficacie of his place and calling. If he be faithfull he bringeth great good to the church: if vnfaithfull, exceeding great hurt: as might easily be proued by many examples in all ages. Now Christ writeth to the Angell of this church, that he might be a meanes of much good vntounto them al, by exciting them to the practise of all good duties required in this Epistle.

II. point. Among all the churches of Asia Christ writeth first to the church of Ephesus: not for that this church had authoritie ouer the rest (for they were all candlestickes, and all of gold) but because Ephesus was the mother citie, farre exceeding the rest in riches and estimation. Whereby Christ giueth vsus to vnderstand, that his will is, that those people, towns and cities which excell others in estimation and wealth, should also go before them in knowledge▪ obedience and other graces of God. And so answerably should it bee with particular persons: They which excell others for outward reputation and temporal blessings, ought to go before them in spiritual graces, as godlinesse and religion. Those which shall faile herein, and suffer others that are far their inferiours for outward things to go before them in spiritual graces, shall find it true to their shame before men, but especially at the tribunall seat of Iesus Christ.

Thus much for the commandement. Now followeth the example it selfe, which containeth three parts (as all ordinarie Epistles doe.) A pereface▪ A proposition; and the conclusion. The preface is in these words, These things, saith he, that holdeth the seuen starres in his right hand, and walketh in the middest of the seuen golden candlestickes. The proposition and conclusion, in the verses following. The preface is borrowed from the former chapter, verse. 16. and 13. Where also it was handled. The intent of Christ herein is to draw this church to a reuerent adoration of his person; and to cause in them a greater care to embrace and obey his admonition. This appeareth by that twofold action which he auoucheth of himselfe, to wit, his holding the seuen starres in his right hand, and his walking in the midst of the seuen golden candlestickes: by the first whereof is signified his power in protecting and gouerning his ministers. And by the second is noted his presence in the middest of his church, guiding and blessing his ministers with all the members thereof. As if p. 72he had sayd: If I be he that hauehave power to protect and gouerne; that am present also to blesse and direct both ministers and people: then my admonitions are to be reuerenced and obeyed.

In this preface note two special points. First, that Christ here againe repeateth that which was before deliuered touching his presence in his church, and his mightie power and prouidence ouer the same in protecting, guiding, and blessing both minister and people. By which reputation hee would giuegive vsus to vnderstand, the specall weight and moment of this point, to wit▪ that it ought to be ingrauen in the harts of eueryevery one in Gods church. And indeed till we be persuaded thereof, wee shall neuer learne religion soundly. The ground of true religion is this▪: To take the true God for our God. And Christ Iesus for our redemer: and it consisteth not in a swimming notion hereof in the braine, but in the sure persuasion of the heart, which we neuer hauehave till we be resolued both of Christs presence with vsus: and of his prouidence ouer vsus; for our blessing and defence.

II. point. In this preface also note: that the persuasion of Christs presence and speciall prouidence in his church, is a notable meanes to draw vsus on to all good duties; for thereby Christ would persuade both the ministers and people of Ephesus, to receiue and embrace this his Epistle. And no doubt he that is indeed persuaded hereof, cannot but bee moued to walke before God in all holinesse and obedience: as did Enoch, Abraham, and all the godly patriarkes. Thus much for the preface.

Verse. 2. I know thy workes and thy labour, and thy patience, and how thou canst not forbeare them which are euill, and hast examined them which say they are Apostles and are not, and hast found them liers.

Here beginneth the second part of this Epistle, to wit, the proposition; containing the substance and matter of the whole Epistle. This proposition hath two points. First, a commendation of this church, in the second and third verses. Secondly, a rebuke and reprehension, in the fourth verse. The commen…ation is first generall in these words: I know thy workes. Then more particular, for special duties & actions in the words following, and thy labour and patience, &c. For the first, I know thy workes: many doe expound this of workes of merciemercy and liberalitie: but that wil not so well stand; for he saith to euerie church, I know thy workes; and yet some of them are blamed for want of these good workes. By works then is meant, the wayes, that is, the practises and dealings of the whole church: as well of ministers as people, in all their affaires. Also by knowledge here we must vnderstand a knowledge that goeth with application, as may appeare by comparing this with the fourth verse, whither it hath relation: for thus they must go, I know thy workes, and approue of them: and yet I hauehave somthing against thee. So that his meaning is, I know thy workes, that is, all thy wayes and dealings in thy life and conuersation are manifest vntounto me, and I do generally approue of them.

Here first in this testimonie of his knowledge, Christ ministreth a remedie against secret sinnes and offences. The theefe, the murtherer, and adulterer wait for the night wherein to attempt their shamefull practises: The tradesman in secret falsifyeth his weights, and mingleth his wares: among most men fraud, oppression and iniustice do abound: and all because they thinke, that if men see not, all is well: as Dauid saith the wicked man saith, God shall not see, he will not regard. Psa. 94.7.Ps 94:7But if men could thinke and bee persuaded of this, that Christ seeth and knoweth all their wayes, it would cause them to make conscience not onelyonly of grosse sinnes, but euen of their hidden and secret offences.

Secondly, whereas this knowledge is ioyned with approbation, it may be demanded how this can stand with the iustice of God, to approue of that which is not answerable to the tenour of his law, as the best workes of the most righteous man are not, beeing stained with some corruption, Isay. 64 6. Answ. The Gospell, which is another part of Gods wil, reuealeth more vntounto vsus than euer the law could do: namely, that if a man bee in Christ, to him there is no condemnation; and that God will accept his true desire and endeuour to please him for p. 73the deed it selfe, 2. Cor. 8.12. And thus according to the tenour of the Gospell Christ approueth of their workes in this place, though they were not able to abide the …igor of his law. But a Papist will here reason thus: If a righteous mans workes bee approued of God, then they are no sinnes (for God will not approue of any thing that is sinfull) and if his workes be no sinnes, then he may fulfill the law; and so bee iustified by his workes. Answ. That which Christ approueth simply, hath no sinne in it; but here he onelyonly approueth of their workes in part, namely, so farre foorth as they came from the work of his spirit in them: but as they proceed from the will of the worker, which is in part corrupt, they are not free from the staine of sinne; and so he approueth them not. Againe, workes of grace are approued of Christ with the pardon of sinne: for accepting of the person, he remitteth the faults that be in his good workes, and so onelyonly approueth his own worke in him. And so here we must conceiue of his approbation of their workes, to wit, as proceeding from his spirit, and hauing the faults thereof remitted in his owne merit.

The speciall commendation of this church is for particular actions: The first whereof is diligent labour: which is an excellent worke especally in a minister of Gods word, to be painefull in his particular calling, for the faithfull instruction and godly regiment of his particular charge. Hence Paule saith, 1. Tim. 5.17. He that laboureth in the word and doctrine is principally worthy double honor. And herein Paul matcheth, yea preferreth himselfe before other Apostles, That hee laboured more abundantly in the ministery of the Gospell than they all, 1. Cor. 15.10. Hence we learne that the worke of the ministerie,The Vse. if it be done as it ought, is a worke full of great paines and labour, contrary to the common opinion of men, who thinke that the life of the minister is full of ease, and his calling a matter of nothing, such as may be done with the turning of the hand: but here the iudgement of Christ is other wayes, who vseth not thus to approue a light or idle worke.

Secondly, this commendation of diligence in the minister must admonish all christians that desire to be approoued of Christ, to giuegive all diligence to learne and know the will of God that they may do the same. And here a common fault is to be reproued: many will heare, but where is their labour to grow in knowledge & in grace? that is wanting: which i… the cause of such fruitlesse hearing as is common in the world. For earthly things men refuse no paines: but Gods heauenly knowledge and graces are not regarded. What a shame is this that men should bestow their strength and wit about base and transitorie things, and yet neglect the main good which concernes their soules for euer.

Thirdly, the ministers diligence in teaching, must prouoke conscience of obedience in the hearers; that is the end of his worke, without this hee spends his strength in vaine, and therefore with the Apostle they must indeuour in all things to keepe a good conscience before God and all men, Act. 24.16.

The second thing which Christ here commends, is patien…e in bearing the crosse, which doth vsually accompanie the Gospell of Christ. And this indeed is praise worthy in the angel of this church: for herin he goeth before sundry worthy prophets: Ieremie was maruellous impatient, for the mockings of the people: (a)(a)Ier. 20.14, 15.Jer 20:14Jer 20:15And though Ionas had beene schooled in the whales belly, yet when all things went not according to his mind in the destruction of Niniuie, he became exceeding discontent.

Herein must all the ministers of the Gospell become followers of the Angell of this church.The Vse. While they labour in the Gospell of God▪ they must possesse their soules with patience, and make knowne to all men their meeke and mild spirit. Yea euerie christian in the profession of religion must learne to practise this duty. Luk. 8.16. The good ground receiueth the seed, and bringeth forth fruit: but how? with patience: Neither can wee possibly attaine to eternall life, vnlesse we arme our selues with patience to beare the crosse: for whosoeuer will liue godly must suffer affliction, 2. Tim. 3.12. Through many tribulations we must enter into heauen, Act. 14.22.

II. Againe here obserue how Christ ioyneth labour and patience together: this he doth for two causes. First, to let p. 74vsus see the fruit of sinne which God hath set on the labour of man. Before the fall, the labour of mans calling was practised without all trouble or paines; but since mans fall, the best callings hauehave their crosses and vexations, which are the punishments of mans transgression. Socondly, to shew vsus the malice of Sathan against the good progresse of the Gospell,1. The. 2.18. Paul saith to the Thessalonians, He would hauehave come to them but Sathan did binder him. He seeketh the trouble and sorrow of the minister, not onelyonly by stirring vp persecution, but by keepinh his people from profiting by his ministerie: and therefore euerie minister had need to take paines with patience in his calling.

And as Christ ioyneth together labour and patience in the worke of the ministerie: so should eueryevery christian after this direction ioyne patience with his paines in the duties of his particular calling, whether it be in church, commonwealth, or familie. For looke what is the estate of the minister in his place, such shall be the estate of euerie child of God in his. This therefore they must doe: first seeke to know the duties of their particular calling, and therein labour and take paines with all good conscience: Then considering the crosse doth accompany godly diligence, they must labour to ioyne patience with their diligence, for their continuance in weldoing euen vnderunder the crosse. And for attaining of this patience, they must set before them the promises of Gods blessing▪ and protection while they so continue, not suffering themselues to be dismayed by any affliction. And if we shal thus walke in the duties of our particular places painefully and with patience, wee shall hauehave our commendation of Christ Iesus and his blessed reward, which farre surpasseth the praise of men and their rewards. But on contrarie▪ if we walke in our callings negligently, or else forsake them because of afflictions: or be impatient in our labour, we shall loose our reward, and vndergo the rebuke of Christ, which is worse than all outward euils that can befall vsus.

The third speciall worke for which Christ commendeth this church is, seueritie shewed against wicked men: in these words, And how thou canst not beare them which are euill. By euill men, Hee meaneth such as liued offensiuely, and maintained manifest errors and heresies. These she could not beare, but iudged them as burdens: and therefore sought to disburden her selfe of them.

Hence we may gather, that it is a necessary thing for eueryevery church to be purged of euill men.The Vse. The church of God in all ages hath put in practise this worke. So soone as Cain had slaine his brother Abel, (a)(a)Gen. 4.14.Gen 4:14God cast him out from his face, as appeareth by his owne complaint, to wit, from that particular place where Adam and his familie worshipped God. When false prophets and Idolaters did arise among the Israelits, the Lord commandeth (b)(b)Deu. 13.7, 8.Deut 13:7Deut 13:8That they should be killed and taken from among them. And therefore hee saith to Ieremie (c)(c)Ier. 15.19.Jer 15:19If thou turne and repent, I wil bring thee againe, and if thou take away the pretious from the vile thou shalt be according to my word. 1. Cor. 5.4, 5, Paul commandeth in the name of Christ, that the incestuous mā be deliuered vntounto Sathan, the church purged of that old leauen, and that wicked man put from among them, verse. 13. Besides the euidence of these testimonies, some reasons may be added to prooue the necessitie of this separation. First, God will be worshipped in an holy manner; and they that worship God must be purged and sanctified; but euill men defile Gods worship, and therefore they ought to be seuered from the church. Secondly, lest the whole church be infected with the contagion of their doctrine, or the infection of their life: for as leau…n sowreth the whole lumpe, so will euill men defile the whole church. Thirdly, they are burdens to the church, and therefore must be cast out. For the church should be eased of eueryevery burden.

This doctrine is the truth of God, & ought to be practised of Gods church. Whereby we may see a common fault in the most cōgregations among vsus: wherin all that will are admitted not onelyonly to the hearing of the word, but also vntounto the Lords table, hand ouer head without restraint, as though euerie man were a good & sound christian: Whereas experience sheweth, that many be ignorant, many contemners of the Gospell, many Saboath breakers, drunkards and blasphemers, p. 75all which ought to bee barred from the sacraments: and in that respect seuered from the church as burdens.

Secondly, hence we may gather, that Christ hath giuen to his church a power iudiciall, to suspend euill men from the sacraments, and to excommunicate them from the outward fellowship of the church: for els he would not hauehave commended this minister with his church for the execution of this power. The reasons alledged to the contrarie, are of no force. I. Say they, the parable, Matth. 13.30. alloweth the growing together of tares and wheate till haruest: and therefore euill men must bee suffered in the church without seperation. Answ. In that parable Christ speaketh not of any particular purging of the church by Ecclesiasticall iurisdiction: but of the vniuersall purging of his whole church by his holy Angels in the end of the world: for there the field doth not signifie any particular church, but the whole world: and the seruants are not m…n, but Angels▪ that must gather together all both good and bad in the end of the world, to the last iudgement. Againe they alledge, Luk▪ 14.23, Compell them in the high wayes to come into the supper. Here (say they) all must bee brought in, but none must bee excluded the society of the church. Ans. Christ speaketh not of compelling men vntounto the sacraments, but vntounto the ministerie of the word, wherto men must be caused to subiect themselues: which hindereth nothing why the vngodly should not be debarred from the sacraments, which are the seale of Gods mercy in Christ, ordained onelyonly for such as repent and beleeue. Qu. Seeing this separation must be made, how farre forth may wee conuerse with those that are openly euill & offensiue either for life or doctrine? Ans. Euill men must be considered diuers waies: first, as they be members of some commonwealth, of some citie or incorporation: secondly, as they are members of some particular church by tolleration. In the first regard, it is lawfull for vsus to conuerse with thē, I. for outward dealings and ciuile affairs, as bargaining, buying and selling, &c. II. we may maintaine outward ciuile peace with them. So Paule commandeth the Romans Rom. 12.18Rom 12:18to hauehave peace with al men so much as in them lay: that is, so far as it would stand with faith & good conscience. III. In this ciuile conuersing with the wicked we must perform all duties of outward courtesie and louelove vntounto them, so far forth as it doth not dishonor God, or hinder the good of the church. And therefore Paule commaundeth vsus to be (a)(a)Tit. 3.2.Titus 3:2soft and courteous, shewing all meekenesse vntounto all men; euen to euill men, as the reason following sheweth:Verse 3. For wee our selues were in time past vnwise, disobedient, deceiued, &c. and then were we euill.

Secondly, consider them as dwellers in the church, and members by permission: and so we may liue with them in it: for we may not make a separation from the church, because wicked men are permitted therein. Christ liued among the Iewes, though their teachers and rulers were both heretickes and hypocrits: and yet wee must remember, that liuing among them, and beholding their wicked conuersation, wee must not approoue of their vngodlinesse, but bee grieued for the same, as righteous Lot was for the abhominations of Sodome, 2. Pet. 2.7▪ Further, if it fall out by the negligence of the gouernours, that euill men bee admitted to the Sacraments, we must not for their companie refuse to communicate: for our sauior Christ liuing among the Iews communicated with them in their Sacraments and seruice of the Temple, though many of them were notorious both for wicked life and false doctrine. The reason is: for that another mans euill conscience doth not defile our good conscience: but wee may keepe a good conscience in that action wherein the wicked is defiled. Now though wee may thus conuerse with euill men, yet these two caueats must be obserued, I. To hauehave no priuat companie with knowne and open euill persons. This Paule expressely forbiddeth, saying: I hauehave written vntounto you, 1. Cor. 5.10, 1…1 Cor 5:101 Cor 5:1that you companie not together: that is, in priuate and familiar manner. II. Wee must not shew speciall familiarit… to euill persons. God will not take the wicked by the hand, Iob. 8.20. and we should be followers of God. Therefore S. Iohn sayth: If any man come vntounto you, and bring not this do…trine, receiue him not into house, neither bid him God speed. 2. Iohn. 9. Which must bee vnderstood of speciall familiaritie: for thereby we doe not onelyonly performe outward dutie to the person, but also giuegive p. 76countenance to their sinnes: which in any case wee must not doe. And thus wee see how to conuerse with euill men.

Hereby all those are iustly blamed which fit themselues for the humors and dispositions of al companies.The Vse. This ought not to be. If any be knowne to be openly wicked, either for life or opinions, wee must not keepe priuate companie with them, or affoord them our speciall familiaritie; but by withdrawing our selues from them, case vsus of such burdens:

Our Sauiour Christ hauing commended this church for her seueritie against the wicked, in that she could not endure them, doth prooue the same to bee true by two arguments. The first whereof is contained in these words: And hast examined them, &c. to the end of the third verse. The second, in the sixt verse. For the first: it is taken from the sharpe and round dealing of this church against euill men; and it hath two parts: First, her discouerie of false Apostles, And hast examined them which say they are Apostles, and are not, and hast found them liers. Secondly, her opposing her selfe against them, being discouered, in the third verse: Thou hast suffered, and hast patience, &c.

In their discouerie of these false Apostles note two speciall points: first, that God hath giuen to particular churches the spirit of wisedome, that is, the spirit of discerning: This appeareth by sundry testimonies of Scripture, 1. Cor. 2.15. The spirituall man, that is, bee which is endued with Gods holy spirit, discerneth all things. And Paule (a)(a)1. Cor. 11.29.1 Cor 11:29assumeth, That the faithfull Corinthians did discerne the Lords bodie: that is, see and put a great difference betweene the bread and wine in that sacrament, and other common bread & wine: which none that want the spirit of God can doe. Againe, he biddeth them (b)(b)2. Cor. 13.52 Cor 13:5proue themselues whether they be in the faith or not: to giuegive vsus to vnderstand, that they had a gift of discerning, whereby they did know their owne estate, whether they were vnderunder the curse, or vnderunder grace. And S. Iohn biddeth the Church to (c)(c)1. Ioh. 4.1.1 John 4:1trie the spirits: that is, those doctrines which men pretending the gifts of the spirit, did teach. And in this place this churches discouering of false Apostles, declareth plainely, that shee hath a gift to discerne who bee sent of God to teach his church, and who not. And hence the godly learned in the church are sayd to hauehave their sences exercised to discerne both good and euill, Heb. 5.14. And in this regard, the churches of God differ from all other companies of men. For vnlesse men be of Gods church, they want this gift of discerning spirituall things that differ, as true Apostles and false, good and bad, truth and falshood, &c.

Hence we may gather, that the church of God hath a gift to discerne which is a true church, and which is not:The Vse. for the church can discerne whether a man bee a true Apostle, or not: and by the same gift it may discerne the state of any particular church. Whence also it followeth that wee may easily see whether the church of England bee a true church, or not: It pleaseth some to call it into question, as it now standeth; and they auouch, That it is no church of God, that there are no true Ministers, no true preaching, or right administration of the Sacraments in it: and that these things with vsus are illusions of Sathan, and our church his synagogue. But that ours is a true church of God is thus prooued: The churches of Germanie, Fraunce, Scotland, and Italie, that hauehave receiued the Gospell, are the churches of God: and they hauehave the gift of discerning which is a true church of God, and which is not. Now they giuegive the right hands of fellowship vntounto vsus, and reuerence our church as the church of God. To whose testimonie we must rather cleaue, than to the opinion of a few priuate men, and so resolue our selues, that wee are the true church of God.

Secondly, hence we may gather, that the church of God hath a gift to discerne scripture from that which is no scripture. The papists say the church indeed hath this gift: but it is by counsell and commission frō the church of Rome; which is a meere forgerie. For the church of Ephesus, which could discerne of false Apostles, could no doubt by the same gift discerne of the booke… of God, and that without counsell from the church of Rome; for at this time when Iohn writ▪ it was a more famous church than the church of Rome, and therefore went not thither for counsell.

p. 77II. point. In what things this discerning of false Apostles doth consist: it is a iudiciall action of the church, consisting in two things here noted: First, in examination of false doctrine and false teachers: secondly, in condemnation afterward. The examination of them is set downe in these words: And hast examined them that say they are Apostles, and are not. Their condemning or sentence giuing, in the words following, And hast found them liers.

For the first: examination is a gift of God to his church, and was here vsed for the triall of false Apostles. Que. How may any church trie a false teacher? Answ. This is a point of large discourse: but the heads of true examination are these.

First, that church or that man that would rightly examine a false teacher, must prepare himselfe thereunto after this manner: he must looke that he hauehave a meeke spirit and an humble heart; for God reuealeth his will, not to the proud, but to the meeke and lowly: and as Isay sayth, to them that are of a contrite spirit, Isay. 57.15. And in this humbling of himselfe, a man must renounce his owne naturall wit and reason, and become nothing in himselfe but euen a foole, in respect of his owne conceit. Also he must vnfainedly pray to God, that hee would reueale vntounto him his truth. Aske (sayth Christ) and it shall be giuen you▪ euen (a)(a)Luk. 11.13Luke 11:13the holy ghost, vntounto them that desire of the father. And S. Iames sayth: (b)(b)Iames 1.5.Jas 1:5If any man lack wisdome, let him aske of God, which giueth to all men liberally.

Secondly, after preparation hee must labour to know throughly what the false teachers are, and what be thei… opinions, with the grounds and foundations thereof; wherein they agree, and wherein they differ from the truth of God, maintained by the church: for it is a foule ouersight to misconceiue the state of the aduersaries question, by propounding it otherwise than they hold, as it falleth out with many in the handling of controuersies.

Thirdly, due proofe must bee made, whether the aduersaries doctrine bee of men or of God. This is Gods commandement, 1. Iohn. 4.1. Proue the spirits, whether they be of God, or not. And for triall hereof, we must hauehave recourse vntounto the word of God; it must be Iudge in this cause, Isa. 8. vers. 20, To the law and to the testimonies, if they speake not according to this word, it is because there is no light in them. Iohn. 5.39, Search the Scriptures, for in them yee looke to hauehave eternall life, and they are they which testifie of mee. Who is so fit to iudge in the matters of God, as God himselfe? and so hee doth in his written word, of all doctrine and opinions in religion. The Scriptures shew whether the doctrine examined be directly gathered thence, and by iust consequent, or not.

Fourthly, serious consideration must bee had of the faith and liues of the teachers examined: for a false teacher by Gods iust iudgement is vsually a wicked liuer. And therefore Christ sayth: (a)(a)Mat. ….1… ▪yee shall know them by their fruits: if they bee throughly examined, such they will appeare, howsoeuer for a time they may bleare the eyes of men: as the hystories of the church in many famous heretickes doe plainely declare.

The second braunch of this discouerie, is sentence giuing, in these wordes: And hast found them liers ▪ The church here giueth out a sharpe and seuere sentence against them, shee calleth them false Apostles and liers; and yet she sinneth not, for Christ commendeth her for it. Though to raile or taunt cannot beseem any, yet magistrats and ministers in their places may giuegive ou… seuere speeches against offendors in token of detestation to their sinnes, and not offend. Thus Iohn called the Scribes and Pharisees a generation of vipers, Matth. 3.7: and our Sauiour Christ called Herod a foxe, Luk. 13.32. and Paule called the Galathians fooles, Gal. 3.1. And in this place the church calleth these false teachers lyers, which is very much: for therein shee accuseth them of three things: First, of teaching that which was false indeed: secondly, that they know it to be false, and so sinned of knowledge. Thirdly, that they did it of malice, with intent to blind the eyes of the Church, and to deceiue the people.

In this discouerie,The Vse. wee may obserue the iust accomplishment of Paules prophecie, Acts. 20.29, 30. namely, that there should rise vp among the Ephesians grieuous wolues, and men speaking peruerse p. 78things: and such were these false Apostles, who after examination were found liers.

Againe, seeing in the dayes of this Apostle Iohn, men durst presume to claim Apostolicke authoritie, and call themselues Apostles when they were not: no maruell if the Pope of Rome sixe hundred yeares after did challenge to himselfe to be Peters successour, and to hauehave Apostolicke authoritie: and that they dare now auouch some bookes to bee scripture which are not; as also bring in their traditions & vnwritten verities to bee receiued and obeyed equally with Gods word.

Verse 3. Thou hast suffered, and hast patience, and for my names sake hast laboured.

Here our Sauiour Christ declareth how this Minister and church of Ephesus opposed themselues against false teachers after their discouerie. The manner we shall see in handling the points particularly as they lie in order. Thou hast suffered, or, Thou hast borne a burden: for the word signifieth to be pressed downe vnderunder a great burden. This burden was the troubles which false Apostles brought vponupon them after they were discouered, partly by open affliction and persecution, partly by the spreading of their hereticall and schismaticall doctrine. These false teachers were Ebion, Cerinthus, Marcion, and such like, who in the dayes of Iohn troubled this church, as hystories do shew.

Here wee may obserue, that it is Gods will, that the best churches should be troubled by wicked men and hereticall teachers, who both by false doctrine and persecution become grieuous burdens. This the Lord permits for weighty causes, I. That true beleeuers may bee excited more constantly to embrace the syncere doctrine of the Gospell: and therefore Iude (a)(a)Iud. 3.Judg 3most worthily exhorts the Christians in his time to fight for the common faith. II. That professors may be tried whether they soundly hold the doctrine of the Gospell, or not. 1. Cor. 11.19. It is …ette (sayth Paule) that there should bee heresies in the Church, that they which are sound in the faith, and approoued, may …ee knowne. III. That God may execute his iudgements vponupon wicked men and hypocrites that hauehave not loued his truth, reuealed vntounto them, 2. Thess. 2.10, 11. God gaue them vp to strange illusions to beleeue lies, because they hauehave not loued his truth. For many know the word, that louelove it not.

This must teach vsus to take heed of a common scandale in the world, which is,The Vse. to be offended at religion, because there be in the church schismes and heresies: which come not from the Gospell, but from the malice of Sathan, who soweth his tares among the Lords wheate. Wee must consider, that it is the will of God there should be such euils in his church; and therefore should labour to bee so farre from offence, that hereby wee bee rather prouoked with more cheerefulnesse and courage to louelove and embrace religion.

And hast patience, and for my name hast suffered, &c. Here is set downe the dealing of this church against these false Apostles in all their persecutions. But first note the coherence of this vertue with the former: Thou hast suffered trouble, and hast had patience. Quest. How can these stand together? It is against mans nature in trouble to be patient: for troubles and afflictions make men discontent, and to fret against God and man. Answ. They stand not by nature▪ but by grace, Rom. 5. vers. 4. Tribulation bringeth forth patience: namely, to all those that hauehave receiued to beleeue in Christ; for to them God giueth the spirit of meekenesse in their troubles, shedding his louelove into their hearts, whereby they are enabled to suffer any thing for his name, euen with ioy.

And hast patience. This is the first means whereby this church opposed her selfe against the false Apostles: they troubled her two wayes; by persecution, and by false doctrine. Now▪ by patience this church opposeth her selfe against their persecutions. And indeed that is the most excellent meanes for any man or any church to oppose thēselues against their enemies, and to vanquish them: for hereby they shall stop their mouths, and if it bee possible win them to their faith and religion.

In this their practise wee hauehave an example for our direction:The Vse. how to oppose our selues against wicked men, with p. 79whom we liue; or any enemie that shall trouble vsus, either by oppression, or hereticall doctrines: We must not render taunt for taunt, and abuse for abuse; but labour for patience, not in bearing with their sinnes (that may not bee) but in a meeke enduring of their iniuries and wrongs whereby they trouble vsus. Thus shall we stoppe their mouths, and soonest ouercome them.

And for my names sake hast laboured. Here Christ setteth downe the second meanes whereby this church opposeth her selfe against the spreading of false doctrine by these false Apostles, which was the second way wherby they became a burden vntounto her. The meaning of the words is this, that they had taken much paines to maintaine the glory of God, and the true doctrine of Christ Iesus, labouring therein as much as the false Apostles did to broach their damnable heresies.

Here wee are taught a second duty how we are to oppose our selues against all hereticall and scismaticall teachers: namely, as they labour to publish their false doctrine; so must wee endeuor to maintaine the glorie of God and his true religion. Hereunto a twofold labour is required: partly of the minister, and partly of the people. The labour of the minister stands in these things principally. I. He must endeuour by reading and studie to furnish himselfe with the true knowledge of the foundation and substance of the Gospel & true religion, that hee may be able soundly and plainly to teach the same. For this cause S. Iohn is commanded to eat the little booke, Re. 10.9, 10, which was as it were by studie and meditation to hauehave the same digested and setled in his heart. Hence Malachie saith (a)(a)Mal. 2.7.Mal 2:7The priests lippes should preserue wisedome, and thither should the people come for instruction. And euerie scribe taught of God must hauehave store in the treasury of his har…, like a good housholder, Matth. …, he must deliuer the whole will and counsell of God, concerning saluation, truly and distinctly vntounto his people, as it is propounded in the booke… of the Prophets and Apostles. This Paul commendeth by his owne example, Act. 20.27. testifying vntounto this Church that He had taught them all the will of God, and kept back… nothing which he was commanded to deliuer vntounto them. III. Hee must labour to discerne and bee able to discouer false teachers vntounto the people; that hee may not onelyonly know them himselfe, but also cause the church to take notice of them, Tit. 19. Paul requireth that the teacher in the church, Be able to conuince the gainsaiers to his truth. In this discouerie he must do two things. First, detect their hereticall doctrins. Secondly, their wicked maners. Thus dealt our Sauiour Christ in his owne person liuing in the church of the Iewes, with the Scribes and Pharises: he did detect vntounto the people their false interpretations of the law, Mat. 5.21, to the end. And also their wicked liues and damn…ble hypocrisie, Mat. 23.3, 4. &c. to the end. And Saint Paul in all his Epistles, laboureth to discouer the wicked liues, and to confute the hereticall opinions of the false Apostles. IV. Hee must endeuour that the doctrine of the gospell thus published, may edifie. This is the end of all teaching, as Paule sheweth, 1. Cor. 14. throughout the whole chapter. Now it doth edifie, when it is so applied to the hearers, that thereby they are wonne to Christ, suffering themselues to be reformed by it in heart and life, & so made fit for the kingdome of God. V. He must be careful in his own person to become a patterne of the doctrine of the Gospell which hee teacheth, that so the people may hauehave a double light to follow. This is a notable meanes in the minister to make men louelove the Gospell, and the neglect hereof causeth many to contemne and despise the same. VI. Lastly, he must bee diligent in praying for his owne and other particular churches of God, that they may know, beleeue, and obey the same doctrine which is taught them out of Gods word. Thus did Paul as wee may see in his particular Epistles pray for eueryevery church: that by the blessing of the spirit, they might embrace and obey the Gospell of Christ, Phil. 1.4.9, 10. Col. 1.9, 10, 11.

The people also for the name of Christ and his religion, must vndergo a threefold labour. I. EueryEvery one must see that himselfe know and beleeue the true and sincere doctrine of the Gospell. This Christ inioyneth to all, in this commandement, Repent and beleeue, which none can do vnlesse they first know and vnderstand p. 80the doctrine thereof: and therfore eueryevery one must do as Mary did, for which Christ so commends her: namely, lay aside matters of lesser moment, & giuegive our selues to heare and learne the doctrine of Christ, Luke. 10.39.42. II. EueryEvery one must vse all good meanes that knowledge of religion which himselfe hath receiued, bee conueyed to others, And indeed if we truly beleeue, we cannot containe our selues, but must needs teach others. For as Christ saith, He (a)(a)Ioh. 7.38.John 7:38that drinketh of the water of life, out of his belly shall flow riuers of water of life ▪ streaming out for the good of others. Que. How should priuat men conuey their knowledge vntounto others? Answ. I. All maisters and gouernours of families are bound in conscience to teach those that are vnderunder them the maine points and grounds of true religion: his place requireth gifts, and God lookes for increase. For eueryevery christian family should be a little church, as it is sayd of the house of Aquila and Priscilla, 1. Corinth. 16.19. II▪ Euerie man in his place must labour to conuey that knowledge he hath vntounto his neighbour, yea to his enemies. The Iewes (b)(b)Mat. 23.15Matt 23:15would compasse sea and land to make a man a pros…lite: And Idolaters at this day will trauell farre and neere to make a man of their profession. Much more therefore must all true christians labour to conuey their knowledge to others, so to winne them vntounto Christ. III. Euerie man is to edifie those that bee members of the same church, in these three things: faith, hope, and louelove, as Iude notably exhorteth in the end of his Epistle, Edifie one another in your most holie faith, verse. 20. HaueHave compassion of some in putting difference, and others saue with feare in pulling them out of the fire, ver. 22.23. IV. EueryEvery priuat man must professe and defend the true religion of Christ against all the enemies thereof. 1. Pet. 3.15. Be readie alwayes to giuegive an answer to eueryevery man that asketh you a reason of the hope that is in you. And this confession must be, not onelyonly in word, but in deed. For by a blamelesse and holy conuersation euerie christian holdeth foorth the word of life, Phil. 2, 15, 16.

Seeing the maintenance of true religion is so excellent a worke:The Vse. wee must be admonished eueryevery one in our place, to take paines in all the duties that belong vntounto vsus: that by vsus Christ… religion may be furthered. For Gods church is not called the piller of truth, onelyonly because the minister thereof maintaineth Gods truth: but also because eueryevery member of the church is as a piller in his place to maintaine and professe the true doctrine of Christ for his glory. Besides, this is a duty of the first table, and therefore we must hauehave more speciall care for the performance thereof. And thus wee see the two meanes whereby the church of Ephesus opposed her selfe against false teachers.

And hast not fainted. Here Christ setteth downe in what manner this church laboured to maintaine his true religion, and thereby his honor and glory: namely, by constancie and perseuerance in labour. This is an excellent vertue, and a notable example for vsus to follow: for we through Gods goodnesse hauehave the true religion of Christ among vsus, and for many yeares sundrie among vsus hauehave maintained the same against all enemies, though not without some trouble and danger. Now this which hath beene done is nothing, vnlesse we hold on our good course constantly, and labour vntounto death in the maintenance thereof. This exhortation is the more necessary, because we know not how long we shal enioy the gospel with peace; for vsually after long peace God trieth his by persecution: neither know we by what meanes of triall God will exercise vsus. Therefore as we now professe the Gospell, so let vsus continue constant therein, and not turne with time or state: for then wee loose our cōmendation at Christs hands. And thus much of the commendation of this church for her vertues.

Verse. 4. Neuerthelesse I hauehave somewhat against thee, because thou hast left thy first louelove.

These words containe the second part of the proposition of this Epistle, to wit, a sharpe and seuere reproofe of this church for decay in grace; as will appeare in the opening of the words. Neuerthelesse I hauehave somewhat against thee, Here Christ speaketh as a Iudge vntounto this church, and to the minister thereof, and layeth this action vntounto their charge: that p. 81they had left their first louelove, that is, that louelove which they bare to God, and his religion, and to their brethren, at that time whē they were first called vntounto the profession of the gospell. This louelove they are sayd to hauehave left, not as though they had quite lost it, but onelyonly because they suffered it to decay, and to waxe cold in good workes. But some will say they are before commended for their zeale and labour for Gods glory; and for their seueritie against false teachers: how then had they left their first louelove? Answ. At this time when Christ doth thus reproue them, their louelove was commendable; but yet it was nothing in regard of that which they had at their first conuersion.

If Christ hauehave something against this church for leauing her first louelove;The Vse. then no doubt he hath something against the church of England, and against vsus at this day▪ howsoeuer wee may persuade our selues that we be high in his fauour, yet we are in the like, or a worse estate than this church now was: for a great part of the body of our church hath left off their first louelove: and the greatest part hath no louelove at all. That many hauehave left their first louelove is too too euident. For such as in Queene Maries time were content to suffer much for the Gospell, as the histories of our church do shew, after they inioyed a little quietnesse became meere worldlings, as their liues hauehave testified afterward. And in such congregations where the word hath long bin preached, this is too apparant that men who for the space of twentie, of ten, or seuen yeares hauehave shewed feruent louelove to Christ and his Gospell, and to their brethren, do now fall away and shew none at all. He that hath but halfe an eye, may see many for a yeare or two very forward and zealous in religion, who soone after suffer pleasures, profits, or preferments to drawe them quite away: some I confesse through the merciemercy of God are free from this decay. But there is yet a more grieuous fault among vsus: for the greatest part of our people hauehave no louelove at all. These are the dayes whereof Christ sayd (a)(a)Matth. 24.12.22.Matt 24:12Matt 24:22louelove should waxe cold. And whereof Paul sayd, Men should be (b)(b)2. Ti. 3.2.louers of themselues: for take the most congregations where the Gospell hath bene long preached, yet you shall find that the hearers are neither bettered for knowledge nor for obedience, but remaine still as ignorant and profane as euer they were. This argueth that they hauehave no louelove of God in their hearts, though they hauehave a formall profession of his name in their mouth: For where the louelove of God is, there most needs bee increase in knowledge, in grace, and in obedience. Againe, see how men generally walke in their callings, and therin behold a meere defect of louelove. All the paines they take is for their priuat gaine and pleasure; no regard is had of Gods glory, of the maintenance of true religiō, and of the good of their brethren: herein their owne consciences shall be the witnesses. So that generally this may be said, We hauehave no louelove at all. What an action then shall we thinke hath Christ against vsus? It must needs bee grieuous; and so our case fearefull and dangerous. If an earthly prince and potentat had an action against vsus, and his case were good, it would make vsus looke about vsus, yea to tremble and quake, and to be at our wits end. Behold, not a worldly prince but the king of heauen and earth hath a matter against vsus, iust and grieuo… oh how should this moue vsus to search our selues, to trie our estate, and to humble our selues vponupon the knees of our heart before his maiestie. We may not imagine that this charge of Christ doth not concerne vsus: the conclusion of this Epistle shewes it belongs to all that hauehave eares to heare. And therefore we should labour to preuent Gods iudgement, by iudging our selues for our decay and want of louelove.

Againe, this rebuke of Christ for decay of louelove, should teach vsus to labour for increase in louelove to God and to our brethren; adding grace to grace in our harts, as we adde day vntounto day in our liues, that so our louelove may obound: read 1. Thes. 4.1.9, 10, where Paule vrgeth this dutie at large: he confesseth they did louelove one another, and yet beseecheth them to increase therein. Phil. 3.13.4. in Pauls person we hauehave a worthie president, which we must follow, if wee thinke to come whither he is gone before: though hee had gone farre in the louelove of God, yet he laboured to perfection, and therefore considered not that which was past, as resting p. 82in it, but rather how farre hee was too short, that so he might vse meanes to increase in louelove, and in all other good graces, till hee come to perfection. A christian mans life is a way that leadeth to heauen, wherein we once setting foot, must …uer go forward, and not stand still or turne backe, lest we neuer come there. The state of a christian is like vntounto a child, which still groweth till it come to a perfect strength: and so must euerie child of God labour to grow in the graces of God, till they bee perfect men in Christ: For if they stand still, Christ hath something against them.

The Rhemists in their annotations abuse this place, to proue that a man may quite fall away from grace. Therefore to cleare this text, and to confirme our hearts in the truth of Gods word, thi… question must be scanned, Whether a man may quite fall away from grace? Answ. Grace in Scripture is taken two wayes: First, for that fauour of God whereby hee accepteth of some for his children in Christ. This is the first grace and the fountaine of all other: and taking grace in this sense, I say, that the signes of grace and the sense thereof in the heart, may be lost: But the f…our of God it selfe cannot bee lost of them that truly beleeue. When an earthly father is displeased with his child for some notorious crime, hee will turne the signes of his fauour into signes of displeasure, and shew the same partly by words, and partly by stripes: and yet he still continueth his father, and holdeth him for his sonne, without any purpose to disinherit him: Euen so God dealeth with his children; for their sins and corruptions, he will turne away his louing countenance from them, and change the signes of his fauour into anger and displeasure; when as yet the good purpose of their adoption is not altered, but remaineth firme for euer: and God is still their father, though an angrie father through the prouocation of their sinnes. Secondly, grace in Scripture is taken for the gifts of grace which are bestowed on them that beleeue in Christ. These gifts of grace be of two sorts, some more principall, of absolute necessitie vntounto saluation, without which none can bee saued; as faith, and also hope, and louelove, which proceed from faith. There be others also lesse principall, which be very profitable and requisit, yet not absolutly needfull vntounto saluation: As the feeling of Gods fauor, alacritie in prayer, & sense of ioy and comfort in the holy Ghost. These lesse principal graces may quite be lost. The principall graces also may be decayed, lessened, and couered, in regard of operation, euen in Gods children: but quite extinguished they cannot be, for God vpholdeth them by perseuerance; where faith, hope, & louelove are once truly wrought by Gods spirit, they are neuer wholly or finally taken away, but onelyonly in part, and in sense and feeling for a time. This answer is agreeable to this text, for the church of Ephesus is here blamed, not for quite loosing her louelove… but because she had left her first louelove, suffering it to decay and waxelesse than it was at their first conuersion.

And because this doctrine is oppugned earnestly, not onelyonly by the church of Rome, but also by some churches and schooles of the Protestants: I will first shew the truth hereof out of Gods word, and then scan the cheefe reasons that are brought against it. That grace cannot bee wholly and finally lost, these reasons proue: I. Matth. 16.18. The promise is made to Peter, and in him to all the faithfull: That vponupon that faith which he professed, Christ would build his temple, and the gates of hell should not preuaile against it. Which last words must be marked, for they intimate, that the diuell with his adherents would shew much force and violence against the faith of the elect, but yet they should neuer get the victory, or ouercome it wholly. II. Matth. 24.24, Christ foretelling that false Prophets should come, sayth: They should seduce, if it were possible, the very elect. Where he taketh this for graunted, that the elect, albeit they may bee assaulted greeuously, yet they can neuer be wholly or finally drawne away from their faith. III. Iohn. 10.27, 28, My sheepe heare my voyce (sayth Christ) and I know them, and they follow me: and I giuegive vntounto them eternall life, and they shall neuer perish. To this they answer: It is true, they shall neuer perish, so long as they remaine the sheepe of Christ. But that cauill is cut off in the next wordes: Neither shall any plucke them out of my hands, my father which gaue them me, is greater than all, and none is able to plucke them out of my p. 83fathers hands: And therefore neither the deuill, nor the world, nor the flesh, can by any temptation draw the sheep of Christ from their faith, and make them to be no sheepe. IV. Reason. Iohn. 3.36. Hee that beleeueth in Christ hath eternall life. They say hee hath it in hope, and no otherwise. I answere; if they hauehave it in hope, they shall neuer perish: (a)(a)Rom. 5.5.Rom 5:5For hope maketh not ashamed. V. Reason. Rom. 8.30. Whom hee predestinat, them also he called: and whom hee called, them also be iustified: and whom hee iustified, them also be glorified. Those which are elected, called, and iustified by faith, must needs be glorified, and therefore cannot fall away finally: for such shall neuer be glorified. And in the end of the chapter, vers. 38. hee addeth; That neither death, nor life, Angels, principalities, nor powers, nor any thing els can separate vsus, viz. the faithfull, from the louelove of God, which is in Christ Iesus our Lord. But if the faithfull might fall away finally, then they might be seuered from the louelove of God. VI. Reason. Rom. 11.29. The gifts of Gods calling (that is, the peculiar gifts that pertaine to saluation) are without repentance. They say it is true, God indeed neuer repenteth him of his gifts: but yet a man may perish and fall away, because he may refuse and reiect Gods grace giuen vntounto him. This answere is friuolous, maintaining this absurditie, that the powerfull will of God should be broght vnderunder the silly will of the creature: if man could repell Gods grace giuen vntounto him, then should mans will take place, and Gods will bee made frustrate and void. VII. Reason. 1. Iohn. 3.9. Whosoeuer is borne of God sinneth not, because his seede remaineth in him: neither can bee sinne, because he is borne of God. How is that true, for chap. 1.10, Hee that sayth he hath not sinned, maketh God a lyar, and his word is not in him? Answ. The place must bee vnderstood thus: He that is borne of God sinneth not, that is, with full consent, and with all his hart. Sinne doth not raigne in him: for the regenerate man consisteth of two parts; flesh and spirit: he sinneth not as hee is spirit, that is, regenerate; but as hee is flesh and sinfull. His will sinneth not as it is spirituall, but as it is carnall. The papists say, Indeed he sinneth not, so long as he continueth to be borne of God. But this shift is cut off by the wordes of the text, Neither can be sinne, because the seede of grace, euen the word of God abideth in him. This place plainely proueth, euen in the iudgement of the Papists, that the child of God cannot wholly or finally fall from grace. They say it is a hard place, and indeed they cannot answere to it. VIII. Reason. If a man may finally fall from grace, then may hee bee wholly cut off from Christ: for grace is neuer wholly lost, till a man bee quite cut off from Christ. But it cannot bee, that a member of Christ can be quite cut off: for then it should follow, that one and the same man must bee often ioyned to Christ; namely, so often as hee falleth by sinne, if he would be saued. Whereupon this would also follow, that one and the same man must be often baptized: for Baptisme is the Sacrament of incision, the meanes of admission into the church, and the seale of our vnion with Christ. But Rebaptization may not bee admitted. The church of God denieth it vponupon this ground, because a man is onelyonly once borne of God. IX. Reason. Christ teacheth vsus to pray thus, Leade vsus not into temptation: that is, suffer not Sathan and sinne wholly to preuaile against vsus, and finally to vanquish vsus. This petition being taught by Christ, must needes be lawfull, and according to Gods will: and therefore hereunto, as to eueryevery lawfull petition, belong these two things: First, Gods commaund to make it: Secondly, his promise to assure vsus, it shall bee graunted. Whereby this is euident: That there is in Gods word a promise, assuring eueryevery child of God, that hee shall neuer wholly be conquered of the deuill: and therefore he can neuer wholly or finally fall from grace; for if hee might, then were he wholly ouercome in temptation.

The contrarie arguments be of three sorts; places of scripture, Examples, and Reasons: for the first, Exod. 32, 32. When the Israelits had sinned that great sinne of Idolatrie, Moses prayeth God to forgiue them; If not (sayth he) blot mee out of thy booke. Hence they gather, that a child of God may bee blotted out of Gods booke of life, and so finally perish. Answ. That place must be vnderstood with this condition: If is be possible; as in the like prayer it is expressed by Christ: Father, if it be possible, let this cup passe from me. This p. 84condition must needs be added: for els wee must say, that Moses prayed for that which he knew was impossible; namely, that one priuate man should suffer eternall punishments for the sinnes of others, though in temporall punishments such a thing may be, yet in eternall, it is impossible. Againe, Moses in this prayer doth principally shew his exceeding affection and zeale for Gods glorie, and for the safetie of his brethren, both which hee preferred before his owne life; as if hee should say: Lord pardon them, and rather than thy name should loose glorie, blot me out of thy booke. The like affection was in Paule, when hee sayd, (a)(a)Rom. 9.3.Rom 9:3He could wish himselfe to be separate from Christ for the louelove of his brethren the Iewes. They further vrge the Lords answere to Moyses, vers. 33. Whosoeuer hath sinned against mee, I will put him out of my booke. But as the Lord therein answereth to Moses prayer, so must it bee vnderstood, with the like exception.

II. Obiect. Ezek. 18.24. If the righteous man turne away from his righteousnesse, and commit iniquitie, and doe according to all the abhominations that the wicked man doth, shall hee liue? All his righteousnesse that hee hath done shall not be mentioned: but hee shall die in his sinne. Here (say they) it is plaine, that a man may fall from grace? Answ. Righteousnesse is twofold: of the outward action, and of the person. So Paule distinguisheth, when he desireth to be sound (b)(b)Phi…p. 3.9not in his owne righteousnesse, which is of the law; that is, such as was in him while hee was a Pharisee: but in the righteousnesse of Christ. The righteousnesse of the action is, when a man for outward actions keeps the law of God. The righteousnesse of the person is that, whereby a man is accepted righteous before God. And answerable hereunto, there be two kinds of righteous men: one that is outwardly righteous before men, thogh not indeed: The other, that is truly righteous before God. Now of the former of these two, must that place be vnderstood: for the Lord there pleadeth with such as did esteeme and auow themselues to be righteous, saying: Their fathers had eaten soure grapes; that is, had sinned, and they were punished for their fathers offences, though they were righteous: And the Holy ghost speaking according to their own conceit and opinion of themselues, calleth them righteous: and of such it is true they may turn from their righteousnesse.

III. Obiect. Luk. 8.13. Some beleeue for a time, and in time of temptation goe away. Answ. There be three kinds of faith: Historicall, Temporarie, and sauing faith. In Histo…icall faith, is knowledge of the word of God, with assent vntounto it. In temporary faith are three things: knowledge of the Word, Assent, and Approbation also, with some ioy. In sauing faith, there are foure things: Knowledge, Assent, Approbation, and Apprehension: that is, an applying of the promises of God vntounto a mans selfe; whence proceedeth some ioy. And answerably, there are three kinds of beleeuers. I. such as know the word of God, but yet hauehave no louelove thereof. II. such as know it, assent vntounto it, and reioyce in it also, for a time. The third are such as apprehend the promises, and apply them to themselues. Now the two first kinds of faith may bee left: and the two first kinds of beleeuers may fall away, whereof Saint Luke speaketh: But hence it followeth not, that sauing faith, may be lost; for he that is endued therewith, can neuer fall away. But faith (say they) is onelyonly one, Ephes. 4.5. There is but one faith, one God, one hope, and one Baptisme. Answ. By one faith is there meant one religion, and doctrine of saluation: as elsewhere is vsuall, by the name of faith. 1. Tim. 1.19.

Their second kind of arguments are Examples: which are chiefely two: one of Adam, the other of Dauid, For Adam; they say he was created righteous, and yet hee fell wholly from grace: and therefore any beleeuer now, may much more fall away, who hauehave farre lesse grace than he had. Answ. This Argument is not good: for though Adam had a greater measure of grace than we now hauehave, yet our grace hath a greater priuiledge than his had: his grace came by creation; ours is by redemption and regeneration. Adam had the first grace, to bee able to obey; but he wanted the second, to be sure to perseuere: because God would permit his fall, to make a way both to manifest his iustice and merciemercy in our redemption by Christ. But the child of God after his conuersion, wherein hee hath the first p. 85grace to repent and beleeue, hath also an infallible promise, That he shall receiue the second grace, to abide in that faith. And therefore Paule sayth: I (a)(a)Philip 1.6.Phil 1:6am persuaded, that hee which hath begun this good worke in you, will performe it vntill the day of the Lord Iesus Christ. And againe, (b)(b)2. Thes. 3 32 Thess 3:3The Lord is faithfull, who will stablish you, and keepe you from euill.

Secondly, Dauid (say they) by his two grieuous sinnes fell wholly from grace? Answ He fell indeed grieuously, but not wholly: for after his fall hee contemned not Gods word, he hated not God, nor despaired of merciemercy; which hee must hauehave done, if he had fallen wholly. And therefore he had remorse for his sinne, so soone as the Prophet Nathan come vntounto him. But (say they) hee prayeth God to create a new heart in him, therefore hee had then no grace: For creation is a making of that which hath no being. Answ. Dauid then speeketh not as he was before God, but as hee was in his owne sence and feeling: for by his sinnes Gods graces were sore decayed. But (say they) hee repented not for the space of one whole yeare: Now where there is no repentance, there is no faith, and consequently no grace nor pardon. Answ. In repentance there be two things: the gift of repentance, and the act and practise thereof. The gift of repentance was in the heart of Dauid, when he yet lay in his sinnes: but the act thereof lay hid, and he wanted the renewing thereof all that time. Againe, Dauid had the pardon of his sinnes past, though hee had not the pardon of those two sinnes, till hee repented of them. Neither was his repentance lost but decayed onelyonly, hee wanted not the power of it simply, but the practise of it onelyonly in that act.

Their third kind of arguments are drawne from equitie and reason.

I. Hee that is a member of an harlot, and of the deuill, ceaseth wholly to bee a member of Christ: but a child of God truly beleeuing, may become the member of an harlot, and of Sathan, as Dauid did. Answ. There be three kinds of members; dead, decaied, and liuing members: a dead member is that which is onelyonly in shew a member: as a legge of wood or of brasse in a mans bodie. A decayed member is a true member, though weak, as is a legge or arme that is taken with a palsie, or sore wounded. But a liuely member is that which doth moue, and do all it functions perfectly. So in the church there be some members dead, and onelyonly in shew; others feeble and weake, that by reason of some grieuous sinnes are not able to doe their duties. And there bee liuely members, which serue God with an vpright and perfect heart. Now, though a member of an harlot cannot be a liuely member of Christ, because by his sinnes hee weakeneth and woundeth the graces of God (for eueryevery adulterer and fornicator doth as much as in him lieth cut himselfe off from Christ) yet hee may bee a decayed member of Christ. And this may the rather stand, because a man is made the member of Christ one way, namely, spiritually; and the member of an harlot another way, namely, bodily.

II. Reason. If a man cannot fall from grace, then preaching, prayer, the sacraments, and all means of perseuerance are needlesse? Answ. Nothing lesse: for they hauehave all their good and necessarie vse vntounto them which hauehave grace: euen to make them constant in grace. For where the Scripture teacheth the certaintie of saluation, it implieth the vse of the meanes of perseuerance. Paul in his iourney to Rome was certaine they should come all safe to land (a)(a)Act. …7.2…Acts 7:2by the promise of God: yet when the marines would hauehave gone out of the ship, Hee telleth the Captaine, vnlesse (b)(b)Verse 31.these stay in, we cannot be saued: because they were the meanes to bring them to land. So when Isay had told Ezekias from the Lord that he should liue fifteene yeares longer, he was thereby assured of recouerie, and yet hee vsed (c)(c)Isa 38.21.Isa 38:21a bunch of figges as a meanes thereof: as also food and rayment to preserue his life afterward.

III. Reason. This doctrine of certaine perseuerance maintaineth men in securitie? Answ. Securitie is twofold, carnall, and spirituall: carnall, when a man regardeth not at all the means of his saluation, but giueth himselfe wholly to the profits and pleasures of this world. Spirituall, when a man relieth on God for his saluation, by beleeuing his promises▪ and this securitie it maintaineth, but not the carnall securitie: For it teacheth the vse p. 86of the meanes of perseuerance, as prayer, hearing, and reading of the word, and receiuing the Sacraments. And thus I conclude this question, That the true child of God, who truly beleeueth, when he sinneth, doth neither wholly nor finally fall away, neither can doe.

Lastly, if this were true of this famous Church of Ephesus, which was founded and preserued by the Apostles, that shee suffered her first louelove to decay; then how can it bee otherwise with vsus, but that wee should suffer our first louelove as well towards God as man, to lessen and diminish? and that this is so, our consciences will tell vsus, if wee looke to that louelove and zeale we had at our first calling: and though wee hauehave not felt this decay, yet we must know wee bee in danger of it continually. And therefore we must take heed that we suffer not our good affections in religion to diminish. Water that hath beene once hot, will afterward be most cold, and freese the hardest: euen so, when our hearts hauehave beene once heated with the fire of the Lords altar, as true louelove, and other graces of the spirit, if we suffer them to decay, we shall become more frozen in iniquitie than any others. The hawke while shee is quicke to take her prey, is set vponupon the hand of kings and nobles: but if shee wax weake and die, she is cast off to the dunghill. Euen so while we are hote and cheerefull in louelove towards God and his church, wee are carried as it were on Gods owne hand: but if wee faint and decay in louelove, we shall be cast lower than if wee had neuer beene so exalted. This louelove of God in vsus is like a little flame of fire, for the maintaining whereof wee must doe three things: First, take heed of all manner of sinne, which quencheth louelove and other graces of the spirit, as water quencheth fire. In the old Testament the priests kept fire burning vponupon the altar day and night, to be alwayes readie to sacrifice vntounto the Lord: and so must we keep the flame of louelove & other graces continually burning in our hearts, that thence we may offer vp acceptable sacrifices of praise and thanksgiuing vntounto the Lord. Secondly, we must stir vp the gifts of grace that are in vsus, as Paule sayth to Timothie, 2. Tim. 1.6. vsing a comparison from the fire, which burneth more bright and cleare when it is stirred vp. Lastly, wee must exercise our selues in the duties of pietie, as faith, repentance, louelove, and such like: & so shall they not decay. And thus much for the sinne of this church.

Verse 5. Remember therefore whence thou art fallen, and repent and doe thy first workes: or els I will come against thee shortly, and will remooue thy candlesticke out of his place, except thou amend.

Our Sauiour Christ the faithfull physition of our soules, hauing sharpely rebuked this church, doth here prescribe vntounto them a soueraigne remedie against their sinne of decay in louelove. Frō whence we may learne, that the law whereby sin is reproued is to be taught, but yet with this qualification, that withall the doctrine of the Gospell be ioyned thereunto, that the sinnes which are ripped vp by the law, may be cured by the Gospel. This is Christs manner of preaching in this place, whose practise is a most worthie platforme for all his ministers: for we hauehave no warrant at this day to preach the law barely, which onelyonly maketh the wound, without the Gospell which alone sheweth the remedie.

This remedie here prescribed is of speciall vse, and worthie our consideration: generally, by it we hauehave direction to answer to two necessarie questions of practise, which often fall out in the life of man. First, a man is effectually called to professe the gospell, and yet after his conuersion, either through the corruption of his nature, or by the temptation of the diuell and the world, falleth into sinne againe: what must this man do for his recouerie? Ans. He must remember whence he is fallen, and repent of those his sinnes, and do his first workes. The second question is this: A man that hath all his life long liued in ignorance and sin, is now touched in conscience for his loose life; how shall this man escape the wrath of God, & become reconciled vntounto him? Ans. He must first remember whence hee is fallen by Adams sinne, and by his owne transgressions: Secondly, hee must repent of his sinnes: Thirdly, endeuor to do the first workes, whereto he is bound by the law of creation, & so shal he escape the wrath of God, and be receiued into his louelove and fauour.

p. 87In particular, this remedie hath three parts: The first, Remember whence thou art fallen: The second, And repent: The third, And do thy first workes. The words following, Or else I will come against thee, &c. Are a reason of this remedie to persuade them to do the duties prescribed.

For the first, Remember whence thou art fallen; The words beare this sence: Examine thy selfe throughly, & see in thy selfe the decay of thy former louelove: and then ponder the same in thy heart seriously and throughly. Here Christ inioyneth to this church two duties. I. Examination, whereby shee must descend into her owne heart, and search out her owne wants; especially the want of her louelove to God, to his word and to her brethren. II. Consideration, whereby she must often thinke of these her wants, and lay the same to her heart vnfainedly.

This course which Christ taketh with this church, teacheth vsus first that it is a dangerous thing for any person in Gods church not to bee acquainted throughly with his owne estate, that so hee may search out his owne wants, and deeply consider of the same. For this very thing Ieremie blamed the people in his time, that no man sayd with himselfe, (a)(a)Ier. 8.6.Jer 8:6what hauehave I done. And Christ layeth this sinne to the charge of the people of the old world, that they were ignorant of their estate, (b)(b)… …4·3….39.They knew nothing till the floud came and …oke them all away. And this is the common sin of this age: no man almost doth examine himselfe & consider in his hart his owne estate, by reason of his sinnes and wants. Nay, men are growne to this, that they count it a meanes to breed melancholie, and therefore do …lie the practise of this dutie, and so nuzzell themselues in their fearefull securitie.

Secondly, here wee learne that it is a speciall dutie for them that liue in Gods church, to be throughly acquainted with their owne estate: to examine and search out their owne sinnes: and often to consider seriously of their particular wants. Zephanie preaching the doctrine of repentance vntounto the people,Cap 2.1. beginneth thus: Search ye, search your selues oh nation not worthie to be beloued. Where the word translated (search) signifieth such a search as a man would make for some small thing in a great heape of chaffe. This is the Lords counsell, Hag. 1.7. Consider your owne wayes in your hearts: and it must be our practise if we would be saued. This duty is the beginning and ground of true repentance, and therefore Christ here giueth it the first place; for no man can truly repent before hee bee acquainted with his owne infirmities, and with his owne fearefull and damnable estate, by reason of his sinnes. And therefore Dauid saith, (c)(c)Psal. 119.59.Ps 119:59I first considered my wayes and then I turned my feete into thy testimonies. The cause why so few in the world doe truly repent, is want of consideration from whence they are fallen: and what bee their sinnes and the dreadful iudgements thereby deserued. For till the mind doe truly conceiue her owne miserie, the hart can neuer rightly hunger after merciemercy: Sinne must bee our greatest woe, before Christ become our chiefest ioy. The second part of this remedie is Repentance i… selfe, for after a man is well acquainted with his wants, and hath throughly considered of his owne misery, then he commeth to repent. In the handling hereof fiue points are to be obserued. I. What repentanceis. II. How it is to be practised. III. Who commandeth it. IV. To whom it is commaunded. V. For what they must repent.

For the first. Repentance properly is in the mind, as the word in this place doth import: for it signifieth thus much, After some follie or ouerslip to be better aduised. Repentance then in the mind is a change from euil to good, or a turning from sinne vntounto God, Act. 26.20, Repent and turne to God. Which latter words expound the former, & plainly shew what repentance is. And this change in the mind standeth in this resolution, whereby a man by Gods grace purposeth to leaue all his former sinnes, and to cleaue vntounto God in holy obedience vntounto all his commandements: And when this resolution is in the mind, therwithall followeth a turning of the whole man in will, in affections, and in all the actions of his life. This appeareth by that description of the practise of repentance, which Paul reduceth to seuen heads, viz. Care▪ clearing of themselues, indignation, feare, great desire, zeale, and reuenge, 2. Cor. 7.11. wherof some are renewed affections, and some reformed actions.

p. 88The vse.Hereby appeareth that their description of repentance is not so fit & proper, which say it standeth in these three: contrition, faith, and new obedience. For contrition is not a part of repentance, but a cause thereof, and so is faith, as Christ teacheth in his well-knowne Sermon: (a)(a)Mat. 1.15.Matt 1:15Repent, and beleeue the Gospel: where they are plainly distinct. And indeed a man must first beleeue in Christ, and then followeth repentance, and for new obedience it is not a part of repentance, but a fruit thereof. Others make regeneration and repentance all one, but that cannot so well stand: for regeneration goeth before, and repentance followeth after as a fruit thereof, for godly sorrow which is a part of regeneration, causeth repentance. The minde therefore must first be renewed, & then it turneth it selfe vntounto God, and withall turneth the whole man. And thus wee see what true repentance is.

II. Point. How must repentance be practised? The practise of it standeth in two things: in true humiliation, and true reformation. In humiliation a man humbleth himselfe vnderunder the hand of God, making true confession of al his sinnes, from a sorrowfull heart, condemning himselfe for the same, and earnestly crauing pardon for them at the hands of God in Christ. Reformation is a change of all bad actions into good; and if case require, a making of satisfaction vntounto others for iniuries done vntounto them: example hereof wee hauehave in Dauid; who hauing committed those two great sinnes of whoredome and murder, when he was reproued by Nathan, repented, confessing his sins, and made the one and fiftie Psalme, and (as it is thought) the 32 Psalme, therein notably shewing both his humiliation in heart, and reformation of life. So Manasses, when he was conuerted, (b)(b)2 Cro. 33.12.he repented, humbling himselfe before God, and praying for the pardon of his sinnes, God heard him: And thus came the prodigall child vntounto his father, saying (c)(c)Luc 15.21.Luke 15:21Father I hauehave sinned against heauen, and before thee, I am not worthie to be called thy sonne, make me one of thine hired seruants. And so in all the Psalmes of repentance wee shall see these duties of humiliation and reformation, ioyntlie practised: as Psal. 6. and 38. and 77. and 130.143.

Here then consider the fearefull practise of the church of Rome in their doctrine of repentance, receiued generally for many hundred yeares. Repentance with them standeth in three things: In contrition, in confession of all his sinnes to the Priests, and in satisfaction to God by good works. But all these things may a wicked man doe: For Iudas was greeued for betraying his maister; he confessed his sinnes; and also gaue againe the money wherwith he was hired. A second abuse is, that they make contrition a part of the practise of repentance: by contrition we must vnderstand remorse of conscience for sinne; which is no grace of it selfe, though it may bee an occasion thereto in Gods elect. A third abuse is, that they prescribe a confession of all a mans sinnes vntounto men; which i… a gibbet for any mans conscience: wherein they require more than God doth. A fourth abuse is, that they require satisfaction to Gods iustice by mans good workes; whereby they ouerthrow satisfaction by Christ, and exact that of men which none is able to performe. We therefore must reiect their wicked doctrine, brought by the diuell into Gods church, and embrace that sauing repentance which standeth in true humiliation and reformation.

III. point. Who is it that commandeth repentance vntounto this church: namely, Iesus Christ. Many, not onelyonly Papists but Protestants, gather vponupon this & such like commandements, That God giueth to euerie man sufficient grace to repent if he will: For else (say they) hee should but mocke them, in bidding them repent: considering that without his grace it is as impossible for any man to repent, as for a man to rise and walke that is fast bound hand and foote. Ans. This collection is vnsound: For the manifestation whereof, I wil first lay down the grounds of the true answere: and then apply the same. First, this commaundement to Repent, is not giuen to euerie man, but only to the church of God, or to that people which is to be a church: and God giueth it to them for this end, that hee may gather among them his elect. In Gods church there be two sorts of men: Elect, and Reprobat: both which are mingled in this life. Now when the commaundement p. 89to beleeue and repent, is giuen out in Gods church, it is directed properly to the elect; and to the other whom God hath refused only by consequent, because they are mingled with the elect. Againe, these commandements bee giuen to the elect for two causes. I. To teach them, not what they are able to doe of themselues▪ but what they ought to doe. II. To …e an outward meanes to bring them to repent and beleeue. For with the commandement Christ is present by his spirit to worke in the elect grace to repent and beleeue. Phil. 2.12, Worke out your saluation in feare and trembling: rendring this reason in the next words, For God worketh in you both the wil and the deed. In the church there be some reprobates who hauehave the same commandement giuen vntounto them: but for other vses: as I. to keepe them in outward order. II. to teach them their owne impotencie. III. and principally, that God in his iustice may make them void of all excuse at the last day. From hence I answer thus. This proposition is not true, to wit, If God command men to repent, then he giueth them grace to repent, vnlesse it be thus qualified; That God command them to repent, for this end that they may practise repentance. For God giueth out his commandements for diuerse ends: Some that they may be practised: & others, to take from men al excuse in their disobediēce. Thus he commaunded Pharaoh to let the people go; that by his disobedience his heart might be more hardned, and God more iustly manifest his glorie in his destruction. So hee commaunded Isay to go & preach vntounto the people: not for their conuersion, but to (a)(a)Isa. 6.9.Isa 6:9blind their eyes, and to harden their harts. And so he commands the reprobate to repent: but neither directly, as hee doth his children, in whom he intends the practise of repentance; but by consequent, because they liue among his children: nor yet with intent they should obey, but rather to harden them, and to make them inexcusable, because of their sinnes. And therefore in them his commandement cannot import anie abilitie to obey.

IV. point. Who bee commanded to repent? namely, The Church of Ephesus, that is, the minister with the whole body of the church. This may seeme strange that he should command them to repent, seeing they had alreadie repented at their conuersion. Here therefore wee must learne that there bee two degree… in the practise of repentance: First, the beginning of repentance: Secondly, the renewing of the same. And in those two consisteth the whole state of a christian mans life. He must begin to repent when he is receiued to merciemercy: he must renew that repentance for his daily offences.

If God therefore hauehave giuen …s grace to repent,The vse. we must not content our selues with that good beginning, but adde more repentance daily vntounto it. For no man liueth that hath receiued grace to repent, but hee seeth in himselfe continuall cause of renewing the same, by reason of his daily s…il… and wants; for eueryevery sinne decayeth grace, which must be repaired by a new practise of repentance. This dutie must needs be practised. It is the most dangerous case that can bee for any man to lie in sinne, for sinne makes a man liable to all Gods iudgements. And it is not so much the act of sinne, as the lying in sinne that bringeth damnation. For this cause Paule 2. Corin. 5.20, speaking to those that were reconciled to God, doth still most …arnestly beseech them to be reconciled vntounto him, saying, We beseech you in Christs steed, as though God did beseech you through vsus▪ that ye be reconciled to God: Intending thereby to prouoke them to the daily renewing of their repentance, that thereby they might get a more full assurance of their reconciliation.

V. point. For what must they repent? namely, for the decay of their louelove: not for the want thereof, but for that they suffered it to waxe lesser, both towards God, and his word, and towards their brethren. The same thing is spoken to vsus dayly in the ministerie of the word: that whereas our first louelove is gone, many hauing fallen from it, and moe hauing none at all, wee would vnfainedly repent of this our decay and want: that if wee hauehave had louelove, and now waxe cold, wee may renew it; and if we neuer had it, we may labour for it; that so we may be answerable to his blessed desire. And here obserue, that Christ enioyneth vsus a strait repentance. It is not ynough for men to repent them of grosse sinnes, as whoredome, theft, drunkennesse, and such like: but they must repent them of their want… p. 90of grace, as of the knowledge, and feare, and louelove of God, and of brotherly louelove, and of decay in any grace, bee it neuer so little. Wee hauehave many iusticiaries in conceit, that bee Pharisaically minded, thinking too well of themselues, that they need no repentance, because they liue ciuilely, and are not tainted with grosse sinnes: But these consider little what God doth here require; euen repentance for our secret wants and decayes. And great reason it should bee so: for els to what end should we examine our selues of our secret wants, vnlesse wee should repent vsus of them, hauing found them in vsus?

Againe, if this church must repent for her wants; then what great cause hauehave we to repent in this last age, of Atheisme, a grosse and common sinne: of outward pride in apparrell, a sinne flat against Gods word: and for contempt of the gospell; a sinne that enlargeth it selfe more and more among vsus. And for crueltie, and want of mercy and compassion, all which are rife in our church: and may more easily remooue the candlesticke from vsus; then want of louelove could remooue the candlesticke from this church. And thus much for the second part of this remedie.

The third part of this remedie is, to do their first workes: that is, shewe the like zeale and feruencie of louelove to God, to his word, and to their brethren, that they did at the first time of their conuersion. This duty Christ addeth to the former; because true repentance neuer perisheth in the heart, but alwaies breaketh out into action in the life.

Here then is an excellent lesson for vsus to learne and put in practise: wee must search our own harts, and see what good things hauehave bene in vsus: what good motions and desires, or good affections. We must also call to mind our former wayes, and see what good things wee hauehave done: and if in heart or life we find decay, we must recouer our losse, and seeke to do our first workes, and striue to continue so doing to our liues end, that so wee may escape this heauie charge of decay in grace. Thus much of the parts of this remedie.

If not, I will come against thee shortly, and remooue thy candlesticke out of his place, except thou amend.

In these words Christ layes downe a reason to persuade the church of Ephesus to the practise of the former remedy; especially for repentance. This reason containeth three parts. I. A generall commination in these words, If not, I wil come against thee shortly. II. A particular threatning of a particular iudgement, And remoue thy candlesticke out of his place. III. The condition of them both: except thou amend.

I. point. If not, I will come against thee shortly, that is, if thou do not practise this remedie and the duties therein prescribed, especially the dutie of repentance; then will I come against thee shortly. The words may as well bee read thus, If not, then will I come to thee shortly: For so they are in the originall, and doe containe in them sufficient and profitable instruction. God is said to come to any people two wayes, in merciemercy, and in iudgement. In merciemercy when he testifieth his presence by workes of merciemercy: As when Christ in spirit went vntounto the old world and preached vntounto them in the person of Noe an hundred and twentie yeares before the floud, 1. Pet. 3.19, 20. Secondly, God commeth in iudgement when hee testifieth his presence by iudgements. In the second commandement God saith, He wil visite the sinnes of the fathers vponupon the children, that is, he will make inquirie among the children for the fathers sinnes, and if hee find them to liue in the same sinnes that their fathers did, then will hee punish them, this is properly to visit. So in this place, If thou repent not I will come vntounto thee, and testifie my presence, not in merciemercy but in iudgement.

In this generall threatening we may obserue:The vse. that when a church or people decay in louelove to God, to his word, or to their brethren; or els lye in any sinne: then God prepareth himselfe to come vntounto them in iudgement, Amo… 4.12. Because I will doe thus and thus vntounto thee, for thy sinnes, therefore prepare to meete thy God, Oh Israell, meaning, that because they lay still in their sinnes, therefore he would make knowne his presence by more fearefull iudgements. This doctrine according to Christs direction is to bee applied to vsus and to our church: for the sinnes that were in the church of Ephesus are the p. 91sinnes of our church and people. They decayed in louelove to God, to his word, and to the brethren, so doe we. Nay, generally there is no louelove at all in vsus, as hath been shewed: and besides these wants, there be many other grosse sinnes wherein our church and people doe lye, as in Atheisme both in iudgement and practise; in contempt and neglect of Gods worship and true religion; in crueltie, oppression, and want of merciemercy: and that which is more, though God summon men to repent by his dayly iudgements, yet few or none by true humilitie prepare to meete God, and to preuent his iudgements. Securitie spreads it selfe ouer the whole bodie of our people. And this being our case and state, it must needes bee, that God hath beene long since in comming to vsus by his iudgements, and a… this day he is still comming, because we still decay in louelove and other graces, and more and more goe on in sinne. So that if we thus continue, the truth is, hee will come shortly vntounto vsus, and that by most fearefull iudgements. For this was written to the church of Ephesus, to be a direction, not onelyonly vntounto them, but to all churches to the end of the world, that be in the like or worser case. What shall wee then doe?

Our dutie is taught vsus in these words (If not) that is, if thou repent not. Wee must preuent the Lords comming in iudgement by vnfained repentance: eueryevery man and eueryevery familie apart must repent priuately, and the whole Church openly and publickely: no way else wee hauehave, to stay the Lords comming against vsus by his fearefull iudgements.

The second part of this reason, is a more particular threatening than the former: And will remooue thy candlesticke out of his place. Where hee sheweth with what particular iudgement hee will punish this church: namely, by remoouing away the candlesticke. The meaning whereof may bee gathered out of the former chapter, where particular churches were called candlestickes: therefore here hee threateneth to remooue his church from the citie of Ephesus, to take away the Ministerie of his Gospell, and the profession thereof; and in his iust iudgement to send among them, Ignorance, Apostacie, and Heresie, in steed of the knowledge of his truth. This particular iudgement must be referred to the first words, If not: that is, if thou repent not, this will I doe; I will make thee to be no Church, and take my Gospell from thee.

In this particular threatening, three points are to bee obserued: one concerning the Minister; the second concerning the whole body of the church: the third concerning eueryevery priuat man. Touching the Minister note this: If he shall decay in louelove to God, to his word, or to his brethren, or if hee lye in any one sinne knowne to himselfe, it is a meanes to depriue him either of his calling, or of Gods gifts bestowed on him: for this threatening is here directed especially vntounto the Angell of this Church of Ephesus. When Ieremie had beene wanting in deliuering the Lord… will vntounto the people, partly for feare, & partly through impatience: then the Lord becomes a Prophet vntounto him, saying, If thou (a)(a)Ier. … …returne, I will bring thee againe, and thou shalt stand before me. Whereby hee would giuegive him to vnderstand, That if hee returned not, he should cease to be a Prophet vntounto him. The same thing is true of all Gods Ministers: if they decay in louelove, faile in their dutie, or lye in any sinne, they must speedily renew themselues by repentance, or els God will depriue them either of their calling, or of the gifts thereof. True repentance and the renewing thereof is needfull vntounto all Christians; but especially to Gods Ministers, if they would continue in his fauour, and stand before him, becomming his mouth vntounto the people.

The second point concerneth the whole bodie of a Church: to wit, if a Church or people decay in louelove to God, to religion, and to their brethren; or doe lye in any common sinne, they procure hereby the remoouing of the gospell from them, and the abolishing of true religion. (b)(b)H…. 9.7.The Prophet is a … (sayth the Lord) and the man of the spirit i… mad: This was a great and fearefull iudgement: but mark… the cause; All is … thine iniquitie: that is▪ for the sinne of the whole church doth God send foolish Ministers. If this bee so, then wee hauehave iust cause in our Church to feare the remoouing of the p. 92gospell from vsus: for there is a generall decay of louelove in many, and in the most no louelove at all. Many scorne and contemn true religion, and hate the professours thereof. In regard whereof, wee may wonder at the great patience of God, that yet continueth his gospell among vsus: For (a)(a)…. Thess. 2.11.God giueth men vp to strong delusion, to beleeue lyes, because they louelove not his truth. Wherefore, being in this danger, our dutie is, to vse all good meanes to preuent this iudgement of God: which can no other way bee done, than by true and vnfained repentance by the whole Church in generall: and by eueryevery man apart, and eueryevery familie apart. For when God shall speake suddenly against a nation or kingdome, to root it vp, and to destroy it: if that people repent of their wickednesse, the Lord will repent of the plague and iudgement which hee thought to bring vponupon them, Ierem. 18. vers. 7, 8.

The third point concerneth eueryevery priuate man: and it is this: If any man decay in louelove, or want louelove to God and to his brethren, or lye in any sin knowne to himselfe. This is a meanes to remooue the candlesticke from him; to depriue him of his knowledge and other graces of God. The affection of louelove in the heart is like the watch of the clocke: if the watch stand, the wheeles stand: as the watch goeth fast or softly, so goe the wheeles answerably. And so it is in man: if his louelove to God and to his gospell doe encrease, then doth his knowledge and other graces of God encrease in his heart: but if his louelove decay, then other graces decay: and if louelove be gone, then farewell all pietie and true religion. If we would know the cause of such palpable ignorance as is in many that hauehave long heard the gospell preached, it is nothing but want of louelove. Heb. 3.12, 13. The Holy ghost sheweth by what degrees men come to fall away from God. First, sinne deceiues them, by drawing them to commit it: then their hearts are hardened by custome of sinning: Thence followes vnbeleefe in maine points of Religion: and so they make Apostacie from God, and set themselues against his truth. Take heed therefore of lying in any sinne, for that is the high way to finall Apostacie: rather striue to encrease in louelove vntounto God and vntounto his word; and so shall all his good graces encrease in thine heart.