but the deadly wounds of Christs enemies And 〈◊〉 much for the worke of the Word vpon the wicked The second worke of this two edged sword is in Gods elect in them it hath sundry workes all which â—end to their subiection First it woundeth to the quicke the corruption of their nature This is one speciall cause why it is called a two edged sword because it entereth deeply into the heart of Gods children and giueth their corruption such a deadly blow as it shall neuer recouer againe It killeth not the person as it doth in the wicked but quicâ—ening the soule it woundeth his corruption Paule ministred the Gospell that the offering vp of the Gentiles might be acceptable Where reseÌ„bling Gods church to a sacrifice hee giueth vs to vnderstand that euery true Christian must be slaine though not in body and soule yet in regard of sinfull motions corrupt affections and rebellious actions by this two edged sword of the spirit And this is his conuersion whereby the roote of corruption is stocked vp Secondly after conuersion this two edged sword serueth to cut off and pare away the remnants of vnbeleefe doubting impietie anger and other sins that be in the elect Euery branch saith Christ that bringeth forth fruit in mee my father the husbandman gruneth to make it bring foâ—rth more fruit Thirdly it serueth to keepe Gods children in awe and subiection vnto him In this vision Christ standeth in his church holding vp the scepter of his kingdome which hee beareth in his mouth for this end that though his enemies will not bee brought in subiection vnto him yet his owne children might hereby be kept in awe of him He therefore that will not at the lifting vp of this two edged sword tremble and feare before Christ is but a rebellious subiect If there bee brawling in humane societies let the magistrate but shew himselfe with the sword of iustice and straightway euery one is quiet if any resist he is taken for a rebell Now shall this be effected in ciuile policie and not bee true in Christs spirituall gouernment vnlesse therefore wee will shew our selues rebels against Christ let vs cease from sinne and tremble before him seeing hee holdeth out vnto vs the scepter of his word Fourthly this sword serueth notably for our defence and victory in all temptations Ephes 6. â—â— This sword of the â—pirit the word of God is one piece of the complete armour of a Christian. Herewith did Christ vanquish Sathan Matth. 4 And thus wee see how the word of God is a two edged sword in regard of the elect Hence we are taught that when wee haue the doctrine of the Law and of the Gospell preached vnto vs we must with all reuerence heare and receiue the same Men will heare it while it is taught generally but if it once touch their particular faults then they cannot brooke it But wee must suffer it to ransacke our hearts and be glad thereof for by this meanes our corruption is wounded and sinne slaine in vs our soules are conuerted vnto God and shall bee saued If any man were diseased with a fistula or any other dangerous sore he would willingly suffer the surgeon to search and pierce into the fame Shall wee doe this for our bodily health and shall wee not suffer the word of God to enter into our hearts to rip vp our sinnes that they being wounded and subdued wee may bee healed and so our soules liue for euer wee cannot liue vnto God till wee die vnto sinne and wee can neuer die vnto sinne till the same bee wounded in vs by this two edged sword Away therefore with all nicenesse in disliking the word when it crosseth our humour and if wee loue eternall life Let vs then embrace it most willingly Saint Iohn sayth fâ—â—ther of this two edged sword that it came out of Christs mouth Other kings carry their swords and scepters in their hands but Christ beareth his in his mouth to teach vs this speciall point That wee must receiue no doctrine from any man which hee hath not receiued from thâ— mouth of Christ. For first God reuealeth his will vnto his son Christ deliuereth it vnto his Prophetâ— and Apostles by the spirit and to his ministers in their writings They therefore must deliuer nothing vnto Gods people but that which they haue from Christ if they deliuer ought els they hold noâ— forth Christs sword neither can it haue that powerfull effect either in the godly or in the wicked And his face 〈…〉 the Sunne shineth iâ— his brightnesse Here is the last braunch of this description of Christ his face is compared to the shining of the Sunne and that in his strength because Christ is vnto his churchâ— as the Sunne is to the world And looke what duties the Sunne performeth vnto the world the same duties Christ performes vnto his church in a more excellent manner as their resemblance will euidently declare First the Sunne in the world dispelleth night and darkenesse and maketh the day by bringing light so Christ the sonne of righteousnesse Malach. 4.2 sendeth downe the bright beames of knowledge and grace into his church wherby blindnesse and ignorance is taken away 2. Corinth 4.6 And hereby euery one of what sort or place soeuer is taught first to labour for knowledge of the will of God A great shame it is for any to bee ignorant herâ—in when the day commeth we set open our windowes to let in the light of the Sunne for our comfort behold Christ Iesus is euer a shining light in his church Why then should wee not open our hearts that the beames of light and knowledge which descend from him may enter into vs and giue vs light Secondly wee must hereby learne in our whole conuersation among men to walke by this light We are here but pilgrims trauelling towards heauen and the way of this miserable word is full of darkenesse yet Christ Iesus is in the middest of his church shining as the Sunne in his strength to giue the light of knowledge whereby wee may see the right way thither Without him there is nothing but darkenesse and wandering his word is the light and himselfe the day starre We therefore must attend vnto him in all our affaires of this life and in the particular duties of our lawfull callings take direction from the light which shineth from his face Secondly the Sunne serueth most excellently to comfort and reuiue cold and dead starued bodies as experience in the spring time teacheth So Christ Iesus by the worke of his spirit conueyeth spirituall life and heat â—nto the dead and frozen heart of man he is of power to comfort them that mourne to giue life to the broken hearted and to reuiue the spirit of the humble Isay. 57.15 and for this most excellent worke may well bee called the Sunne of Righteousnessâ— In regard wherof wee must labour aboue all things to bee partakers of this life and ioy which commeth
vnderstanding of this place two questions must bee handled First how farre foorth doth Christ giue this his power vnto men Answ. Christs Soueraigne and generall power ouer the whole world is not indeed giuen to any creature nay it is incommunicable and cannot bee conueyed from the person of Christ to the person of any creature man or Angell this truth wee must hold of all Christs offices they are onely in the person of Christ and cannot passe from him to any other II. Quest. How then doth Christ say truly that hee will giue him that ouercommeth power ouer nations Answ. Not that his Soueraigne power is actually giuen to the creature but because the creature being in Christ hath the fruit benefit of this power in his saluation And this power is in them two wayes First hereby Christ makes all his seruants being his meÌ„bers partakers of his glorie in heauen whereas the whole world besides is condemned in hell and therefore we are sayd to be raised vp together and made to sit together in the heauenly places in Christ Iesus And againe he saith The saints shall iudge the world not iâ— giuing sentence vpon them but as witnesses and approuers of Christ his sentence For the elect shall first receiue the sentence of absolution and then beeing taken vp into the clouds shall sit with Christ and there approue of the iust condemnation of all the wicked Secondly by this power he enableth those that bee his in their owne person to ouercome all the enemies of their saluation His meaning then is this as if he had sayd Howsoeuer my Soueraigne power ouer all creatures in my selfe cannot bee deriued to any other yet by vertue of this my power I will exalt them that ouercome to partake of my glorie and will giue them power in themselues ouer their sinnes ouer death hell the world and all the enemies of their saluation Here then behold vnto what exceeding dignitie euerie true seruant of God is aduanced not in himself but in Christ He hath rule ouer nations and victorie ouer all the enemies of his saluation yea he is made partaker of Christs glory Hence we are taught to make conscience of euerie sinne whatsoeuer for the priuiledge of euerie christian is to haue power to iudge the wicked world Now as it is a shame for a iudge that sitteth and condemneth a murtherer or a theefe to be a theefe or a murtherer himselfe so it is for any christian to liue in any one sin seeing hee himselfe must condemne the world of those sinnes Neither can we thinke that Christ will euer aduance him that liues in sinne to condemne the same in others vnlesse hee first reforme it in himselfe Secondly the consideration of this priuiledge of a christian must bee hid in our minds against the time of aduersitie and affliction and of the pangs of death For hee that hath kept faith and good conscience all his life is a prince in Iesus Christ and shall rule ouer all his enemies And therefore though now he bee afflicted and wronged by them yet in Christ he is their iudge and shall one day condemne them that do him wrong And as for death it is subdued in Christ and shall bee no death vnto him 1. Corin. 15. vers 54. Againe the words in the originall are thus He shall feede and rule the nations as a shepheard ruleth and feedeth his lambes with his booke The Papists vpon the words of Christ to Peter Iohn 21.16 Feed my sheepe that is feede and rule my sheepe would gather Peters supremacie ouer the church in all the world But their grosse abuse of that place will appeare by comparing it with this promâ—se of Christ to euery one that ouercommeth for if their collection be good then hence will follow that euery Christian man should haue the like supremacie and be a Pope which how absurd it is euery man may iudge Therfore that place in Iohn must not be vnderstood of any supremacie for there Christ teacheth Peter the faithfull discharge of his office and dutie From this first gift of Christ the Papists gather two things I. That the seuerall saints in heauen are patrons of countries kingdomes as Saint George for England Saint Deâ—is for Fraunce Saint Patricke for Ireland c. Secondly that wee may pray vnto Saints for the Saints rule the nations and therefore know all nations and if they know them then they must bee prayed vnto But they swarâ—e from the meaning of this text for first it is not sayd that the Saints shall haue power one ouer one countrey and another ouer another but euery Saint hath power ouer al nations secondly they haue power ouer all nations not because they rule them actually but because they haue the fruit and benefit of Christs power wherby they are ruled And for their second collection wee must by nations vnderstand not all churches but vnbeleeuers for the wicked are they that must be broken like poâ—ters vessels Now the faithfull haue not power ouer the churches but ouer infidels therfore both their collections are absurd I will giue him the morâ—â—ng starre Here is the second benefit promised by Christ to him that ouercommeth The morning starre properly signifieth that bright star which riseth a little before the Sun some time of the yeare which the heathen call Venus And hereby is ment Christ himselfe as Reu. 22.16 I am the bright morning starre Christ is called a star First because he illuminateth all men with the light of vnderstanding and his church with the knowledge of the will of his father and that sufficiently in all matters that concerne saluation Secondly to shewe that the prophesie vttered by Balaam touching Christ whom he calleth the star of Iaacob is now fulfilled when as Christ by his Apostles hath plentifully reuealed himselfe to all nations Further he is called a morning starre for that special resemblance which is betweene him and it for the morning star riseth not in the beginning or middle of the night but in the end of the night towards the beginning of the day when the sunne is about to rise and then it shineth brighter than all other starres Euen so Christ he came not in the beginning or middle of the darke time vnder the law but in the last age of the world wherin after his incarnation he did shine most fully to all nations so as there was no such light of knowledge before his comming as hath bene since This Peter verifieth when he saith We haue a most sure word of the Prophets to which ye do well that ye take heed as vnto a light that shineth in a darke place vntill the day dâ—wne and the day starre arise in your hearts Where the time of the law and prophets is called a time of darknesse and their preaching then as a candlelight but the preaching of Christ vnder the Gospell is as the day starre which shineth most brightly he
cast off all dulnesse of flesh and spirit and with all might stirre vp our selues to attentiue hearing so shall the word be blessed vnto vs otherwise our hearing shall turne to our deeper condemnation Verse 11. Saying I am Alpha and Omega the first and the last and that which thou seest write in a booke and send it vnto the seuen Churches which are in Asia vnto Ephesus and vnto Smyrna and vnto Pergamus and vnto Thyatira and vnto Sardai and vnto Philadelphia and vnto Laodicea These words containe the third description of this voice whereby Iohns heart was prepared touching the substance and matter which was vttered which consisteth in two things The first is a testimonie in these words I am Alpha and Omega the first and the last The second a commaundement in the wordes following That which thou seest write and send c. I. Touching the testimonie the substance thereof is set downe in the eight verse where the words were handled and the meaning shewed They do serue directly to proue the Godhead and eternitie of Christ which Christ himselfe doth here auouch to giue vnto Iohn and vnto the Church full assurance that the things now vttered and deliuered were from God for saying I am Alpha and Omega the first and the last it is as much as if he had said I which speake vnto thee am God and therefore the things I deliuer are from God In this testimonie note Gods speciall care in regard of his truth hee doth not content himselfe with reuealing his will vnto his Church but more specially his care is to certifie the Church of the truth thereof that it is indeed from God This hath beene Gods care from the beginning When Peter receiued a vision from God withall Gods spirit assured him that the things reuealed therein were certen sure And so when Christ preached the will of his father among men hee did withall worke strange miracles to confirme and seale vp the truth of his doctrine that it was from God This speciall care of God ouer his Church doth first confute the Papists opinion touching Scripture They hold the Scripture to bee certen in it selfe but not vnto men till the Church giue testimonie thereunto But this is false for God euer had this care ouer his Church not onely to reueale his will vnto them but also to vse meanes for the assurance of their consciences that that which was reuealed was his vndoubted and perfect will And therefore the word of God is certen and euer was not onely in it selfe bâ—t to the consciences of beleeuers and that without the testimonie of the church and so should bee through the testimonie of the church should neuer come thereunto Secondly hereby are confuted many carnall men who will be of no religion because say they there is no certainetie in the matters of religion mens opinions therein are so diuers that so many men so many minds almost and no man can tell who speakes the truth Answ. It may be that men in sundry matters hold sundry priuat opinions yet in the church of God all the true members of Christ hold the same opinions touching the foundation of religion But let it bee graunted That all men on earth were of diuers opinions touching matters of religion should religion therefore bee vncertaine God forbid For religion is certaine vnto men by the meanes that God hath appointed to certifie the conscience of the truth thereof and thereby might men come to the truth and certainetiâ— of religion taught by the Prophets and Apostles though all men in the world were of diuers opinions touching the same Thus much of the Testimonie II. point The commaundement giuen to Iohn is in these words That which thou seest write in a booke and send it to the seuen Churches which are in Asia This commaundement hath two parts First To write the things seene in a booke secondly to send the booke to the seuen churches here named And both these must Iohn do being now disabled by his exile to preach these things vnto them personally for these causes First that these churches might be edified in the faith and strengthened in these most grieuous times of persecution Secondly that they might become keepers of this booke for the good of others for the church of God is the pillar of truth not onely for that it publisheth Gods truth but also because it keepeth it and giueth testimonie therunto In this commaundement note sundry things First that the word of God written and penned by the hand of man is a notable helpe to the church of God and a worthy meanes to edifie the same els Christ would neuer haue commaunded Iohn to haue written these visions and sent them to the Churches Which serueth to confute the blind Papists which say the word written is but an inkie letter and a nose of waxe because the sence thereof may be turned euery way as man will This also confuteth the Anabaptists which so much magnifie their Reuelations and make no account of the word written If the Lord had thought it best hee would haue taught these churches by reuelations but they must learne by the word written Secondly that the reading of Gods word either publickly or priuately is an ordinance of God for the Lord commaunding Iohn to write this booke and send it to the churches hereby implieth that they must reade the same as they did other bookes of Scripture The preaching of the word is indeede the most worthy instrument for the founding and confirming of Gods Church whereby ordinarily iustifying faith is wrought in the heart and yet reading must haue his due reuerence as a meanes to confirme and encrease true knowledge faith and repentance where it is begun Thirdly here note that a man may be vnder the crosse and in persecution and yet remaine in the speciall fauor of God for this banishment into such a desart place was vnto Iohn a grieuous crosse and yet the Lord vouchsafed there to reueale himselfe vnto him and to make him the penman of this booke Which honour hee vouchsafeth not to all but to them that are most dear vnto him Which thing each one should carefully obserue for our nature is so corrupt that when wee are vnder the crosse it would persuade vs we are cast out of the loue and fauour of God In the end of the verse the seauen Churches Ephesus Smyrna and the rest are named Which seuen places were seuen famous cities in Asia wherein were planted the most famous churches that were in those parts and for their excellencie are they named And thus much for the meanes of Iohns preparation Now follow the parts thereof which are two first is hearing folded vp with the former meanes And I heard a voyce Second is Turning of himselfe to see the partie that spake vnto him in these words Verse 12. Then I turned backe to see the voice which spake with me and when I was turned I saw seuen
then surely he will either cast them out of the Temple or else tread them vnder his feete Wee graunt this libertie to euery gouernour when hee hath light vp candles for his familie if any of them will not burne clearely he may snuffe it if that will not serue hee may cast it into the fire and set another in it place And shall wee denie to Christ Iesus the like authoritie in his Church which is his house ouer men and women who ought to shine as lights God forbid The Minister therefore in his place and euery other Christian in the compasse of his calling must labour to bee a shining candle both for knowledge and godly life before all the world that so hee may escape Gods fearfull iudgements In common reason we ought to carry our selues as shining lights before otheâ—s It is an vsuall thing in the Winter time to hang forth lights for the guiding of mens bodies safe from place to place Now if we haue such care ouer their bodies wee ought to haue much more ouer body and soule both that by the light of grace in vs sinners and wicked men may bee guided in the darke and dangerous way of this world to the kingdome of heauen Here then all ignoranâ— persons and loose luâ—ers who abound in euery place must be admonished to reforme themselues and labouâ— to become lights in Gods church They stand as candles but they are extinct â—nd giue no light to others Ignorant persons therefore must cast off their ignorance and labour for knowledge and wicked liuers must reforme their loosenesse of life and become obedient to the wordâ— truth that so they may shine vnto others If a man haue a candle set vp in his familie and shall assay to light it and snuffe it once or twice and cannot get it burne then in displeasure he will trample it vnder his feete or cast it into the fire Euen so Christ Iesus seeking to enlighten the minds of these ignorant persons and to reforme the liues of these loose liuers by the ministery of the word when he shall perceiue that they refuse the light and will not bee reformed vndoubtedly in furie of his wrath hee will at length plucke them from their places and stampe them to powder and cast them to hell Many be ignorant in euery place and moe be prophane and small is the number of good shining lights but wee must remember our duty and walke worthie our calling If we hold foorth the light of knowledge and obedience we shall shine as the firmament in the world to come Dan. 12.3 Golden candlestickes The churches of God are not base candlestickes but candlestickes made of gold There bee two causes of this resemblance First because gold is the most excellent of all mettals so Gods churches here on earth are the most excellent of all societies The companies and societies of men in families townes and kingdomes and in other common affaires of this life be the ordinance of God and good in their kind but yet the societie of saints in the church of God doth farre surmount them all and that in these respects First because in Gods church saluation may be obtained but in other societies as they are societies though sundry benefits arise from them yet saluation is not to bee had in them vnlesse they bee either particular churches as members thereof Secondly the church of God is the end of all other societies and they are all ordained to preserue and cherish the church which is the societie of the saints Thirdly the church beautifieth all other societies the principall praise and dignitie of any towne houshold or kingdome is this that they are either churches of God or true members thereof From this preheminence of the church we are taught aboue al things to labor to become true meÌ„bers of this society Men haue great care to become meÌ„bers of incorporations towns of greatest priuiledges but few there be that seek for the priuiledges of Gods church And commonly those that seeke most for priuiledges in chiefe townes haue the least care to become the true members of Gods church which is a wretched practise and ought not to be among vs seeing the church hath priuiledges farre aboue all other societies Secondly hence we are taught aboue all things to haue care to preserue the societie of the church of God True it is the minister and magistrat must haue cheefe care thereof and yet euery man in his place must doe his best indeuour hereunto because it is the most principall societie Thirdly in that Gods church is the most excellent societie giuing honor to all others we are taught within the compasse of our callings as much as we can to bring all other societies vnto this Those that are members of a familie must labour to bring euerie one in their familie to bee good members of the church And so in ciuill societies men of gouernement must labour that the members of the ciuill body become also members of Christs bodie Thus gouernors of kingdomes should labour that the parts of their dominions may be particular churches of God And there is good reason of this dutie because all other societies without this are companions of men in the darke sitting in the shadow of death being spiritually blind and without all sound comfort in their soules Secondly the church is compared to a candlesticke of gold because of all societies among men it is most precious deere vnto God and therfore it is resembled to a seale on Christs heart and a signit on his arme yea it is a deare vnto him as the apple of his eye Zachar. 2.8 The Church is the Queene that stands on Christs right hand in a vesture of gold Psa. 4.5.9 Yea that which surpasseth all Christ redeemed the Church vnto himselfâ— by his owne bloud Oh then how deere and pretious is she in his sight And hereby also wee are taught the same instructions that did arise from the former preheminence namely to haue special care of Gods church to preserue the same and to labour to become our selues and to bring others to be members thereof And thus much of the title of the church Now it is added that Christ the Messias is in the middest of the seuen golden candlestickes whereby is signified First that Christ is present with his church at all times And secondly that being present he hath care to gather his church and being gathered to preserue the same against the gates of hell and all other enemies From hence we learne sundry things First that the supremacie of the church of Rome wherein one is made head of all the militant church is needlesse For Christ is present alwaies with his church hauing speciall care to gather guide and preserue the same and hee needeth no vickar generall to supplie his roome for in the presence of the prince all commissions of vicegerencie doe cease though Christ had granted this supremacie to any
yet so long as Christ is present their commission must cease and it is as great pride and greater for any to presume to be head of all churches in Christs presence than for a man to sit vicegerent in the presence of the prince Secondly seeing Christ is alwayes present with his church wee are taught to walke with God and before God as Enoch did Genes 5.22 Which duty stands in these points First whatsoeuer we say or take in hand wee must do it as in the presence of Christ. Secondly we must continually depend vpon Christs providence who is euer present with his church prouiding all things for the good of his church and of euery member therof Thirdly we must do all our actions as looking for approbation at the hands of Christ for which end wee must take direction for the same out of his word The practise of this dutie is most excellent for by walking with God we shall be enabled to many good duties as namely liue vnblameably in this wicked world making conscience of all sinne and approuing our selues both to God and man in hart and life And thus much for the place where Iohn saw Christ. The second argument wherby Iohn describeth Christ is his figure or forme in these words One like the sonne of man Some thinke that these words are a description of some Angell not of Christ because he is sayd to be like the sonne of man not the sonne of man himselfe but they are deceiued For he which is here described is before called the first and the last it is he which was dead and is aliue which cannot agree to any but to Christ. Now the words may more significantly bee translated thus One like to a sonne of man for if it be translated that sonne of man then Christ must needs bee the resemblance for so hee is called Act. 7.56 But here Christ is sayd to be like to a sonne of man by the vsuall phrase of the Old testament whereby is meant that he is like vnto a man And Christ is not here called a man but is sayd to bee like vnto a man because hee appeared vnto Iohn not in his true manhood which was then in heauen but in the likenesse of his manhood And note this that as Christ here appeared to Iohn in this vision so did he alwayes appeare after his ascention Steuen indeed saw his true manhood Act. 7. but it was in heauen and Paul heard his voice when he was conuerted Acts. 9.5 and saw the Lord 1. Cor. 9.1 But no man can prooue that Chrst appeared vnto him in his true manhood vnlesse it were in heauen And in all these visions Iohn saw not his true manhood but a resemblance thereof Now Christ appeared thus for speciall consideration For man is too much addicted to his bodily presence this was the fault of his owne friends and Disciples Therefore Christ would hereby teach vs not to seeke for his bodily presence but rather to lift vp our hearts to heauen and therefore seeke to haue fellowship with him by faith For this cause he sayd to Marie after his resurrection Touch me not I am not yet ascended to my father Iohn 20.17 This Paule had learned Though we had knowne Christ saith he after the flesh yet henceforth know we him no more 2. Cor. 5.15 Now if Christ after his ascention neuer appeared in his true manhood i◠teacheth vs that the defence of Christs reall presence in the Sacrament is needlesse For if Gods church haue spirituall fellowship with Christ by faith it is sufficient Againe whereas Christ appeareth in the shape and forme of man after his ascention the Papists gather that wee may make images of Christ and so answerably of the father and of the holy ghost in those formes wherin they appeared as of the holy Ghost in the forme of a doue and of the father in the likenesse of an old man Ans. It is not vnlawfull to make or to haue an image of Christs manhood so that it be out of religious vse though it bee doubtfull whether any now haue a true picture therof but if it bee to represent whole Christ God and man or bee vsed to remember Christ thereby or to worship Christ therein it is an idoll As for the formes of an old man or of a doue they may bee made for the manifestation of the hystori◠of the Bible when it is painted or pictured but then wee must conceiue that these formes are no images of the father sonne or holy ghost but onely representations of such visible appearances as sometimes were signes and pledges of the presence of those persons But now to abstract those formes apart from the hystorie and to make them images of any person in Trinitie is flat against the second commaundement which doth generally forbid all images of God not excepting those very shapes in which himselfe tooke libertie to testifie his presence for some time And there being no exception against Gods cōmaundement it is in vaine to seeke shifts excuses for a thing forbidden specially considering wee may not meddle with God beyond our commission from God Clothed with a garment downe to his feete Here Christ is further described by his attire The first part whereof is A long garment reaching to his feete The causes why he so appeared may be these First to signifie that hee is the high priest of the new Testament and so continueth doing the offices of the high priest for his Church after his ascention in presenting the merit of his one onely sacrifice and making intercession to God the father for them For the long garment was one of those wherewith the high priest was cloathed in his ministration vnder the law Secondly to signifie that hee is The Prince of peace for the long garment not onely in the Church of God but among the Heathen hath beene alwayes a note of peace and so Christ is called Isa. 9.6 Thirdly to shew that he had in his breast the treasures of the wisedome of the father and the spirit of counsell For this long robe alwayes pertained to them that excelled in counsell and wisedome and so Christ is described Isay 11.2 Now in this example of Christ we may learne a dutie touching our attire namely that the outward garment of the body should be sutable to the good things that ought to be in the heart as to our wisedome knowledge feare of Gods name to our sobrietie modestie temperance humilitie and all other vertues whatsoeuer Wee must not onely in speech and action as in hearing Gods word and receiuing the Sacraments shew our selues to bee burning lights but euen by the gesture and attire of our body both for matter and forme shew forth the grace of our harts But miserable are these times wherein mens attire is sutable not to the graces of God that should bee in their hearts but to the common corruptions of the times For such it is
generally whereby a farre off though hee neuer had acquaintance with the partie a man may see the vanitie and lightnes of his mind the pride and folly of his heart that weareth it The second part of Christs attire is this Girded about the pappes with a golden girdle It hanged not loose about him but was girded close to his body whereby is signified that he is a mediatour euery way readie prepared to doe the office of a mediator for his Church for in all ages the girding of the attire to the body hath beene a signe of care and diligence in the businesse they haue in hand and the contrary not girding a signe of carelesnesse and negligence therein When Christ was here on earth hee was most pitifull to all penitent sinners he reiected none such that came vnto him but regarded them far more than the Scribes and Pharisees that were the learned men among the Iewes And since his assention hee hath not left off his care and diligence but is alwayes ready doing aâ— such duties which may pertaine to their saluation The consideration whereof is a matter of excellent comfort vnto all such as haue any sparke of grace First hereby wee learne that when wee truly humble our selues Christ is ready to receiue ouâ— prayers and in all our troubles temptations ready to relieue to comfort and deliuer vs and in our death ready to receiue our soules yea at all times prepared to doe whatsoeuer may further our saluation Hee is not like vnto Pharoahs butler who promised to remember Ioseph while hee was in prison with him but forgate him quite when he was aduaunced to honour againe But he is alwayes mindfull of vs and euer readie to doe all the workes of a mediatour for vs. Whence wee are taught answereably to haue our loynes girded as Christ commaundeth Luke 12. verse 35. being euer ready to doe all duties that concerne Christianitie as to call on Gods name and to praise God to practise faith repentance and obedience fit to die and fit to liue neuer suffering our selues to bee vnfit for any thing that concernes our saluation but at all times so stand vpon our watch that whensoeuer God shall call we may bee readie to enter into the kingdome of heauen But alas the case with most men goeth farre otherwise they fit themselues for the world at all times but few seeke to prepare themselues for the kingdom of heauen till death do come This ought not to be It is a treacherous part in any subiect to bee vnprepared for the seruice of his prince and yet euer readie to receiue a common enemy And it is no lesse treason against God to forslow our preparation for the Lord by fitting our selues for the world Further he is sayd to be girded not about the loynes but about the pappes and breast Whereby some say and not vnfitly is signified that there is no defect or aberration in any motion or affection of our Sauiour Christ but euerie thought and inclination of his hart is kept in order by the fulnesse of the spirit which dwelleth in him bodily Verse 14. His head and haires were white as white wooll and as snow and his eyes were as a flame of fire In the third place Iohn here describeth Christ by the parts of his body The whitenesse of his head haires signifieth the eternitie of Christ. For howsoeuer as hee is man he had a beginning yet in regard of his godhead he is eternall and therefore is called The antient of dayes Dan. 9. and is sayd to haue beene in the beginning Iohn â— 1 that is to haue had a beeing before all other things had their beginning In this resemblance of his eternitie by head and haires as white as wooll and snow hee giueth vs to vnderstand an honour and prerogatiue in the aged man whereby he excelleth the yonger sort to wit the horenesse and whitenesse of his haire for which cause in the word of God it is set forth by most worthie comparisons as by the white Almond tree Eccles. 12.5 And by a glorious siluer crowne not made by man but by the hand of God set vpon his head And herein doth this excellencie of the aged consist that they beare the image of Gods eternity before all that are of yonger yeares From whence all yonger men are taught to reuerence the aged by rising vp before them acknowledging thereby the preheminence of the hoare head Againe hereby the aged are taught to carrie themselues answerable to their estate and condition they ought to excell all their yongers in knowledge wisdome and experience of good things 1. Iohn 2.13 I write vnto you fathers that is aged men who by reason of yeares are fathers because you haue knowne him who is euerlasting Also they must be holy as hee that is eternall is holy whose eternitie they shew forth And therefore Salomon saith The white head is a crowne of glorie when it is found in the way of righteousnesse that is in one that walketh in the way of righteousnesse Prover 16.31 for his white haire signifieth that hee hath spent much time and care about good duties But it is no ornament vnlesse it be ioyned with holinesse of heart and life Which I say because many yonger men excell the aged in the knowledge of God other vertues which is a shame to the gray headed for as they go before others in yeares so they ought to excell in pietie knowledge and all vertues Ignorance and loosenesse of life is a foule vice in any but in him that bares the siluer crowne it is intollerable For how can they looke for reuerence from the yonger when as they bee farre inferior to them in gifts of grace It is no excuse for old men to say Their wits are not so ripe as young mens are and their memorie failes them Their aged ignorance argueth that they spent the time of their youth loosly and prophanely For they that be planted in the house of the Lord shall bring forth fruit in their age Psal. 92.13 14. A plant is young and therefore he that would weare the crowne of glory in his age must receiue the sap of grace in the house of God while hee is young And his eyes were as a flame of fire here Iohn proceedeth in describing the parts of Christs bodie In the handling whereof it is hard for any to set downe certainely what the holy Ghost intendeth in euery particular It shall be sufficient for vs to follow that interpretation which is most probable and best agreeing with the tenor of Gods word In this description of Christs eyes are signified to vs two things first that Christ the mediator and redeemer of his church is of most quicke sharpe and piercing sight so as hee beholdeth all things that are done vpon the earth yea he seeth into the very secret thoughts of mens hearts thither can the eyes of his godhead more easily pierce than fire can
ver 22.23 IV. Euery priuat man must professe and defend the true religion of Christ against all the enemies thereof 1. Pet. 3.15 Be readie alwayes to giue an answer to euery man that asketh you a reason of the hope that is in you And this confession must be not onely 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 wee must be admonished euery one in our place to take paines in all the duties that belong vnto vs that by vs Christâ— religion may be furthered For Gods church is not called the piller of truth onely because the minister thereof maintaineth Gods truth but also because euery 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 haue 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 vs to follow for we through Gods goodnesse haue the true religion of Christ among vs and for many yeares sundrie among vs haue 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 vnto 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 vs. Therefore as we now professe the Gospell so let vs continue constant therein and not turne with time or state for then wee loose our coÌ„mendation at Christs hands And thus much of the commendation of this church for her vertues Verse 4. Neuerthelesse I haue somewhat against thee because thou hast left thy first loue 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 haue somewhat against thee Here Christ speaketh as a Iudge vnto this church and to the minister thereof and layeth this action vnto their charge that they had left their first loue that is that loue which they bare to God and his religion and to their brethren at that time wheÌ„ they were first called vnto the profession of the gospell This loue they are sayd to haue left not as though they had quite lost it but onely 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 loue Answ. At this time when Christ doth thus reproue them their loue was commendable but yet it was nothing in regard of that which they had at their first conuersion If Christ haue something against this church for leauing her first loue then no doubt he hath something against the church of England and against vs 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 loue and the greatest part hath no loue at all That many haue left their first loue 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 haue 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 haue shewed feruent loue 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 mercie of God are free from this decay But there is yet a more grieuous fault among vs for the greatest part of our people haue no loue at all These are the dayes whereof Christ sayd loue should waxe cold And whereof Paul sayd Men should be 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 haue no loue of God in their hearts though they haue a formall profession of his name in their mouth For where the loue 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 loue All the paines they take is for their priuat gaine and pleasure no regard is had of Gods glory of the maintenance of true religioÌ„ and of the good of their brethren herein their owne consciences shall be the witnesses So that generally this may be said We haue no loue at all What an action then shall we thinke hath Christ against vs It must needs bee grieuous and so our case fearefull and dangerous If an earthly prince and potentat had an action against vs and his case were good it would make vs looke about vs 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 vs iust and grieuoâ—â—â— oh how should this moue vs to search our selues to trie our estate and to humble our selues vpon the knees of our heart before his maiestie We may not imagine that this charge of Christ doth not concerne vs the conclusion of this Epistle shewes it belongs to all that haue eares to heare And therefore we should labour to preuent Gods iudgement by iudging our selues for our decay and want of loue Againe this rebuke of Christ for decay of loue should teach vs to labour for increase in loue to God and to our brethren adding grace to grace in our harts as we adde day vnto day in our liues that so our loue may obound read 1. Thes. 4.1.9 10 where Paule vrgeth this dutie at large he confesseth they did loue one
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 vs by his iudgements and a◠this day he is still comming because we still decay in loue and other graces and more and more goe on in sinne So that if we thus continue the truth is hee will come shortly vnto vs and that by most fearefull iudgements For this was written to the church of Ephesus to be a direction not onely vnto 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 vs in these words If not that is if thou repent not Wee must preuent the Lords comming in iudgement by vnfained repentance euery man and euery familie apart must repent priuately and the whole Church openly and publickely no way else wee haue to stay the Lords comming against vs 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 euery priuat man Touching the Minister note this If he shall decay in loue 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 vnto the Angell of this Church of Ephesus When Ieremie had beene wanting in deliuering the Lord◠will vnto the people partly for feare partly through impatience then the Lord becomes a Prophet vnto him saying If thou returne I will bring thee againe and thou shalt stand before me Whereby hee would giue him to vnderstand That if hee returned not he should cease to be a Prophet vnto him The same thing is true of all Gods Ministers if they decay in loue 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 vnto all Christians but especially to Gods Ministers if they would continue in his fauour and stand before him becomming his mouth vnto the people The second point concerneth the whole bodie of a Church to wit if a Church or people decay in loue 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 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 haue iust cause in our Church to feare the remoouing of the gospell from vs for there is a generall decay of loue in many and in the most no loue 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 vs For God giueth men vp to strong delusion to beleeue lyes because they loue 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 euery man apart and euery 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 vpon them Ierem. 18. vers 7 8. The third point concerneth euery priuate man and it is this If any man decay in loue or want loue 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 loue 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 loue to God and to his gospell doe encrease then doth his knowledge and other graces of God encrease in his heart but if his loue decay then other graces decay and if loue be gone then farewell all pietie and true religion If we would know the cause of such palpable ignorance as is in many that haue long heard the gospell preached it is nothing but want of loue 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 loue vnto God and vnto his word and so shall all his good graces encrease in thine heart Out of this particular threatening some gather That a man may bee cut off frō Christ fall away finally from true faith and repentance For say they if a whole Church may bee cut off from Christ and become no Church then may any one member of the Church be cut off and become no member But a whole church may bee cut off as here we see and therefore may any one man Answ. This reason is not good there is great difference betweene the state of a whole Church and of one man that is a true member of Christ. For a particular Church is a mixt companie of true professors and dissemblers like
it meaneth for meat and drinke is neuer knowne till a man be hungrie Yea to many that liue in the church this Manna is hidden for though men heare the doctrine of Christ yet not one of an hundred feele in themselues any want of Christ let the conscience speake and this will prooue true Ignorant people blesse themselues and say all is well Christ is a sauiour when as indeed to them Christ is hidden Nay which is yet more lamentable to many which teach and preach Christ Christ is hidden Manna for many of them neuer felt in their hearts and conscience that they had need of Christ for the pardon of their sinnes and the saluation of their soules It is not the knowledge in the brain that maketh Christ known to man but knowledge in the cōscience when a man feeles in his heart and soule that hee stands in need of the bloud of Christ and all the benefits of his passion for his redemption saluation And seeing this is the condition of the world wee on the contrarie must labor to feele in our selues our owne pouertie to see in our selues that we stand in need of Christ and of all the benefits of his passiō to free our souls from the gulfe of hell and the wrath of God Away with bare mentall knowledge for till we haue this true sense of our owne wants wee can neuer get into our hearts any sound grace Secondly is Christs hidden bread not reuealed to all Then calling effectuall to saluation so as if hee will euery man may be saued is not vniuersall for then should Christ not be hidden but reuealed to all which is not so Election therefore and effectuall vocation is definite particular And thus much of the first branch of this gift The second gift is a white stone Here Christ borroweth a comparison from the custome and manner of the gentiles to whom these Epistles are directed A white stone was of great vse among thē For first the iudge in giuing sentence vsed white stones and blacke stones the giuing of a white stone was a token of absolution the giuing of a blacke stone a signe of condemnation Here then the giuing of a white stone may signifie Absolution from Christ of all a mans sins and trespasses Againe when the gentiles would know which were luckie dayes as they spake and which were vnluckie they vsed to cast lots with white and blacke stones and that day which light on a white stone was iudged to be a lucky day that which light on a blacke stone was iudged to be vnlucky This practise they vsed as might be shewed by sufficient records And though this practise haue no warrant yet may Christ allude vnto it to signifie vnto them that hee will giue them good successe in all their actions yea happie dayes and a blessed life full of all ioyes and pleasures Others doe expound it of giuing victorie whereof the giuing of a white stone was a signe but this is not so fit neither can it bee shewed by true record that they had such a practise I rather take it Christ alludeth to the first and here promiseth to him that ouercommeth the true remission of all his sinnes and full absolution not in regard of ciuill punishment but in respect of guilt and punishment before God which is eternall damnation Here note one infallible token of the pardon of sinne namely to ouercome that is to renounce our selues and by faith relie wholly on Christ testifying this faith by maintaining good conscience and true religion vnto the end And therefore if anie desire to know whether God haue absolued him of his sinnes let him labour thus to ouercome and then shall this assurance be sealed vp vnto him The third gift is a new name written in the stone What this new name should be S. Iohn expresseth in his first Epistle chapter 3. vers 1. saying Behold what loue the father hath shewed to vs that we should be called the sonnes of God This new name therefore is to bee the sonne and heire of God in Christ. And because it is giuen of God himselfe therefore wee must not thinke it is an idle name or a bare title onely but withall God giueth him a new condition whereof this name is a token and title God changed Abrams name called him Abraham but it was when he had changed his estate and made him the father of the faithfull And there was a change in Iacob when God called him Israell This new name then signifieth the giuing of a new estate to a man or womā which they had not before namely their regeneration whereby they are made to die vnto sinne and to liue vnto God for therewith goeth the blessing of adoption whereby they become the sonnes of God and heires with Christ and so haue heauen and earth for their possession and all miseries and crosses yea sinne it selfe turning to their good they haue also the protection of Gods holy Angels in this life and at the last gaspe death to bee no death but a strait passage to eternall life Further this new name is sayd to bee written in the white stone that is in the pledge of absolution which sheweth the vnion of these two Absolution and Regeneration So that whom the Lord of his mercie absolues from their sinnes them in his bountie hee brings to a new estate and condition He that is in Christ is a new creature 2. Cor. 5.17 A point to be obserued as yeelding speciall aduice to reforme the grosse and common abuse of Christ. Men persuade themselues that Christ is their Sauiour and will pardon their sinnes for he is mercifull and thereupon they take occasion to liue as they list But let no man herewith deceiue himselfe for they that haue absolution haue regeneration also a new condition of life goes with the fruition of Gods mercie in Christ they that go on in sinne haue not the pardon of sinne the corruption of sinne must bee abolished where the guilt of sinne is absolued and their liues are reformed that haue their sinnes remitted Here some man may say Why are not those called by this new name to whom Christ giues it for vsually men are called after their names The answere is made in the end of the verse Because no man knoweth that name saue he that receiueth it that is in that manner and certainetie as hee that receiueth it And therefore the children of God must not be much offended when they are reuiled for their profession because the world knowes not their estate Here we may obserue diuerse points First that hee which is the child of God and hath this new name giuē him knows that hee is Gods child iustified and sanctified Neither is this knowledge by probable coniecture onely and good hope as the Papists would haue it but certaine and infallible for else others should know it as well as hee that receiueth it which is here denied Each one is bound in
or not to obey And therefore the cause why some men lye dead in sinne is because they set their will to refuse the grace of GOD and the cause why some men liue in Christ is because they incline their will to embrace the grace of GOD. But this Doctrine doth greatly diminish the grace of GOD in that it maketh the acceptance thereof to lye and depend on the pleasure and will of man when as the power of almightie GOD ioyned with his will is the true cause thereof leauing some to themselues who doe fall and enabling others to stand by his grace Nowe followe the wordes of this commendation Notwithstanding thou hast a fewe names yet in Sardie that is There bee yet in this Church a fewe persons knowne to mee by their names for by Names wee must vnderstand persons named which haue not defiled their garments Heere to omit many expositions is an allusion to the Ceremoniall law wherein GOD set downe a distinction betweene thinges cleane and vncleane not in themselues but by his appointment and among the Iewes if any man had but touched an vncleane thinge with his hand or with his garment thereby hee was defiled and his garment defiled legally and so he or his garment were reputed vncleane wherevpon they had a speciall care not to touch the thinges that were defiled no not with their garments Now this signified another thing vnto them namely That they ought to abstaine not onely from the outward sinnes of the morall Lawe but euen from all occasions intentions shewes and appearances of euill And in this place this is meant hereby that some in this Church of Sardie had so farre made conscience of sinne that they would not meddle with the verie occasions and appearances of euill Hereby wee see that the seruants of GOD are but fewe in number for the bodie of this people were deâ—d in sinne and a fewe onely in this great place liued in Christ so Christ sayth to his Disciples The flocke to whome the father will giue the Kingdome of Heauen is but a little flocke The Prophet Isay is sent To harden the hearts of the bodie of the people for thâ—ir iniquities and the tenth part onely must bee saued and in the Gospell it is sayd The way to hell is broad and many there be that walke therein but the waye to heauen is straight and fewe there bee that enter into it Hereby then wee are taught not to follow the example of the multitude but of the fewer and better sort It is a foule sinne that keeps many from religion and brings them to destruction when they will liue after the manner of the world and as their Forefathers haue done This is a false rule and a dangerous course Thou hast a few names That is persons whose names I know haue recorded They are called names bicause Christ obserues and knowes them by their names Where note that those that are the true seruants of God are particularly knowne vnto Christ The haires of your head are numbred sayth Christ to his Disciples much more were their names knowne Againe hee biddeth them reioyce that their names were written in heauen And Christ the good Sheepheard knowes his sheepe and cals them by their names Ioh. 10.3 This is a matter of endlesse comfort vnto the people of GOD for what can cause a man more to reioyce than to knowe that his name particularly is knowne to the King of Kings and that accordingly he hath speciall regard vnto him when the Lord would comfort Moses and put courage into him in doing the duties of his calling hee telleth him That hee was knowne vnto him by name Yea this is the foundation of mans saluation The Lord knoweth who are his Which haue not defiled their garments Heere they are commended for vprightnesse and sinceritie of life and conuersation in that they kept themselues from the verie shewes and appearance of euill when as thâ— rest of this Church was dead in sinne In their example Christ prescribeth vnto vs a patterne of true pietie howe wee ought to carry our selues in the Church of GOD on earth wee must not content our selues with a bare profession of Religion and keepe our selues from grosse sinnes only but abstain from the verie shewes of euill Yea more particularly here are three things taught vs touching sinne First that wee ought to make conscience of euerie sinne in our owne person Secondly that wee ought to keepe our selues from the conâ—agion of sinne in others either by giuing consent vnto them or furthering allowing them any way therein Thirdly that wee ought to abstaine from the verie occasions and shewes and appearances of sinnes so Paul teacheth vs to abstaine from all appearance of euill Ephes. 5.3 Hee will not haue sundrie sinnes as fornication vncleanesse c. so much as once named thereby to giue the least approbation vnto them We must therefore looke on this example lay it to our hearts and conforme our liues vnto it so shall wee bee good seruants of GOD and haue the same commendation with these few for true Religion stands not in knowledge but in obedience and this is true obedience to make conscience of euerie sinne in our owne persons to take heed of the infection of sinne in others and to abstayne from the appearance of euill A happie Church should we haue if these thinges were practised but this is the shame and reproach of our profession that wee haue no care of true obedience in our selues and others whereby we should glorifie God and grace our holy Religion The church of Rome hence gather that a man after baptisme may liue without mortall sinne For these few persons in this Church in their baptisme put on Christ and after kept themselues from all occasions of sinnes so as they had not committed any mortall sinne But their collection is vnsound for first though they had to this time abstained from all mortall sinne yet how can they prooue that they sinned not afterward Secondly they are sayd not to haue defiled their garments not for that they had not committed any sinne but because they endeauoured to keepe themselues from the appearance of all sinne and so must the obedience which is ascribed to Gods children in scripture be vnderstood namely of their sincere purpose and endeauor to obey so among vs those that haue a setled purpose resolution to make conscience of euerie sin and in all things to doe the will of God they are reputed for keepers of the law For GOD in his children accepts the will for the deed And they shall walke with mee in white After the commendation of these fewe Christ addeth a promise of liuing with him in glorie For so white garments haue alwayes beene vsed to signifie ioy happinesse life and glorie Ecclesiast 9.8 At all times let thy garments bee white that is take the delight and pleasure in vsing the creatures
Here see the proper â—nd of all reprofes and corrections namely the reformation and amendement of mens faults misdemeanors whatsoeuer that so they may bee more carefull of their wayes and more zealous in good duties then euer they were Whensoeuer therefore wee are reprooued by the word of God or when the Lord shall visite vs in body minde or goods by any kind of crosse wee must remember to take occasion thereby to repent and amend knowing that by all these as by so many Sermons the Lorde calles vs to amendement Nowe come to the remedie of their Luke-warmnesse Be zealous That wee may vnderstand this Commandement we are to handle some points touching Zeale First what is zeale Zeale is a burning affection in regard of Christian Religion and the true worship of God This Zeale is compounded of two affections of loue and anger or indignation so that in this Commandement are two duties enioyned vnto this Church First that they should loue Christ and his Religion aboue all things Secondly that they should be greiued especially for this that Christ was dishonoured his worship prophaned and his doctrine not embraced but insteed thereof false worship and false doctrine entertayned when both these concurre then zeale is in the heart A most notable Example hereof wee haue in Christ Psalm 69.9 where the Prophet Dauid in his person saith The zeale of Gods house had eaten him vp Whereby thus much is signified that the heat of his loue for the maintaining of his Fathers glorie had euen consumed him and that his indignation was so great because his Fathers Name was dishonoured and his worship prophaned that it did euen care him vp This wee shall see to bee true in Christ if wee read the Hystorie of his life Iohn 2.17 Yea hee professeth of himselfe that it was meate and drinke vnto him to doe his Fathers will Ioh. 4.34 That thing he preferred before his owne life or safetie nay for the accomplishment thereof hee was content to suffer the pangs of hell The like zeale was in Elias when all Israel was fallen to Idolatrie his heart was zealous for the Lord of Hosts 1. King 19.14 II. point The kinds of zeale Zeale is either good or bad In good zeale are these things required I. True faith as the roote thereof 1. Tim. 1. vers 5. The end of the commandement is loue 〈◊〉 of a pure heart and of a good conscience and of faith vnfained Now one apart of zeale is loue and therefore 〈…〉 proceedâ— from true faith so must true zeale 〈◊〉 and that which is not grounded on faith is rather rashnesse and fiercenesse of nature than true zeale II. Repentance 2. Cor. 7.11 There are seuen 〈◊〉 of repentance recyted whereof zeale is one that is good zeale Euen a burning loue of true Religion and a godly indignation when false religion is embraced There may bee zeale in a man that hath no repentance as was in Iehu 2. King 10.16 Come with mee sayth hee and see the zeale that I haue for the Lord. Yet he wanted repentance for Vers. 29.31 It is said Iehu regarded not to walke in the Law of the Lord God of Israel with all his heart for hee departed not from the sinnes of Ieroboam which made Israel to sinne and therefore he had not in him the true zeale that is heere commanded III. Zeale must come from knowledge for without knowledge it is but rashnesse and bold-hardinesse such as the Iewes had Rom. 10.2 whose Zeale was without knowledge And such as Paul had before his conuersion Phil. 3. vers 6. In Zeale hee persecuted Gods Church Knowledge therefore in Gods word must bee the guide and conductor of our zeale III. point The fruites of zeale must be considered for the better discerning of true zeale First true zeale constraineth a man in euery thing to seeke to please God Whether we be out of 〈◊〉 wits we are it vnto God or whether we bee in our right mind we are it vnto you For the loue of Christ constrayneth vs. So wheresoeuer this true zeale is in any measure it offereth violence to the heart so as a man cannot but endeuour to doe his dutie for the loue he beareth vnto Christ. Elihu sayd The grace of God was in his heart as new wine in a vessell which must needs vent out Iob. 32.18.19 Secondly true zeale makes a man indeuour to serue and please God with all his heart power and strength So good king Iosiah hearing the words of the Law read hee turned not slackely or negligently but with all his heart and all his soule and with all his might according to all the Law of Moses so as like him was no King before neither after him arose there any like him Psal. 51 Dauid humbling himselfe for his sinnes prayes for the pardon of them with such maruellous zeale as no tongue can vtter desiring God to remember him according to the multitude of his mercies often repeating the same thing in diuers tearmes that in some sort hee might expresse the earnest desire of his heart And in giuing God thankes for his benefits he putteth all the strength of his heart thereto crying out My soule prayse thou the Lord and all that is within mee Psa. 103.1 And thus we see what a thing it is to be zealous whence true zeale ariseth and what it worketh in mans heart Seeing wee as hath beene shewed are tainted with this sinne of Lukewarmnesse and coldnesse in religion let vs here learne how to redresse this vice Wee must become zealous hauing in our heart a feruent loue of true religion and a vehement indignation when the same is disgraced and false worship takes place Let Religion therefore take place in our hearts and let vs bee feruent and shew that same in our liues by zealous obedience Away with all slacknesse and lukewarmnesse it were better to bee Iewes and Turkes and to hold no Religion then to be luke-warme in the true profession And thus much for zeale The second part of this remedie is to Repent or amend This they are also enioyned because zeale without repentaÌ„ce is nothing but rashnes Iehues zeale was no true zeale because hee wanted repentance euen then when hee was zealous But wherefore was this Church inioyned to repent Namely for Lukewarmnes not for that she had committed any horrible sinne but because she was slacke in good duties Here then we haue a good Lesson for the ignorant sort that challenge Gods mercie vnto themselues because they are no notorious malefactors as murtherers adulterers they hate no man but do good vnto all but heere they are taught to reforme this their blindnesse and ignorance For repentance must be for want of good duties yea for slacknesse therein therefore let no man sooth himselfe in his ignorance with a false perswasion that all is wel if he liue not in grosse sinnes This is the enchantment of the deuill whereby he rocks many asleepe in
their sinnes till hee carry their soules to hell A good meaning will not serue the turne God requires true zeale in well-doing Vers. 20. Behold I stand at the doore and knocke If any man heare my voyce and open the doore I will come in vnto him and will suppe with him and hee with me Heere Christ to keepe his Church from despaire ministers vnto them the signes and tokens of his loue and fauour and before the same sets downe this note of attention Beholde hereby intending to make them more attentiuely to marke the tokens of his loue that plainly seeing the same they might not doubt thereof Heereby in generall wee are taught that if wee would arme our selues against desperation and distrust in any distresse wee must both often and seriously consider and marke the tokens of Gods loue vnto vs and that will fortifie our faith Read Psal. 23 In euery Verse saue the last hee sets downe tokens of Gods loue and fauour towards him and then in the last concludeth thus Without doubt kindesse mercie shall follow mee all the dayes of my life and I shall remaine a long season in the house of the Lord. Our hearts are naturally filled with doubting which will bewray it selfe in any distresse But to preuent and cut off all hurt that may come therby let vs marke the good dealing of our God towards vs and obserue the tokens of his loue and mercie in his ordinarie prouidence and these will notably strengthen vs against distrust And surely no person is so full of despaire but if hee could looke backe into the mercies of God from the beginning of his dayes and lay them to his heart they would minister comfort vnto him in regard of his loue and fauour at that instant More particularly Christ ministring comfort vnto this Church doth expresse his meaning by a borrowed speach comparing euery man vnto an house his heart vnto a doore whereby entrance is made and himselfe vnto a guest or stranger desiring to come and enter in not so much to find courtesie as to shew fauour and kindnesse In the words of this verse there bee two signes of his loue set downe First a heartie desire of their conuersion which hee earnestly seeketh Secondly a promise of mutuall fellowship after their conuersion The first in these wordes Behold I stand at the doore and knock In this desire Christ expresseth two things First that this Church if wee regard the greatest part thereof had no true fellowship with Christ nor Christ with them for hee stands at the doore of their hearts which were closed vp against him This may seeme strange but the case is euident for though they had in them many good things as knowledge of Gods will and did professe the Gospel and were partakers of the signes and seales of the Couenant of grace yet they were tainted with this notorious sinne of Luke-warmnesse which closed vp the doore of their heart against Christ and barred him out Here then we are carefully to obserue that a man may haue in him many good things and yet by liuing in one sin we be quite cut off from all true fellowship with Christ. Iudas had many excellent gifts he forsooke all and folowed Christ he preached the Gospel and administred the Sacraments and yet by couetousnes the doore of his heart was quite barred against Christ. So Herode reuerenced Iohn and heard him gladly and did many things at his instruction Mark 6.20 yet by the sinne of Incest his heart was so closed that he had no fellowship with Christ. And so it is with vs It is good that wee know the will of God and approue the same and professe the Gospel and also receiue the Seales of the Couenant But yet for all these our case may be such as wee shall haue no true fellowshippe with Christ. For if wee nourish though but one sinne and liue therein that will make a separation betweene Christ and vs bee the sinne what it will as couetousnesse adulterie prophanenesse or such like Heereby then all that desire to haue true fellowshippe with Christ are to be warned to purge their liues from all sinne so as their hearts bee not taynted with nourishing any one sinne for euen one sinne wâ—â—â—â—soeuer it bee is a strong barre 〈◊〉 will keepe Christ from comming into vs. Secondly whereas hee saith I haue stood at the doore for so the wordes are Heere hee speaketh to this Church as hee vsed to speake by his old Prophets As by Ieremie I haue sent vnto you all my Prophets rysing early euery day and sending them And by Esay I haue spread out my handes all the day vnto a rebellious people which walked in a way that was not good euen after their owne imaginations So heere I haue stood at the doore That is long euen till night as the word supping importeth Hereby Christ would signifie his great pacience in waiting for the conuersion of this people of Loadicea In iustice hee might long agone haue cast them to the pit of destruction for their sinnes and yet in mercie he waiteth for their conuersion and complaines that he hath waited long Here then we haue iust occasion to take a view of Gods patience in wayting for the conuersion of a sinner And that which hee saith to this Church hee may as iustly say vnto vs for hee hath stood very long at our doores euen 36. yeares and vpward and yet still continueth knocking so as he may iustly complaine of his long waiting Let vs then here learne to know the day of our visitation which is then to any people when Christ stands at their doores and knockes and vnto vs this day is present Wee haue the ministerie of the Gospell and therefore we must be perswaded that this is the time of our visitation and hereupon learne the dutie which Christ teacheth the Iewes namely Acknowledg the day of our visitation which if we doe not wee must looke for like vengeance which fell vpon the Iewes because they regarded not when God sent his owne Sonne from his bosome to knocke at the dore of their hearts And knocke Heere is a further signification of his desire of their conuersion Wherein we may behold his great vnspeakable mercie towards this Church and in them towards all other his Children This Church had bard out Christ by their sinnes and yet he pursues them he knockes hee vseth meanes to enter for 〈◊〉 good and vouchsafes them mercy 〈◊〉 then when they refuse it Thus when Adam had sinned and fled and hid himselfe did the Lord seek him in the garden make with him the couenant of grace And therefore it is truely sayd in Isay The Lord is found of them that neuer sought him Luk. 15.4.5 Christ fetcheth the lost sheepe that was gone astray All which shew and set out vnto vs the vnspeakable greatnesse of Gods mercie in Christ vnto miserable man who then shewes mercie vnto him when he
is Christ. 125.2 b. 149.2 m. How to iudge of Doctrine 117.2 m. The doctrine of Christ must only be receiued 60.2 c E Election two-fold 102.2 b. How a man may fall from Election ibid. The number of the Elect certen 174.2 m. Election knowne by sanctification 175.1 b. England a true Church 103.1 b. Enemies of the Church God restraines their rage turnes it good 39.2 m. Estate ech one should coÌ„sider know his owne estate 87.1 m. 96.1 c. 206.1 c ExaminatioÌ„ of false teachers 77.1 2. They that â—â—â—ell in temporall giftes should bee answerable in spirituall 7â— 2 b. Excommunicaâ—ion 75.1 b. and 180.2 b. To expound scripture Christs royaltie 4.1 b. A dutie of the Church froÌ„ Christâ— 69.2 m. F Fall away whether a true beleeuer may quite fall away 82.83.84.85.92.2 b 141.2 m. 186.1 m. 192.2 c. 168.1 b. Faith put for the doctriâ—e of the Gospel 114.1 c. For fidelitie 198.1 b. Faith dâ—stinguished 84.2 b. Faithfull to God 107.2 c. 108. Families irreligious Sathans thrones 111.2 m. and holdes 115.1 b. Fauour of God the ground of all blessings 14.1 b. Feare three-fold 104.1 b. Groundes of Gods feare 21.2 m. 68.1 m. 11.1 1. b. Signes of it 21.2 c. Remedie against feare 64.2 m. Fellowship with Christ 166.2.217.1 m Fidelitie to God 135.2 c. Rare 136.1 b Fight against sinne 109.2 c. 193.2 c. Flight in presecution 115.1 m. To fore-tell a propertie of God alone 105.2 b. 191.2 m. Forgiue sinnes 67.2 c. Fornication 121 122 145.2 c. Free-will by nature confâ—ted 143.2 m. 144.1 c. 186 1. b. 199.2 b. Free wil by grace 216.1 c. Of flexible free-will 216.1 c. G God put for excellencie or greatnesse 98.1 c. Gods nature described 15.1 m. When God imports the first person 3.1 b. Godly dwell with the wicked 113.1 Gospell preached hath deuine power 112.2 c. It is most hated 41.1 b. The summe of the Gospell 41.1 b. Remoued for decay in graceâ—â—1 2 c Grace distinguisheâ—â— 82.2 m. 13.1 c. Difference betweene the grace of Adam and of beleeuers 84.2 e Grace well vsed doth increase 189.1 m. Grace like purified Gold 208.1 b. By a small measure of grace a man may please God 185.1 b. Great townes most assaulted by Sathan 112.1 b. H Hatred How to temperate 94.1 b. Head coueâ—ed noted subiectioÌ„ 70.1 b. Hearing Gods word 169 2. c. 127 1. m. The art of hearing 10.1 2. Christs hearing 95 2. c. Preparation to hearing 46.2 b Attention 46.2 c. Reuerence 133.1 b. â—26 2 m. Hearers distinguished 95.1 b. Hell place and torments 67.2 â— Heretiques pretend the spirit 140.1 c. They may bee in the best churches 78.1 c. how they must be withstood 78.2 m. 79.1 m. Holy Ghost is God 16.1 â— Person subsisting 16.1 b. Called seuen spirits 15.2 c. speakes in scripture 96.2 m. Holines grounded on Christ 176.2 b. Hold fast pure doctrine 151.2 m. Meanes to humble a manâ— 62.2 m. Hunger after Christ 129.1 m. Hyphocrisie in religioÌ„ auoyded 148.1 c. two degrees of it 166.1 c. I Idolatrie of Papists 122.1 b. Idolothits 122.2 m. Hate honour giuen to Idoles 121. â— c. Iesabels properties 139.2 m. Ignorance the ground of prid 203.2 b The fearefull state of the ignorant 59.2 b. 155.2 b. Their dutie 50.2 c. Images of Christ of the trinity 35.1 b Impenitencie 144.1 the danger therof ibid. 125 1. c. 170.1 c. 58.2 c. 59.2 m. Imprecations 94.1 b. Increase in godlines 137.1 c. 167.1 c. Ioy chiefly in Christ. 67.2 m. Iudgement day ceâ—ten 30.2 b. 33.2 m The â—anner of it 31.1.32 â— The vses of it 30.1 b 31.1 c. 192.2 b 33.2 c. Iudgements particular to the impenitent 124.1 b. Iudging â—ashly of otheâ—s 131.2 c. K Key of Dauid 177.1 c. Of hell death 67.2 Giuing of a key notes inâ—â—sting into an office 177.2 b. Power of the keyes handled 179. â— m. 180. 1. Abuses of that power 181.1 c. Kings soueraigne gouerâ—ours next Christ 22.2 b. Their dutie for Religion 22.1 m. c. Christs kingdome spirituall 126.2 c. Knocke. How Christ knockes at our harts 215.1 c. Knowledge without grace puffes vp 203.1 m. knowledge for approbation 99.2 c. Knowledge of a mans owne saluation 130.2 b. L Law must be preached yet with the Gospell 86.2 b. Whether any man fulfill the Law 103.2 m. Laye-people ought not to be debarred from the Scripture 4.2 b. 9.1 m. Lights Each Christian a light 49.2 m. reasons thereof 50.1.2 Logicke Art lawfull 69.1 m. Loose Liuers admonished 133.2 m. They want remission of sins 164.1 b. Loue Christs loue with the degreâ—â— thereof 22.2 c. 199.1 c 210. 2. m. Gods speciall loue the ground of mans redemption 23.1 m. First loue lost among vs 81.1 m. Signes thereof danger ib. 2. We must labour to increase in â—oue 81.1 c. meâ—nes 86.1 c. Loue to men handled 134.1 b. What it is the propertie and practise of it ib. 2. Lukeâ—warme persons who 200.1 m. 〈◊〉 kinds of Luke-warme Christians ibid. c. 2. Signes of Luke-warmnesse three 201.1 m. 〈◊〉 of Luke-warme Christians ibid. 2. â— Life kinds thereof 65.1 m. Howe Christ liueth 65.1 m. c. 66.1 m. and why 66.2 b. Life eternall here 〈◊〉 67.2 m. 196.1 m. Wherein 〈…〉 98.1 b. See it largely descâ—â—bed and the reasons thereof 195. 1. c. Libertie hereto the preuiledge of Godâ— Church 184.1 c. Life-time on earth a space of repentance 142.1 m. why God giues it 143.2 c. M Madnesse of meâ— shewed 110.1 m. 129.2 m. Magistrates may giue out seuere speeches against offenders 77.2 m. Mannah what it is and what it did â—epresent 128.2 m. Martyrs Whether they can merit 108.2 b. Means needfull to perseuerance 85.2 m Mediatioâ— Christ a Mediator euer ready 53.2 m. 169.1 b. MeÌ„bers of Christ distinguished 85.1 c. Ministery a painfull worke 73.1 c. The end thereof to the wicked 125.2 c Ministery of the Church wholy gouerned by Christ. 57.2 c. the vses thereof 58.1 It brings heauen among â—en 197.1 b. Ministers belong to Chrâ—st 164.1 m. Ministers should be faithfull wâ—tnesses 19.1 m. and shew it foure waâ—es 19.1 2 5â— 1 c. Ministers should forecast for troubles 4.2 c. How to oppose theâ—selues against Heretiques 79.1 m. 2 Ministers called Starres and why 57.2 m. Angels or messengers 70.1 b m. Christs mouth to his people 126.2 b. Ministers bring much good or much hurt to the people 71.1 c. Ministers loose their gifts through decay in Loue. 91.2 b They ought to haue good warrant for euery doctrine they teach 98.2 c 126.2 b. Wherein their wisedom and fidelitie consists 125.2 b. Ministers of meane gifts doe often much profit the Church 18â— 1 b. Miserie of man dâ—scribed 204. by the fountaine of it originall sinne 20â— 1 m. and vnder the forme of punishment ib. c. Munkish life disalowed 4.1 m N Naâ—mans fact 121.1 b. Nâ—bals to Christ many â—16 2 c. The name of one person collectiuely betokens a multitude 71.1 m. Naturall men are
enemies to the word 40.2 b. Nakednesse two-fold 206.2 m. Names of Gods childreÌ„ known to Christ. 172.1 m. Châ—ists new Name 195.1 m. who haue it 197.1 m. Nazaâ—it Why iâ— Christ so called 178.1 m. Necessitie two fold absolute and in in part 5.2 m. The new name giuen by Christ. 131.1 b. Niâ—holaiâ—anes their sect 93.2 b. 120 2. b. and opinions ibid. Number of Gods true seruants small 171.2 c. O Obedience to Christ absolute 21.2 c. and 22.1 Renewed obedience needfull 90.1 c. True obedience described in foure things 152.1 c. 153.1 Offence what it is the kindes of it c. 117.1 m. To cast offences before men a propertie of false teachers 117 2. m. To beware of giuing offences 119.1 c and of taking them beeing giuen ibid 2. m. Old sinners dutie 86.2 c. How to open the doore of our hearts to Christ. 216.2 c. 217.1 Opâ—nions diueâ—sitie of opinionâ— iâ— Religion ought not to make men negligent 48.1 b. Ouercome spirituall enemies how 97.1 m. each one should indeuour thereto ibid. â— b. Many excellent Motiues 194.1 b. P Paâ—adise of God descâ—ibed 98.1 m. our dutie in respect of it 98 2. b. Patienâ—e the Christian mans a 〈◊〉 our 40.1 b. 78.2 c. Needfull to Ministers 73.2 m. c. To each Christian 73.1 m. Grounds of Patience Gods speedy deliâ—erance 6.2 b. Gods decree for the end of theÌ„ 107.2 b Patience needfull in euery good work 136.1 c. Gods patience towards greeuous sinners 124.2 c. 143.1 b. In waiting for their conuersioÌ„ 214.2 c Peoples dutie against Heretikes 79 2. c Peace Christian peace in 6. branches 13.2 b. Persecutors of Gods Church inspired guided by Sathan 105.2 c. 114.2 c. PerseueraÌ„ce in grace excellent 30.2 m. Pilgrimage vaine 39.1 m. Pâ—llars The vse of erecting pillars and Christâ— allusion thereto 194.1.2 To pittie the afflicted 37. â— c. Place no difference thereof in the new Testament in respect of holines 39 â— b Poore men should seeke for spirituall riches 101.1 m. who are poore spiritually 205.2 m. 206.1 b. Pouertie may accompanie true pietie 100.2 b. Popish writers too much affected 4â— 2 b. they be Iezabels 141.1 b. Popeâ— Supremacie in the Church confuted 5281. b. 155.1 b. Title of Holinesse blasphemous 176.2 c. Popish Church no Church 102.2 c. and 103.1 m. popish schooles satans thrones 111.2 m Poperie ouerthrowes Christs kingdome and lawes 117.2 c. 118. Preparation of our selues for the Lord needfull 54.1 b Prayer to Angels vnlawfull 7.1 m. Power from Christ giuen them that ouercome 154.1 m. Priests Beleuers be Priests and how 25.2 b. 26.1 b. Their dutie in respect thereof 18.2 b. Christs presence should be engrauen in our heartes 72.1 b. vse of ibid. m. 105.1 111.1 b. Gods prescience is not the cause of things 191.2 m. Pâ—â—ate persons how they must conuey their knowledge to others 80 1. m. Promises of deliuerance are rather from the hurt of affliction than from â—ffliction it selfe 190 2. c. Prophet Marke of a true Prophet .8.1 c. and of a faâ—se 140.1 m. Proâ—eâ—ion in common iudgements to them that maintaine puritie in life and doctrine 151.1 c. Pride was not the first sinne 203.2 m. Pride spirituall common 202.2 m. Prouidence Gods prouidence the first cause of all 106.1 c. The power therof seen in the instruments which he â—seth ibid. 2. Punishâ—ents proportionable vnto sin euen in the things men abuse 145 1. m. and for measure 148.2 m. PunishmeÌ„ts of sin set out â—04 1 c 2. Puâ—itie of religion ought constantly to be maintained 152.2 c. R Ragâ—ng persons against the word are to be pitied 59.1 c. Reading the word Gods ordinance 481 2. m. It s inioyned both publikely priuatly Direction in reading the word for application 140.1 m. Regeneration and remission of sinnes go togither 131.1 c. RegeneratioÌ„ fouÌ„ded on Christ. 198.2 c Religion of the three great religions Iewes Turkes aâ—d Papists 152.1 b. How to know the true religioÌ„ 18.1 m. Onely in true religion may a man bee saued 112.2 m. Not to forsake it for contentions 78.2 b. 94.1 c. Defence of our religioÌ„ 118 2. c 119 1 Remedie in Relaps 86.2 c. Remembrance of Gods word an excellent thing 169.1 c. How to remember Gods word reade or heard 10.1 b 169.2 m. Repetitâ—on of the same doctrine lawfull 109.1 b. Repentance handled in 5. things 87.2 m. 88.89 Repentance described 122.2 m. Why so often vrged ibid c. It must be renewed dayly 122.1 b. 170 1. m. The practise of it 143.1 c. 146.1 c It must not be deferred 141.2 b. It preuents temporall punishments 1â—6 1 c. It must bee for want of good duties 213.2 b. Reproches follow pietie 101.2 m. From whom they come ibid. c. Not to be maruailed at 132.1 m. The spirit of God is reproched 140.2 b Resurrection grounded on Christ. 67.1 m. Reuelation described 2.1 b. How many wayes shewed from God ibid. in How diuine and diabolicall Reuelations differ ib. 2. b. 36.2 b. Reuerence all true reuerence proceeds from Gods fauour 188.2 b. Reuerent behauiour in holy assemblies 63.2 m. Rewards of God 108.2 b. Riches spirituall stand in twâ— things 101.1 b 205.2 m. how to become rich in God 208.1 c. Righteousnesse distinguished 84.1 m. Rome not the motheâ— Church 12.2 â— It is dead 164.2 c. S Saboth day the Lords day 42.2 c. and 43.1 why so called ib. whether it may be changed 44.1 m. Sabboth-breakers reprooued 14.2 m. and 45.1 Men debarred from publike assemblies should keep the saboth 45.2 m Sacraments not to bee administred to all 74.2 c. Saints may be honored how 114.2 m. Saints iâ— heaâ—en No patrones ouer kingdomes 155.1 m. Nor to bee â—â—aved vnto ibid. Sanctification in part in this life 63.2 c Sathans policie for his kingdome in reâ—iuing ancient vices and Heresies 139.2 c. Scripture Christs royaltie 3.2 m. Excellency of scripture 4.1 m. 8.2 m End of all Scripture 8.2 c. How to know the Scriptures to be the word of God 17.2 c. God certifies it 47.2 c. Search by Christ in the church 168.1 c Securitie two-fold 85.2 c Securitie carnall abounds 57.1 c. Separation from the Church vnlawfull 75.2 b. Seruants of Christ honoured highly 4.2 m. 7.2 b. 154.2 b. How men become his seruants 141.1 c We must do seruice each to other and how 135.1 m. Motiues to it ibid. Sicknes comes froÌ„ Gods hand 145.2 b. Siâ—nes are filthy spottes 23.2 m they make vs flie Gods presence 62.2 b Our behauior in respect of theÌ„ 17â— 1 c Remedies and helpes against sin 62.1 b 72.2 m. 1â—3 1 c. 169.2 m. Motiues to auoyd sinne 154.2 m. and 182.2 c. 214.1 c. 55.2 b. Grieuous sinners not debarred from heauen if they repent 122.1 c. 143. 1. b. 106.2 b. Slumber spirituall common 104.2 m. Sound grace should each one labour for 106.2 c. How to speake in our owne behalfe 12.1 m. Spirit promised to the Apostles peculiarly 69.1