ministerie will soone bee tainted with the filthie puddles of mens inuentions Againe in this dealing of God with Iohn we may obserue the truth of Christs saying to him that hath it shall be giuen For though Iohn was endued with rare knowledge and singular gifts yet the Lord addeth more knowledge to his former The Lord found him faithfull in the duties of an Apostle and therefore reuealeth the knowledge of many secrets vnto him in most full manner euen so it is in Gods church at this day all that haue care to know the will of God and doe it though their knowledge be small at the first yet the Lord will helpe them and adde dayly to their knowledge And the cause why many heare the word of God and profit not but wax worse or stand at a stay is because they labour not to haue their knowledge encreased by putting in practise that which they know for if they did then to him which hath should more bee added and hee should haue abundance As on the contrarie when we be negligent to heare or know and to obey the will of God wee haue a spirit indeed sent vpon vs yet not Gods spirit but the spirit of slumber of blindnesse ignorance so that we see and see not heare and vnderstand not Isay. 6.9 On the Lords day In these words is the fourth circumstance namely the time when this vision was shewed to S. Iohn This day which here is called the Lords day among the Iewes was the first day of the weeke called by vs Sunday It is called the Lords day for two causes First because on this day Christ rose from death to life for Christ was buried the euen of the Iewes Sabboath which is our Friday and hee rested in the graue their whole Saboath which is our saturday and rose the first day of the weeke early in the morning which is our Sonday Secondly this first day of the weeke according to the Iewes account came in stead of the Iewes Saboath and was ordained a day of rest for the New testament and sanctified for the solemne worship of the Lord. And for this cause especially it is called the Lords day the manifestation whereof as some thinke Iohn chiefly intended in this title And touching this time for our better vnderstanding let vs consider three points First who changed the Iewes Saboath secondly for what cause thirdly whether the Church hath now in the New testament power to change the Saboath day we now celebrate to any other day of the weeke For the first it is commonly thought that the Iewes Saboath was changed into this Lords day by christian emperours long after the ascention of Christ. But it is more consonant to the tenour of the New testament to hold that Christ himselfe was the author of this change My reasons are these First that which the Apostles deliuered and enioyned the Church that they receiued from Christ either by voyce or instinct for they deliuered nothing of their owne head But the Apostles deliuered and inioyned this Saboath to the Church as to be kept a day of holy rest to the Lord as appeareth 1. Cor. 16.1 Where Paule ordained in the churches of Galatia and Corinth that the collection for the poore should be on the first day in the weeke This hee left not to the choise of the church but appointed it by authoritie Apostolicall from Christ. Now the day of collecting for the poore as appeareth in the histories of the church was the Saboath day when the people were assembled for Gods seruice For this was the custome of the church for many yeares after Christ First to haue the word preached and the Sacraments administred then to gather for the poore and for this cause in the writings of the church the Lords supper is called a sacrifice an oblation and the masse not a reall sacrifice as the papists vse it but spirituall because therewith was ioined collection for the poore which was a spirituall oblation not to the Lord but to the church for the releefe of the poore and it was called the masse because the collected releefe therat was sent to the poore saints abroad A second reason is this The Apostles theÌ„selues kept this day for the Saboath of the New testament Act. 20.7 And it cannot bee proued that they obserued any other day for an holy rest to the Lord after Christs assention saue onely in one case when they came into the assemblies of the Iewes who would keepe none other but the old Saboath of the law A third reason is Iohn 20.19.26 The same day whereâ—n Christ rose from death being the first day of the weeke â—e appeared to his disciples being gathered together and taught them many things which concerned the gouernement of his Church And eight dayes after being the first day of the weeke hee appeared vnto them for the same end Now it is more than likely that Christ in his own person gaue them an example to celebrate and keepe that day wherein he rose againe for a Saboath of the New testamenâ— II. point The Saboath of the Iewes was changed for two causes First to maintaine the libertie of the church of the New testament whereof this was a great part thaâ— they were freed from the ceremonies of the Iewes For when this day was changed the church was no more tied to the Iewes Saboath neither had any such regard of dayes and times Secondly that there might be a more fit time for the memorie of the worke of mans redemption For as God in the Old testament appointed the seuenth day to be a day of rest to remember the first creation So in the New testament it stands with reason there should be a day to celebrate this worke of redemption which is a wonderfull creation wherein as Isay saith are made a new heauen a new earth Chap. 66. And wherby men become new creatures 2. Cor. 5.17 Nay this redemption is a more glorious worke than the creation for in that creation Adam was the head but in this redemption Christ Iesus is our head By the first creation wee receiued a temporall life but by redemption wee receiue life eternall In the creation Adam was espoused to Eue but in the worke of redemption euery christian is espoused to Christ Iesus By creation Adam had an earthly Paradise In this redemption we haue an heauenly kingdome In the creation Gods power and wisedom did principally appeare In this redemption with power and wisedome he shewed mercie and iustice Iustice in Christs passion and mercie in our forgiuenesse By creation he made man of nothing but by redemption hee made him of worse then nothing and better then he was Therefore seeing this worke of our redemption is farre passing the creation it was meete a day should be set a apart for the memorie thereof Now no day could be more fit then the first day of the weeke in which Christ rose againe whereby he confirmed
the worke of our redemption for he died for oâ—r sinnes and rose againe for our iustification Rom. 4.25 III. point Whether may the church of the New testament chaunge this Saboath day to any other day of the week as to tewsday wednesday c. Ans. The church hath no such power for time is the Lords and the disposing thereof is in his hands Therefore Christ saith to his Disciples It is not for you to know the times and seasons which the father hath kept in his owne hands Act. 1.6 As if hee should say The father hath kept times and seasons in hiâ— owne power and therefore it is not for you to knowe them Now if that were a good reason as no doubt it was then is this also sound and good If God haue the disposing of times in his hands then it belongeth not to the church to dispose of them but God hath the disposing of all times in his hands ergo And it may be otherwise henâ—e gathered thus If that which is lesse belong not to the church then that which is more doth not But the knowledge of time and seasons which God hath in his power belongeth not to the church which is lesse than the disposing of times and seasons And therefore the church hath not power to dispose of them and so by consequent may not alter the Saboath day Obiect In the Old testament the Iewes appointed festiuall dayes as the feast of Dedication which Christ kept holy Ioh. 10.22 instituted by the Machabees in token of thankfulnesse for their deliuerance and for restoring of religion and the temple which Antiochus had pulled downe And also Mordichay instituted the feast Purim which was celebrated of the Iewes afterwards Now if they had power to make holidayes then they might alter the Saboath day and so may the church in the New testament Ans. These feasts of the Iewes were no Saboaths set wholly apart for the solemne worship of God but were onely daies of the solemnitie appointed by the church in token of ioy and thankfulnesse for the repairing of the temple deliuerance of Gods people And were onely celebrated as they serued to put the people in mind of these outward benefits So that whereas some hold that the church hath power to alter the Saboath day or to make two more Saboath dayes in a weeke if it were conuenient it hath no ground in Gods word For that authoritie which doth alter this day must not bee lesse than Apostolicall And thus wee see why this day was called the Lords day Now if the first day of the weeke bee the Lords day set apart for his honor in the memorie of so great redemption then here are three sorts of men reprooued First those that make the Lords day a day of vaine pleasure and delight This is the manner of all sorts of men but especially of the yonger sort and seruants who spend this day in carnall reioycing in riot gaming and wantonnesse neuer thinking of the worship of God which is then to bee performed But these sin greatly against the Lord for hereby they peruert the end of the Lords day It should be kept holy and glorious to the Lord but they turne it to the worship and seruice of the diuell The second sort here reprooued are those which liue more ciuilltie than the former but yet they thinke they may do what they will on the Lords day as to take their iourneys thereon and imploy themselues in their ordinarie affaires perswading themselues they may serue God with as good an heart when they are alone about their busines as they do who go to the church But these men sinne grieuously against the fourth commandement for hereby they make that their owne day which is the Lords A third sort here reprooued though not so bad as the former are those who thinke it needfull to serue God at those ordinarie times of the Saboath which the lawes of the land inioyne vnto men and therefore they will come duly to morning and euening prayer thinking that they are not bound besides to heare the word of God preached and that all the rest of the day they may doe what they will pertaining either to their profit or pleasure Of this sort are our ignorant people and a great number euerie where But they sinne grieuously against God for the Saboath day is called the Lords day because it is wholly consecrated to his worship but they part stakes with the Lord and giue him but a part of his owne day and that the lesser taking the rest vnto themselues which thee mispend vpon their lusts Now as these vices must be abhorred so on the contrarie wee must with all conscience keepe the Lords Saboath holy according to thâ— fourth commandement And therefore we must thereon cease from all workes of sinne and from the workes of our callings and sanctifie this day wholly by applying it all to the honour and worship of God And here we must remember that there is a double sanctification of the Saboath publike and priuate Publicke when men assemble themselues together publickly to heare Gods word for the increase of faith and knowledge and to call on Gods name for further graces as also to giue him thankes for his mercies and to receiue his Sacramens Priuate when men in their priuat places imploy themselues in holy duties of prayer reading and meditation vpon Gods word works whereby God is honoured and their souls edified and both these must bee performed to the Lord euerie Saboath day of euery man For wee may not abridge God of that timâ— wherein glorie should be giuen to his name If the officers should take our seruants in the weeke day from our priuat businesse imploy them in publicke affaires wee would thinke much at it though it were for the common good And shall we not thinke that God will take himselfe dishonored of vs when we shall take either whole or part of his holiday and imploy it in our businesse A maine cause why many profit little by the publicke mininisterie is want of priuat sanctification of this day Therefore we must learne to sanctifie the Saboath of the Lord for else we shal neuer increase in faith knowledge or obedience as wee should for the begetting and increase whereof this day hath beene set apart and sanctified from the beginning Obiect 2. Why did the Lord shew this vision vnto Iohn rather on this day then any other Answ. Though Iohn were absent from the church in regard of bodily presence yet hee was present in spirit withall the faithfull and therefore no doubt on this day hee gaue himselfe to prayer and other duties which he could performe for the glorie of God in that solitarie place Now it is the Lords manner when his seruants are thus humbled then to come and reueale himselfe vnto them in speciall manner So he did vnto Daniel Dan. 9. and to Cornelius Act. 10. and to Peter praying
doe into the substance of bodily things And there is great necessitie it should be so for being head and gouernour of his church he must know all the parts and members thereof he must behold their seuerall estates and see the malice and practises of Sathan and other enemies against them Now in that Christ our Sauiour hath this piercing sight we are taught to haue care not onely of our words and actions but also of the very secret thoughts purposes and desires of our hearts for the piercing eye of Christ seeth them all therefore we must be sure they bee well ordered In the courts of men thoughts and inward motions beare no action but with God it is otherwise Christ Iesus hath a fierie eye that seeth into all our thoughts and there hee holdeth a court of iudgement Therefore we must keep a godly watch ouer all the imaginations of our hearts that they may be approued of Christ least for them wee bee iudged and condemned Secondly this teacheth vs in matters of religion to bee that indeed which we seeme to bee in profession For though wee may deceiue men which know not our hearts yet we cannot deceiue Christ for by his fierie eyes he seeth whatsoeuer is in vs. And yet the common practise of the world is here to be reproued who tearmeth them hypocrits that take vpon them any profession for the name and religion of Christ. But herein men goe beyond their calling it belongeth onely vnto the piercing eye of Christ to iudge and looke at mens hypocrisie of heart Secondly by these fierie eyes is signified That Christ is full of anger wrath and iudgement against all sinners readie to take vengeance on all those that will not yeeld subiection vnto him by turning from their sinnes and beleeuing in him for Christ as he is a Sauiour so is he a Iudge and therefore in the parable he sayth Those mine enemies that would not that I should rule ouer them bring them hither and stay them before mee The consideration hereof serueth to awake many an one out of the sleepe of sinne This age is miserable if wee regard the practise of faith and repentance which God requireth for men liue in ignorance without knowledge they goe on in loosenesse of life without reformation which is both scandalous vnto men and odious vnto God not one of an hundred turneth to God at the preaching of his word renewing his wayes by dayly repentance But vnto many it is meat and drinke to go on in those sinnes wherein their harts delight But let these men consider that Christ is a righteous Iudge beholding his enemies with fierce and fierie eyes alwayes readie 〈◊〉 take vengeance on them that doe noâ— repent and therefore they must in time consider their estate for if they perseuere in their euill wayes as they haue begun the truth is hee still beholdeth them with his fierie eyes and though in his great patience hee spare them for a time yet at length he will put in practise the execution of his iudgement and slay them for enemies as it is in the parable Luke 19 27. Let them remember what a fearefull thing it is to fall into the hands of God if his wrath bee kindled neuer so little Psal. â— 12 Vers. 15. And his â—eele like vnto fine brasse burning as in a furnace and his voice as the sound of many waters The word in the originall signifieth Brasse that shineth which for substance is pure and durable a very choise and excellent kind of brasse And hereunto Christs feet are compared to signifie vnto vs his inuincible power whereby hee is able not only to encounter with sinne Sathan and death but also that hee hath alreadie entered combat with them and hath bruised the heads of these his enemies Yea hereby is signified that hee hath not onely done these things in his owne person but also will doe the same in all his members by his inuincible power vnto the end of the world Which is a matter of exceeding great comfort to Gods church and people neuer to be forgotten If any man be exercised in any grieuous temptation of Sathan hee must not be astonished and confounded therewith but remember that Christ our Sauiour hath the brasen feet wherewith hee hath bruised the head of the serpent and will if hee seeke vnto him vnfainedly bruise in him the serpents head so by experience shall we find the benefit of his brasen feet If any be oppressed with the corruption of his nature whether it bee in thoughts or affections let him come vnto Christ Iesus lay open his wants before him shew his sinnes and make knowne the strength thereof vnto him and withall crie vnto him for helpe and hee shall find by ioyfull experience though they were neuer so many or mightie That the power of Christ in him will vanquish and subdue them all Againe doth any feare the terrours of death as all men doe by nature let him consider that Christ hath the feete of brasse wherewith he did encounter with death vpon the crosse and not content with that went downe with him into his owne denne and there did bruise his head and subdue his power Indeed if death were to encounter with vs in his full strength it were a matter of feare but considering that Christ hath bruised his head this must stay our heartâ— against ouermuch dread And as it serueth to minister comfort to the godly so it is a matter of all terrour and woe vnto those that liue impenitent for Christ hath feete of brasse to bruise the head of all his enemies and such are all those that go on in sinne vnlesse they turne destruction will bee their end Let euery one therefore looke vnto his soule that hath led a course in any sinne Let him forsake his old master Sathan and the workes of darkenesse and turne vnfainedly to Iesus Christ in the practise of faith and true repentance and by all obedience in the duties of his callings For howsoeuer the patience of God may stay for a time the execution of his iustice and wrath yet in the end they shall feele by wofull experience the destroying power of these his brasen feet Burning as in a furnace Feet ascribed to God and men in Scripture doe oft time betoken their wayes So here by Christs feete wee may vnderstand his workes and wayes And whereas they are said to burne as in a furnace thereby is signified the perfection thereof All the counsels of God with the execution thereof in the creation and gouernment of the world with all his works therein are all most holy pure like fine brasse purged in the furnace Psa. 18.30 The waies of God are vncorrupt yea hee is holy in all his wayes The consideration whereof must teach vs to conceiue and speake reuerently of all the workes of God euen of those most secret strange iudgements whereof we cannot comprehend a reason Yet because they proceed from
that thence we may offer vp acceptable sacrifices of praise and thanksgiuing vnto the Lord. Secondly we must stir vp the gifts of grace that are in vs as Paule sayth to Timothie 2. Tim. 1.6 vsing a comparison from the fire which burneth more bright and cleare when it is stirred vp Lastly wee must exercise our selues in the duties of pietie as faith repentance loue and such like so shall they not decay And thus much for the sinne of this church Verse 5. Remember therefore whence thou art fallen and repent and doe thy first workes or els I will come against thee shortly and will remooue thy candlesticke out of his place except thou amend Our Sauiour Christ the faithfull physition of our soules hauing sharpely rebuked this church doth here prescribe vnto them a soueraigne remedie against their sinne of decay in loue FroÌ„ whence we may learne that the law whereby sin is reproued is to be taught but yet with this qualification that withall the doctrine of the Gospell be ioyned thereunto that the sinnes which are ripped vp by the law may be cured by the Gospel This is Christs manner of preaching in this place whose practise is a most worthie platforme for all his ministers for we haue no warrant at this day to preach the law barely which onely maketh the wound without the Gospell which alone sheweth the remedie This remedie here prescribed is of speciall vse and worthie our consideration generally by it we haue direction to answer to two necessarie questions of practise which often fall out in the life of man First a man is effectually called to professe the gospell and yet after his conuersion either through the corruption of his nature or by the temptation of the diuell and the world falleth into sinne againe what must this man do for his recouerie Ans. He must remember whence he is fallen and repent of those his sinnes and do his first workes The second question is this A man that hath all his life long liued in ignorance and sin is now touched in conscience for his loose life how shall this man escape the wrath of God become reconciled vnto him Ans. He must first remember whence hee is fallen by Adams sinne and by his owne transgressions Secondly hee must repent of his sinnes Thirdly endeuor to do the first workes whereto he is bound by the law of creation so shal he escape the wrath of God and be receiued into his loue and fauour In particular this remedie hath three parts The first Remember whence thou art fallen The second And repent The third And do thy first workes The words following Or else I will come against thee c. Are a reason of this remedie to persuade them to do the duties prescribed For the first Remember whence thou art fallen The words beare this sence Examine thy selfe throughly see in thy selfe the decay of thy former loue and then ponder the same in thy heart seriously and throughly Here Christ inioyneth to this church two duties I. Examination whereby shee must descend into her owne heart and search out her owne wants especially the want of her loue to God to his word and to her brethren II. Consideration whereby she must often thinke of these her wants and lay the same to her heart vnfainedly This course which Christ taketh with this church teacheth vs first that it is a dangerous thing for any person in Gods church not to bee acquainted throughly with his owne estate that so hee may search out his owne wants and deeply consider of the same For this very thing Ieremie blamed the people in his time that no man sayd with himselfe what haue I done And Christ layeth this sinne to the charge of the people of the old world that they were ignorant of their estate They knew nothing till the floud came and â—â—oke them all away And this is the common sin of this age no man almost doth examine himselfe consider in his hart his owne estate by reason of his sinnes and wants Nay men are growne to this that they count it a meanes to breed melancholie and therefore do â—lie the practise of this dutie and so nuzzell themselues in their fearefull securitie Secondly here wee learne that it is a speciall dutie for them that liue in Gods church to be throughly acquainted with their owne estate to examine and search out their owne sinnes and often to consider seriously of their particular wants Zephanie preaching the doctrine of repentance vnto the people beginneth thus Search ye search your selues oh nation not worthie to be beloued Where the word translated search signifieth such a search as a man would make for some small thing in a great heape of chaffe This is the Lords counsell Hag. 1.7 Consider your owne wayes in your hearts and it must be our practise if we would be saued This duty is the beginning and ground of true repentance and therefore Christ here giueth it the first place for no man can truly repent before hee bee acquainted with his owne infirmities and with his owne fearefull and damnable estate by reason of his sinnes And therefore Dauid saith I first considered my wayes and then I turned my feete into thy testimonies The cause why so few in the world doe truly repent is want of consideration from whence they are fallen and what bee their sinnes and the dreadful iudgements thereby deserued For till the mind doe truly conceiue her owne miserie the hart can neuer rightly hunger after mercie Sinne must bee our greatest woe before Christ become our chiefest ioy The second part of this remedie is Repentance iâ— selfe for after a man is well acquainted with his wants and hath throughly considered of his owne misery then he commeth to repent In the handling hereof fiue points are to be obserued I. What repentanceis II. How it is to be practised III. Who commandeth it IV. To whom it is commaunded V. For what they must repent For the first Repentance properly is in the mind as the word in this place doth import for it signifieth thus much After some follie or ouerslip to be better aduised Repentance then in the mind is a change from euil to good or a turning from sinne vnto God Act. 26.20 Repent and turne to God Which latter words expound the former plainly shew what repentance is And this change in the mind standeth in this resolution whereby a man by Gods grace purposeth to leaue all his former sinnes and to cleaue vnto God in holy obedience vnto all his commandements And when this resolution is in the mind therwithall followeth a turning of the whole man in will in affections and in all the actions of his life This appeareth by that description of the practise of repentance which Paul reduceth to seuen heads viz. Care clearing of themselues indignation feare great desire zeale and reuenge 2. Cor. 7.11 wherof some are renewed affections
Christ is here called Amen to induce this Church of Laodicia to apply effectually vnto her selfe the word of God whether threatnings or promises This Church had beene negligent in the duties of Religion which came for want of applying Gods word vnto the selues The right maner of applying Gods word is this In Gods word we are to consider the lawe and the Gospell In the lawe there are Commaundements and threatnings now a man must apply to his owne person and life Gods Commaundements particularly that thereby he may come to know his particular sinnes then hee must also apply the threatnings of God vnto himselfe that thereby hee may bee humbled through the sight of his misery and so made fit capable of Gods grace Thus the prodigall sonne applyed the law vnto himselfe when he sayd I haue sinned against heauen and against thee and am no more worthy to bee called thy Sonne So did Daniell and Ezrah by applying the law vnto themselues humble themselues and their people for this is the way to humble any man to make him fit to receue grace for the law is our schoolmaster to bring vs to Christ. Gal 3.24 and the want of this speciall application of the law was a cause of the dulnesse of the Laodicians and is also of our slacknesse in Religion at this day Secondly the Gospel also must bee applyed not onely by beleeing it to bee true as the Papists teach but also by applying vnto our selues particularly the promises of righteousnesse and life euerlasting by Christ. Aâ—cording as Paul saith I desire to win Christ to be found in him not hauing mine owne righteousnesse which is of the law but that which is through the faith of Christ. Vers. 15 Let vs saith he as many as bee perfect bee thus minded teaching euery one this speciall dutie of particular application For as saint Iohn saith he that by faith doth not apply the promises of the Gospell particularly to himselfe makes God a lyer And the want of this application is the cause of negligence in Religion and of so many luke-warme Gospellers as be at this day For it is not sufficient to know the Gospel to be true or to bee able to teach it vnto others vnlesse we can thus apply it to our selues This then serues to prooue that iustifying faith must not onely be a bare assent to the truth of the Gospel but a speciall faith which doth apply particularly vnto a man those promises which are propounded concerning righteousnes and life euerlasting by Christ. The second argument and title wherby Christ is described is this that hee is the beginning of the creatures of God The meaning whereof is that Christ is he that is the Creator of all Gods creatures that were created so it is sayd By him all things were created in heauen and in earth and though this be true yet I doubt not but that Christ is here called the beginning of the creatures of God for a further respect namely because he is the beginning of the new creature in regeneration so it is sayd Wee are the workemaâ—ship of God created in Christ vnto good workes So that euery regenerate person is a new creature to which purpose it is said of Christ When he shall giue his soule an offering for sin he shall see his seed c. Because Christ is the roote and seed of all that are borne againe How is Christ will some say the beginning of a new creature Answ. Two wayes I. As he is the author of regeneration for hee is the cause whereby a man is regenerate in which respect he is called the father of eternitie Esay 9.6 And againe he saith Behold I and the children whom thou hest giuen mee Secondly because hee is the matter and roote out of which a new creature doth spring and so the Church is called bone of his bone and flesh of his flesh alluding vnto Adam and Eue who were a type of Christ his church For as Eue was taken out of Adams side so the Church and euery member thereof sprang of the blood that issued out of Christs side which was of infinite merit being the blood of him that was God The end why Christ in this Epistle is called the beginning of Gods creatures as we see by the contents thereof is to meete with this common vice of this church that they had more care to seeme to bee religious then to bee religious indeed now Châ—ist would by this his title giue them to vnderstand that their chiefest caâ—e must bee to become new creatures indeed And no doubt this is the fault of our dayes our care is lesse for the power of godlinesse then for the name thereof wee more respect shew than substance and shadow than truth it selfe Which ought not to bee for if wee would bee in Christ we must become new creatures to exercise our selues in the word and Sacraments and Prayers are good in their kind but without this new creation they are not sufficient to saluation Secondly hereby he would meet with this speciall pride of theirs whereby they did boast themselues to bee rich and to want nothing But Christ tels them that there was no dignitie in any thing out of this whereby in Christ they are made newe creatures We therefore must learne by them not to bee puffed vp with outward priuiledges of nobiliâ—ie wealth strength or such like as many doe but hee that would reioyce must reioyce in this that hee is a new creature in Christ Iesus Further by calling himselfe the beginning of the creatures of GOD Christ would teach them and vs that hee doth loue his Church and preserue the same Eue was created by the hand of God not a part from Adam but of his ribbe for this end that he might loue and protect her that she might reuerence and serue him Euen so euery new creature springeth out of Christs heart blood which God hath so wrought that wee might know how Christ hath loued vs and that wee ought to magnifie and honour him Adam was not the author but the matter onely whereof Eue was made but Christ is both the author and the matter of our regeneration wherin appereth his exceeding loue vnto vs. And looke as the root spends it selfe for the preseruation of the braunches so did Ghrist spend his owne blood for the saluation of his Church Fourthly whereas hee is called The beginning of his Regeneration hence wee may gather that the Doctrine of the Church of Rome is erronious which teach that a man in his first conuersion hatâ— vse of his naturall free-will and can dispose himselfe in the act of his Regeneraâ—ioÌ„ But the creature of God cannot dispose himselfe in his creation now euerie man that is regenerate is the new creature of God and therefore hath no power to dispose himselfe in his new creation Vers. 15. I know thy workes thou art neither cold