Commentary on Revelation

LECTURE II.

THis sixth Epistle, directed to Philadelphia, hath the same Division with the rest, to wit, the Inscription, verse. 7. the Body of the Epistle, verse. 8, 9, 10, 11. and the Conclusion, verse. 13.

In the Inscription, the Lord, the directer of this Epistle, doth set forth Himself in these three, 1. He that is holy. 2. He that is true : these are two essential Attributes of the God-head, and show that our Lord Jesus is God. And He taketh these stiles to Himself in this place, that, 1. He may show unto this honest Church, that their honesty could not but be approven of Him, who was holiness itself. And, 2. to strengthen their Faith in the expectation of the performance of His promises, however they looked improbable-like, because He who made them is true, and truth itself. The third Title, is, He that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth : This respecteth His Office, and holdeth Him forth as the great Steward of the House of God, who is entrusted with the management of what concerneth the same, and is invested with Power and Authority suitable thereunto. It alludeth to Isa. 22.20, 21, 22, &c. where the Lord, speaking of His preferring Eliakim unto the government of Jerusalem and Judah, doth express it thus, And the key of the house of David will I lay upon his shoulder: So, He shall open, and none shall shut, and He shall shut, and none shall open. Now this, as attributed here to Christ, is not to be understood principally of His essential and absolute Dominion as God: for, that cannot be called the key of the house of David ; but it's to be understood of His Mediatorie Kingdom, whereby He, as Mediator, is invested with Power and Authority for ordering the affairs of the house of God. And as it standeth in this verse, it doth hold forth, 1. That Christ Jesus, as Mediator, hath a peculiar oversight and Government of the Church. 2. That in this Dominion of Christ's, is fulfilled the promise of perpetuating the power of the house of David : therefore it's called the key of the house of David, which is committed to Him. 3. Here is held forth the Sovereignty and absoluteness of Christ's Dominion: therefore He shutteth, and no man openeth; and openeth, and no man shutteth : there is no marring of any of His orders: for, He having obtained this Name above every Name by God's exalting of Him thereunto, Philip. 2.9. there can be no imaginable competition with Him in the exercise of this Power. 4. This being compared with the former two titles, doth show that He who is entrusted with the supreme Government of the Church, is God: He, is holy and true, and therefore can do no wrong to any, nor fail in the performance of what He promiseth: which is of great consolation to His People. This, lastly, is here mentioned, to encourage and strengthen this honest weak Angel and Church against the many difficulties which they had to wrestle with, as we will find in the Body of the Epistle.

This Angel and Church, it's like have been before others, far from that estimation that Sardis was in: for, they have but a little strength, and many enemies; yet were they much more honest and commendable before God, and fruitful under the Ordinances they had: therefore the Lord indites a most comfortable Epistle unto them.

In the Body of the Epistle, we have these three things, 1. Their present condition, is in several respects described. 2. Their commendation is laid down. 3. Some excellent encouragements and directions are given them for the time to come. These three being interwoven, we must open them as they lie.

Beside this general, I know thy works : which, though common to all the rest of the Epistles in some respect, yet may be taken here as holding forth His particular approbation of this Church, because there is nothing quarrelled in her. This will not indeed prove that she was altogether free; but that, being honest and free of gross faults, the Lord doth not rigidly reckon with her. Besides this, I say, in the 8. verse. this Churches good condition is set forth in these four, 1. Behold I have set before thee an open door, and no man can shut it : this is the fountain of all that is commendable in her, and from which it doth flow, to wit, Christ's conferring such a mercy upon her: and this is a main encouragement premitted for the strengthening of the honest Angel of this Church. For understanding of it, we must consider, 1. What is meant by an open door. 2. What by Christ's setting of it before the Angel, so as no man can shut it. By an open door usually is understood in the Scripture the Lord's making way for profitable preaching of the Gospel, which standeth not mainly in having access and liberty, without any external restraint, to preach the Gospel; but especially it stands in God's giving inward liberty to the Preacher, and in His countenancing of the Word, and making it effectual and successful upon the hearts of Hearers. This is called, Colos. 4.3. A door of utterance, when a Minister is not straitened in preaching the Gospel, but, as it were, the door is casten open to him. And, 2 Cor. 2, 12. When I came to Troas to preach Christ's Gospel, and a door was opened unto me of the Lord : which is some special signification of God's sending him and removing of difficulties out of the way, and making his Ministry succesefull there, And, 1 Cor. 16.9. it is said, a great door and effectual is opened unto me, and there are many adversaries, So, that there may be an effectual door opened, even where there is much opposition. In sum, it imports these two or three, 1. That there is a straitnednesse in Ministers who cannot bring forth the Gospel as it ought to be brought forth, and will when the Lord sendeth forth the Spirit and enlargeth a man with boldness to speak the same: in this respect, a door of utterance is opened unto him, as in that place, Col. 4.3. is clear. 2. That there is a further let beside this, to wit, when the ears and hearts of Hearers are so locked up that the Word hath no entrance, but is repelled. The Lord openeth this door, when by the work of His Spirit upon hearts, as upon the heart of Lydia, He doth make the Word to be received and admitted: in which respect, (2 Thess. 3.1.) Paul desireth them to pray that the Word may have free course, that is, that there be no shut doors to mar the progress of the same. Both these are understood here, to wit, liberty for the Minister to speak, and that with countenance and success among the People. We conceive also that this phrase of an open door, doth take in a concurring of God's providence, for the keeping of the Word ministered, and Ordinances in such a place in both the respects that are mentioned, notwithstanding of the numerousnesse and maliciousness of opposers: and this agreeth well with that word, in this verse, and no man shall shut it. And this may be a third thing imported in this expression, though it be not of the same kind with the former two every way.

By Christ's setting open of this door before the Angel, so that none can shut it, is holden forth, 1. Christ's supreamacie and sovereignty in giving Gifts to men, liberty and inward freedom to improve them, and also a blessing upon them in making of them succesefull. It is not Gifts, by which a man will be able to Preach, if the Lord'give not a door of utterance; yea, even the great Apostle Paul hath need of this, Col. 4.3. nor is it the having of utterance that will obtain fruits among the people, if the Lord do not open an effectual door, and give the Word free course among them. Hence it is, that sometimes where there is most utterance given, there may be less success than where there are fewer Gifts: because he, whose privilege it is to set open doors, doth open more fully the door of utterance to the one, and the effectual door to the other, and doth not open both equally to all. 2. This importeth the necessity and inevitablenesse of success: when Christ thus openeth the door, Success cannot but follow: and no man, or devil can shut out or impede the same, when He pleaseth to countenance His Ministers, and to commend the Word to the hearts of hearers. Now, it may appear what the meaning of this part of the verse is, which relateth especially to the Angel, to wit, I have called thee to this Ministry, and have given thee some measure of utterance, though thou hast not much ability, and especially, I have ordered matters so as the Word from thee shall have free course and success. And, rage who will, this shall not be obstructed. By which also we may see why the Lord took the Title to Himself, that doth immediately go before this.

The second thing in the verse, is, for thou hast a little strength : by little strength here, is not to be understood weakness in Grace; (for, that is eminently commended) nor yet little countenance in the discharge of Ministerial duties, But it looketh to his parts and abilities, which, its like, were not many and great in comparison of what others had, that is, it may be he was not able to speak of, nor search into so many profound mysteries, and follow doubtful disputations, as others were in capacity to do. This is not mentioned here as any ground of opprobrie to him, nor yet as any ground of commendation, being considered simply and in itself; but it is mentioned for these two reasons, which being put together, will clear the scope. 1. It is given as a ground of Christ's opening the door before him, and as an evidence that what success he had, was to be attributed to His countenancing of him, because thou thyself hast but a little strength. And this showeth, that as oftentimes Christ is most tender to the weak Believers; so also to the weak Ministers, that are yet sent by Him, and honest in the discharge of their Commission. 2. It is mentioned here to heighten the commendation that followeth, to wit, that though thou hast a little strength, yet thou hast kept my Word. It is the joining of these two together, that showeth wherefore this is here taken notice of.

The third and fourth expressions, which most expressly hold forth the commendation, are, Thou hast kept my Word, and hast not denied my Name : by keeping of the Word here, is not only understood the keeping of purity in Doctrine; but especially these two, 1. A keeping it in practice, by being conform thereto in their walk. 2. An avowed Preaching of the Truth by the Minister, and his adhering to and owning of the same in his station, notwithstanding of all the reproaches which he met with: for the scope, relating especially to the Minister, • his keeping of the Word must imply also something peculiar to him, which is commonly expressed in the Old Testament by this Word of keeping the Lord's charge. The last word, thou hast not denied my Name, is to the same purpose; but doth import more than is asserted, to wit, that notwithstanding of the many trials thou hast met with, yet thou not only hast not faintly denied my name; but hast openly and confidently avowed and confessed the same. And these two, being compared with a little strength which this Angel had, do make the evidences and commendation of his honesty the more wonderful. In the 9, and 10. verses, the Lord g • veth two special encouragements unto them, having also some testimony of their by-gone integrity included in them. It is like this honest Church, hath been under a twofold persecution, (as we have seen in some of the former Epistles) 1. From the corrupt and unbelieving, Jews, who, having Synagogues in many places, did prove great persecutors and reproachers of the Name of Christ, and His Worshippers: This the Lord doth encourage them against, in the 9. verse. 2. From heathens: in reference to which, He comforteth them, verse. 10.

The Consolation, which is laid down, verse. 9. doth express these three,

1. There is a description of these corrupt Jews, they are said to be of the synagogue of Satan, who say they are Jews and are not, but do lie, that is, they indeed call themselves Jews, and children of Abraham, and God's Covenanted people, &c. but they do lie, it is not so, for now they being broken off by their unbelief, are truly of the synagogue of Satan, and followers of him, as we expounded it, chap. 2. verse. 9.

2. There is the promise which the Lord maketh to this Church, I will make them to come and worship before thy feet, and to know that I have loved thee. In sum, it is this, these corrupt Jews do now calumniate thee, as if thou wert not of my Church nor beloved by me; but, faith be, by my inward Power I will so move and incline them, as they shall willingly come and worship before thy feet, and know indeed that I have loved thee.

The words of the promise may be two ways understood, and we conceive that both come well in here, 1. They may be understood of sincere conversion; and so the meaning is, I will convert many of these blasphemers, and, as an evidence thereof, make them come and worship before thy feet, that is, really Worship God in the Assemblie with thee, like that word, Isa. 60.14. The sons also of them that afflicted thee, shall come bending unto thee, and they that despise thee, shall bow themselves down at the soles of thy feet; and they shall call thee, the city of the Lord, the holy one of Israel. And in this expression, the Prophets scope, is, to foretell the conversion of the Gentiles in the days of the Gospel. The word in the first language, is, I will give them, &c. which doth express more significantly both the nature of this work as to the Angel; (it is a very excellent and singular gift to him to have blasphemers made converts) and also it showeth the 〈◊〉 hereof, it being a Gift of Christ's Grace. This we conceive is to be taken as a part of the meaning: And is clear, 1. from the scope, which is to show the fruit of Christ's keeping the door open before this Minister for his encouragement, to wit, His making the Word powerful for the captivating of gainsayers unto the obedience of Christ. 2. The word added, and they shall know that I have loved thee, seemeth to import something of a kindly principle acting them in this.

Again, 2. The words may be understood as holding forth a feigned submission of many unto the Ordinances of Christ; who from Christ's clear owning of His Church shall be made, being as it were astonished, to acknowledge the same, and to say, doubtless God is among such a people of a truth, as it is, 1 Corinth. 14.25. And this being a promise made to the Church, as a piece of her splendor and happiness, that her enemies shall lie, or give feigned obedience unto her, Deut. 33. 29. and a thing also that doth tend to the evidencing of the Lord's respect to His Church, we take it in under this promise likewise. So the meaning will be, I will give some of these Jews as real converts unto thee, and others of them shall be so far convinced of My respect to thee, as shall make them counterfit in their profession, and give thee some reverence also: for, if there were not some converts, the promise would not be so great as it is; yet, it cannot be expected that this reality should be universal amongst these corrupt Jews. And according to the former exposition, these words which follow, and to know that I have loved thee, are two way • also to be understood, to wit, either of such a Spiritual discerning of the saving effects of God's love to such a people, which begetteth a charitable persuasion in them of the sincerity of such and such persons; or, it is to be understood of some common and general conviction, flowing from some outward evidences of God's favor, which often is in many hypocrites.

The third thing in the verse, is, the Lord's making this promise so observable, both by doubling and repeating the same; and also by prefixing a behold at every time thereunto: which showeth, 1. That the thing is most rare which is here promised, • o wit, to have blasphemers made converts. 2. That it is a most excellent favor to a Minister or Church when such a mercy is bestowed. And, 3. that although it be difficult-like; yet in this case it is sure, seeing for the confirmation of the saith of this Church the Lord hath repeated the same.

The encouragement in reference to the other persecution followeth, verse. 10. Wherein, 1. there is a common trial foretold. 2. There is a promise made to them in reference to the same. And, 3. some ground, as it were a reason of this promise, is premitted, verse.. 10.

The trial which is foretold, is • everal ways set forth. 1. It is called a ventation. It is usual in Scripture to style affliction by the name of • entation, as I • m. 1.2. Count it all joy when ye fall in divers • entations; and so also, verse. 11. The reason is, because such afflictions want never many circumstances waiting upon them, which do indeed make them to be temptations: and so • there men are tried by them, or, through their own corruption, snared upon such occasions. 2. It is an hour of temptation: to signify both the definitnesse and shortness thereof: which doth carry an encouragement in the bosom of it. 3. It is a trial which shall come upon all the world : By world here, is not to be understood the Heathen world, as contradistinct from the Church, for, that world is not the object of such trials; but is instrumental therein: it is then the Church spread up and down throughout the world, They shall be tried. And usually it was so, when persecution was moved by the Heathen Emperors, it spread through all the corners of the world, where any part of the Church was. 4. The end thereof, is, to try them that dwell upon the earth, that is, the Saints that live upon the earth; and so earth here, is not contradistinguished from the Church simply; but thereby the Church militant is contradistinguished from the Church-triumphant. For, the privilege of Philadelphia is not, that she shall be kept from ills that are common to the men of the world; but this, that when the Church should be under persecution generally, the Lord should secretly and tenderly preserve her from the weight of that trial, that others were to meet with: which is the second thing to be considered in the verse.

The promise, in reference to this trial, which is made to Philadelphia, is in these words, I will also keep thee from the hour of temptation, &c. It may two ways be understood, 1. As being a promise to keep her from any prejudice by that trial, though she might meet with the same: this is indeed truth; but cannot be said to be a peculiar privilege to Philadelphia : for, all the Lord's people might plead and expect that, and yet some peculiar thing seemeth to be holden out as to Philadelphia in this promise. Therefore, 2. we understand it thus, when others shall be under persecution, thou shalt either be altogether free from that particular trial, which is to come; or, at least in a great measure shall be kept from the extremities that others t • ereby shall be put unto. And in this respect, the promise beareth something peculiar to Philadelphia : and therefore cannot be made use of by others as a ground to expect freedom from temporal crosses, except there be the like warrand to apply the same.

The last thing in the verse, (though it be first in order) is the ground to which the Lord doth knit this promise, Because thou hast kept the word of my patience, I also will keep thee, &c. The word of Christ's patience, is the Gospel: called so, 1. because usually the cross followeth it, and the Professors thereof have need of patience. 2. Because it is the great School-master that teatheth the exercise of patience: for which reasons, it's also called the Kingdom and Patience of Jesus Christ, chap. • . verse. 9. Their keeping of this word of His patience, doth import their owning of, and adhering to, this Gospel with much patience under many crosses and much persecution and so this connection doth not imply any merit in them procuring this peculiar privilege; but doth express Christ's tenderness, and, to say so, His condescending equity in His proceeding, who, seeing this Church had a little strength, and yet had born out more steadfastly and patiently under many former trials, than others who might be of greater abilities; Therefore, out of His tenderness, He now promiseth to keep them free in a peculiar manner from a coming storm.

The last thing in the Body of the Epistle, is the advertisement, verse. 11. which hath these three, 1. An assertion of Christ's coming, and that quickly, Behold I come quickly: which showeth, that though he seem now to be absent, and to delay His coming; yet it will be found otherwise. It is said to be quickly, 1. Because it is not long in comparison with Eternity. 2. Because it will be sudden to enemies. 3. It will be seasonable to friends. It will not be one hour behind the due time: and therefore may be said to be quickly. 4. He is for the present hasting, and, to say so, making dispatch of what is to precede His coming; and so may be said to be coming quickly. This is here mentioned as a ground of encouragement to the Angel to continue steadfast upon the one side, and as a watchword to scare them from declining on the other, seeing Christ was to come to Judgment, and that shortly. The second word, is, a direction, hold that fast which thou hast : which is in sum, ye are in a good condition now, be diligent to retain the same, as the like expression was expounded, Chap. 2.25. The third thing, is, a warning added to this direction, hold fast, &c. that no man take thy Crown : in sum it is this, thou art now in a royal condition, thy honesty is thy Crown before Me and others, and it hath a promise of a Crown after this: therefore be diligent and steadfast, lest by your declining ye be prejudged of your Crown. It alludeth to running amongst men, where they that sit up in the way, though having for a time run well, yet obtain not the Crown, because some other outstrips them, and obtaineth the same: here the scope only, is, to show that these who sit up in the practice of Christianity, shall as surely be deprived of the Crown of Glory; and it is here added, to show how the Lord addeth spurs to His most faithful servants for preventing of their falling.

The first part of the Conclusion, (for we shall say nothing of the second) is, verse. 12. comprehending five privileges to the overcomer. The first is, I will make him a pillar in the Temple of my God : by the Temple of my God, must be here understood Heaven, and so, to be made a pillar, is to be fixed there in Heaven, as a Trophy of the Victory of Jesus Christ, and as singularly and eminently fitted for, furnished with, and fixed in the glory that is there. For, 1. The properties that follow, will show that this can only be understood of Heaven. 2. Thus also it can only agree with all the other promises that are made to the overcomer, which principally relate to Heaven. 3. There is no other thing that can be expected by every overcomer but Heaven.

The second thing, is, he shall go no more out : the access that Believers have to God's company and Temple here hath interruptions; and the Believer is again soon down from any mount where Christ may be transfigured before him: but (faith the Lord) when I shall make him a pillar in the Temple of my God, and settle him in Heaven, there shall no more be any interruption of communion, either by God's hiding of Himself upon the one side, or from the Believers whoring from Him upon the other; but he shall be by the powerful grace of God established there, and shall go no more out. And this is added as a special consolation to the Believer that is weary of his own gading and whoring from God; that there is a time coming when that shall be broken off, and he shall go no more out.

The third step, is, and I will write upon him the name of my God : pillars that were erected as monuments of honor, were honorable according to the name or inscription that was written upon them: Now, there can be none more honorable than to have the Name of God written upon them, and to be devoted to Him. We concieve also, it implieth a sharing and partaking of the glory of God in some measure, as a poor creature is able to partake of the same.

The fourth thing, is, and the name of the city of my God, which is New Jerusalem, which cometh down out of heaven from my God. We must understand, 1. What is meaned by this New Jerusalem, before it can be understood what it is to bear its Name. By the New Ieru • alem and city of my God, we understand one of two, either, 1. Heaven, which in the seat of the Church Triumphant, called here the New Jerusalem, because it so far doth exceed the splendor and beauty of the Church, or Jerusalem, here upon earth: and it is said to come down from Heaven, because by the preaching of the Gospel the Kingdom of God is brought near, even to the door. Or, 2. The congregation of the first-born that are already perfected in Heaven, called the New Jerusalem, because though they be of that same Church of Christ, yet are they in respect of their glorious qualifications and perfections, as it were, a new Church. And thus it is said to come down from Heaven, not so much to signify any local mutation, as to show where it is for the time: and that their original, as such, is from God. Both these turn to one, and show that by this promise is understood, that the overcomer shall be admitted as a free Burgess and Citizen to glory amongst the rest of the Congregation of the first-born. And thus to have the name thereof written upon the overcomer, is to have Him, as it were, declared a free Burgess and Citizen of that glorious Incorporation. That it is thus to be understood of Heaven, and not of any state of the Church upon earth, the reasons before mentioned do evince. Beside, it is a promise that is to be performed to every overcomer, and that after his full Victory here; and so consequently after his death: and therefore can be understood of no other thing but Heaven.

The last thing, is, and I will write upon him my new name : the Mediators new name, is, the exaltation which He hath received after His Resurrection and complete Victory, as is clear, Philip. 2.9. The writing of this upon the overcomer, is, the making of Him a joint sharer of that His Glory; and so to sit upon one Throne with Himself, and eat and drink at one Table with Him, and to behold His Glory, as Himself doth pray, John. 17.22, 23, 24. the due and proportionable difference being always kept betwixt the head and members. Now, put these together, and so the overcomer shall be glorious in himself: For, so, 1. He shall be a pillar. 2. He shall partake of the glory of God, and have His Name upon him. 3. He shall partake of the glory of Heaven and the Saints that are there already. 4. He shall partake of the Mediators Glory and bear His new Name: and what more can be imagined? Thus the Lord shall be admired in all that believe, 2. Thess. 1.10. in that day when every Believer shall be as a Trophy erected to the glory of the grace of God, and for a memorial of the love that our blessed Lord Jesus had unto, and of the Victory He obtained for elect sinners by His redeeming of them.

It rests now that we observe some things further from this Epistle beside what is already hinted: wherein it is not our purpose to insist.

Observe, 1. There is difference betwixt gifts requisite to the being of a Minister, and success by the exercise of these in the Ministry. There is here a little strength, that respecteth the first; and an open door, which respecteth the second: and these two are distinguished one from another. And thus we will find throughout Paul's Epistles, that difference is made betwixt his liberty to Preach upon the one side, and God's opening an effectual door to him upon the other. 2. We see that Christ is the giver of both, to wit, of gift • to Ministers, and of success among the People. 3. We see that he distributeth not to all alike; but an open door is set before some, more than before others, and when not at all before others, as by comparing this and other Epistles together is clear.

It may be asked here, 1. What way a Minister may know if an effectual door be opened to him amongst the People, seeing Paul sometimes afferteth the same? 2. How: Minister, having such an opportunity, ought to carry in the improving thereof?

To the first we say, that this cannot be discerned alanerly from a man's gift: for, it may be shut where great gifts are, as we will see hereafter. Beside, it is like Paul had not always this door open to him, at least it was more in one place than another. Nor is it merely to be gathered from a man's freedom from external crosses in a place, nor yet from the great following he may have: for, there may be many adversaries where this effectual door is opened, 1 Cor. 16.4. and there may be no such thing, where there is great peace and applause. Yet, we conceive by these and such like characters, this may be somewhat discernible, 1. When a Minister getteth the door of utterance upon the one side opened to him, and there is an opening of ears among the People to welcome the same upon the other: which is not to be understood of carnal itching after, or being tickled with a gift; but of love to edification, and simplicity and diligence amongst them: which showeth that such a man and his gift is commended to them; and so that they are in the greater capacity to get good of him. 2. Where this is, it hath real changes following, and much solid work: for, by it people are not made light, and notional, but are made humble, serious, tender, fruitful, &c. 3. Where such a door is opened, the devil often rageth, and setteth himself to oppose, traduce, or some way to blast the Ministry of such a person more than of many others. This poor Angel hath much affliction, when the Ministers in Sardis and La • dicta are free. And so when an effectual door is opened to Paul at Ephesu • , this is added, that there are many adversaries, 1 Cor. 16. Yet, even under such afflictions there are many trysts of providence to be marked in the Lord's way, for countenancing 〈◊〉 Ministry, and many evidences of respect to the same from such as are tender. 4. It is a good token of an open door, when some way observably the Lord defeateth the devil and pr • fanity in a place, and is making him fall like lightning from heaven by the Preaching of the Word. 5. The experimental proof that is most sure, is an actual gaining of ground upon the kingdom of the devil, and a bringing off of prisoners unto Jesus Christ: which is the proof given here, where God promiseth new converts; and is ever supposed by Paul, when he mentioneth this door.

Now to the second, to wit, how a Minister ought to use such an opportunity? We say, 1. it is to be improven with all diligence in his duty, as a man that is to reap corn that is already ripe. 2. It is to be made use of with all humility and self-denial, left by being tikled therewith he prejudge the Master of His Glory, and so procure straitening to himself. 3. It would be with much fear and watchfulness: with fear, lest he himself miscarry; or any soul miscarry in the birth, because of his unskilfulness: with watchfulness, lest the devil saw cares while he is sleeping; and the conception prove false without reality as to many hearers. This is Paul's word, 1 Corinth. 2.3. I was amongst you in much weakness, and in much fear and trembling, which showeth the kindly impression which he had, both of his own and the people's infirmities. 4. It would be improven zealously, that is, so as the Authority of Christ may appear upon His Ordinances both to adversaries and friends. 5. It would be made use of (to say so) solidly, by making the foundation sure, by proposing solid food to souls, as the substantial Gospel-truths, and the uncontroverted duties of holiness: for, there is hazard too soon to bring such a people to the new wine of the most sublime things in Doctrine, or the most extraordinary practices of grown Christians: and it is better that they be fed upon milk, and what is healthful and nourishing, than that to please their appetites, they be diverted with useless Questions. 6. There would be much dependence upon God in such a case: for He is the Master, and hath appointed a great Steward over the house who hath the keys laid upon His shoulder: and the Minister in such a case, would know that he hath no Tack or Lease of such a condition, but is at the Masters pleasure: and therefore he would be acknowledged in every step of the Work as it is done, or in doing. Lastly, The great shot of all Preaching would be driven constantly, both in public and private, to wit, the edification and salvation of the people, and the forming of Christ in them by travelling, as it were, in birth for that effect. Obs. 4. Somtimes there may be greater success unto mean Gifts, by Christ's countenancing the same, than where Gifts are in themselves more eminent and shining: the reason is, because, for the attaining of success, it is not only necessary to have the exercise of a Gift; but also to have a door opened to them by Christ: and these two are sometimes separated, as was formerly said. And by so doing, the Lord would teach Ministers, to know their own insufficiency for any such thing; and also necessitate both Ministers and People to the acknowledgement of Him. There is a notable instance of the Power of mean Gifts beyond greater abilities in the History of the Council of Nice, wherein a subtle Philosopher who had long keeped the Assembly jangling with disputes, at last by a man of small parts (in respect of others who had been disputing) was convinced by the simple propounding of the Truth of the Gospel, which he closed thus, this is the Truth of God, Philosopher, believeth thou this? Who answered, he did. Then said the honest confessor (for so is he styled by the Author) If so, then follow me, and be baptized: unto which the Philosopher yielded, as if he had never learned to gain-say; expressing these words to the hearers, and especially to some other Philosophers that were with him, so long as I was dealt with by words, I did repel words with words, but when power proceeded with words out of the mouth of him that spoke, I was not able, said he, to resist that : and thereupon instantly went out to be baptized. At first all the Doctors were affrighted that the Truth should have suffered; and therefore hardly gave way to him to speak; yet did that simplicity prevail by God's blessing to the conviction and conversion of the Philosopher, when all these Scholastic debates did not. This is recorded by Russinus in the third Chapter of his book, which is the first added by him to Eusebius his Ecclesiastic History. Obs. 5. That some men of mean and small Gifts or Parts, and who are not able to do much by writing or disputing against subtle adversaries; do yet often prove more steadfast adherers to Truth in times of pesecution, than others who in the former respects have gone far beyond them, and have been of greater esteem as friends to Truth, both with themselves and others. This Angels strength was not much; but his steadfastness and patience under affliction was great. Worthy Perkins, on the place, giveth a memorable instance of this in the time of the persecution under Queen Marie of England, to wit, that there was an honest man of mean Parts and no great esteem, near to Cambridge, who did seal the Truth with his blood, when all the great Scholars and Doctors of that University did miserably and shamefully make defection from the same. Obs. 6. That oftentimes an honest Minister with mean Gifts, hath more countenance and success in his Ministry than where greater Gifts without honesty are, as by comparing this Angel with the Angels of Sardis and Laodicea in this same Chapter is clear. For (to say no more) he hath this advantage, that his works may be found perfect before God, wherein the others cannot but be defective. Obs. 7. That a little measure of Gifts, being honestly and faithfully improven, have their commendation from Jesus Christ, as if they were of the highest measure and degree: because it is not Gifts that commendeth a Minister to Christ, but faithfulness in improving the measure which he hath: and so if two talents be faithfully improven, it will be said, well done to that servant, and he will be called faithful, even as well as he, who had five, or even ten talents, bestowed upon him. And if this were well considered, Ministers might be less anxious for the measure of their Gifts, and more provoked to be serious and faithful in their improving of the same. Obs. 8. That it is a special mercy, even to be keeped from the common trials that others meet with: there is much mercy in God's people's being keeped free from ills, that other ways they might be over-mastered with: and it is not by chance or fortune, that the lot of one Church or Person is more easy than the lot of others; but this cometh from the Lord's over-ruling Providence, keeping them from that hour of temptation, which in His wisdom is ordered for others; who is therefore humbly and thankfully to be acknowledged in the same. Obs. 9. That steadfastness in honesty and faithful adherence to Christ and His Truth, do never of themselves involve a people in trials and afflictions; but, in God's good providence, do often prevent the same: therefore this honest and zealous Church, is kept from a coming storm, which was to try all the world beside. Obs. 10. That it is not impossible to God to make open blasphemers real converts, and that sometimes He hath actually done and doth the same. Obs. 11. That when He doth this, it is one of the rarest Gifts that can be bestowed upon a Church, and one of the greatest confirmations that an honest Minister can meet with in his Ministry; and, in the usual dispensation of God's Providence, doth attend a Ministers honest, zealous and faithful discharge of his duty in simplicity. Therefore both Ministers and People would not only be animated and encouraged to pray for the same; but also to love and follow honest simplicity and faithfulness, as the most suitable and probable way for attaining the same. Obs. 12. That as usually true conversion to God and sincere love to the Saints go together, so also is it found in experience that the more bitterness hath been against the Ordinances, Saints or Servants of our Lord Jesus, There will be, if conversion be true, the more full and manifest testimonies of respect shown to them, even often beyond what are shown from these that have been formerly sincere. Obs. 13. That profane men before their conversion, do not look upon honest simple and Godly followers of God, as so beloved of Him as indeed they are. Obs. 14. It is a good token when men are brought in sincerity, to acknowledge, that it is neither the great men, nor the wise and learned men of the world that are beloved of God; but only the Godly, and all such, whatever their place or parts be. Obs. 15. The right impression of Godliness in a Person or Church, is not to conceive such and such to be more deserving than others; but to be more beloved of God: which is the great fountain of all the rest.

LECTURE III.

THis is the last of the seven Epistles, and is directed to the Angel of the Church of the Laodiceans. It containeth the discovery of an exceeding desperate condition, and a most sharp threatening for the same: yet, which is wonderful, it hath a most excellent advice and counsel unto this luke-warm Church.

The Division is common with that of the rest of the Epistles. The Inscription is, verse. 14. The Body of the Epistle, is from that unto the 21. The Conclusion is, verse. 21, 22.

In the Inscription, verse. 14. the Lord taketh these two Titles to Himself, 1. Thus saith the Amen, which is expounded by the next words, the faithful and true witness, that is, He who being Truth itself and cannot lie, as He cannot be mistaken in taking up the condition of any, although never so secret; it is he that directeth this Epistle. Amen, being an Hebrew word, is frequently used even in the New Testament, as a sign, or evidence of the confirmation of somewhat that hath been spoken; or as a testimony of the sincerity of the speaker in wishing seriously something which he hath been praying for: therefore often it is used in the close of Prayer; and is here applied to Christ, to show that in Him there is not Yea and Nay, but Yea and Amen, as the word is 2 Cor. 1.19, 20. The second Title, is, the beginning of the Creation of God : the word rendered beginning here, is not to be taken passively, as if it were to be understood thus, the first thing that was created: for, the Greek word will not admit that; but it is to be taken actively, that is, thus saith He who gave a being and beginning to all things that were created: in which respect, it is said, John. 1.3. All things that were made, were made by Him. He taketh the first style in this place, because He was to discover a hidden hypocrisy, and to bear sharp testimony against this Church: therefore at the entry He removeth all prejudice that might be against His Testimony. He taketh the second Title, to be a ground of Faith to them, for expecting a recovery from their deadness upon the terms offered by Him, seeing He is omnipotent, and can give a being to things that have none.

In the Body of the Epistle, we have these four, 1. Their case is proposed, and aggravated, verse. 15. 2. They are threatened, verse. 16. and the reason thereof is given, verse. 17. 3. The cure is proposed, and commended by way of counsel, verse. 18. And lastly, The improving thereof, and the practice of some other things needful to their case, are pressed, verse. 19, 20.

Their case is in short, Thou art neither cold nor hot, but, as it is, verse. 16. Thou art luke-warm. By cold here, is understood the want of all form and profession; and so, a being in their natural and heathenish condition without any change: This is clear from the scope. By hot, is understood not only to have profession, but to have power, warmness and life therewith, and so to have the change through. The condition of this Church, was neither altogether without a profession, nor yet having power with a profession; But having renounced gross Idolatry and profanity, and having been kept free from corruptions in Doctrine, she satisfied herself in that formal profession, without singleness and zeal in the performance of these duties which she went about: therefore they are called luke-warm, as if some way the cold had been put off them; and yet not being thoroughly warm and hot, they continued to be luke-warm, which, making water most loathsome to the stomach, it is here alluded unto, to show how loathsome this indifferency in the practice of Religion was to our Lord Jesus. That this is their very condition, is clear from the scope, and from the amplification following, where it appeareth they had some form, and therefore thought well of themselves; and yet were indeed miserable and wretched under the same. Also, the Lord's provoking them to be zealous, verse. 19. showeth, that their fault did consist mainly in what was opposite to this. And so their condition will be like Israel's in the days of Elias, 1 King. 18.21. as halting between two opinions, that is, neither altogether forsaking Religion, nor yet seriously following the same; or, • r as it is said of Ephraim, Hos. 7.8 he was as a cake unturned, that is, having the one side somewhat hot and baken, but the other cold and raw. Only this is the difference, that indifferency of theirs was in respect of Doctrine, this, is mainly in respect of practice.

The Lord aggregeth the hatefulness of this condition in the words following, I would thou wert cold or hot, that is, although y • think yourselves much better than others, because of your formal profession; yet such hypocrisy, is more hateful to me than the want of the form of Religion altogether. So this, I would thou wert hot or cold, is not to be understood of Christ's will, as prescribing to them a duty: for so, it cannot be thought that he commandeth them to be cold; nor doth it imply any will or desire to be in Him of such things simply; (for it cannot be thought that He is so indifferent concerning these extrems) but it is to be understood as His expressing of His loathing of their condition, after the manner of men: and doth hold out this, that He doth esteem such a hypocritical profession to be indeed more dishonorable to Him, than if profession had never been taken on. That this is the meaning thereof, appeareth by these considerations. 1. That Christ here is following a similitude usual among men, to show the abominablnesse of the thing in itself, and it is not rigidly to be pressed in every part of the similitude in reference to Him beyond the scope. 2. Because he putteth cold and hot in the same balance together: so that whatever difference other ways be in His estimation of being hot, beyond that of being cold ; yet in this place they are made equal, and nothing is asserted concerning the one, but is also asserted concerning the other: which doth clearly show, that the Lord's expression is to be understood after the manner of men, (as was said) that is, as men use to express their hating of anything, by this, I wish it were, or had been any otherway: that same is the Lord's intent here. I cannot therefore but somewhat wonder, that a Learned man ( Johannes Dallaeus in his Apology, &c. ) doth draw this place of the Lord's wishing that Laodicea were hot, to confirm that assertion of the Lord's having a will and desire of the salvation of all men, besides His signifying of what is acceptable to Him as considered in itself, by His Word.

If it be asked how hypocrisy or lukewarmness may be said to be more dishonorable to the Name of God, than the want of a profession altogether? It may be answered in these three respects, 1. Where no profession is at all, the Name of Christ is not so concerned, as where it is: and therefore by any miscarriage of such, it is not so reflected upon, and made obnoxious to reproach, as it is in respect of these who have some way given up their names to Religion. It is on this account that in Ezek. 20.39. the Lord doth discharge the people of Israel to pollute His holy Name with their gifts, and biddeth them, go serve ye everyone his Idols, &c. which is not to give them allowance to run to Idolatry; but it is to show them, that if they would not wholly cleave to Him, His Name would be less polluted and dishonored by their direct betaking of themselves to Idolatry, than it was by mixing His Worship, and the worship of Idols together. 2. The nature of the sin itself, hath also some aggravations in it, which maketh it exceedingly loathsome to Jesus Christ, and dishonorable to Him beyond the condition of such as have no profession at all: for, such a person indeed is really cold, and without any Religion, as others are; And hath these two things beside, 1. He is a counterfitter of Religion, and that before God: therefore, Act. 5.3, &c. such are said to tempt God, and lie to the holy Ghost; because they presumptuously intrude themselves in a profession, as if they were something, being yet indeed nothing; and so tempteth the Majesty of God singularly to take notice of them, and discover them, or other ways some way to lie under the imputation either of no discerning, or of approving such unsoundness, as if it were Religion. Secondly, Ordinarily such, though they be poor, yet are they proud, presumptuous and haughty, in respect of their form; for, they say they are rich and increased with goods, &c. verse. 17. which no person without all form can be so readily tempted unto: Now the Lord abhorreth this empty pride above anything. A third respect in which hypocrisy is hateful beyond the want of all form, is, that it maketh such a persons conviction, conversion and salvation more difficult than if they had had no profession at all: for if so, it might have been more easy to have convinced them of their emptiness, and to have brought them to Christ, than in the case of their formality and pride. And thus not only is the case of hypocrisy more dangerous to themselves, but it is more dishonorable to God, because it some way frustrateth the end of His Ordinances amongst such. And therefore the Lord usually doth prefer the Publican's and Harlots in this respect, to the Scribes and Pharisees: because such were more easily convinced, and brought to some fruitfulness under the Ordinances, than Scribes and Pharisees were, who rejected the counsel of God against themselves. Thus ( Matth. 21.31, 32.) Publican's and Harlots are said to go unto the Kingdom of Heaven before the Scribes and Pharisees, because they believed John's Preaching, which the other did not.

The second thing in the Body of the Epistle, is, the Lord's threatening of them for this ill, by an expression suitable to the ill, verse. 16. So then, because thou art lukewarm, neither cold nor hot, I will spew thee out of my mouth : which is in sum this, seeing then thou art in a luke-warm temper, which usually men's stomachs can more hardly keep than what is cold, or what is hot, but must spew out the same as a thing loathsome unto them; so will I in some singular and extraordinary manner evidence my loathing of this thy luke-warm hypocritical temper. And this expression, to spew out, &c. seemeth to import these three, 1. That it shall be such a judgment as will be an evidence of the Lord's loathing of them, and giving up with them without respect to their form. 2. It implieth a making of them loathsome before others, as vomit useth to be: and so it is the Lord's taking-by the veil of their hypocrisy, and making them to fall from that respect and estimation amongst others, which possibly they hunted-after in this their external profession. 3. It may imply the Lord's giving them up to break out into gross external ills, whereby they might be emptied of that vain ground of boasting which they had in their former formality. And this being a common plague that follows proud hypocrisy, and a thing that discovereth the rottenness and loathsomeness of such, it may well be understood here, seeing the scope is to threaten them with making them appear to be loathsome, although they did endeavor by all means to cover the same.

The reason of this severity, is added, verse. 17. and it is in sum this, I will take such course as may discover thy loathsomeness, because thou art not only miserable and poor, but art conceity and proud, as if all were well, and knoweth not thy own rottenness and unsoundness, therefore (saith he) I will thus discover it.

In this verse. we may consider, 1. What was indeed the case of this Church. 2. What they themselves did esteem, and give it out to be. 3. With what confidence and upon what ground they did this. And lastly, the connection betwixt this and the former threatening.

Their true state, is set forth in five words, in the close of the verse: The first is, Thou art wretched : which is a comprehensive word, and doth ordinarily set forth the bodily defects and personal unsoundness and loathsomeness of one in respect of grievous diseases, and such like: this here is to be applied to their spiritual condition, which in these respects is no less wretched, disjointed, loathsome, &c. than the bodily condition of any can be. The second word, is, miserable : which looketh to a concurrence of external things beside the former wretchedness, as want of means of supply, want of fitness to do for themselves, and want of any solid way of provision made for them by others, and such like: Thus ( Ezek. 16.) the wretched child, is described, not only as loathsome, with the navil not cut, without washing with water to be suppled, &c. but none eye did pity it, to do any of these unto it, &c. so here, thou art miserable, that is, not only wretched in thyself; but in a disconsolate condition in respect of what thou may expect from others in this case. The third word, is, poor, that is, thou thinks thou hast many good works and much grace; but it is quite contrary; really thou hast nothing. The fourth is, thou art blind: that is an aggravation to all, that though thou be in this miserable condition, thou art senseless and ignorant thereof, and neither knoweth thy danger, nor how to rid thyself out of the same. The fifth word, is, and naked, that is, without anything to hide or cover this miserablnesse and filthiness before the justice of God. It is not desperate when folks are poor and miserable in themselves, if they have on Christ's righteousness to cover the same: but, faith the Lord to this Church, thou art in thyself miserable, and also without this cover, so that thou art lying as casten forth in the open fields, and obnoxious to the justice of God: This holdeth forth a very sad and a very dangerous condition. Yet, in the second place, we will find their thoughts of it to be far other ways: which the Lord setteth down in three words, 1. Thou sayest I am rich, that is, abounding in grace and good works, and having a righteousness sufficient enough. 2. I am increased with goods : which is still to be understood of their esteem of their own spiritual furnitour, which they think sufficient, not only to make them rich, but also to make them abound: and this, to be increased with goods, doth imply, both their esteeming of themselves to have much, and also to be upon the growing hand: which is a most dangerous condition, when a hypocrite doth not only falsely esteem himself to have grace when he hath none, but doth flatter himself as if he were thriving and growing in the same. The third word; is, and have need of nothing : this is indeed a comprehensive commendation of a condition, if there were ground for it: but where this entereth in a person abounding in corruption, it is the very height of self-delusion and presumptuous hypocrisy, to wit, that a person should think himself free of hazard, well stored with graces, and a great length therein, &c. but especially (as in this place) that he should think himself fully clear, and sure of his peace with God, and interest in the Covenant; so that in these respects there is need of nothing. This we conceive is here intended, and doth indeed look very like the language of stout self-confident ignorant hypocrites.

It may be wondered how and with what confidence they could entertain such thoughts. This is the third thing proposed, to be cleared in the words, and may be gathered from two expressions, 1. Thou sayest I am rich, &c. which words do not so much express the language of their mouths, as the inward language and confidence of the heart, and do import, not only their thinking of such a thing to be true, but their persuasion thereof, and confidence therein, even to a kind of audacity and impudency, so as nothing can put them from it, and is like these words, Ier. 2.23. How canst thou say I am not polluted, &c. and verse. 35. yet thou sayest, because I am innocent, &c. which places hold forth the impudency of formal hypocrites that will stick to their own justification, even contrary to the clearest applications of the Word of God against them: and therefore, Luk. 13.26, &c. some are brought-in pleading, as it were, with Christ in the day of Judgment their own Justification, and, though their will be no such pleading in that day, yet it showeth that many hypocrites may live and die, without being brangled in this their vain confidence, until Christ's final sentence do it, which is the scope of that place. The second word, is, and knoweth not that thou art wretched, &c. Some might think how could such poor persons boast so of their riches? this word showeth that they were not gross dissemblers speaking what they thought not; but that really they knew no better, and so they are (to say so) native, subtle hypocrites, as subtle hypocrisy is distinct from gross dissembling. Which doth show, 1. That hypocrites may really be blind and ignorant of their own unsoundness, and indeed think it otherwise than it is. 2. That this their ignorance doth not excuse them and extenuate their guilt; but on the contrary, it is both a sin in itself, and an aggravation of other sins to them; and for that end, it is made use of here.

The last thing in the verse. is, the connection of this with the former threatening in the word, because ; and is to this purpose, the reason of my so loathing thee, is not because simply thou art poor, miserable, and naked, &c. but because thou being such, art conceity of thy counterfeit profession, and unhumble under, and ignorant of, thy spiritual ills: therefore, I will spew thee out of my mouth, &c. otherwise poverty and grace can agree well; but blind, proud, reigning hypocrisy, and grace, can never be consisting together in one person.

From which words, these observations are clear, 1. That many may be in a very miserable spiritual condition under some seeming form and profession. 2. That yet such who are poor and rotten, and withal, have some profession, are oftentimes exceeding vain, proud and carnally confident in respect of the same. It is a wonder that a person, or Church, in such a condition, should yet esteem itself so as this doth: but this presumption and vain confidence, is not the least part of the subtlety of the sin of hypocrisy, and of the deceit of natural hearts. 3. It appeareth here, that many may absolve themselves with great confidence, and as having many seeming good grounds for their doing so, who yet may not be absolved by the Lord. 4. There is no condition more dangerous to a person, and loathsome to Christ, than to be poor and proud, or corrupt and rotten, and yet withal to be conceity and confident. 5. This universal confidence and satisfaction with ones own condition, is oftentimes (if not ever) a companion or fruit of the most desperate hypocrisy: because sincerity being imperfect as to its degrees, and so ever walking within fight of many wants, is still laboring under the sense thereof; and so in a dissatisfaction with its own condition in one respect or other. 6. We may see also, that it is a main part of a Ministers duty to rip up the secret and hidden hypocrisy of hearts, and to beat down the proud presumption of secure hypocrites, as well as to reprove the gross out-breakings of profane persons. 7. In application, Ministers would commend the Word to consciences, and therefore would seek to convince the Hearers of their heart-language, who oftentimes think more proudly and grossly of themselves and of their own condition, and even of Religion itself, than they dare outwardly profess.

The third thing in the Body of the Epistle, is, the cure which the Lord proposeth for such a case, verse. 18. There is a wonderful depth of iniquity and hypocrisy in their case; but here there is a far more wonderful depth and mystery of free grace and infinite love in the proposed cure. It is proprosed by way of offer under the expressions that belong to bargaining. And indeed here is an excellent market or fair, wherein we may consider these five.

First, There is the wares proposed, which indeed are the cure of the former case; and they are contained in three words, 1. It is gold tried in the fire. 2. White raiment. 3. Eye-salve. All which are very suitable to their wretched, poor and blind condition: under which expressions is understood, Christ Jesus Himself, and His benefits, who only can work the effects ascribed to these upon sinners, and make such a change upon their Spiritual condition: for He it is, that is made to us of God, Wisdom, Righteousness, Sanctification, and Redemption, 1 Cor. 1.30. And considering the strain of the Gospel where these properties are only attributed to Christ, together with the scope of this place, there can be no doubt of this.

Secondly, We may consider here the parties that are bargainers: upon the one side, the offerer is the Prince of the Kings of the earth, the beginning of the Creation of God, our blessed Lord Jesus, who maketh offer of Himself to sinners, and saith, Behold Me, Behold Me, unto these who were not called by His Name; on the other side, these to whom the offer is made, or who are to be the buyers, they are wretched, poor, miserable &c. This looketh disproportionable-like at first; yet it suiteth well with the bargain of Grace, where the Lord's Merchant is, every man that hath no money, Isa. 55.1. providing he be thoroughly sensible of the same.

Thirdly, We have the commendation of these wares, especially in reference to the parties that they are proposed to; As, 1. the excellency of the things themselves, the god is tried, the raiment is white, &c. There is nothing in our Lord Jesus but is exceeding excellent. 2. The wares are exceeding useful and profitabe, it is gold that maketh rich. The person that hath Christ, wanteth not Righteousness to pay his debt; and there is no other thing to make a person rich. 3. This raiment covereth nakedness : sin is not taken notice of where Christ is put on by Faith: For, His blood cleanseth from all sin, whereas there are many naked, loathsome souls under gorgeous robes. 4. The wares are most suitable to the party to whom they are proposed; they are poor, Christ maketh rich; they are naked, He covers; they are blind, He enlighteneth them, and openeth their eyes; there are no such suitable wares for a sinner as Christ, and whatever account self-righteous men have of Him, yet they who think themselves sinners, should by all means endeavor to purchase Him. 5. Wares are commended in this, they are necessary especially to such a party: there is no other way to be rich, but by having Christ; no otherway to be covered, or clothed before God, but by His righteousness; or, to see, or be in capacity to walk rightly in Spiritual things, except He prove the leader.

The fourth thing in this market or bargain, will yet commend this more; and it is this, to wit, the terms upon which these wares are proposed, implied in these words, buy of Me : which is not to be understood, as if there were some equivalent price required, or to be given for Christ: for, that is contrary to the scope of this place. And, considering the excellency of these wares, and the poverty of these that are called to be the Merchants, what can be expected of them in recompense for such an excellent bargain? The terms then must be Grace, as the same market is proclaimed, Isai. 55.1, 2, 3. He, everyone that thirsteth, come ye to the waters, and he that hath no money: come ye, buy and eat, yea, come, buy wine and milk without money, and without price, &c. And verse. 3. the wares to be bought are the same, to wit, the sure mercies of David, that is, Christ Jesus, (as being compared with Act. 13.34. is clear) whom the Lord promiseth there to give, because there is no other way possible for the attaining of Him. This is expressed under the similitude of buying, to show, that as there is in covenanting with God two parties to be considered (as in all bargaining) and some excellent wares which the one must have from the other; so there must be a mutual consent and engaging for the clofing of this bargain, as there useth to be in bargains amongst men, though the difference be still in this, that here all the terms are of Grace. But, God willing, we shall consider the nature of this bargain peculiarly by itself.

The fifth thing in this bargain is the manner of Christ's proposing the same, I counsel 〈◊〉 , &c. which is not so proposed, as if it were left, indifferent to them to hearken or not. But it is thus expressed, for these reasons, 1. That thereby he may bear out his affection, who, as a friend, condescendeth to give them counsel in things that are of most concernment for their own good. 2. This also showeth the necessity and advantage of following this advice, because they are counseled to it by Him that is the Counselor, Isa. 9.6. and the Fathers substantial Wisdom. It must therefore be folly to reject His advice. 3. It is thus expressed, to gain their consent the more willingly to the same: therefore in the Gospel He doth beseech and entreat, &c. that thereby hearts may be induced to submit cheerfully to Him.

This verse contains a sum of the Gospel, and is a treasure of many Gospel-truths, as, 1. That there is no condition so desperate, but there is a fullness and efficacy in our Lord Jesus to cure the same: He is gold, white raiment, eye-salve, &c. and (the meaning of these expressions being obvious) we conceive there is no need to insist upon them. 2. This Doctrine is clear, That upon condition of believing and fleeing to Christ, the most loathsome, luke-warm, desperate hypocrite may have mercy: otherways such a counsel had not been given to Laodicea. 3. As there is a fullness in Christ; so there is a freeness in Grace to make that fullness forthcoming to sinners that will follow Christ's advice: and there is no sinner that heareth this Gospel, but may think himself sufficiently warranted to close this bargain with Christ, if heartily he submit to the terms thereof. But of these no more for the time.

The fourth thing in the Body of the Epistle, is, our Lord's pressing of this His counsel: which is done two ways, verse. 19, 20. as many as I love, I rebuke and chasten, (saith he) be zealous therefore and repent. The first part of the verse hath the Argument in it, The second part, is, a conclusion drawn from it. The Argument is, whom I love, I rebuke and chasten, that is, it is not my way to reprove with words or chasten with rods these whom I carry no respect unto; but I use this way to them whom I love, as I love my visible Church, which is confirmed from Prov. 3.12. and therefore seeing I take this way with you, and do not give up with you, my counsel ought to be the better received: where it would be observed, that it is still the same persons whom at first He chargeth. The conclusion drawn from this, hath two parts: The first is, be zealous, that is, mind to exercise Religion more seriously, in opposition to their former formality and lukewarmness; and that in the performing of the duties thereof, zeal to the glory of God, may be lively and predominant. This we conceive doth not press new duties; but a more spiritual end, motive, manner and edge in the doing of them: for, many duties may be done without zeal to God, though where this is not, they are never acceptable. The second part of the direction, is, and repent : which calleth them kindly to be affected with their hypocritical condition: And these two are inferred by the word, Therefore, from the former ground that expresseth God's love to them.

The second way he presseth it, verse. 20. is, by a most instant and importunate pursuing of His offer, with a protestation of His being there, and of His making the same. This is done four ways, First, by showing His work and posture, I stand at the door and knock. Hearts naturally are as Castles shut and guarded by the devil against Christ: when H • cometh with His Ordinances, He doth thereby, as it were, lay a siege at them, and by His Word knock at the doors thereof to gain their consent; and the more pungently He presseth by His Ordinances, He is said to knock the more: and in this respect, Song. 5.2. His voice is said to knock at the Believers door in their sleepy condition. Here these two things are imported, 1. Christ's continuing to deal with His Church, and to wait upon her in His Ordinances, notwithstanding of her many former refusals. Thus, He is said to stand at the door : whereby is holden forth their ingratitude to Him, in keeping of Him out, and His patience that still waiteth on. 2. In this, by the other word, is imported His growing more instant in His dealing with them: therefore He is said to knock. And indeed if the former sharp threatening and charge, and the sweet and free offer be considered, it may well be said that now His knocks are doubled.

The second way He presseth in this verse, is, by making His offer particular, as it were, bringing it to every man's door, if any man hear my voice, and open the door, &c. Wherein, 1. He expresseth what He would have. 2. From whom. What He would have, is in two expressions, the one is, if any man hear my voice, that is, its hearkening to His voice which He requireth, as Psal. 95.7. for the want of which He complaineth, Psal. 81.13. And in these expressions often the terms of the Covenant of Grace are expressed, as, Isai. 55.2, 3. and is, upon the matter, that same with buying formerly mentioned, as in that place of Isaiah is clear. And it setteth forth Faiths consenting to hear and hearken to, and accept of God's offer of Grace in the Covenant; as, refusing to hear, holdeth forth men's rejecting of the same. The other word, is, and open the door : it is the same thing for substance with the former. Thus also Faiths closing with the Covenant of Grace, is often expressed, as, Psal. 81.10. Act. 16.14. because by Faith, the heart that was formerly shut against Christ, is made open to Him, and He hath way made for Him to enter into the same, as is clear from, Song. 5.2. Psal. 24.7.9. and Act. 16.14. where the Lord's opening the heart of Lydia, is expressly expounded to be her giving heed to these things, which Paul spoke, that is, her receiving of the same by Faith. This then is the duty called-for, and the terms upon which the offer is made, to wit, Faiths yielding to receive and admit Christ, for the end for which He is proposed. Secondly, The person called to this, is expressed thus, if any man, &c. which putteth it so to every hearer, as if it went round to every particular person, if thou, and thou, or thou, &c. and this manner of expression doth obviate any objection which might rise, such as, what if the most part reject? be it so, saith He, if any man open, it shall be well with him: or, if it should be objected, I am a sinner, miserable, a hypocrite of long standing that hath often rejected the Gospel, &c. This, if any man will open, &c. answereth all these at once: because where the Lord saith any man, without exception, who is he that can limit the same, where a person of whatsoever condition or qualification is found, that will accept of the offer according to the terms proposed? and so this any, is a particular application of the former advice; yet, such a particular application, as reacheth everyone of whatsoever condition they be.

The third way how it is pressed here, is, by subjoining a most comfortable promise unto any man so understood, as it is said, to wit, if any man will open, I will come in to him ; that showeth an union which shall be betwixt Christ and him: I will sup with him ; this showeth a friendly familiar way of communion that Christ shall entertain with him, as it is, Song. 5.1. I am come into my Garden, I have eaten my honey with my honey comb, I have gathered my myrhe, &c. Christ is a most heartsome guest where He is entertained. It is added, and he shall sup with me : this is the fruit and effect of the former two; and expresseth the sweet satisfaction that the sinner who openeth to Christ shall have by union and commuinon with Him, as in that same place of the Song. 5.1. when He cometh to feed Himself upon His own spices, His own myrhe, and His own wine, and what He brings with Him, then hath He a large allowance to His friends, as in the next words, eat, O friends, drink, yea, drink abundantly, O beloved. O so satisfying a life as it is to have Christ dwelling in the heart, and thus to be feasted with the comforts of His presence which are better than life▪ and what more can there be requisite to press the making of Christ welcome by sinners, than such a promise, or rather, three promises put in one?

The fourth thing that presseth this offer in this verse, is, the behold, which is deservedly premitted to all. And in this place (beside the usual weight it hath in other cases) it is Christ, making this offer of His observable to them, so that afterward they shall not get it shifted, but this shall be as an Instrument taken upon His making the offer, to stand in futuram rei memoriam : and so is like that, be it known unto you, men, and brethren, &c. whereby Paul closeth His Sermon, Act. 13.38. and thus, as it were, he driveth the nail to the head before he leave it, testifying that if this good bargain come not to a close, the blame shall be upon their side. And so we may see how weightily the Lord Preacheth in these Epistles to the Churches.

The conclusion of the Epistle followeth, in the last two verses, having two parts, as all the rest have. The first is a promise made to the overcomer, with an excellent qualification of the same, verse. 21. The promise, is, To him that overcometh, will I grant to sit upon my Throne : it is in substance the same with many promises formerly mentioned, to wit, a promise to make him partaker of Christ's Glory: it is not only to bring him to Glory, but to make him a sharer of that Glory which Christ the Head possesseth; that so he may reign with him and partake of the fruits of His Dominion and Conquest. The qualification or amplification of this promise, is, even as I overcame, and am set down upon my fathers throne : which doth import these three, 1. The greatness of this glory, which they are to partake of: Christ is set upon the Fathers Throne, and they are to be admitted to Christ's Throne, and so consequently to partake both of the Glory of the Father, and of the Son according to their capacity. 2. It is set forth in the surnesse thereof: it is sure to the overcomer, even as that exaltation is sure to Christ. 3. It setteth forth the method of it: so that as Christ did first suffer and overcome, and did then come to Glory; so these that are to be set down upon His Throne must come in the same method, by wrestling, and overcoming to obtain the same.

The other thing of the conclusion, is the common advertisement, now, the seventh time repeated, verse. 22. Yet is it never idly done: Which showeth, 1. what all men's duty is, to wit, it is their part that live in any place at any time, to receive the Word of God with as great reverence, as others who lived in some other place, and at some other time: therefore this advertisement is given equally to all the Churches, and to all Hearers. It is men's duty to receive with reverence every word of God, of whatsoever kind it be: therefore it is subjoined to all the several messages. 2. It showeth men's sinful stubborness that are not easily brought to give obedience to this principal duty.

It is meet now that we take notice of some difficulties that may arise from the words. And here it may be inquired, what is to be thought of this Church? or, what judgment may be given of the same? Answ. Although it is hard to determine peremptorily concerning the state; yet it appeareth that the condition of this Church, is the very worst of any that hath been written to: For, 1. there is nothing in her commendable, (at least commended) as was in Ephesus, Pergamos, and other Churches. 2. There is no person excepted from the charge of lukewarmness and hypocrisy, as was done in the Epistle to Sardis, verse. 4. But the strain of the Epistle runeth to charge them, and to charge them all with a most grievous charge. And seeing our Lord doth take this title to Himself in this very Epistle, to be the faithful and true witness, it is not like that He would have altogether past over their honesty, or such as were sincere amongst them, without commending the same, if there had been any such to be commended. For, our Lord kept that way in all the former Epistles; and had there been any sincere persons in this Church, it had been no less to their commendation, and to the commendation of His Grace, to have commended the same: yet we think that the Lord is in trysting-terms with them, and therefore might possibly have some to call effectually from amongst them, which maketh Him thus, out of love to continue and knock : yet we cannot see any ground to conclude that there was any sincerity, or sincere person amongst them for the time. Upon which, several Questions may arise, as,

1. It may be asked, If there can be any particular Church, without some sincere persons in the same, seeing it is compared to a floor where both Wheat and Chaff are? Ans. If we consider the visible Church as Catholic and Universal; so, indeed she can neither be without hypocrites, nor without true Converts, as may be gathered from these similitudes whereby she is holden forth in Scripture: but if we consider the particular Societies or Congregations that meet together at Ordinances for Worship, we suppose that it cannot be so peremptorily determined in reference to each of these, as if there had never been a particular Church without hypocrites on the one hand, or sincere persons on the other: for, there is no such promise that can be extended to every particular Congregation; but these promises must be applied to the Catholic Church: in which only, faith cannot fail. Again, these properties and descriptions of the visible Church, do not agree to every particular Congregation, but to the Church-universal, which is called the Kingdom of Heaven, and likened to such and such similitudes. Beside, if we consider experience, it will be hard to say that never any company of hypocrites did combine together of themselves, or by providence were casten to meet at the same Ordinances in way of a particular Congregation. There can be little said of this Church of Laodicea to vindicate her from this. On the other side, it were hard to say that never any, though the most choice number, should meet together in a Church-way, and be without hypocrites: This indeed I grant is much more difficult, and cannot but be much more rare than the other; (which I suppose is but too frequent) yet considering what may be said for these hundred and twenty who did meet and continue together, Act. 1.15. we suppose it is hard simply to deny the same. From which, it will follow that the visible Church must be principally considered in the New Testament as Catholic, seeing these many properties and descriptions can only be applicable to it as such, and are not so to be applied to particular Congregations.

2. It may be inquired, that seeing this Church is holden forth as hypocritical, what may be the characters of a hypocrite, as they are here drawn by the Lord? Answ. There are two sorts of hypocrites: one is more gross, and do indeed know that they are but dissembling: these are not properly hypocrites, but dissemblers. A second sort, is, more subtle, that is, when not only they make others to esteem of them, as if they were sincere; but when they come indeed to have such an estimation of themselves. These are properly hypocrites, and such as are described here, verse. 17. Now, from this Epistle, such a description may be gathered, 1. A subtle hypocrite, is one that hath some large profession, and fruitfulness as to many external duties: in this respect, he is not cold, as wanting all form; but it may be he aboundeth in that. 2. Though he hath much form; yet hath he no power nor reality at all: other ways he could not be denominat a hypocrite, though he might be said to have much hypocrisy in him: and in this respect, the hypocrite is not hot, even as he is not cold. 3. He is one that notwithstanding of this his want of sincerity, is yet still insensible of his poverty, wretchedness and misery, &c. Thus, verse. 17. he knoweth not that he is poor, miserable, blind, &c. and this is a main piece of the subtlety of hypocrisy, whereby not only others, but even the person himself is deceived, in respect of his own state and condition. 4. As he is insensible of his poverty, so is he highly puffed up with the estimation of what he appeareth to himself to have: and thus his security, is perfect peace; his presumption, is strong faith and confidence; his praying, and common liberty in the same, are most lively parts of communion with God in His account: and thus he saith, he is rich, verse. 17. and really thinketh so. 5. He is a man that doth continue and grow in this self-opinion: for, being unacquainted with through convictions, and with any apprehension of declining, or falling from the good which he had, he doth apprehend himself to be upon the growing hand, and so to him still, his faith, grace, and state of friendship with God, &c. do become the more unquestionable to him, and he supposeth himself to be, in all these respects, upon the thriving hand: therefore it is said, that he thinketh himself to be increased with goods, &c. 6. He is one that is exceedingly well content and satisfied with his own condition; and so, in his own estimation, there is none more honest and sincere, none that loveth God more singly, or is more beloved of Him; and, in a word, none with whom he would exchange his condition. This is a man that hath need of nothing in his own account; but is as if all were well already. 7. Under all this he is a man that hath never been at the market of free Grace, nor hath bought, or put on the white raiment, &c. therefore still all the wares are his own; his righteousness is of his own spinning; his peace standeth on his own bottom; and Christ hath never been fled unto, or accepted of for righteousness by him: therefore is there still need of making offer of, and pressing, the market of Grace unto and upon him. 8. Notwithstanding of this, he is as confident as if all were well: and he is in an incapacity (except the Lord do it in an extraordinary way) to be convinced either that he wanteth sincerity in the strain of his walk, or that he hath not received Christ or made use of His righteousness: and though he may take with many particular challenges; yet he is guarded, as it were, against these two. Therefore it is said, there must be eye-salve bestowed upon him, to discover his nakedness to him. And this is even the height of all, when self-conceitedness and vain confidence so possess the heart, as to make all convictions to be rejected, and to keep the foul sleeping securely without suspecting its own naughtiness.

3. If it be asked, how a person that is so unsound cometh to have such thoughts of himself, or such confidence of his own condition? We may Answer, Upon these confiderations, 1. Men naturally are lovers of themselves, and admirers of what is in themselves. Hence it is, that men are so easily induced to overvalue their own natural and moral parts, and, upon the same account, these things that look more Spiritual-like. 2. Men naturally cannot discern the things of God, for they are Spiritually discerned: it is no wonder therefore that they take that which glittereth to be gold, especially this being added to the former consideration. 3. He hath all the concurrence the devil can give him to cause him entertain such thoughts: and therefore often such a man is kept from gross temptations, and foul out-breakings, which many sincere persons are tortoured with: by which the devil aimeth to keep all in quiet, as the scope of the parable runneth, Matth. 12.29. If we consider his practice, it needeth not seem strange that he be thus deluded: for, he doth not search himself; he doth not make hypocrisy his burden, or use these means whereby the sincere-hearted are helped to a discovery of their own naughtiness: and therefore, what wonder is it that such be strangers to this? 5. When they go on smothering convictions, neglecting duties, and such like, there is something that cometh judicially from God to give them up to that delusion, so as to trust the language of their own hearts concerning their own state, beyond the most clear convincing reproofs that may come from the Word of the Lord: and this is to be found, ( Isa. 44.20.) in a very irrational like thing, as the worshipping of stocks and stones; yet such a person, being turned aside by a deceived heart, cannot deliver his own soul, nor say, is there not a lie in my right hand? 6. There are some concurring things which may also have influence upon this, as suppose men be so esteemed of by others who are esteemed gracious, especially if upon some fits of convictions, or common exercises, they have been inconsiderately cried-up by Ministers, as exercised Christians, when as yet the exercise hath not taken root, not hath it been adverted possibly, how it came to a close: by such and such like means, often may a Novice, or one who is not a Christian thoroughly, come to be puffed up and fall in the condemnation of the devil, by this or some other way. And, no question, these foolish Virgins were not a little confirmed in their vain confidence and presumption, from this, that they had the company and countenance of the wise Virgins, which, it may be, many others had not, Mat. 25.

4. If it be asked, If a hypocrite can discern his own rottenness and hypocrisy, or fear and suspect the same? Answ. 1. A hypocrite may come a great length as to this, at some particular times and occasions, especially when some sudden fears seem to surprise, or when some particular challenge and the fear of wrath is born in upon him; yet in so far as he hath these, and entertaineth them, he cannot be called a hypocrite; but in so far as he beareth down and passeth over the same. For, there is a real ground of suspicion and fear within him, &c. and therefore to be affected therewith, is not properly hypocrisy, except the same be hypocritically used, that is, that it be keeped from making discernible to him the rottenness of his state, but on the contrary, he becometh the more vain because of such flashes, and seeming exercises, when yet they have never been suffered to come the length of any real sincerity. 2. We suppose, that the continuance of such suspicions, challenges and fears, is inconsistent with the state of hypocrisy, of which we are speaking, because security and presumption (to say so) are essentials to such a hypocrite: and we conceive that the continuance of such challenges, fears, &c. in any degree, cannot be consistent with such an absolute security and confidence, as was formerly spoken to. Yet no such fear or exercise, &c. will be a proof of sincerity, except they be rightly improven for the discovering of a persons self-inability, and for the putting of them to the market of free Grace, by which only such fears can be rightly removed. 3. Where these fits of fears and suspicion are in hypocrites, they proceed rather from some apprehension or sense of wrath (as in these who dispare concerning their Salvation) then from any seen or felt grossness of the corruption that is in themselves; or from any dissatisfaction with their own faith, or sincerity upon the distinct discovery of their own rottenness and hypocrisy in itself: and therefore such fears follow not upon their searching of themselves, nor result from the discovery of their own naughtiness, nor are willingly entertained by them: but, on the contrary, it is some apprehension of wrath that wakeneth them; and what apprehensions they have of their unsoundness, are but impressed upon this occasion; whereas the Believer, first, seeth and feeleth the body of death within him, and then hath the apprehensions of wrath flowing from that. 4. In their doubtings and suspicions, they are most sensibly touched with respect to the end and event, that is, they doubt whether they may attain heaven, or miss it: and possibly because of their unbelief, they may draw such sentences sometime against themselves; yet are they not usually brought to sentence themselves in respect of their own state, and to judge themselves as lost and graceless: for, eye-salve, to discover our nakedness, is a gift of Christ's giving, and goeth alongst in one bargain with gold, white raiment, &c. Therefore it cannot be thought that any hypocrite can have this kindly discovery of their own nakedness, and natural loathsomeness in respect of the root thereof, though they may have many particular fruits discovered to them. 5. If a hypocrite come under any fit of terror or conviction thus to sentence himself: yet, even then, it is not simple dissatisfaction with his own sinfulness, which maketh him do the same; but some apprehended terror of God upon him: and therefore when that is removed, his sentence past upon himself is retreated. And so in such a case, a hypocrite's sentencing of himself, is but his expressing what he apprehendeth to be God's sentence upon him, or, it is his foretelling of what he thinks coming: and this supponeth still God's sentence to be past in his apprehension, which maketh them not so much pass their own sentence upon the account of their own deservings, as to express with regrate what he hath passed already: which by no means they would do, if they could eschew it: whereas a sincere person doth arraign and judge himself, from the sense of his own guilt, accounting it just that God should do so also, although they do not look upon his deed as the ground of theirs, (as in the former case) but on their own guiltiness without respect thereto.

5. It may be asked, how a Minister may discern a luke-warm temper among the people over whom he hath charge? Answ. Although peremptory decision of such a persons state, who hath a form of Religion, be a thing that Ministers, nor others, are not to take on them; Yet (considering that such a case is often most frequent, and that it is of most weighty concernment for a Minister to discern the same; also, that where it is common, it is ordinarily one way or other so far discernible as is fit, to a searching discerning eye) We may offer from these words such characters thereof, as may help a Minister in applying of himself suitably, at least, to their present frame. 1. Such a luke-warm temper hath much more light than life, and much more delight in speculative knowledge, and in such preachings as bring some new thing to that, than they have in what really feedeth the soul, and tendeth to search the conscience or awaken any spiritual exercise therein. 2. Such a people have ordinarily a heal and unbroken condition; without fears, exercises, or doubts; and so accordingly there will be little of such subjects the matter of discourse betwixt them and the Minister: yea, if such a thing be moved, either they will suffer it to die out, as a thing which they are not acquainted with, or delighted in; or, so entertain it with some such general expressions as rather show their desire not to be thought ignorant, than any way to express their sense of the same. 3. Much of their discourse of Religion will readily be to their own commendation, even when they seem with the pharisee, ( Luk. 18.) to thank God they are not as other men : and so still there is some expression of their satisfaction with their own condition that's discernible in the whole strain of their discourse and way, what ever acknowledgements may be intermixed. 4. It is discernible by pride, self-esteem, vain confidence, &c. that do accompany such, which for a continuance of time together can hardly be hid to a searching Minister: for, this doth not only kyth negatively in their want of spiritual exercises, and such like; but it will even often kyth positively, by their censuring of others when they fall; by their asserting their own sincerity, and the clearness and confidence that they have of their own good condition, and by their looking upon all things which may touch at their sore, as not belonging to them, and as if they were above and without the reach of all such grounds of doubting. 5. Such love rather to have the esteem and familiar acquaintance of their Minister, than to have profit by his Ministry: hence they will be short in no civil courtesy; will be desirous of having the Minister frequently with them, and that he may love them, and readily complain if he humor them not in that; yet he may be many nights in their company and find it hard to edify much; or discover any great greediness in them to take the Word off his hand. We see the Pharisees invited Christ to their houses, thinking it a part of their esteem, and name, to be familiar with such a person; yet it is not recorded of any of them that they intended their own edification, or made use of such opportunities for that end, as Marie did, Luk. 10.42. 6. Men in such a frame, as they are professed enemines to profanitie; so are they secret whisperers against true tenderness, and tender persons; they wonder what spiritual exercises are; and why folks will not believe, and so quiet all their doubts; they are ready to count diligence and seriousness beyond their own pitch, to be but fancy and conceits, as we see in some Pharisees, condemning poor women that were mourning at Christ's feet; and upon occasions they cannot well hide the same, especially, when any faults break out in such, as once seemed to be more tender, then they bless themselves in their own form of Religion, and insult upon these; whereas these that are truly spiritual, are commanded to restore (and will readily endeavor it such as fall with the spirit of meekness, Gal. 6.1. 7. Somewhat is discernible by a people's conversing with others: for, such readily love to converse with these that do admire them, and make no doubt of their piety and sincerity: and so Ministers and People both, that speak most smoothly to them, without riping up anything of their wounds, are most beloved by them, and spoken of with the greatest commendations, even in their absence. 8. Some-thing also may be gathered from this, if the Congregation be esteemed to be generally religious, and if their manner of carriage under it be still the same, and hath been so for a long time together, without any observable change, and such like. When these things concur, it may justly be suspected if such a work be real that's so universal and easily constant. By these and such like, an observing and discerning Minister may, at least, come so far in the knowledge of such a case, as may warrand him to apply himself to deal with them suitably to the same.

6. If it should be asked, How it is that a Minister ought to deal with people in such a frame? This will be indeed more difficult to answer, and will be the matter of many serious thoughts to a faithful Minister, lest he run, and labor in vain among such a people. For there is no people with greater difficulty gained by the Gospel; and there is not ordinarily any case that doth destroy so many souls in the visible Church, as this doth: and therefore there is not more zeal and prudence required in reference to any sort of persons, than in reference to such. For helping to answer this, we may offer these things from the way which our Lord useth in this Epistle, 1. A Minister that hath to do with such a people, would endeavor to have a ministerial esteem amongst them, that is, that, upon the one side, he may have a testimony in their consciences, that he loveth them, and wisheth the good of their souls, as a faithful Minister should do: other ways, if there should be any other jar, all his reproofs and threatenings will be accounted to flow from that, and so be rejected. Again, on the other side, when (I say) this respect ought to be ministerial, it is to seclude a carnal, trivial respect and affection, that doth proceed from too great familiarity with such persons, than which there is nothing more dangerous both to Ministers and People: for, where it is, he is accounted a companion, and, plainness from him, hath no weight with it: for they cannot think that he would converse with them so familiarly, if he had indeed such thoughts of their condition, as faithfulness will put a Minister to express in such a case: and, as such persons usually seek to gain such affection and familiarity from their Minister, as a special mean to keep him in esteeming so of them, as they do of themselves; So Ministers would beware of giving them such a stumbling; but to endeavor such an esteem amongst them, as is, for the works sake, 1 Thess. 5.12. 2. A Minister in such a case would not hold upon general Doctrines, nor the reproving of gross scandals only; but he would set himself in application to insist upon hypocrisy and lukewarmness, and so to describe it, to show the rifenesse of it, to set forth the loathsomeness and the hazard that cometh to souls by it, and that in a searching, grave and weighty manner, that he may be seen to be affected therewith himself, as the Lord doth in this place. 3. This would be done pungently and purposely, as if a Minister were building forts to besiege a City, or taking a strong hold by the Gospel: and therefore one battery would be made to follow upon the back of another, if so be such stout pillars of presumption may be battered down: and for that end, the Word would be sharpened and edged, that it may prove a discerner of the thoughts and intents of the heart, and lay open, not only what is the man's practice without, but what is the heart-language within; what are his thoughts of himself; what are the grounds upon which he buildeth them; what are the answers whereby he shifteth challenges; what are the deceits wherewith he beguileth himself in all these, and such like: which is the Lord's practice here, thou sayest, &c. 4. A Minister would threaten such indefinitely, as here, and, when he hath described them with their characters and symptoms, thunder out the Lord's wrath and curse even against hypocrisy, lukewarmness, self-conceitedness, want of humility, such as have not fled to Christ, are not born again, and such like; that they may know such spiritual ills are loathsome to God. 5. It is fit in such a case to rid marches between Nature and Grace accurately and distinctly; and to give such symptoms of the one, and marks of the other, as may clearly from Scripture • et bounds between hypocrisy and sincerity; between duties done in the right manner, and such as are but in show; so as consciences may be bound with it, that these things are the Truths of God. 6. There would be •• ll a plain opening-up of the way of Justification through Faith in Christ, which is the sure ground of all peace: and there would be a clearing of the terms of the Covenant of Grace, and of the Doctrine of Regeneration; and withal, a most serious pressing of them to make the right choice, and to accept of the best bargain. Lastly, This application would be carried-on with more than ordinary ve • emencie in the manner, weightiness in the expression, convincingnesse in the Arguments and Motives, &c. beside secret wrestling with God for them: therefore the Lord here obtesteth, and protesteth in the pressing of this: this also would not be done for some little space of time; but would be continued, and insisted in: therefore the Lord knocketh, and He standeth and knocketh : which giveth a pattern of what Ministers ought to do in such a case. And indeed there is no greater need of anything, than by weighty powerful Preaching, and convincing Application, to beat and knock at hearts with the Word, as with a hammer: because, there is no condition more rife, and more dangerous in the Church of God, than the same of which we have spoken.