here he commands her to embrace the doctrine of the Prophets and Apostles Hence we see Christ would haue this Church to embrace the doctrine taught by his Apostles to maintaine that and not to regard any other but though an Angell from heauen did preach any other doctrine he should be accursed Galat 1. By this we may iudge of the maine religions which be in the world namely of the Turkes Iewes and Papists The Papists magnifie their religion standing on vnwritten traditions but they cannot proue they be Apostolical ergo we must not regard them no nor doctrines which men say they haue by reuelation for we must onely regard Apostolicall doctrine As for the Turkes religion it was not the Apostles preaching but crept in six hundred yeares after them And for the Iewes all their religiō is against the Gospel Then good men in diuers countries shold not be of diuers religions but they should embrace the doctrine taught by the Prophets and Apostles of Christ neither should men because of dissent in religion be of no religion for Christ inioynes this Church to maintaine the doctrine of the Apostles though many discented from it Hold fast to the end Here not how long not one or two dayes but to the end and we must looke to this seeing Christ so straightly commands it because this is the foundation and mark of true religion and the readie way to saue mens soules to be constant to the end and for this 2. Tim. 2. Paul bids him teach that he learned that others might instruct them which follow and so conuey it from age to age and for this the Church is called the ground and pillar of truth And so the Lord Eph. 4. giueth the Church Pastors first such as by their teaching maintaine puritie in maners and teachers which maintaine it in doctrine Then this is the Churches dutie to continue puritie of religion to the end of the world If the marke be set wrong in the hauen it is enough to cast away all the ships so if the puritie of doctrine be corrupt which is the direction of our soules to heauen then we shall make shipwracke of our soules in hell Then the Ministers must not onely teach truly but labour to beate downe false doctrine which poisons the doctrine of the Gospell And because men labour not to maintaine the puritie of religion and true doctrine the Lord 2. Thess. 2. giueth them vp to beleeue lies and fantasies of men To him which ouercometh c. In these words is the last part to wit the conclusion of the Epistle containing two parts first a promise secondly a commaundement In the promise note two things first the parties to whom secondly the benefits promised The partie to whom to him which ouercometh whom here Christ describes to be he which keepes his workes by his practise of obedience He which keepes or obserues This is the forme of obedience namely the obseruing of the works of Christ which is not a keeping of them according to the rigour of the law but a constant purpose and indeuour to keepe them for the children of God haue this priuiledge that their will and indeuour is accepted of God for the deed in Christ Iesus There are many which haue litle knowledge these must not be cast downe but if they haue a desire and indeuour to liue according to the will of Christ making conscience of sinne their obedience is true obedience and acceptable to Christ. My workes Here is the matter of obedience namely Christs works that is such workes as Christ hath ordained in his word by his spirit and is the author of in his members Christ cals these workes his workes therefore we must not thinke or speake or do our words or workes but onely Christs workes commanded and ordained in his word and caused in vs by his spirit which we do when we conforme our works and wils to his word and will We see no worke is acceptable to God which is not ordered by Christs word though we think highly of it Esay 6. he reproueth them for teaching the feare of God by mens cōmandemēt This condemnes the Turkes Papists and Iewes religion which are not workes of Christ but of sinfull men standing in praying to Saints fasting vowing Masses c. My workes Not one or two workes but all my workes the creature must obey Christ not in some but absolutely in all things he will not pattstakes but wil haue all or none Dauid Psal. 119. conformed himselfe to the whole law So Hezekiah he turned to all the law of Moses Vnto the end Here we see Christ will haue our obedience to be constant c. we must not iudge of obedience by one or two actions but by the course of a mans life if his life hath bene good with conscience of sinne then his obedience is good For say a man by reason of sicknesse rage and raue at his death yet if he haue liued well and made conscience of sinne we must not iudge of him by that fit Now the benefits promised are two first power to rule secondly the morning starre I will giue him power which I haue receiued of my father These words must be referred to the words not following but before For the better vnderstanding of them two questions are necessary first what is the power of the Mediator secondly how farre he conueyeth power to his seruants For the first the power of Christ as he is Mediator is great and described by three arguments first to rule ouer nations here is the largenesse of it for Christ hath power ouer all men all countries and kingdomes in the whole world are in his hand Secondly it is soueraigne and absolute ruling and ouerruling all creatures ouerruled of none This soueraigntie stands in two things first that he giueth lawes that binde the conscience so that if men keepe them not he hath power to condemne them nay he ruleth mens wils and affections he can make them obey him in spite of their hearts Seconly in that he hath this power of himself and from himself Reu. 3. he hath the keyes of heauen and hel Psal. 2. he can breake them in peeces as a potters vessell Thirdly he receiues it from his father as he is God he is equall to his father yet as he is Mediator he receiueth it from him thus is his power generall soueraigne and absolute To come to the second question How farre this power is ours and imparted to vs. Answ. The generall soueraigne power of Christ is not giuen to vs or to any creature but to him who is God and man it is incommunicable to any creature and proper to the person of Christ. Then Christ speaketh these words not to shew that his absolute soueraigne power is giuen to vs but because his creatures haue the benefit of it the full comfort and saluation of the elect cometh from it they haue fruite of it in that they partake
subsisting These words proue the Godhead and eternitie of Christ the second person The end why Christ alleadgeth them is to certifie him that these things he was about to shew him came from God and therefore he bringeth his owne testimonie namely I which speake vnto thee am God therefore the things I deliuer vnto thee are from God euen from Iesus Christ the second person in the Trinitie which am God equall to my Father In this testimonie of Christ note a singular care of God in respect of his Church he is carefull not onely to reueale his will to his Church but withal to certifie his Church of the truth of the same As here he telleth Iohn that they come from God to certifie his soule and conscience in the truth of the same so he reuealeth not onely his will but withall assureth men of the truth thereof Act. 10. Peter hath a vision and withall the Lord assureth him of the truth of that visioÌ„ And when Christ preached his Fathers will he wrought many miracles which were as sâ—ales to confirme the same that it came from God Seeing the Lord he doth not only declare his will but withall assureth men of the certainetie and truth of his will this first confuteth the Papists who teach that the word of God is certaine in it selfe but to vs it is not certaine till we heare the testimonie of the Church which maketh the Scripture which is vncertaine to vs though certaine in it selfe to be certaine to vs. But we must here know and learne that the Lord doth not onely reueale his will to his children but withall vseth meanes to certifie mens hearts of the truth thereof and so the word of God is most sure not only in it self but euen to men though the testimonie of the Church shold neuer speake word of the same â— This confutes all carnall men There be many which will be of no Religion because there is as they thinke no certaintie in Religion seeing mens opinions in matters of Religion be so diuers that one cannot tell who speakes the truth Indeed we differ in many points of religion and so many men so many diuers opinions yet the true members of Christ they differ not in the fundamentall points of Religion And though all the world should differ in opinion yet it followes not there should be no Religion but the doctrine taught by the Prophets and Apostles should stand sure and be the true Religion of God for euer and the Lord can make men out of it to learne his will and assure them of the certainty of Religion Now followeth the commaundement That which thou seest write in a book c. This hath two parts first S. Iohn must write the things he receiueth secondly he must send them to the seuen famous Churches of Asia Now the Lord commaunds Iohn to write these things in a booke and he must set downe that which he receiued of God to send it to the seuen Churches of Asia because he being now in banishment and could not come to them and be present with them to instruct them therfore he must write these in a booke that so they might be holpen by them Secondly he must not only write them in a booke but send them to these seuen Churches first that they might be confirmed and strengthened in the matters of faith now in the cruell time of their persecution secondly that they might keepe these books for the Church of God which is the pillar ground of truth first because it publisheth the word secondly because she keepeth the same from time to time and also giues testimony of the truth of the same So then that these Churches might keepe publish and giue testimony of these things he must send them written to them Hence we learne that the word of God written is an excellent help for the church of God to edifie the same else he would neuer haue commaunded Iohn to send this booke to the seuen Churches in Asia This confutes first the Papists who hold that the writteÌ„ word is but a dead inky letter a nose of waxe to be turned any way secondly the Anabaptists who looke for reuelations contemne the written word but seeing the Lord bids him send it to the seuen Churches in Asia he sheweth it is an excellent meanes to edifie the Church We may learne that the reading of this booke as of other Scripture is Gods ordinance whether it be publike or priuate and that they must be so vsed as Gods ordinance with reuerence and good conscience Indeed the word preached is the ordinary meanes to begin faith and to worke repentance but the reading of them publikely and priuatly hath his proper vse to confirme our faith yea to increase knowledge faith and repentance in vs. Write and send it to the seuen Churches c. Here is the third point namely that a man in the crosse and persecution may be the deare child of God S. Iohn a famous Apostle and deare seruant of God yet he is in banishment and continues a long time from all company of men yet God reuealeth his wil to him and maketh him the pen-man of this book which he giueth to none but them which be his seruants Then a man may be and continue in banishment yet be the deare seruant of God We reason if a man be in the crosse and persecution and continue in the same he is surely out of Gods fauour but we see the contrary in Iohn In the end of the verse he setteth downe the names of these seuen Churches in particular and these seuen places were seuen most famous cities in Asia in which were planted seuen most excellent Churches of all those parts of the world and for that cause here are named one by one Then I turned backe Here is his preparation or entrance into the vision When I heard a voice behind me being loud and great I turned to see him which deliuered it to me In the preparation we must consider first the meanes to moue Iohn to attention namely a voice secondly the end to make him attentiue and to inioyne him his dutie namely to write and to send it to the Churches Now followeth the second part of his preparation which is that he turned backe when he heard this loud and great voice to see who it was which gaue the voice By this practise of S. Iohn we may learne our duty for as he dealeth with the man which giues the voice so must we deale with God S. Iohn heareth a voice and then he turnes backe to see who it is so must we do with the Lord we are all by nature ready to turne from God and runne from him as fast as we can by our sinnes Now when the Lord speaketh to vs by the preaching of the word when we are running on in another way we must turne to him turne our hearts to his wayes confesse our sinnes to him that so
to allow of those bookes for canonical which are not and to make them as pure Scripture which are onely Apocrypha And thou hast suffered In the former words were the first part namely of her seueritie for which Christ commended the church of Ephesus now followeth the second part which is after their discouery to oppose her self against false apostles how it will appeare in the particulars First of the words Thou hast suffered or as well thou hast borne as a burthen for the word signifieth to be pressed down vnder a great burden These burdens were troubles which these false apostles caused after they were discouered first open iniuries and persecutions secondly the spreading of damnable and hereticall doctrines The Ecclesiasticall histories report that these false apostles were such as Cerinthus Ebeon Marcion and such like Now in these words we note it is the will of God that euen the best church shall be troubled by false Apostles teaching hereticall doctrine and persecuting the church of God and so become great burdens to the church and that the Lord suffers for weightie causes first these false apostles must be that the beleeuers and true imbracers of the Gospel might be stirred vp more to embrace and loue the same as Iude exhorts the true beleeuers To fight for their common faith and the more religion is oppressed the more we should labour to maintaine it Secondly that professors might be proued and tried whether they be true and sound or not 1. Cor. 11. 19. There must be heresies c. Thirdly that God may exercise his indgements on the wicked and hypocrites for they be giuen vp to beleeue lies to receiue their false doctrine 2. Thess. 2. 11. Seeing the Lord suffereth his best churches to be troubled with false Apostles and that for most weightie causes we must not be offended because we see dissensions and scismes in the church which proceed not by reason of the Gospell but from wicked erronious and hereticall men for the Lord will haue such to liue in his church to make his owne seruants to loue him more to trie who be sound professors and to bring iudgement on the wicked these should not make vs discouraged but more to loue and embrace the Gospell Now after the dealing of these false apostles is set downe the dealing of the church of Ephesus against them in all things opposing her selfe against them Thou hast suffered and hast patience That is thou hast borne a burden by manifold troubles and persecutions and hast patience to beare them Obiect But how can troubles persecutions and patience stand together for troubles are against mens nature and makes them fret and be impatient against God man Ans. These stand together not by nature but by grace Rom. 5. 4. Tribulation brings patience And they stand thus together to him which truly beleeueth in Christ God giueth the spirit of meeknes sheds his loue in his heart so in the midst of trouble giues him a speciall tast of his mercie And thus in the time of trouble they which be most troubled are withal most patient so trouble and patience may be together And hast patience Here is the first way by which the church of Ephesus opposed her self against false apostles and their dealings which were double first iniuries and persecutions secondly false doctrines heretical and damnable teaching Now by patience she opposed her selfe to both these So the onely way to oppose our selues against persecutors such as iniury or wrong vs is patience whereby we stop their mouthes and if it be possible ouercome and winne them to Christ. This should be our meanes to oppose our selues against wicked men as well in life and maners as in iudgement and doctrine not to returne iniury for iniurie and wrong for wrong but to haue patience not that we should beare their sinnes but their wrongs And for my names sake hast laboured Here is the second meanes how she opposed her selfe against their spreading of damnable and hereticall doctrine which is the second way how they were a burden to her Hast laboured that is taken much paines for my name that is my glory and the Gospell of Christ for maintaining my glory and true Religon thou hast taken as great paines as they did to broach heresies and so thou hast opposed thy selfe against them Here then is our second way to oppose our selues against damnable heresies of wicked men we must labour to haue the true word of God to maintaine the glory of God and true Religion Is this so Then euery man shall labour for the name and Religion of Christ both minister and people for this labour is double partly of the minister partly of the people Concerning ministers the ministers first labour must be by studying and reading the word to furnish himselfe with sufficient knowledge in the foundation and substance of the Gospel of Christ. And for this cause S. Iohn Reuelation 11. must eate the booke that is by study meditation haue it in his hart and mind to digest it wel Psal. 2. 7. the Priests lips must preserue knowledge and the people must seeke it at his mouth Secondly he must deliuer the whole counsell of God concerning the matter of saluation to the people and the whole doctrine of the Gospell contained in the bookes of the Prophets and Apostles So did Paul Act. 20. He kept nothing backe but deliuered the whole counsell of God Thirdly he must be able to discouer and labour to discerne false teachers to the people not onely to know them but make the church to know them Tit. 1. he must conuince false teachers and then discerne and discouer them which he shall do by two things first by conuincing and discrying their erronious doctrine secondly by reprouing their wicked life So Christ noteth the erronious doctrine of the Scribes and Pharises in their misinterpreting the law secondly their hypocriticall life So Paul in all his Epistles noteth wicked mens errours and then their bad life Fourthly he must labour that the doctrine deliuered out of the Gospell may edifie and take fruite in mens hearts which is the end of all preaching and teaching 1. Cor. 14. Fifthly he must labour to be a patterne and president in his owne person of that doctrine which he teacheth that so they may haue his example to follow which is an excellent meanes to make them obey the word and the neglect of it is the cause why many contemne the word Sixthly he must make petition to God that his particular church may hold receiue obey that doctrine he deliuereth So Paul in all his Epistles praies for them that they may receiue his doctrine Now as the minister so the people also must labour for the name of Christ euery true member of the church must labour to know vnderstand that doctrine which is deliuered out of the word Christ bids vs beleeue the Gospel and repent therfore we must first know
it and then we must beleeue it Then we must do as Mary did we must leaue other lesse matters and sit at Christs feete to heare his gracious words Luke 11. further we must labor to haue the same knowledge conueyed to others for if we beleeue truly we cannot containe our selues but we must needs teach others He which drinketh of the well of life out of his belly shall flow full streames of running water Ioh. 7. he cannot hold it in but will conuey it to others That this may be done first the head of the family he must teach and instruct his family for God hath bound him in conscience to spread abroad that knowledge he hath to conuey it to his family and though he be not able yet God requireth he should be able to instruct them that so a particular and litle church may be in his family Againe euery man must labour to win his enemy and those which are ignorant to beleeue the word The Scribes and Pharises compasse sea and land to make one Proselite and the wicked labour to winne men to do as they do much more should we Yea and euery man must labour to edifie those which be fellow-members with him of the same church in faith hope loue repentance and such like as Iude saith they must labor to saue some Lastly to maintaine the Religion of Christ against all his enemies to answer them and to stop their mouthes 1. Pet. 3. 15. Seeing the maintaining of the name and religion of Christ is so excellent a thing we must aboue all things labour for it to spread it abroad ouer the whole earth to defend it against all false teachers So did the church of Ephesus being persecuted and iniured by false Apostles and this is a most blessed labor to to defend Christ and his Religion and with it the honour of God In the end of the verse he setteth downe the maner how she defended it namely that she did not faint but was constant perseuered to the end So we haue had the Gospell long time preached we haue defended it with hazard of life goods we must not now leaue off but still continue and this exhortation is necessary seeing the Lord after so long peace purposeth to try vs by persecution or false teachers Then let vs purpose to be constant to the end and not as some who can change as religion changeth be of any religion To maintaine religion is commended but the principall thing for which the church of Ephesus is commended is perseuerance Neuerthelesse c. In the fourth verse Christ setteth downe a direct and seuere reproofe of this Church I haue something against thee Here Christ dealeth as a iudge calling the Church to an accompt laying actions to her charge which actiō is this Thou hast lost thy first loue that is the Church and people of Ephesus the Angel and the people haue lost that loue to God religion and man which they had when they were first called not that they left it wholly but because both people and Minister suffered their first loue to decay that now it was not so feruent and plentifull as before Ob. Christ commendeth her zeale against false Apostles Answ. It is true she had now zeale and loue but in respect of that she had first it was no zeale nay it was cold and frozen therfore he saith thou hast lost thy first loue If God had something against this Church then now he may iustly haue against all particular Churches in the world especially against vs in this land seeing we be in her estate A great part neuer had loue of Christ and many haue fallen from their first loue That some haue fallen it is plaine many in Queene Maries time were content to liue in persecution for the Gospell but after when quietnes came they became plaine worldlings as the historie of the Church records And in these dayes of peace and plentie of the Gospell such as twentie or seuen and twentie yeares agone were zealous professors now become cold and frozen professors Many I graunt are free from this sinne yet are they worse then these for they neuer had the loue of Christ and religion but are louers of themselues of this world honour riches and pleasure Now then if Christ had something against these Churches for losing their loue much more may he haue against vs who neuer had true loue of him That men now adayes be louers of themselues of this world and not of Christ it appeareth seeing most congregations and Churches after this long time of hearing the Gospell preached being daily taught yet are not bettered in opinion iudgement life and obedience but still remaine ignorant which argueth no loue of God nor of religion For it is not possible that he which loueth God and loueth religion indeed should continue from yeare to yeare in ignorance neuer profit in practise of religion in bettering his knowledge obedience And in that men liue in their particular callings without al loue to God and religion it argueth they loue not God for if they loued God they must needes loue their neighbours these going together But men practise their callings with the loue of themselues of honour riches and pleasure no loue to God no loue to religion This should moue vs to stirre vp our hearts to labor to get true loue of God of religion and of our neighbour that Christ haue no action against vs. For if a King or a mightie man shold haue an action against vs especially being iust and good it would make one quake and tremble but we haue euen the King of heauen and earth to deale with he hath an action against vs then it is best to looke about vs. This Paule vrged to Timothy that he would go beyond himselfe abound in feare loue and repentance Phil. 3. 13. he laboured to that which was before forgetting that which was behind that so he might come to perfection He looked first on his wants and then by thē tooke occasion to grow and increase in all spirituall graces We are in a way we must walke to heauen there is no standing if we purpose to come to the marke we must be as young children who first are children litle in knowledge and strength after are stronger and lastly become tall men so must we daily grow till we become tall men in Christ perfect and tall men in knowledge of religion And they which after long preaching be ignorant or make no increase in religion they be in a dangerous estate and cannot possibly come to the kingdome of heauen Hast fallen from thy first loue Hence the Papists as also other Churches gather that a man may fall away wholly and finally then this question must be cōsidered whether a man may wholy fall from grace That we may answer to this we must know grace is taken two wayes first for that fauour of God whereby it
fall and become false professors as inded these were and yet the true beleeuers remaine stil. Now hence it followeth not that a priuate man truly conuerted may fall Now followeth the condition of both the threatnings Except you amend that is I come in iudgement to you and take away the Gospell vnlesse you repent Now we must marke that all threatnings in the old testament are with condition So in Ionah Yet fortie dayes and Niniue shall perish that is vnlesse they repent and so are the threatnings in the new Testament with the same condition The wil of God or his good pleasure is one alone no more what distinction soeuer men vse Now his will is partly secret partly reuealed his secret will is of those things which he hath not reuealed in his word or by any work and experience to man reuealed is of those things he hath reuealed in his word or else taught men by experience or euent Now the reuealed will is with condition alway but the secret will is not but by it he willeth all things good things absolutely and permitteth euill And to make this will subiect to condition were to bind God to his creature but his reuealed will is with condition as here in this place Obiect Why doth God giue his reuealed will with condition Answ. Because he reuealeth in mercie so much to man as is necessary to saluation and no more and therefore he reuealeth it in that maner as may be most fit for his saluation Now when he propounds his will with condition that is best for it keepes men more in awe and seemes better for their saluation then if it were with without condition Now marke Christ he repeates this condition in the beginning and end of this verse that he will come to them and he wil punish them vnlesse they repent and amend The reason is to shew that when men lie in sinne or decay to God and religion then it is most necessary to repent and it is so necessarie that there is no other way to stay God from remouing the Gospell then repentance Is this true then it stands vs in hand euerie man in his owne person and in his familie and in the Church publikely to meet him with repentance and so we must thinke of it in that Christ doubles the condition But this thou hast that thou hatest the workes of the Nicolaitanes In these words is a second reason to proue that in the second verse for which Christ commended her that she could not abide them which were euill first because she examined them which receiue false teachers secondly she hated their workes To come to the words Nicolaitanes were a sect of heretickes who held opinion first that fornication and adulterie were no sinnes secondly that a man might keep companie with idolaters in sacrificing in the temple and according to these two opinions they practised fornication adulterie and idolatrie These were so called of one Nicolas chosen of the Apostles to be a Deacon Act. 6. who for a while professed the Gospell but after fell away and became head and chiefe of this sect of heretickes But this note sheweth that these words haue reference to the words of rebuke before as if he should say though this decay of loue be thy fault yet I commend thee for this one vertue c. Here note our dutie we must not which is a common sinne be so readie to blase our brethrēs faults to speake of them paint them out in their colours as we are but we should as well commend their vertues and not obscure them for Christ though he found fault yet finding this vertue commends her so should we Thou hatest Here note this point that it is not sufficient for a man to haue good gifts and graces for he may haue them and be no member of Christ but be in danger to be cut off from Christ. So was Iehu he had great zeale So Iudas had many good gifts no doubt being an Apostle yet fell from Christ. So the Ephesians had an hatred of the sins of the Nicolaitans yet were in danger to be cut off from Christ. Then we must labour for that which is the maine point of all which if we haue we cannot fal which is true heartie and vnfained repentance daily and renewed repentance for daily and new sinnes Thou hatest the workes Here see our dutie we must labour to know the sinnes and heresies of our times and when we know them we must hate them for which Christ commends them and and will commend vs if we do the like The workes of the Nicolaitanes not their persons So then we must moderate our hatred it must be for the sinnes of men we must hate their sinnes not their persons whether they be friends or foes Obiect But Dauid he hated mens persons he prayed for the destruction of his enemies both soule and body Answ. He did it being an extraordinary Prophet and it was no doubt reuealed to him that his enemies were obstinate and would not repent and so prophecieth by speciall and extraordinary instinct for euery imprecation in the scripture is as a prophecie But we which want that extraordinary instinct must keep vs within this compasse that we hate onely their sinnes and not their persons The workes of the Nicolaitanes in whom note the ioyning of two sinnes together adultery and idolatrie for adultery is the punishment of idolatry and idolatrie is the punishment of adultrie the one being carnal fornication the other spiritual and the punishment of adulterie and so in all hereticall churches the Lord he sends these together in iudgement to punish spirituall adultery with temporall fornication If a church become idolatrous then he giues them ouer to commit fornication and vncleannesse So among the Israelites and in the Romish church falling to idolatrie they abound also with adulterie and fornication Thou hatest their workes Here we may learne one lesson for we see many men seeing such diuersitie of opinion in matters of religion they will be of no church they will be of no religion But seeing in the best Churches planted and guided by the Apostles euen in their dayes there were such heresies as these Nicolaitans held no maruell if there be schismes and heresies in our dayes yet these should not make vs leaue the church but seeke to be of the true religion and stand faster to it Which I also hate Christ hauing now commended her would haue her to go on and to encourage her therin he setteth his example for them to follow thou hatest their workes that is well done do so still for so do I. And here we see Christ requireth that we should be of the same mind iudgement will and affection that he is of and there is good cause why we should seeing he is the head we the members we are bone of his bone flesh of his flesh Now then we must see that there be a conformity betweene the head and the
chose Babylon a citie of confusion and abhomination So he hath chosen Rome which is become of a famous Church the throne of Satan So Ierusalem the citie of God the temple of God first began to be a denne of theeues and then the citie fell to wickednesse so the diuell getteth Gods temple and the holy citie to be his throne And in our time he getteth the great cities shire townes for his throne for in thē is greater ignorance and the Gospell more contemned then in small villages in which after litle preaching it is willingly embraced Now the cause of this is because the diuell laboureth especially to haue his throne where he may do the most harme and conuey his doctrine to moe places and liue without controlment If this or any other shire towne or any great citie liue in sin in ignorance and contemne the Gospell take heed for they shall become in time a denne of theeues and a synagogue of Satan he will haue his throne there Now then it is our dutie to labor against him to haue his throne plucked downe to haue him defaced and cast out haue our bodies and soules subiect to Christ renounce our selues relye wholly on Christ forsake our owne waies neuer lend our eares to Satan let him haue no footing in vs neuer suffer him to come to haue his throne begunne but still labour to haue it razed and turned vpside downe and withall suffer Christ to rule suffer him alone to possesse our hearts that so the kingdome of Satan being ouerthrowne the kingdome of Iesus Christ may be increased daily in vs. Wheras the Church of God is gathered out of that place where the diuell hath his kingdome erected we note that the Church of God is a companie of men deriued and taken out of the Synagogue of Satan the kingdome of the diuell though it be a chosen people yet it is picked out of the kingdome of the diuell where he ruleth Col. 1. 12. 13. for all men are by nature the vassals of Satan and subiects in his kingdome Then no man must stand of his gentilitie and of his nobility and bloud but all our true ioy must be in this that we are the members of the true Church of God for what will it auaile a man to haue a golden chaine on his necke and haue his will and affections vnder the slauerie of the diuell or to be the sonne of a Prince and yet to be out of the true Church and to be in the companie of the wicked a slaue and vassall of the diuell But our ioy must be in this that we are members of the Church of God and haue right to the kingdome of heauen Sundrie men thinke a man may be saued by any religion and most of the common people thinke that good meaning will saue them but a man may professe any religion and haue good meaning and yet not know one step to the kingdome of heauen but remaine the vassall and slaue of Satan For a man may haue outward ciuill iustice and ciuill pollicie and meane well yet be the seruant of the diuell We see the children of God gaine a priuiledge aboue all other for in affliction and persecution though they be cast into dangers yet they may assure themselues seeing they be members of Gods church they be freed from the kingdome of the diuell and so from that place of darknesse Seeing the preaching of the word gained a Church in the middle of the kingdome of the diuell we see the word hath a diuine power for there is no creature which hath greater power in earth then the diuell except good Angels yet the preaching of the word draweth one out of the kingdom of the diuel and gathereth a Church in the midst of his kingdome Seeing in Pergamus where the throne of the diuell was Gods children were we see that God will haue his seruants to dwell in the middle of the wicked and mingled with the vassals of the diuell yet so as he doth this for good causes first that their faith obedience and repentance might be exercised secondly that so they might be kept frō many grieuous sins into which else they would fall So when the Lord brought the Israelites into the land of Canaan he would not cast all their enemies out at once but they must be mingled and dwell with the Canaanites for if they should destroy them at once the wild beasts might haue destroyed the land so the Church must be mingled with euill men that the godly may be exercised and that they might be kept from more grieuous sinnes Secondly he will haue his children to dwell with wicked vngodly men that their godly life might shine as lights among them Philip. 2. 17. and so to winne them to the Gospell for a godly life is most effectuall to win men to Christ. Thirdly that the Lord might shew speciall tokens of his loue and fauour to them that when he bringeth his iudgements on the wicked yet he defendeth them Ezech. 9. 4. He marked them which mourned that they might escape the iudgement which was brought on Ierusalem Then if any man dwell among such as contemne and hate religion and the doctrine of the Gospell let them be cōtented seeing it is Gods will they should dwell with the wicked and the Lord will haue his Church on earth proued and exercised by them We see it is lawfull for men to dwell with and by such wicked men but they must not communicate with them in their sinnes but abstaine from their wickednesse as Lot in Sodome and Noah dwelt with the wicked men of the old world and the church of Pergamus in the place where the diuels kingdom was erected For 1. Cor. 7. there is a question whether a seruant hauing a maister which is an infidell may forsake him or not the answer is made he must dwell with him but so that therby he deny not the principall grounds of religion but keepe a good conscience towards God in all things And hence we may see how to answer that old obiection of the Papists Where was our Church fourscore yeares agone before Luther preached when the doctrine of Antichrist was in all Europe By the like I aske Where was the Church of Pergamus when the kingdome of the diuell was there The holy Ghost telleth vs that in the same time when the diuell had erected his throne mightily in that place yet there was the church of God So when the man of sinne had spread his doctrine of wickednesse in all Europe yet there was a Church amongst vs in this and other lands as appeares in that euer there was some which both openly and priuately oppugned his doctrine by word and writing in all ages which shews that though sin ruled in this church many hundred yeares yet the Lord had professors though not so visible as now it is when men may professe openly in euery place without feare And
kept my name Though thou dwellest in a place where the diuel hath erected his throne yet thou maintainest my name and holdest it fast so that neither fraud nor force of enemies can take it from thee My name that is my doctrine of the Gospell Rom. 9. Thou doest constantly hold and maintaine it and my religion thou beleeuest the doctrine of saluation which my seruants haue deliuered to thee So that in these words Christ commends the church of Pergamus for constancie in maintaining the doctrine of saluation We see it is not enough for vs to hold beleeue and maintaine religion but we must do it constantly so the word signifiâ—s we must hold the same fast against all aduersaries not easily turned with any blast of mens doctrine but so to hold religion that no enemy by force or fraud draw it from vs. When Math. 13. the man found the pearle he sold all to buy the field And if a man amongst vs should find in our field by his cunning and skil a golden mine he would not tel it to any but go and sel all he had buy the grouÌ„d that so he might inrich himself So we if we know the doctrine of saluation we must labor to make it ours to haue it made sure to vs to sell all we haue to loose life it selfe rather then to forgo that precious pearle 1. Tim. 3. 9. Faith is compared to a precious iewell which must be laid vp in the treasury of a good conscience which cannot be broken into but must be strong in which store-house and treasury we must haue true religion and faith locked that nothing get it from vs but loose all we haue euen our life before we part with it for if that be sure all is well but if faith and religion be lost all is gone saluation is lost thy soule is perished Now for her further commendation Christ sets out her constancie by two arguments first that she held religion without deniall secondly that she held it in the time of bloudy persecution 1. The Church of Pergamus neuer denied Religion or reuolted from faith in Christ she did not as many men who hold beleeue and maintaine religion yet in time of triall they will reuolt In this we must imitate her else we know not whether the Lord will giue vs grace to repent if he should not we perish Esaw sold his birth-right for a small thing a few red pottage but after he sought it with repentance and teares could not get it We must then hold religion and not in time of affliction and persecution reuolt and deny it lest the Lord giue vs no grace to repent which we know not whether he will or not And hast not denied my faith that is mine owne doctrine of the Gospell and true Religion Religion is called Christs first because Christ with the Father and holy Ghost is author of it all Religion which is good being from aboue secondly because he reuealed it from the bosome of his Father thirdly because Christ is the matter of al religion Christ is the whole subiect of religion in the old and new Testament the end of the law and the scope of the Gospell The second argument whereby Christ sets out her constancie is that she held religion in the time of bloudy persecution when she was thus persecuted she was constant When Antiphas was put to death Who this Antiphas was it is not certainly knowne by any history yet it is thought he was Pastor and Minister of the Church of Pergamus who opposed himself and oppugned the doctrine and idolatry of the heathen in that citie In these words are two points first he commends this martyr Antiphas when he saith That my seruant my faithfull seruant Antiphas he extols him to the Church of Pergamus By this we see that it is lawfull to honour and commend Martyrs which dy for Christs cause and that in two things first in giuing them their due deserued honour and commendation as Christ did to Antiphas secondly by careful imitation of their constancie and vertues and conuersation of life for this cause Christ commends this good Martyr that the people of Pergamus might imitate him in his constancie not to honour him as the Papists do with diuine honour and inuocation Againe he saith That my faithfull Martyr not commending him for his death that he died but for the cause for not the death but the cause makes a Martyr for a man may die for heresie and erronious opinion and yet he is no Martyr But Antiphas he was a true Martyr ergo Christ saith that my seruant nay that my faithfull seruant Antiphas In the end of this verse he setteth downe the authors of this death of Antiphas Some among you some of Pergamus were the cause of his Martyrdome they were such in whom the diuell ruled and raigned and this he repeates to shew that they which haue contemned Christs religion though they pretend good things yet they be the slaues of the diuell he rules and raignes in them they be his holds and castels Obiect But why did the diuell dwell in the citie of Pergamus more then in any other Answ. Because many in this citie were Gentiles they hated and conteÌ„ned the Gospel so became the holds of the diuel we must then take heed we neuer conteÌ„ne the fame For in a family where they liue in ignorance in iniustice fraud and wickednes there the diuell ruleth he hath his throne that is a stable for him to dwell in Then masters of families and parents which gouern families must see they loue and embrace religion and teach it to their family else their houses be but the stables of Satan his place to dwell in Ob. But whether might not Antiphas being Minister and Pastor of that Church haue fled Answ. Persecution is double either directed against the person of the Minister principally or to the whole Church equally if it be against his person he may flie safely if he get oportunitie to preserue his life and haue libertie of the Church to flie but if it respect the whole Church then vnlesse he haue libertie graunted by them he must stay and take part with them in their persecution Now of this sort was Antiphas persecution seeing he was so called of God to suffer But I haue a few things against thee He commended her before but here he rebukes her and this reproofe is first generally propounded then in more particular in generall he tels them that they wanted zeale Thou bearest with them which c. But I haue These words he spake to the church of Ephesus before and here repeates them againe teaching the true members of the Church to enter into their owne hearts to search what is in them that Christ may haue against them to cal themselues to a strait reckoning to consider all the things they haue done from their beginning to their end and al their life narrowly to examine themselues
to lay their sinnes before their eyes without flattering or fauouring themselues not after their owne mind to iudge of them but to examine them by the rule of Gods word and in all their life looke what things there be for which Christ wil come against them For want of this many men being in the church perish neuer consider their former life how they haue liued and for what sins Christ wil come against them If we would escape death by Christs heauy and strait sentence and come to life we must thus call our selues to a reckoning and simply lay all our sinnes in word thought and deed before our eyes to thinke what we haue deserued and to condemne our selues then we shall preuent that iudgement of Christ he shall not need to enter into sentence with vs if we haue put all our sinnes in a booke and reckoned already for them The practise of this duty is the foundation of all religion and the beginning of all grace in the heart but the want of this is the ruine of mens soules and the ready way to destroy them And if this be wanting the Minister may speake and preach to little purpose Because thou hast borne with them that is entertained them which are wicked Here the fault is in more particular namely want of zeale they suffered men which maintained damnable doctrine and heretical opinions to be among them and dwell among them such as held the doctrine of Balaam so we see though they held religion yet they did it coldly not shewing their feruent zeale against such as maintained damnable doctrine By this we see the Church may vse zeale in excommunicating and cutting off those which maintaine damnable and hereticall doctrine they may after due admonition excommunicate them and cut them off as pernitious members 1. Tim. 2. Alexander and Hymineus were excommunicated the church may follow Paules example to cut off such as hold heresies in the fundamentall points of religion And seeing Christ was offended for this their forbearing of those wicked men we see we must not entertaine such as hold such errors and damnable doctrine but haue indignation against them hate their opinions and detest them The Church must be couragious to defend truth in religion to stand against wicked heretikes to excommunicate and thrust them out of the Church if they remaine obstinate Vers. 14. Thou hast That is thou entertainest certaine wicked men and euil persons which maintaine and teach Balaams doctrine the doctrine of the false Prophet And as Christ reproued them here so he might as well say to vs in this Church that he hath something against vs for want of zeale and seueritie against sinne and sinners for though our Church doth not hold and maintaine but repell the false doctrine of the Church of Rome of the Anabaptists and the Familie of loue yet Christ may truly say he hath something against vs for want of zeale against sinners and wicked men For in our Church they abound there is abundance of Atheists and wicked men in the midst of vs which are partakers of the word Sacraments al outward priuiledges of the Church and these Atheists though not in word yet in life deny God and religion they know not God cannot distinguish betweene true religion and the heresies and damnable doctrine of the Papists they thinke not reuerently of the word of God nor of his Ministers and Ambassadours Amongst vs there be abundance of Epicures who giue themselues to all licentiousnesse to eate drinke and sport themselues these loue not the word but being vnder the law of the land they will heare sometimes once a yeare receiue the Sacrament and this is all There are also vnmercifull and cruell men oppressors men which in their priuate callings vse all iniustice deceipt fraud wrong oppression with vsurie and such horrible sinnes these are suffered in the Church and these be the wise men of the world we count them as politicke and great men Now the suffering of these men amongst vs sheweth that in our Church is great want of zeale feruencie and seueritie for which Christ will come against vs as to the Church of Pergamus The reason followeth and the confirmation of his rebuke which is to moue the Church of Pergamus to detest the doctrine of Balaam the false Prophet and it is taken from the effects of Balaam that he gaue wicked counsell to Balaak to cast a blocke in the way of the children of Israel to make them eate of things offered to idols and commit fornication It standeth in a comparison or similitude As the false Prophet Balaam cast a stumbling blocke before the Israelites to moue them to eate of things offered to Idols and commit fornication so there are some among the Church of Pergamus which labour to moue men to the same sinnes The first part of the similitude is in the first part of this verse as Balaam taught false doctrine and gaue ill counsell to Balaak c. In which we must consider three things first what his false counsell was and what an offence is secondly the casting of offence before the Israelites thirdly the meanes how An offence properly is any thing word or deed which is cast in a mans way to make him stumble or fall or go out of his way as a stone or peece of wood or such like thing this is a scandall or stumbling blocke properly Here it is taken by comparison for any thing which hindereth a man in the way to saluation which hindereth or stoppeth him maketh him fall or go out of the way Offence is double either giuen or taken Offence giuen is any word or deed whereby a man is procured to sinne offence taken is when a man taketh occasion to sin or to be offended by that which is done well of another So when Christ did well and preached the true doctrine of saluation the Pharises were offended at his doctrine he did well they tooke occasion to be offended at his well doing Now one giueth an offence when he maketh one offended and causeth him as much as he can to sinne So Peter telleth Christ that the things he spake of should not come to him Christ biddeth him come behind him Satan where Peter gaue an offence to Christ though Christ did not sinne for Christ tooke not the occasion which Peter yet offered As for the giuing of offence it is to cause a man to sin or fall away from God by any thing The meanes are things either simply euill or indifferent By things in themselues euill as those which are directly against the word of God Those things euill in themselues be either ill perswasions or ill examples for by these offences are often giuen for euill perswasions and examples draw the better sort often to sin and are very dangerous meanes to make men offend Againe offences be giuen by things indifferent not euill in themselues but when men vse them vnseasonably and vnfitly out of time
and place and not before fit persons So Paul saith that if to eate should offend he would neuer eate 1. Cor. 9. So here Balaam giueth offence they of Pergamus take it to commit sinne and to be stirred vp to fall from God The meanes by which Balaam cast these offences before the Israelites namely by prouoking them to eate of the meate offered to idols and commit fornication Numb 25. When Balaam had vsed many waies to curse them and could not preuaile he vsed new meanes which was to send out most wicked and beautifull women to inuite them to their idole banquets and to fornication and they condescended to them Hence we gather this is the peculiar note of a false Prophet to draw men to offence to cast stumbling blockes before them in the way to saluation for Balaam a false Prophet is noted by this and as Paul saith godlinesse and true religion is a great mysterie to saluation so false teaching is a mysterie tending to the destruction of mens soules So that by this note we may iudge of all religions both of the Iew and the Turke but especially of the Papists which most trouble vs in this Church for all religions whose doctrine tendeth to stop or hinder men in the way to saluation they be the doctrines of diuels The Papists religion which our ancient folke call the old religion is a doctrine tending to destroy men to ouerturne the whole morall law of God especially to maintaine adulterie and idolatrie The first commandement is thou shalt haue the true God onely for thy God But the Papists make moe then one they make the creatures Gods they inuocate Saints which what is it but to make them Gods to giue them his honour seeing he alone is present euery where seeth the hart and seeing they say they can merit which none can do formans sin but onely God no not Christ himself if he were not God Nay they make the wooden crosse not Christ on the crosse to be God in that they call it their hope and so the virgin Mary calling her our Ladie putting hope in her and saying she can commaund her Sonne in heauen in the matter of saluation The second Commaundement they in practise breake in making images of God the Father like an old man the Sonne as he was on earth and the holy Ghost in forme of a doue with religious worship adore and worship Saints They erre against the third commaundement teaching that a man may sweare by Saints and the fourth in that they make festiual dayes of men and saints to be equal with the Sabbath of the Lord and take away mens libertie of labouring six dayes to worship their saints As for the fift commandement in this they make subiects free from their lawful loyalty to their lawful Princes In the sixt they make and appoint places to which murderers may flie and be safe and in keeping the word from lay men as they call them and so murder their soules In the seuenth they maintaine stewes and houses of professed adultery and hold that the vncle may marry his neece or his great neece For the eight commandement they ouerthrow it in that they make all things saleable heauen hell purgatory and all which is manifest robbery They wrong the ninth commaundement in that they falsly make mens writings the canon of Gods word nay they maintaine lying seeing that they hold a man being asked of a thing he knowes as when one hath confessed his sinnes another askes him he may though he know the same say he knoweth not that is they know not them to tell them to you but that is a slender excuse For the tenth commaundement they make concupiscence and lust to be no sin and put out that commaundement So that we see this whole religion which is called of old people the old religon is cleane new from the true religion nay it is a doctrine of diuels seeing it tends to leade men to destruction and ouerturning of the whole law of God To come to our owne church true it is men slaunder our doctrine saying it is scandalous three wayes first that we teach God creates men to cast the greatest number of them into hel destroy them First we answer we hold that though the scripture speakes not of any certaine number yet the elect are said to be a small number Secondly the end why God created men was not to destroy them but to manifest his own glory in their due iust deserued damnation destructiō not that he created men to this end to cast them to hell Secondly they charge the doctrine of our church to be a blasphemous doctrine seeing we hold that God decreed mans fall and so do make him the author of sinne Answ. We say indeed that God decreed mans fall permitted him to sin yet teach we not that he is the author of sin for his wil is double generall and particular in his generall wil he decreed to permit man to sin and fall yet so as in respect of God it was good though in respect of man euill for as he can draw out of darknesse light so out of euill he can worke good to himselfe Secondly there is his speciall wil by which he wils and delights onely in that which is good and by this he hated mans fall And euen as the Magistrate hates would not the death of the malefactor yet he wils it in that he executes the same so the Lord he in his general wil willed the permitting of mans fall not as it was euil but as it turned to his glory and honour and the good of the elect Lastly they charge our doctrine to be a doctrine of securitie and carnall carelesnesse in that we teach men may be certaine of their saluation and to perseuere to the end but seeing we withal teach a man must vse the meanes daily pray heare the word receiue the sacraments and performe all the duties of faith and religion to the end we teach no doctrine of carnall securitie but a doctrine of paine and trouble which maketh men not carelesse but careful to come to heare to be certaine and to perseuere therefore they charge vs wrongfully in all these Seeing it is so great a sinne to giue offence we must take especiall heed we giue no offence in our life conuersation word or deed but so to cary our selues that we liue vnspottedly for if we giue offence we are Balaams scholers and tread in his path Let vs then in our callings so cary our selues vprightly that we giue no offence for wo to them by whom offences come nay it were better they had a mil-stone tied to them and they cast into the sea for that is to plunge our brothers soule as much as in vs lieth to the gulfe of hel But we must rather labour to help him to take from him al blocks of offence which if men would do then our Church should flourish
chiefly Babylon is fallen in credite of her doctrine For besides so many Princes and estates of Christendome that by publike authoritie haue receiued the Gospell and vtterly abolished all Babylonicall doctrine euen in the midst of her tyrannie and persecution great multitudes daily are lightened with the bright beames of the Gospell that for all Inquisitions imprisonments exquisite torments and cruell burnings they neuer a whit diminish but rather increase as God hath prouided that the bloud of the Martyrs should be the seed of the Church And they are more then obstinate if they do not acknowledge that this matter is gouerned from God aboue For if it had bene of men it must needes haue decayed before this time and haue come to nought as Gamaliel said of the doctrine of the Apostles Therefore in fighting against it they shew thēselues but after the maner of the old Gyants to make warre against God Or as it is contained in this Prophecie that Antichrist should gather together the Princes of the earth to make battell against him that sitteth vpon the white Horse whose name is The word of God but all to their vtter confusion and destruction For the word of God must conquer and preuaile in the last age and Antichrist must be consumed by the spirit of the mouth of Christ which is his holy word and vtterly abolished by the glorious brightnesse of his coming to iudgement as S. Paule testifieth in the second Chapter of the second Epistle to the Thessalonians Therfore it is vaine that they seeke to vnderprop the doctrine of Babylon by crueltie and tyrannie for all will not serue seeing the time of her final fall approcheth and now already our Sauiour Christ with the spirit of his mouth hath wasted and consumed a great part of that credit estimation in which the doctrine of Babylon of long time hath triumphed And it is our parts to pray that her credit may dayly more and more decrease that the kingdom of Christ may be perfectly established amongst vs and the kingdom of Antichrist overthrowne euen from the foundations that no superfluous relicks of Babylonical religion may remain where the church of Christ is in building but that the doctrin of Babylō may fal altogether Thus I haue declared that Baylon in wealth and substance in power and authoritie in credit estimation of her doctrine is falne and that without hope of recouery for her credit is cracked not onely amongst her enemies the Protestants but euen amongst her best friends and greatest Arch-papists For I suppose there is none in the world so blind so superstitious so deuoutly addict in all points of Popish idolatrie and superstition as they were 30. or 40. yeares past Although they close their eyes neuer so obstinatly against the light of Gods word yet some effect of the beames of force wil pierce euen through their eye-lids And that they thēselues cannot dissemble although they would neuer so faine but that they haue bene deceiued with grosse errors and shameful superstitions their pardons their pilgrimages their legends who is now so blind that seeth not how the world hath bin seduced by them And the simplicitie of the people abused to satisfie their vnsatiable couetousnesse As for the greatest Patrons of Poperie that be learned they cannot denie but that great errors haue bene receiued and taught for truth Yea the Pope himselfe hath acknowledged that many errours haue crept into the church yea euen into the Masse but the reformation of them pertaineth to him alone and the generall Councell But what hope of reformatiō is to be looked for at their hands let it be seene in the decrees of the last Councell of Trent What litle Mise those great mountaines in so many yeares trauell haue brought foorth In fortie or fiftie yeares consultation two great matters reformed One for Pardoners not to be common pedlers another for the Communion in both kinds to those that desire it so they confesse it were as good in one kind and agree with them in all other points of Poperie Yet all was not well they confesse by their correction And as for the greatest Pillars and Proctors they haue if they be pressed neare acknowledge a great deale more As one that landed lately at Yarmouth before witnesse of good credit testified that if he might be satisfied in two points concerning the Popes supremacie and the reall presence for other matters he would not greatly striue So that I will conclude that Babylon is fallen in riches in power in credit of Doctrine not onely with Protestants but euen with Papists themselues But now I know what will be obiected against me That I haue trauelled all in vaine to proue that Babylon is fallen and that Babylon is Rome and that I haue abused the texts of Scripture and sentences of old Doctors to proue the same For whatsoeuer is contained either in the Scripture or in the writings of the auncient Doctors to proue that Babylon is Rome is to be vnderstood of Rome vnder the heathen Emperours and not vnder the Popes and that all this while I haue wrested the Scriptures and enforced the Doctors to affirme that which they neuer thought of Indeed I will confesse that some Prophesies contained in this Reuelation were fulfilled in the heathen Emperours and that the heathen Empire was an introduction vnto Antichrist but that Antichrist the great enemie of the church of Christ and which is principally called Antichrist could not be any of the heathen Monarchie I will make it manifest by plaine demonstrations And first I will retaine this Principle sufficiently proued before that Rome is the See of Antichrist and that by authoritie of Scriptures and consent of auncient Writers we can seeke him no where but in the Romaine Empire And now the controuersie resteth in this whether the heathen Emperors or the Pope be he First S. Paul in the second chapter of the second Epistle to the Thessalonians speaking purposely of Antichrist saith expresly that he shall sit in the Temple of God which is the Church of Christ. But it is manifest that the heathen Emperours did not sit in the Church of God therefore the heathen Emperour is not this Antichrist And by the same reason it is manifest that Mahomet is not that especiall Antichrist because he sitteth without the temple of God as there be diuers that would haue these things to be vnderstood of Mahomet or Ottomanus but it is as cleare as the Sunne at noone dayes for as much as neither the heathen Emperors nor Mahomet nor Ottomanus sitteth in the Temple or Church of God that none of them is that great Antichrist of whom the prophesies of the Scripture are to be expounded And whereas some of them interprete the abhomination of desolation where of Christ speaketh to be meant of Antichrist or at leastwise to be a signe of him that cannot be vnderstood of the heathen Emperours or any other that is without the Church for that
taught by his grandmother Lois and Eunice his mother in the Scriptures But hence some gather without ground that as a womā may not teach so not gouern But this cannot be proued out of the word and it hath no force For though a woman may not teach and stand in Christs stead in the congregation yet she may gouerne and stand in his stead in the Common wealth be a Queene Dutchesse Countesse c. For there is special reason why she may not stand in Christs stead in the Church seeing men onely so stand in his stead for Christ tooke on him the person of a man not of a woman but that letteth not but she may stand in his stead in the Commonwealth if she come to it by succession seeing it is her patrimonie and inheritance And we haue great cause to blesse almightie God for the gouernment of a woman more then any which euer yet ruled ouer vs. But it is said the man is the womans head therefore he must beare rule not she Ans. He is the head that is more excellent as he is man but not in regard of any gifts for a woman may passe a man in grace and gifts of God and other respects and so may haue rule ouer the man though he be more excellent as he is man she inferiour as she is woman The second fault reproued in the Church of Thyatira is the suffering of a woman to teach and seduce Then as to suffer a woman to teach openly in the Church is a fault so to suffer her to seduce is a fault likewise Seeing Christ reproueth them for suffering her we see it is not left to mans will to teach and hold what he will but men must be restrained that they teach and hold nothing which standeth not with the word of God they must reproue patrons and defenders of sects and schismes and new doctrines for which our Church is to be commended which hath lawes for Papists Protestants and Recusants which is both lawfull and commended by Christ. To aggrauate these two faults he describeth her by her properties first that she is called Iesabel that is one like Iesabel secondly by her action she called her selfe a Prophetesse First the woman Iesabel But why doth Christ call her so First because this woman was like Iesabel and did in her person reuiue the wicked manners and opinions of Iesabel for as Iesabel was an idolater brought in idolatrie the worship of Baal among the Israelites so this woman in the Church of Thyatyra Secondly as she was giuen to fornication so this woman was a maintainer and teacher of the same Thirdly as Iesabel was a woman of authoritie and by her authoritie did countenance and defend her sinnes false religion and the worship of Baal so this woman was also of great authoritie and by the same taught and maintained her diuellish opinions In this reason see the practise of the diuell who laboureth in ages following to renew and reuiue the vices and sinnes which were before their errors For as he had Iesabel in Ahabs time who was a patron of fornication and idolatrie so in the Apostles time he had this woman who renewed these opinions another Iesabel like her The end is to further his kingdom for the diuell seeth that these meanes most dishonour God hurt his kingdome and most of all build his kingdom and so he dealeth in al ages to reuiue the opinions errors scismes of old So they which follow Machiauel imitate the doings of Achitophel So the Papists reuiue the errors of the Scribes and Pharises they which separate themselues frō our Church the opiniō of the Donatists the Family of loue the error of the Valētinians The second reason is because by this name he might draw thē to dislike of her and not to follow her but that she might be in as great disgrace as Iesabel was in the old Testament And this Christ doth to teach vs in reading the bookes of the old and new Testament if we reade of any wiked men that we should dislike their vices and errors take heed of them and auoid them nay if we see them in vs we must dislike our selues for them and contrarily if we reade of a vetruous man or woman we must imitate their vertues like and loue them and our selues for them if we haue the same The second argument whereby he describes her is her action Which calleth her selfe a Prophetesse that is she doth chalenge to her selfe to be such a one as taught the word by the instinct and help of Gods spirit and that all she taught was the word of Gods spirit She taught fornication was no sinne and that one might go into the Idoll temple and eate of their offerings and yet she pretends all to be done and taught by Gods spirit making him the teacher and author of her errors Seeing wicked men and women father their errors on Gods spirit we must labour to get the spirit of discerning to know whether the spirit be of God or not and we must not be of no religion because many teach false doctrine but rather labour to haue the spirit of discerning to try the spirits which we heare Againe when we are accused or slandered we must be content for we see this woman taught false doctrine and yet fathered it on Gods spirit which indeed was not of him but of the diuell and so made him the author of errors Now if the Lord be thus dealt withall made the author of lies by wicked men shall not we be content if we be slaundered who by our sinnes deserued the same As she chalenged her selfe to be a Prophetesse so she proued her selfe to be one namely by her owne testimony and her owne word she said she was one Here Christ sheweth the note of a false Prophet namely a mans owne word and testimony but a true Prophet hath many tokens and arguments to proue him to be so As in the Primitiue Church they spake sundry tongues without study often wrought miracles as seales of a true Prophet Secondly they held vnitie of doctrine in integritie of life and conuersation to confirme their callings Thirdly they had excellent gifts giuen them of God as zeale courage and constancy to maintaine their callings which were extraordinary but this woman had nothing but her owne word and bare testimony In the second place the more to disgrace her and the church of Thyatira her teaching was described by the end which was to deceiue men Here is another marke of a false Prophet to teach to seduce and draw men to some sinne or wickednesse The end of true teaching is godlynes but of false it is to draw men to sinne in life and conuersation After he describeth her seducing by two arguments first the persons my seruants secondly the meanes to make them commit fornication and to eate of things offered to idols For the persons my seruants this increaseth her fault seeing they