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
of him his spirit and so we shall be able to discerne and iudge of it for no naturall man can do it no naturall man can discerne the things of God but he which is enlightened by the Spirit of God he can Secondly a man must haue Christ his testimonie of Scripture which is the Scriptures themselues for in them he setteth downe this testimonie of the Scriptures But if Christs testimonie be set downe of the Scriptures why do not all men know it Vnlesse a man haue a natural facultie of seeing he cannot discerne the Sunne though it shine so vnlesse a man haue grace from Christ to iudge of the Scriptures he cannot iudge of thē but if any haue the spirit of discerning then if he read and mark the phrase and manner of writing the stile and authoritie of the Scriptures he shall see then in euery line a testimonie of them giuen by Christ. How can a man know the true religion seeing the Turke Papist Iew Protestant haue their religions and dye in them I answer for to know which is true of these we must haue recourse to the faithful witnesse Christ and what he saith is true religion that we must hold for true religion Now Christ he giueth testimonie of them in the Scriptures and the Scriptures be as a letter sent from heauen to the Church shewing and testifiing which is true religion not that of the Iew Turke or Papist but of the Christian. Sundry men hold diuerse opinion in matters of religion as the Iew Turke Papist Christian which is the true opinion how is it knowne Answ. Still we must haue recourse to the witnesse of truth the faithful witnesse and Prophet of the Church and he is the iudge of these cōtrouersies Now in the Scriptures if we marke them we shall see his iudgement which of these is true But if there be diuerse opinions of Scriptures what must be iudge In this diuersitie of opinions yea of the Scriptures thēselues we must still haue recourse to the Scriptures if we note the circumstances the manner of writing if we conferre Scripture with Scripture we shall easily find out the true sense and meaning for the Lord sets out in them his iudgment plainly and fully The second certificate is particular belonging to the Propheticall office of Christ which is to certifie men in particular that the promise of the Gospell belongs to them as to Peter Iohn c. that he is the child of God and that euerlasting life belongs to any child in particular and this is done especially by the word not read but preached being ioyned with the working of the Spirit Rom. 8. We haue the spirit of Christ which testifies with our spirit we be the sonnes of God Now if this be the dutie of Christ to certifie men in particular that euerlasting life belongs to me or to any particular man then their doctrine is damnable who deny this seeing it is the proper office of the propheticall office of Christ. And in this he differs from al other Prophets and Apostles which be witnesses for they can witnesse onely outwardly to the eare but he can speake and testifie to the conscience neither can any of them certifie any man particularly though their ministerie tend to that end Christ is not onely a witnesse but a faithfull witnesse first because he testifies not his owne will but his which sent him namely his Fathers Secondly he testifies all his Fathers will neither adding nor detracting from it Thirdly because he teacheth it as he receiued it sincerely in the same manner in which he receiued it not altering changing or deprauing his Fathers will That faithfull witnesse The Lord hath sundrie faithfull witnesses as the Prophets Apostles the Church nay the Sunne and Moone Psal. 89. vers 37. but Christ alone is that faithfull witnes whereby he is distinguished from all other witnesses for he is aboue all other his witnesse is authenticall sufficient of it selfe needs no confirmation The witnes of the Apostles and Prophets be not authenticall and certaine but as they consent with Christs witnesse Secondly he is that witnesse because he is the Lord of that house whereof he giues witnesse namely the Church but the Apostles and Prophets are but seruants Thirdly Christ his witnesse is inward it assures and speakes to the conscience but the witnes of men as of the Prophets and Apostles is outward onely it comes to the eares it neuer binds and assures the conscience so that for that prerogatiue he is aboue all witnesses and here called THAT faithfull witnesse 1. Whereas Christ the Doctor and Prophet of the Church is called a faithfull witnesse we learne that all Ministers must be faithfull witnesses for euery Minister of the Gospell when he preacheth out of Gods word he is in the roome of Christ speaketh that which Christ should speake therefore he must be like Christ a faithfull witnesse 2. Now that they may be faithful witnesses they must deliuer the testimony of Christ aboue all other things and before all testimonies of man in the office of their ministery So it was meate and drinke to Christ to teach his Fathers will So Abraham his eldest seruant shewed his fidelitie in that he would not eate or drinke till he had done his maisters message Gen. 24. 33. So the Ministers must haue care first to teach the wil of God aboue all things secondly they must testifie all the will of God concerning matters of saluatiō As among men we count him a faithful witnes which testifies all the truth and no more but the truth so they be faithfull Ministers which testifie the whole will of God in things belonging to saluation neither adding nor detracting So Paul cleared himselfe that he was free from all mens blood seeing he deliuered the whole will of God in matters necessary for saluation and kept nothing backe 3. He must neither adde nor take away much lesse in any case depraue the word of God and this is the true marke of a faithfull witnesse In the Church of Rome a man may heare things concerning morall vertues handled soundly but come to faith and repentance matters of saluation they take away one part and adde another to the Scriptures they hold the Creed in word yet in deede they deny the same as by their doctrine it will appeare 4. The true witnesse must deliuer the testimony of Christ in that manner he receiues it namely in a spirituall manner in a plaine easie manner in a familiar kind of speech that the conscience of euery hearer may be moued When we seeke to obscure the word we do corrupt the same and as trades men and huxters we cannot be content to declare the word in a plaine easie familiar speech but as they set out their wares with sterching blowing spicing c. so we set a gloze on the word and make merchandize of it 2. Cor. 2.
knowledge wisdome constancie zeale pietie and religion So in the old Testament he deliuered thē to his Prophets not to all but his seruants men of singular gifts and graces and of exceeding holinesse and pietie Indeed the Lord reuealed some particular things to wicked men as to Balaam but they neuer knew them comfortably It is a propertie belonging to the seruants of God to haue a vision reuealed and to know the same Now both these befell S. Iohn he was a man of exceeding holinesse of life for Christ loued him and of singular and rare gifts Now the diuell maketh no such choice but his visions befall men which are heretikes wicked notorious sinners and they haue no rare and speciall gifts as the other so that by this a man may distinguish them by the persons to whom they befall Then we must esteeme of it as a singular gift of God giuen to his owne Apostle S. Iohn After the description of Christ Iohn describes himselfe by many modest tearmes first Your brother that is of them being members all of the mysticall bodie Christ Iesus for the church of God is a familie God the Father is head and housholder Iesus Christ is the elder brother we all are fellow brethren in and by Christ being by him the adopted sonnes of God and brethren to each other By this title first he setteth out his humilitie and great modestie for he was a man at that time aboue all men which liued in regard of his gifts and holinesse of life he was the last Apostle and had apostolicall authoritie being a most true professor yet he calleth himselfe a brother to all true beleeuers maketh himselfe but equall with them though they were farre inferiour to him And so should we esteeme better of all our brethren then of our selues and make our selues inferior to them Secondly by this title we see he had his hart full of brotherly loue to all the members of the church of Christ so we are bound to loue all men as they be of the same flesh with vs but those which be of the same faith religion to these especially should we shew our loue and affection It is good reason that they which haue the same head Christ the same God the same faith hope religion and redemption by Iesus Christ should be so affected to one another and being linked by all these should haue a more neare loue then is between man man But in this world as Esay saith men hate their brethren euen for the profession of the same religion whereby they thinke to be saued If they liue with more conscience then others then they reuile speake ill of and hate them for the name of Christ. The second title Companion or fellow partner compartner in tribulations in the kingdome and in patience He was partner with them in tribulations for two causes first because at that time when he wrote this vision the whole Church was in persecutiō and tribulation vnder that cruell tyrant Domitian about fourescore or an hundred yeares after Christ and so he fled to Pathmos at that time and being mindfull of the afflictions of the Church whereof he was a member he cals himselfe a partner with them in affliction By which he shewes our estate that it is to be vnder the crosse to liue in affliction not to be companions of peace and ease but partakers of affliction and tribulation and therfore those which will be Christs Disciples and follow him they must deny themselues and take vp their crosse dayly and because of this estate the Church in this world is called the militant Church Now seeing the state of the Church is in tribulation we in this land and Church which haue had peace and quietnes so long without persecution we must know that it is giuen vs that now in the time of peace we might prepare our selues against the day of triall and persecution for seeing the estate of the Church is to be vnder affliction and persecution we are bound to looke for it and know that the Lord will come and try his Church for it must increase and grow by triall The Lord hath sent labourers into his haruest a long time which haue gathered much wheate into the Lords barne Now there must come a day when the Lord will take his fan and siue into his hands and will with the fan and siue of persecution try the wheat and winnow the corne from the chaffe that it may appeare who are his true children Then stands it vs in hand to take heed we be found good corne and not chaffe that we may abide the siue that we proue not light corne blowne about with the wind and fit to be cast into the fire to be burnt He cals himselfe their fellow partner in affliction because his pitifull hart was moued with compassion to all his fellow members and partners in affliction when he remembred their persecution and affliction they suffered vnder the cruell tyrant Dominitian Now looke what was in him the same affection should be in vs our hearts should be pitifull full of compassion for the poore afflicted members of Christ seeing they be our fellow members we should haue a fellow feeling with them and shew our compassion in pittying them If the foote be pricked the head stoopes the eye beholds and lookes on it the finger puls it out the hand applies the plaister the other foot is ready to run for help the tongue to aske for counsell and all the members are ready to affoord their mutuall helpe in pittie and fellow feeling so when any members of the Church suffer affliction be pricked with persecution for Christs cause then should we as fellow members of one body be ready to do all the helpe we can to them especially in shewing our fellow-feeling with them In the kingdome of Christ. That is the kingdome of heauen In that he sets first afliction then addes a kingdome he shewes that the afflictions crosse for Christs sake is the ready way to the kingdom of heauen it is the way which is beaten and troden by the Prophets Apostles and the Saints of God as the Apostle saith Through manifold tribulations we must enter into heauen And this momentany affliction causeth to vs an infinite weight of glory not that it deserues or effects it but that it is the path-way to heauen Then we must not thinke it strange when it befalleth vs for it is the meanes to bring wandring sheepe out of the way into the ready and beaten way to heauen nay it is rather to be thought strange when we haue no affliction for then we be gone out of the way seeing the Lord afflicts euery child which is his In patience A vertue whereby we are made able to perseuere in affliction to go on suffering till we come to heauen Afflictions are the beaten way heauen is our ioyfull end patience is the meanes to make vs
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
it to do thee good Psal. 113. This knowledge is ioyned with his prouidence ouer his This I say is spoken to comfort vs if we be in tribulation we must then consider whence it cometh namely from God he knoweth and seeth and careth for it this will ease vs of much griefe and make vs patient So we hauing had long peace must looke for tribulation which when it cometh the onely way to arme vs with patience is to consider that God both seeth it and knoweth it and is will be a stay and prop to vphold vs that we faint not in misery After he setteth out two sorts or parts of tribulation first pouertie secondly reproch The first is pouertie namely want of temporall blessings necessary to maintaine this present life Now seeing that famous Church was so afflicted with pouertie we learne that true Religion will not free a man from affliction and from pouertie then let no man think because he beleeueth in Christ he shal be rich Obiect But God promiseth the fauours and blessings of this and the other life to his seruants Ans. He promiseth indeed but the blessings cōcerning the kingdome of heauen without exception temporall blessings with condition if they be for our good and his glory else he will send want and pouertie euen to his dearest seruants I know thy pouertie This is added to comfort her for that her estate in earthly things was weake yet Christ knoweth it he cares and prouides for her and will if it be for her good free her or else giue her patience Obiect But how can her workes and pouertie stand together seeing she could not giue to the poore that wanted Answ. All good works stand not in giuing large almes to the poore but the works of our calling done in faith and good conscience they be good workes though the other haue their place if they be done as they shold for though works in our calling be most meane yet it is a good work to God It is not the matter of the work but the maner of doing it makes a good work namely if it proceed from an honest heart and be done to Gods glory Yet thou art rich Here Christ intends to comfort her that though she wanted was in pouerty yet she was rich in Christ she had riches in God Luke 12. 21. And this in two respects first when we are recōciled to God in Christ haue assurance of the pardon of our sinnes in him 2. Cor. 8. 9. Secondly when we haue grace from God to do good workes 1. Tim. 6. 18. That we may be rich in good workes we must lay vp a good foundation in heauen for Gods graces they be true riches The poore man to whom God denieth riches in this world he seeing his estate must labour to haue riches in heauen which are true riches indeed This is to be reconciled to God in Christ to haue Gods graces whereby he can do the workes of his calling in faith and a good conscience Againe the men of this world if they would be truly rich they must labour to be reconciled to God in Christ but they content themselues with their owne riches and neuer seeke for true riches indeed but are choaked with the desire of temporall riches But all men labour to get earthly riches honour and temporal blessings and esteeme not to be rich in God which is meere madnes The second part of her tribulation is her reproch And thy blasphemie that is the slaunder reuilings and repoches of the Church of Smyrna This was not onely in respect of God but of their profession and religion for they did reuile and slander them for their profession Where we see that they which serue God they must looke for slanders reuiling reprochings He which desires to liue well to worship and serue God he must look for these nay if he haue them not he must suspect himselfe for Christ calleth them cursed whom all men speake well of which though it be a great griefe yet Christ comforts them he knoweth it seeth it and will in due time remedie it he seeth euery slander defamation and reproach which should make vs patient to endure these blasphemies The persons which blasphemed her They which say they be Iewes but be not but are the synagogue of Satan That is as in other cities of Asia Europe there were assemblies of Iewes that had their abode and synagogues so in Smyrna had they assemblies a synagogue perswading themselues they had a true church but that the other had not and therfore slandered them for their religion and their Christ whom these professed they denied They were Iewes by birth coming of the tribe of Iudah yet not true Iewes in profession and worship of God but a synagogue of Satan And so they which reproch religion which reuile the worshippers of God they be Iewes by birth but they are not Iewes indeed but enemies to God to religion and to thē which professe it Now concerning these let vs examine first what they were in their own opiniō secondly in Christs opiniō Which say they be Iewes They coming of the tribe of Iudah they thought they were true worshippers of God as Abraham Isac and Iacob were but Christ he saith they be the synagogue of Satan And as the Iewes enemies to God and religion seeme to themselues to be true professors so all the wicked blesse them selues in their sinnes thinke all is well they do as we may see Psal. 10. they ouerthrow the truth of God by damnable heresies yet perswade themselues they hold the truth for which they wil die yea witches men and women wil say they abhorre the diuell they will not haue any thing to do with him but that by good Angels and some speciall gift of God they excell other men are able to work wonders And so the carnal Protestant he sinneth and saith God is mercifull and so makes Christ his packe-horse But we must learne by their example to suspect our selues to cast downe our pride and conceit of our selues and not thinke too highly of our owne goodnesse but to suspect our selues for many sinnes We may not say we are Iewes when we are not The second point is Christs iudgement of them he saith they seemed to be Iewes but were not but indeed the synagogue of Satan that is a company and assembly of men which seemed to serue God but worshipped the diuell Obiect But they were Gods chosen people whom he chose out of all nations to serue him how then could they be the synagogue of Satan Answ. There is a double election first speciall and particular whereby God in his eternall counsell chooseth one to saluation the second is more general whereby he admits men into the outward Church to be partakers of the outward signes and priuiledges of the couenant as the sacraments c. The Iewes they had the generall calling but not the particular
election Rom. 9. and so might fall from the Church of God to be a synagogue of Satan for hauing only the generall election they might renounce the word and sacraments but the particular election is immutable Now let vs see when they became thus the synagogue of Satan it was not at that time when they put Christ to death for though many of thē did it of knowledge yet very many of ignorance And after that Christ was ascended Peter preaching to them tels them that the promise belonged to them and to their children It was not then at this time but when the Apostles had laboured by many arguments to proue that Christ was the Messiah and they would not beleeue still remaining in their wickednesse then they became of the church of God a synagoue of Satan for when they wold not heare Paul but threatned and reiected him then he left them and preached to the Gentiles and then the Iewes became of a Church no Church for the holding of an heresie makes a church to become no Church but when a Church holds errour in principall points of religion and is openly conuicted by publicke authoritie and iudgement and stil remaines so then it ceaseth to be a Church and not before though it be reproued by a priuate man for that is not sufficient So the Church of the Galatians holding iustification by workes yet ceased not to be a Church till it was conuicted publikely by authoritie Apostolicall And by this we see what we may iudge of the Papists Libertines Familie of loue c. which being conuicted by publique iudgement of the Church of God are no true Churches for they hold such heresies as be condemned in the word and haue bin conuicted long agone of them I come to the cause why they fell namely their vnbeleefe Rom. 11. Ob. But they hold the Scriptures and defend Moses and the law Answ. Though they hold the letter yet they corrupt the sense and where any thing is spoken of Christ they seeke to ouerthrow it and so taking away the subiect and matter of the Scripture which is Christ they ouerthrow all for he which worshippeth God not in but out of Christ he worshippeth not God but an Idoll So the Papists hold the Scriptures in word but in deed denie them seeing they take away Christ in spoiling him of his merit and intercession for take away his offices and then you shall haue an halfe Christ. This their example should be euer in our eyes seeing these Iewes Gods own chosen people whō he chose out of the whole world to serue him they fell for want of faith and became the synagogue of Satan to worship the diuell then we must take heed we be not proud because we haue the word and Sacraments and seeme to be the people of God but suspect our selues take heed we maintaine faith in a good conscience and shew it in repentance and obedience lest we be cut off as they were Feare none of those things which thou must suffer In this tenth verse is another part of the proposition But seeing Christ comforteth the Church of Smyrna and giueth her counsell and rebuketh her not as the Church of Ephesus hence some gather that a man may fulfill the whole law and liue without sinne but they be deceiued for Christ abstaineth here to rebuke the church not because there was no iust cause of reprehension in her but because he saw that the Church did truly beleeue and repent and decayed not in loue as the church of Ephesus had done Secondly he doth it because God accepteth of the will and indeuour of them which beleeue and repent as of the deed he taketh their labor and indeuour to obey him as perfect obedience at their hands And for these two causes Christ he commendeth and comforteth her giueth her counsell and rebuketh her not not that she wanted iust cause of rebuke Seeing that this Church was so accepted of Christ that he would not rebuke her but commendeth and counselleth her we see it is good and necessarie for Gods Church to be in affliction sometime for this church of Smyrna was in affliction and so was kept from many sinnes which otherwise she would haue fallen into So for all other churches and children of God it is necessarie to be in affliction sometimes But feare not Here is Christs counsell which hath three parts first a precept Feare not c. secondly a Prophecie Behold thirdly a precept againe Be thou faithfull The first precept is Feare not This commaundement may seeme to be contrarie to other places of Scripture as when he biddeth vs worke out our saluation with feare trembling where Paul biddeth vs not be high minded but feare Answ. There be three kinds of feare the first naturall the second of grace the third of vnbeleefe The first which is in all men by nature is a declining or auoiding of death seeing al things by nature seek to preserue thēselues and this naturall feare was in Christ who feared death as it was the separation of the soule and bodie though it was no sinne in him but an infirmitie Secondly feare is from grace Mal. 1. saith the Lord If I be your Father where is my feare Which is a reuerence to God in regard of his mercie and iudgment and this is no sinne but a vertue The third is from vnbeleefe when men for feare of persecution or other hurt forsake God and his religion more fearing the persons of men then the maiestie of God Now Christ speaketh not of the two first but of the last only namely a distrustful feare when for feare of persecution or affliction we forsake God and religion that feare which draweth men from God to death and damnation if they repent not Feare not Here Christ sheweth the sinne of euery man by nature namely to feare man more then God to be more affraid of the face and countenance of men then of the power and might of the euerliuing God which is not onely in sinners but in the regenerate in some part who do not consider of God as he is indeed a mightie Iudge taking vengeance on sinners In this Christ sheweth the means to arme our selues against all such feare of perils persecution or daunger namely Christian fortitude and courage which is a gift of God proceeding from true faith whereby we are made able to lay aside all feare of daunger and to vndergo all persecutions afflictions and dangers for the maintaining of faith and a good conscience This Christ often prescribeth and armeth his children with this christian fortitude as the Prophets and Apostles in the old and new Testament and now euery child of God and euery Church And it were to be wished that Ministers now in our daies could say to all Gods children Feare not but alas now they must change their voice and crie with the Prophet Howle and lament in sack cloth and ashes for your destruction is at hand And
it come withall must arme themselues with Christian courage and fortitude not to feare too much Thirdly they must be faithfull to God in regard of their promise and couenant in baptisme in keeping faith and good conscience and in defence of true religion euen to death So that they must heare these three the first concerning Gods prouidence seeing and regarding his church the second concerning Christian fortitude courage in afflictions the third our faithfulnes constancy in defence of faith a good conscience maintaining of true religion to the end These three are the things they should heare and consider and so we must consider and learne the same To excite them and vs to these three things to heare and know the three duties he giueth two reasons first because the Spirit speaketh the second is the persons to whom he spake not to one but all Churches directly to them of Smyrna and in them to all churches to all of vs no man is excepted but must heare him The second part of the conclusion is a promise He which euercometh shal not be hurt That we may ouercom two things are required first to renounce and go out of our selues secondly to cast all our hope trust and affiance in Christ which when we do then we haue sauing faith and this ouercometh all our enemies The second thing is to keep faith and a good conscience to defend true religion to the end of our dayes against all enemies And shall not be hurt of the second death that is eternall death for the first death is when the bodie and soule are separated in this life the second when both bodie and soule are separated from God for euer In which separation Reu. 21. consisteth the destruction of a man euen the suffering of the fire of the eternall lake It is then as if he said though he shall suffer the first death yet he shall not be hurt of the second he shall escape that fire and lake for euer This is a most comfortable and happie promise to escape the lake of hell Here note first to whom this promise is made to them which ouercome to them which renounce themselues put their trust and affiance onely in Christ and labour to keep faith a good conscience to the end Then if we would ouercome it is not enough to know to teach or heare of religion but true profession is ioyned with fighting against all the enemies of the same with christian courage let none of them raigne ouer vs but fight till we ouercome and get victorie ouer them all then we ouercome indeed and then to vs is made this promise Alas it is nothing to know or approue religion and yet to liue in sinne and to let the diuell the world and ourflesh raigne ouer vs. Then we must neuer content our selues with bare profession but labour to say in our hearts that we are conquerers of hell death c. by grace of Christ in vs and then we haue a blessed promise of freedome from the second death and of eternall happinesse we shall not feare the fire of hell the burning lake Furthermore in these words is answered a question which many a mans heart maketh but few in the truth of heart can answer How may I escape the burning lake how can I flie and auoid the second death Ans. Thou must in this life turne truly to God from all thy euill waies renounce thy selfe beleeue and put thine assurance in Christ and withall endeuour to keep faith and a good conscience to the end and then thou shalt escape the second death the fiery lake of hel shal not hurt thee though thou shalt tast of the first yet thou shalt not see the second death Would any haue his soule escape this burning lake haue his silly soule free from the torments of hell let him turne to God renounce himselfe put his trust and confidence in Christ neuer turne to his former sinnes and withall take heed to maintaine and keepe faith a good conscience and maintaine pure and true religion to the end and then he shall be free from the burning lake Further we see by these words that of the two deaths the second is the worse and most properly death for the first is but a preparation to the second the second is the cruell death and destruction of body and soule This is yet the madnes of men that they feare the pangs of the first and not of the second neuer thinke of the burning lake like children which feare shadowes and neuer feare fire or water but suffer themselues to be drowned or burned And to the Angell which is at Pergamus In these words is the third particular commaundement of Christ to Iohn for the penning and publishing of this third Epistle to the Church of Pergamus By the Angell of this Church is meant either the Minister and Pastor or company of the Ministers gouernors of the same So often in the word one is put for a multitude This particular commaundement is giuen to Iohn by Christ to assure him of his calling to pen this booke and Epistle secondly to assure the Church of the authoritie of the booke seeing it is deliuered by Christ himselfe The Epistle hath three parts first a preface secondly a proposition thirdly a conclusion The Preface in these words Thus saith he with hath that sharp c. the proposition in the thirteenth verse the conclusion in the seuenteenth verse Thus saith he Here he sheweth in whose name he wrote this Epistle to wit Christs who is described that he is not onely a Prophet and Priest but a King in gouerning and guiding his Church for he hath a sword in his hand which is described first that it hath to edges Secondly it is sharpe meaning by it the word of God so as not onely the doctrine of the law but the promises of the Gospell are of the like power Hebr. 4. 12. Christ is thus set out to comfort the Church of Pergamus for by this Christ signifies three things first that he by power of the word killeth sinne wounds it at the heart he killeth and slayeth the corruption of our nature so deadly that it cannot recouer againe secondly that he wil strengthen and maintaine the church and the members of the same by this sword against al their enemies for he will not onely hurt the enemies but defend his by his sword Obiect How doth he wound them by the word Answ. The word must be knowne and beleeued of vs. Now when we know and beleeue the law and the threates thereof and the points and promises of the Gospell then if afflictions come faith by which we beleeue them maketh vs that we are comforted and armeth vs against all afflictions and persecutions so that nothing can hurt vs but if we beleeue it not then the word is to vs as a sword in a sheath not drawn out nor vsed to defend or driue backe our enemies but
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
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
mind and in that very maner he would if he were present and if they deliuer any thing els or in any other maner they shal be suspected of vnfaithfulnes Now if Christ were on earth wold he deliuer his word partly in English partly in Latin or vse the authoritie of the fathers Philosophy or of Poets And surely though mē cal this the learned way of preaching yet it is not that Christ commaunded Nay if this were admitted it would bring in Barbarisme and expell the Gospell out of this land and bring in that misery which was among the Schoole-men when all things were brought to needlesse disputations The third thing is the phrase Christ vseth The seuen starres are the seuen Angels c. Not that they signifie the seuen Angels or the candlestickes signifie the seuen Churches but are so Hence we see that the exposition in the sacrament This is my body and blood is warranted and not to be vnderstood literally as the Papists hold For as it is absurd to hold that these were seuen Angels indeed because they are called so so to hold the bread is really transformed indeed into Christs body but being a signe as it is common in Scripture is put for the thing signified this bread is that is represents my body c. CHAP. II. VERSE I. Vnto the Angell of the Church of Ephesus c. IN this second and third Chapters is set downe the fourth action of Christ whereby Iohn describeth him which is that Christ in these two Chapters giueth him 7. particular commandements to write seuen Epistles to the seuen Churches of Asia The first of these seuen particular commandements is in this first verse Vnto the Angell of the Church c. and after the commandement followeth the Epistle it selfe These things c. to the eighth verse Vnto the Angell This word is two waies vsed first it signifieth the Minister or Pastor of the particular Church of Ephesus and so it is taken commonly and of the most Secondly it may signifie a companie of Ministers or gouernours of the particular Church of Ephesus as Paule biddeth thē take heed to the flocke of which they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ouerseers shewing there were many Ministers of the particular Church of Ephesus Aud so this word Angell may signifie the whole cōpanie of Ministers of that Church as we see in Scripture the naming of one man signifieth a whole multitude God biddeth Moses send my sonne c. by which particular he noteth the whole bodie of the Israelites So thogh Antichrist be not one particular man but the whole successiō of Popes yet Paul calleth him that Antichrist and that child of perdition so it skilleth not whether we take it for one man or the whole multitude of gouernors In this particular commandement are two points first the intent of Christ was to write to the whole bodie of the Church of Ephesus yet he directeth his letter not to them all but to the Angell and Minister That he intended to write to the whole Church it appeareth in the former Chapter where he is commanded to write to the Churches and in the end of this where he saith He which hath eares let him heare what the Spirit writeth to the Churches Now in that he directeth his Epistle to the Angell and Minister he intimateth to him his dutie first that he must especially labour to teach the particular contents of this Epistle to the Church of Ephesus secondly that he should not onely teach but be a patterne and example to them of the things contained in this Epistle Secondly he writeth to the Angell of the church himselfe because he especially doth great good or harme to the Church If the minister be good there cometh much good if he be euill there cometh much euill as all examples shew Now Christ writeth for this cause to him that he might be diligent and so the cause of good not of euill The second point is that Christ among all the seuen Churches writeth to the Church of Ephesus first which is not because it had authoritie aboue the rest but because it was in riches and estimation aboue the rest and was the mother citie for they were all candlestickes and all golden candlestickes but because it excelled all other cities in riches and estimation for that he directeth his Epistle first to this Church By which he sheweth that those Churches townes and people which excell either in riches and estimation and other temporall gifts they must also excell in the graces of God And so all men in particular as they excell in riches and estimation they must excel others in godlinesse and religion So then each town must as it excelleth other in that it hath a greater name greater riches or other temporall blessings go before other which want them If they excell other in these and be inferiour in godlinesse and religion it is a shame for them before God and man too The Epistle hath three parts as all ordinarie Epistles haue first a preface secondly a proposition thirdly a conclusion The preface in the first verse Now the preface or entrance is taken out of the former chapter The end and intent of it is to draw the Church of Ephesus to reuerence the admonition of Christ so that Christ propoundeth not that first but makes an entrance to prepare them to receiue the same with reuerence and regard his admonition The third reason which he vseth to do this is thus framed If I be he which holdeth the seuen stars in my right hand that is he which by my mightie power guide blesse protect and defend thee and thy Ministers and if I walke in the midst of the seuen candlestickes that is am alwaies present in the midst of thy Church to guide blesse and protect you then ye should receiue and reuerence mine admonition but the first is true ergo my admonition must be reuerenced and obeyed both of the Ministers and of the people In this preface two things are to be learned first seeing Christ repeateth that againe which he taught in the former Chapter he sheweth this is a most notable point to be learned and practised of all men which is that Christ he is present in his Church being present by his speciall prouidence doth blesse guide and protect it both in Ministers and people This must we labour to learne and to be certainely perswaded of euen of the speciall presence and prouidence of Christ in his Church in the speciall workes of the same And without this we cannot haue sound religion this standeth not in a swimming knowledge in the braine but in a sure perswasion of the same in the heart The second thing is that this perswasion of the speciall presence and prouidence of Christ in his Church is the meanes to draw vs to all duties of our calling seeing Christ maketh this his reason to moue them to obey his admonition So if we think
man from euill actions and affections to renued affections and renued actions By this we see that the common description of repentance is not good in that they say it standeth in contrition which is sorrow and remorce for sinne which is no part of repentance but may be a cause of repentance godly sorrow indeed causeth repentance but is nothing of the nature of it 2. Cor. 7. 9. 10. Or else That is if you will not practise that remedie to wit renew your former loue and repentance I will come against thee or as the words be in the originall I will come to thee shortly The Lord cometh to a people two waies in mercie or iudgement in mercie he cometh when he testifieth his presence to them by shewing mercie as when Christ in spirit came to the old world and preached to them as Peter saith an hundred and twentie yeares Secondly he cometh in iudgement when he testifieth his presence in iudgement So in the second Commaundement I will visite the sinnes of the fathers that is I will come and inquire of the fathers sinnes whether they be in their children and will punish them So here if the Church of Ephesus repent not he will come to her to testifie his presence in iudgement not mercie Out of this first generall threatning we may learne this one thing when any people or Church liue in any one sinne or decay in loue to God his word and religion he then prepareth himselfe to come to them in iudgement Amos 4. 12. he will punish them because they returned not to the Lord but lay in their sinnes therefore he biddeth them prepare themselues to meete him This we must apply to our selues our Church and people for the sinnes of the Church of Ephesus be our sinnes we haue decayed in our first loue since we heard the word first we for the most part want loue to God and to man and besides these sinnes we lye in many fearefull sinnes Atheisme now abounds in iudgement and in practise contempt of the worship of God neglect and contempt of true religion crueltie oppression and want of mercie yet for all this what man is it that prepareth to meete the Lord So that he may iustly say we do decay in loue that it is most true of vs that the Lord hath bene long coming to vs for these sinnes in iudgement in plagues and punishments and so is he coming at this day it hangeth ouer our heads and if we continue still in sinne he will surely come Thus then seeing the Lord hath bene long coming to vs he would haue vs to repent if we will not no doubt he will come and that shortly and remoue his Gospell he will come in iudgements and punishments to destroy vs. The second threatning is more particular I will remoue thy candlesticke Here he sheweth in what particular iudgement he wil come to thē namely to remoue her candlesticke In the former Chapter he compareth the Church to a candlesticke then when he saith he will remoue the candlesticke he meaneth his word and Gospell take the ministerie of the word from her and so make her become of a Church no Church and hauing remoued the Gospell will in stead of it send ignorance and blindnesse If thou repent not that is if thou continue stil in thy sin In this second threatning note three things first concerning the minister secondly the Church and people thirdly euery priuat man First concerning the minister if he decay in loue to God his word and religion if he continue and lie in his sinnes or any one sinne that is a meanes to depriue him of his office and calling and of his gifts for this is especially directed to the Angell Ier. 15. end The Prophet failing in his dutie partly by feare partly by want of patience then the Lord he becomes a Prophet to Ieremy tels him that vnlesse he returne to the Lord and repent the Lord would make him no Prophet so that in him he speakes to all Ministers that if they would haue their callings and gifts to remaine they must not liue in any one sin decay in loue to God or religion for then their callings and gifts shall be taken from them As repentance is necessary for all men so especially for Ministers they must especially renew it seeing that is the onely meanes to continue their callings and gifts The second thing is concerning a church or people if any church or people decay in loue to God or his word or lie in any one sin they then procure the Lord to remoue his candlesticke to take from them his word the Gospel and true religion Ose. 9. 7. The Prophet is a foole the man of spirits is mad a heauy iudgement whereof comes this He saith for the sins of the people the Prophet is ignorant and becometh mad If this be so then we haue all cause to feare that our sinnes haue deserued the Gospell should be taken from vs for in most men there is great decay in loue seeing religion is hated and contemned of most men Therfore we must needs feare and the Lord for this must needs remoue his word take his Gospell away if we meet him not with repentance for he in iustice giues men to beleeue lies when as they will not receiue his truth and Gospell being so long among them Our dutie then is to seeke to preuent this iudgement by hearty and true repentance The third point concernes euery priuate man euery priuat Christian now a daies decayeth in loue to God and man lieth in some one sinne or other c. Now these are the meanes to depriue him of the light of the Gospell and his particular gifts For as a mans loue decayeth his knowledge decayeth and so the Gospell and the loue to it wax cold In a clock if the watch stand all the wheeles stand if it go softly or swiftly the rest of the wheeles go accordingly so if our loue be increased our knowledge is so if our loue decay our knowledge our vnderstanding in religion decayeth And this is the cause of so litle knowledge especially in auncient folke because they loose their loue Heb. 4. 12. First we are deceiued by sin secondly our heart is hardened thirdly we call into question religion 4. we set our selues against religion and so fal from it so that decay in grace is the first cause of apostacy Then if we would increase in knowledge and religion we must seeke to be cleansed from sinne not liue and die in any one sinne neither decay in loue knowledge or affection to religion Some gather hence that a man may fall finally and wholly for if a whole church may much more one man but the reason is not good for there is great difference between one man and a whole church for a church stands of a mixt company good and bad sheepe and goates corne and chaffe wheat and tares Now in the Church the wicked may
vp to the third heauen 2. Cor. 12. It is called Paradise because it is a place of pleasure for so the word signifieth Of God that is most excellent and most infinite For so Gen. 30. 8. Rahell wrestled with Leah with wrestlings of God that is excellent or great wrestlings So in the Psalmes to shew how huge and high the hilles were Dauid calleth them the hilles of God the mountaines of God that is excellent or huge mountaines So here he calleth it the paradise of God to shew it is a place most excellent full of pleasure and ioy This place is set out at large Reu. 22. Then seeing this is so excellent a place we should labour aboue all things to come thither to weane our minds from earthly paradise which is but a prison and lift our heads vp to heauen set our hearts and minds on things aboue Phil. 3. Vers. 8. And to the Angell of the Church of Smyrna write From this eighth verse to the twelfth is the second Epistle or letter to another Church of Asia namely to the Church of Smyrna And before this second Epistle is a second particular commandement to Iohn for the writing of it in these words And to the Angell of the Church of Smyrna write which particular commaundement is prefixed before the Epistle to assure them and euery Church that S. Iohn had sufficient calling to write the same and that he did it not of himselfe And so should all they which come to speake or write the word of God haue a sufficient calling that so the Church may receiue their doctrine and without doubt beleeue the same as the true word of God So the Ministers of the Gospell must haue their calling for if the Apostles of Christ which were of more excellent gifts had it then such which be but ordinarie men This commandement and the meaning of it is in the first verse of this Chapter After the particular commandement is the Epistle it selfe standing of three parts first a Preface secondly a Proposition thirdly a Conclusion The preface or entrance is in the eighth verse and containeth a preparation to the matter of the Epistle to be deliuered In the preface he sheweth in whose name it is to be deliuered namely in Christs He which is and was which is the first and last This he doth for two causes first to stirre the Church of Smyrna to a religious care and receiuing of the same as the pure word of God secondly because no commaundement concerning religion and Gods seruice is to be propounded in the name of any creature but onely in the name of God and Christ. Now this Epistle being concerning religion and Gods worship he propoundeth it in Christ his name alone And Christ in this preface is described by two notable arguments first that he is first and last secondly that he was dead but is aliue but these words are expounded in the first Chapter where he saith he is first and last that is he is euerlasting God which hath neither beginning nor end afore all creatures after all He was dead but now liueth that is being God tooke vpon him our nature became subiect to death and rose to giue euerlasting life to vs. In which words note two points of doctrine first that Christ is a person consisting of two natures namely his Godhead and manhood for as he is said to be first and last he must be God and as he was dead but now is aliue he is man and as the bodie and soule make one man so the Godhead and manhood of Christ concurre to make one Christ. The second point of doctrine is a comfort or the foundation of all ioy and comfort to the Church of God first that he is God ergo he is able secondly he is man ergo he is willing to helpe to deliuer his Church from all miseries or else ease them for he is first and last ergo true God ergo able to helpe Secondly he was dead but liueth therefore willing seeing he came to take our nature vpon him to be subiect to death and to rise againe to giue to vs eternall life So then this is the scope and end of these words to comfort the Church in miserie and hence is the very fountaine of all comfort in this life If the Lord lay any crosse on thee as persecution tribulation miserie or calamitie then consider these two things Christ is God able to helpe he is man willing to deliuer thee And this may be a proppe to stay and hold vs vp that we sinke not in persecutions or crosses I know thy works After the Preface followeth the Epistle it selfe containing the matter and contents to be deliuered to the Church of Smyrna in the ninth and tenth verses The Epistle hath two parts first a commendation of the Church secondly counsell for her concerning time to come The commendation is in the ninth verse I know thy workes In these words as there is a commendation of her there is also a comfort for he doth not onely commend her but comfort her being in miserie I know thy workes We heard these words before expounded I know that is I see thy workes wayes dealing the course and tenour of thy life I know and approue of the same it liketh and pleaseth me well In that Christ saith he knoweth her workes here is a notable propertie of Christ that he seeth all Churches he beholdeth all mens actions he seeth their words workes affections and actions As he spake to the Church of Ephesus before so now to the Church of Smyrna to shew them that he is alwaies present in the midst of the Church he seeth and beholdeth all her dealings And this consideration is most necessarie and the ground of all grace and religion when a man is perswaded that Christ seeth his heart heareth euery word beholdeth all his actions and marketh all his words Dauid 139. Psalme The Lord beholdeth all my secrets there is not a word in my toung but he knoweth it So should we perswade our selues and this would make vs make conscience of all our words our thoughts our actions of all we do or say nay where this is wanting there is no true grace no faith no conscience for if a man were perswaded that Christ seeth his workes beholds and markes them he durst not for his life sinne as he doth And thy tribulation Here he ioynes workes and tribulation together where we may gather that tribulation must needs go with workes and with the grace of God where grace is there must be tribulations where God giueth grace he addeth tribulation first to humble them secondly to trie them thirdly to preuent other sinnes which they should else commit I know thy tribulation This then is added to comfort the Church as if he should say It is true thou art in tribulation but it comes not by chance but from God my father I know it I see and behold it and haue care of
surely there is cause why if one looke and view the bodie of our people as Osea saith there is no knowledge of God in the land euery man seeketh to follow his owne waies none cleaueth to the Lord seeketh to know and obey him Besides they are altogether carnall fleshly dead and drowned with the cares of this life none affecting things belonging to eternall life but all mens hearts are possessed with pleasures profits and preferments of this world Nay all men in generall lye in a dead sleep there is no sense or feeling in them a spirituall slumber hath wrapped all mens hearts in securitie and ignorance neuer thinking or considering of the iudgement to come neuer dreaming of the euill day though God preach daily by his iudgement to them Againe the contempt of the word and Gospell the prophanation of the Sabbath want of mercie and loue the cruelty which aboundeth in all men oppression whoredomes fornications these be the sinnes of the people now in our daies rife in euery place these are common sinnes calling for vengeance which will come vndoubtedly vnlesse we repent so that Christ cannot speake to vs as to this Church but in a contrarie voice But though this be the common estate of most men yet Christ he hath a remnant who lament and mourne for the sins of the land who are grieued with the abhominations of the world and these need not feare but they must take to them Christian fortitude courage lay aside al feare of danger of al that man can do and boldly vndergo all crosses and afflictions euen to death to maintaine faith and a good conscience to the end That they may do this let them first consider that they which feare distrustfully must haue a miserable portion in the lake that burneth with fire and brimstone Reu. 21. 8. therefore for feare of this reward let vs go on fearing nothing 2 They must consider Gods presence he is by them readie to protect and defend them his Angels pitch their tents about them Psalm 34. 12. 2. King 6. Elishahs seruant seeing in Dothan an huge armie which beset him and his maister he saith Be not affraid for they which be with vs be more then these against vs. He was fully perswaded of Gods presence and protection and that Gods Angels would defend and guard him so should al men in danger they must beleeue and perswade themselues God is present he hath his Angels pitching their tents to defend and protect his children 3 Gods children must consider in perill that it is an honorable thing to suffer for Christs sake and it is a happie thing to suffer for the Gospell of Christ. Paul he accounted it his chiefe honour nay he reioyced in nothing so much as in his sufferings for Christs sake Then if suffering the crosse for Christs sake be such an honourable thing we must lay aside all feare and by Gods grace arme our selues with Christian fortitude and courage to vndergo all crosses afflictions whatsoeuer But those which are not touched with the present day of miserie nor haue not this perfect fortitude they must lament and howle lest the euill day take them vnprouided The next part of Christs counsell is a prediction or prophecie of the afflictions which this Church must suffer But before he propoundeth the afflictions he setteth a word of attention Behold By which he teacheth them and in them vs that it is our dutie often to thinke and consider of the time of affliction before hand to meditate of Gods iudgements and corrections before they come lest we perish in them For Christ Luk. 19. he came to Ierusalem and wept ouer it and foretold the iudgements to come and the cause was because she knew not the day of her visitation because she would not think of her iudgement and affliction to come therefore Christ forotels and shewes her final destruction Let vs take heed lest it fall out with vs as it did with them It shall come to passe By this Christ shewes he is true God For he which can foretell all future things in particular though they be contingent he is God for that is proper to God but Christ foretels their particular affliction to come ergo he is God Ob. But the Phisitian can foretell the death of his patient the Astronomer the eclipse of the Moone to come Answ. They do so but by meanes the Phisitian foretels by the causes and signes he seeth in the partie by which death is in â—ort present so the Astronomer by the naturall course of the heauens can foretel an eclipse by the courses and signes of it in which the eclipse is present but without these signes and causes they cannot simply but Christ without any signe or cause simply foretels this affliction in particular to come to the Church of Smyrna Christ describes the affliction first by the cause namely the diuel secondly the persons some of you thirdly the kind imprisonment fourthly the end to trie you fifthly the time ten dayes For the first the cause it is the diuel Ob. But how can he afflict them seeing he is a spirit and dealeth not with the bodies of men Ans. He is indeed a spirit and ruleth in the aire he is the god of this world he ruleth in the hearts of wicked men he ruleth guideth and gouerneth in them directs their thoughts wils affections so as he stirres them vp moues and caries them to persecute the children of God to cast them in prison Now in that the diuell is the author of persecution we see of what spirit those be which persecute the Church namely men inspired by the diuel moued and ruled by him notorious wicked wretches which haue Satan for their king and ruler For this cause Paul saith he was the chiefe of sinners seeing he was caried by him to persecute the church of God Let then all men take heed of this for he which persecutes the Church for religion in word or action he in that action is the vassall of Satan led and ruled by the diuell and the diuell in that action vseth him as his instrument Satan is the chiefe and principall agent he is his slaue to do his will and is as a souldier vnder his band Againe learne we to take pitie on all such persons seeing they be possessed by the diuell led and moued by him yea euen to pray for our persecutors Furthermore the weapons we must haue to defend our selues in persecution are not temporall but spirituall seeing our enemy is a spirit we must vse inuocation and praier fasting and humbling our selues by which we shew our faith repentance and obedience to God By this weapon of prayer Elias is called the chariot and horsemen of Israel this is a most excellent weapon And if the Lord should send a forreine enemy among vs then is indeed the souldier to be vsed but our principall weapon must be prayer that must be our chariot and horsemen 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
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
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
he reserueth the word and Sacraments among them But they say Antichrist sitteth in the middest of Gods temple but Antichrist as we say is in the Romish church therefore that is the temple of God Ans. The true Church of God is among them but it is hidden Now he sitteth in the midst of them not as a member but as an vsurper theefe and deceiuer for the Church of God is in their Church as wheate among chaffe and gold in drosse And the like may be said though not in regard of doctrine yet in regard of life of al our greatest townes in England for the body of them they seeme to liue if we looke on their outward seruice of God and shew yet indeed they be dead which appeareth by the common sinnes now in prosperitie as pride inward and outward fulnesse of bread carelesnesse in religion though we haue now the word plentifully preached yet we seeming to liue are stark dead Yet the Lord hath his church amongst vs but the body of our people though they haue the word preached yet they will not be reformed But as a father which cannot reforme his sonne by words must vse the rod so the Lord when as the preaching of the word will not serue he must needs take the rod in his hand to make vs obey his will to reform our liues to trie which be his own childrē which not Christ before called these seuen churches his true church yet here we see this church hath corruptions in it so that a church may haue corruption in opinion and doctrine and yet if it erre not in fundamentall points it may be the true church of God and we must not condemne a church for corruptions in it Thou hast a name Other churches iudged of this church by the rule of charity seeing them to make shew of religion and to professe the Gospell they iudged it to be a true church So must we so long as we see men liue outwardly in the feare of God professe religion iudge of thē in charitie til we see some euident signe and commit secret iudgement to God We see all infants are not the children of God yet we admit all iudge wel of them in charitie coming of beleeuing parents and Paul calleth all the churches he wrote vnto elect by the rule of charitie condemning none till God made them manifest But thou art dead The churches about iudged her to liue but Christs iudgement is thou art dead then we must regard especially the iudgement of Christ and not care so much to be approued of the church though that be good as to be approued of Christ which cannot erre for though the church approue and commend vs if Christ approoue vs not our estate is miserable Verse 2. Be awake and strengthen the things ready to die After the reproofe followeth first the remedy secondly the reason In the remedy note two duties first to be watchfull secondly to confirme the graces of God decayed in them In that first he commaunds them to be watchfull we see it is an excellent dutie and then is a man watchfull when he hath great circumspection and heedinesse in respect of the saluation of his soule This dutie concerneth two things namely sin and death for we are commanded in the word to watch against these two Against sin in two things first for a man to bethinke himselfe of all the sins he may fall into to do this he must consider first his nature secondly his calling First his nature that there is in it the seed of all sinne ergo he may fall into all sin secondly a man shall find that he is more inclined to one sinne then to another and against that he must labour most Secondly for his calling we must know that euery calling hath his sinnes since the fall of man Now a man must consider which be the especial sins of his calling and when a man seeth them he shall know by these two into what sins he may fall and against them he must watch Another thing is to keepe the heart that it be not tainted with any sinne Pro. 4. 24. aboue all watch and ward keepe thy heart that is vse all good meanes to keepe thy heart cleane from all sinne The second part of watchfulnesse is in death against the coming of Christ at iudgement vnto vs or in particular by death in which note two things first to bethinke our selues of Christs coming to iudgement or to come to vs in particular and in this regard we must make account that euery day is the day wherein Christ will come either in generall or particular iudgement The second dutie is to prepare our selues against Christs comming to make vs ready to die euery houre as if Christ would come euen this day so to morrow and euery day That we may do this we must vse sobrietie and temperancie in all the things of this life moderately to vse them not to be drowned with the pleasures profits of this life for we thē forget the time of death And as Christ prescribeth the remedie to Sardis so to vs we are not better then they we take great care to prepare for the dangers of this life If a towne were in danger to be sacked or a house to be robbed we would set watch and ward to guard thē how much more shold we watch for the saluation of our soules and not hazard them at death for want of watchfulnesse The second reason to moue vs to watch is the want of watchfulnesse and securitie which is the fore-runner of destruction 1. Thes. 5. 3. When men cry peace then cometh destruction Luk. 12. When the rich man thought all was safe then came destruction and his soule was taken from him When the old world thought nothing then came the floud and swept them away This should admonish vs to take heed to prepare our selues and watch both against sinne and death vnlesse we will cast away our soules And strengthen Here is the second dutie which is the reforming of the decayed graces As if he should say thou hast had many graces whereof diuerse are lost and many are sore decayed therefore labour to recouer and strengthen them Where Christ teacheth vs that if we haue any gift of God we must labour to preserue it and not onely that but to increase and grow on and strengthen it we must not stand in one estate but increase in good workes that we may become perfect men in Christ by growing in grace as in dayes for our gifts are not our owne but Gods we are his stewards he looketh to haue his owne with aduantage else we are vnprofitable seruants Then we must stirre vp the gifts of God in vs and to do so we must often and daily reade the Scriptures daily heare them and meditate on thē vse the Sacraments often vse often prayer and inuocation and striue daily against our owne corruptions and withall stirre vp our hearts to good
vs to know that our names particularly are knowne to Christ and be written in his bil which is the King of heauen and earth The Lord to comfort Moses in trouble vsed this that he knoweth him by his name and so should it be to vs that our names are knowne to Christ and he will accordingly help vs. 2. Timoth. 2. there it is made the foundation of saluation that the Lord knoweth who be his Which haue not defiled These were commended for sinceritie and vprightnesse of life and conuersation though the rest of the church were dead yet these were aliue and kept themselues from all appearance of sin Now Christ commending them he leaueth in them a patterne of sinceritie for vs to follow to be as a looking glasse to see how we should professe religion We must not onely know and speake of the Gospell but we must liue accordingly we must keep our garments frō pollutiō liue without al occasion of sin and that we may liue sincerely we must first abstaine frō al sin in our own persons take heed we practise no sin Secondly we must take heed of contagion of sin not partake in other mens sins by cōsent or winking at them or giuing counsel to sin Thirdly we must abstaine from all occasions of sinne from all appearance of euill we must not once name sin nor giue the least approbation thereof Let not fornication be named among you Eph. 5. Then we must behold this patterne labor to be like them that Christ may commend vs as he did them and this we must do by liuing well for religion stands not in knowledge but in practise and by doing these three that is abstaining from the practise of all sinne from the contagion of sin and from all prouocation to sin we shall imitate them and become a most excellent people and a worthy church of Christ. Out of this place the Papists gather that a man after baptisme may liue without al mortall sins for these few hauing put on Christ liued free from all sinne nay from all appearance of sin But first though they liued so till this time yet how proue they they liued so after secondly they be said to keepe their garments vndefiled not because they sinned not at all but because they liued and endeuored in constant purpose not to sinne but in all things to please God and so the Lord accepts their will and constant endeuour for the deed and they be righteous before God and no sinners but keepers of the law And these shall walke with me in white Here after the commendation is a promise to walk that is liue in white that is in ioy and happinesse Eccles. 9. 8. Let thy garments be white that is reioyce and take thy lawfull pleasure in the things of this life The church before was threatned to haue Christ as iudge and to destroy them but these few they shall not taste of his wrath but be with Christ for euer in glory and happinesse By which we see that men which communicate not with the sins of townes countries or nations shall not partake in iudgement with them Lot liued in Sodom yet his righteous soule was not partaker of their sins neither was it of their punishment Gen. 19. Ezech. 6. 9. they which mourned for the sins of the people were marked and in the destruction not touched By reason of our long peace sins abound so that there is plentie of sin of contempt of the word of religion c. These sins call for iudgment and wil haue iudgement now if we would escape this iudgement we must take heed we communicate not with these sins and then we shall escape though we liue in Sodome After the promise followeth a reason of the same For they be worthy Hence the Papists gather that a man by his workes may merit heauē because here they be worthy of reward be worthy to walke with Christ in glory But I answer all true seruants of God be worthy of life euerlasting because God the father giueth Christ to euery true beleeuer so that euery beleeuer may truly say Christ is mine and withall he giueth the spirit of Christ which stirreth vp in the heart true iustifying faith which layeth hold on Christ applieth him and all his righteousnesse Now Christ being giuen to vs by God and receiued of vs by faith is wholly ours and his righteousnesse is made ours by imputation so that Christ with all his benefits is truly ours and when one stands thus iustified in Christ and clothed with his righteousnesse he is said to be worthy of saluation not for any thing of his owne but for Christs righteousnesse for there is a double righteousnesse one of the person as when Christs righteousnesse is imputed to vs another of the work as when a work is done answerable to the rigour of the law and then it is meritorious Now Christ speaketh here of the worthinesse of the person not of the worke of the person standing righteous in Christs righteousnesse Verse 5. To him which ouercometh Here is the conclusion in it note two parts first a promise secondly a commaundement of these before To him which ouercometh that is which getteth victory ouer all his spirituall enemies which we do by holding faith and a good conscience in all things to the end and this is first the partie to whom Seeing that the promises are euer made to him which ouercometh we must labour to haue that estate in conscience truly to say we haue laboured in all things to keepe faith and a good conscience and to thinke it a miserable estate to be ouercome of any enemy be it sin the diuell the world or our flesh I come to the thing promised which is threefold in words but one in substance namely glory happines and life euerlasting First He shall be clothed in white aray that is with eternall glory happines and life Out of this the Papists gather that a man may do a good work in respect of reward It is true indeed one may do so as Moses had respect to the recompence of reward Hebr. 11. 26. yet that must not be the principall end but faith to edifie the church and other men thē we may do it to receiue eternal life as a reward And will not cut his name out of the booke of life Here two questiōs must be assoiled 1. What is the book of life 2. Whether one can be blotted out of it for thou hast the booke of life in Gods predestination or his decree in election by which he hath ordained some men to life in his good pleasure this decree of God is called in a resemblance the booke of life For as a General in the field hath his book wherein he writes al his souldiers names and a Magistrate keepes a record writing in it all the citizens of that citie so God hath his decree wherein he writes the names of all those whom he will saue in his
c. Here we must remember that Ministers are either certaine or vncertaine of mens repentance being certaine they must remit sinnes certainely and simply but being vncertaine they must do it with condition and so they must simply or with condition remit and retaine sinnes Then in the publike handling of the word men must pronounce with conditiō seeing they be vncertaine who are penitent who not Their auditors are a mixt companie some beleeue and some do not beleeue Lydiaes heart is opened Simon Magus is hardened The second power of the keyes is spirituall iurisdiction it is called spirituall to distinguish it from mens and ciuill iurisdiction of the Magistrate It is set downe and confirmed by Christ Mat. 18. 16 17 18. and after the promise is added vers 19. 20. This spirituall iurisdiction is a power wherby the Church pronounceth sentence vpon an obstinate sinner and putteth the same sentence in execution It hath two parts Excommunication and absolution Excommunication is an action of the church in the name of Christ excluding an obstinate offender frō the outward priuiledges of the church and the kingdome of heauen That so much is in true excommunication we see 1. Cor. 5. the incestuous person must be excluded from the church and be thrust out into the kingdome and regiment of Satan and his body some way afflicted Math. 18. 17. if the offender will not repent being excommunicate he must be as a prophane man euen one which hath no title to the kingdome of heauen But some may say Christ onely can thrust them out of the kingdome of heauen It is true indeed so he doth properly yet the church pronounceth who be receiued and who refused as that an obstinate sinner is shut out of the church and withall shut from the kingdome of heauen she can debarre him of the outward priuiledges of the church 1. Cor. 6. the drunkard which liueth in drunkennesse shall not come to heauen vpon which ground the church shuts him out by her sentence euē out of the kingdom of God Christ. Ob. If this be so thē the true child of God may be shut out seeing he may fall to such sins Ans. He may in part and for a time not wholly and for euer because he may be ouertaken often but yet as a free citizen is known to be a free-man though he be in prison for a time and so hath no vse of his freedome so the child of God though in part for a time he be shut out hauing no vse of the kingdome of heauen yet wholly and for euer he is not but so soone as he begins to repent he shal be receiued againe Excommunication being so weightie a matter it must be vsed with great aduice and due preparation as we would when we cut off a leg or an arme not rashly for then we sin against the third commaundement seeing it is one of Gods speciall ordinances which we abuse whē it is executed for each smal offence This excōmunication hath one especial degree as 1. Cor. 16. 22. he which loueth not Christ let him be anathema that is accursed and wholly shut from the kingdome of heauen And this is onely pronounced vpon one which sinneth against the holy Ghost and then the church vpon sufficient ground may pronounce it But it is very hard to discerne this sin being more in the heart then any where else for it is a set malice against the person of Christ and that vpon knowledge Now contrary to excommunication is absolution when an offender vpon his sufficient repentance is approoued to be a member of the church and of Christ first Christ must receiue him then the church vpon his repentance pronounceth and declareth him to be receiued Further to know the power of the keyes we must know foure abuses crept in the vse of the power of them the first abuse was in former ages in that they gaue them onely to Peters person barred al other Pastors from them wheras they belong to al Pastors in their places as well as Peter Ob. Mat. 16. 19. Christ saith I will giue to thee Peter Ans. But before he spake to all the Disciples and Peter he being more bold and indued with aptnes answered in steed of all not that the rest did not answer but to auoid confusion he spake for them all ergo Christ speakes to him in stead of them al. Secondly Iohn 20. 23. he giues it to them al not to Peter alone And Ministers haue that power conueyed from the Apostles by vertue of Christs promise Mat. 28. he will be with them not onely in their persons but in them which followed to the end of the world to them I say which should preach and baptise as they did The second abuse is that the church of Rome hath turned the power of the keyes into the supremacie of the church for they make it a supremacie ouer al Princes and churches whereby they put vp and pul downe Kings and make lawes to bind all mens consciences For it is a seruice and no supremacy The third abuse is that they will haue onely the Clergie and not the Prince to deale in matters of religion but we reade the contrary in Gods word Iosias 2. Chron. 35. 32. he intends to banish idolatrie and to set vp the true worship of God and therefore causeth the people of Beniamin and Iudah to stand to his couenant his subiects to obey his intent and this is commended in him But they say that Princes haue not the chiefest power to gouerne because Pastors haue the power of the keyes Answ. Spirituall power is giuen to the Pastors to rule the church spiritually yet Princes haue power to rule the church ciuilly to cause their subiects to embrace true religion and to forsake idolatrie but then say some they should be vnder the Pastors Answ. If we consider the Pastors person and goods they be vnder the Princes but as they beare the key of Christ and his word the King must honour them for they stand in the stead of Christ but to make the Pastor aboue the Prince is a ready way to get all into his hand and a great abuse in the church of God The fourth abuse is that the Romish church hath turned the power of the keys into the hands of their Priests in the sacramēt of penance for euery Popish priest sits as iudge and euery man cometh to him kneeleth to him confesseth all his sinnes he can remember against euery commandement he inioyneth him to bewaile them and after some signes of repentance he forgiueth the fault and that properly as God doth yet after pardon he must vndergo some temporall punishment for he forgiueth the fault only not the punishment In which abuse note these errors First there is confession of all sinnes which hath no warrant in the word secondly he giuing absolution properly as God doth robbeth Christ of his honor for euē the Pharises confessed that God alone forgiueth sinnes
gifts might be humbled in the consideration of this point Naamans seruant perswadeth him when Elisha the Prophet cannot 2. King 5. 12. Behold These words may also be vnderstood of the whole Church I haue giuen thee a doore that is a speciall priuiledge to enter into the kingdome of heauen and title to it I approue thy workes and this is a signe of it that I haue giuen thee entrance into the same Now this is a priuiledge not belonging to all men but onely to the Church of God Which confuteth vniuersall redemption If this then be a priuiledge of the Church to enter into the kingdome of heauen and to haue such liberty we must labour to vse it striuing to enter into that place We haue this priuiledge to see heauen open by faith we must not then be so slacke to enter into it but alas we make no account of it we are wholy possessed with the profits and pleasures of this life and our sinnes are such a loade to vs that we cannot enter in Oh let vs cast off such burthens that so we may more easily enter Which no mā shall shut That is no power after I haue opened heauen shall be able to shut it Here after the libertie he sheweth the continuance of it namely for euer How then is it true that Christ died for all men effectually if all men are not saued because they will not So Christ should for his part open heauen and they should shut it by their wils But Christ saith no power either of the diuell or man can shut it he hauing once opened the same For thou hast a litle strength Thou art indued with a litle and small measure of grace of faith hope regeneration yet according to that measure thou hast defended my word and not denied me in persecution By this we see that a man indued with a small measure of Gods spirit may do works acceptable to God and by the same come to life euerlasting if his grace be true grace Math. 17. if their faith be but as a graine of mustard seed it shall be able to remoue mountaines Now that which is true of miraculous faith that is true of iustifying faith if it be true though neuer so litle yet it shall be able to do workes pleasing to God and by the same we may come to saluation for God regardeth not so much the measure of grace as the maner that it be true not fained In this is a speciall comfort for those which labour to keepe faith and a good conscience Such are often troubled with the consideration of their owne weaknesse and wants but they must know that if they haue true faith though it be but in small measure the Lord accepteth of them if they labour to please God in all things for the Lord accepteth a man not for that he should haue but for that he bestoweth on him be it much or litle This may incourage those which be not so forward in religion which haue not made such proceeding as they should for many seeing the Lord to require so much they cast all off and neuer labour to come to know religion and to keepe faith and a good conscience But these shold remember that the Lord accepteth of small gifts if they be true he accepteth a man according to the measure of grace he bestoweth on him be it more or lesse Then we must not be discouraged for our wants imperfections and ignorances for if we labour to haue true faith the Lord regardeth not the measure of grace but that it be true grace Yet we must take heed we abuse not this mercie of God and take occasion to sinne and to become negligent and carelesse in the duties of religion but still labour to come to such measure as the Lord will most approue of Because c. Here Christ sheweth for what workes he commendeth this Church first she kept his word secondly she denyed not his name but maintained it in persecution against all his enemies And these two containe euen all the duties of a true Christian and the whole practise of all religion And these must be an example for vs we must labour to keepe his word and in all things to do his will Secondly we must in time of persecution defend his name and maintaine his word against all his enemies To keepe his word A few wordes but a great dutie for it signifieth that she in all things in euery commaundement of the law and Gospell had care to obey his word and will And happie were we indeed if Christ could say so of vs that we obeyed his word all the commandements of the law by obeying and the Gospel by faith and repentance c. But it cannot for though in shew we professe we do yet in life we shew we faile in most points of both Vers. 9. 10. In these verses are two promises concerning the conuersion of certaine Iewes Behold c. Here is the first promise concerning the the confirmation of the Church of Philadelphia Now it is likely in this citie there was a synagogue of the Iewes which bare men in hand that they were the true worshippers of God yet denied Christ the Sauiour and so persecuted this Church Now Christ here promiseth he will make this synagogue repent and become true members of Christ to professe Christ and worship him In this promise note three points first who is the author of their conuersion namely God for so it is said I will make them or I will bring them to that estate to worship me Secondly who be conuerted namely the synagogue of the Iewes Thirdly the fruites of their repentance they shall worship before thy feet First the author of their conuersion is Christ himselfe for so he saith I will make them to repent These are significant words which giue all to God in their conuersion of some and of all sinners God is the sole author man hath no stroke in his owne conuersion man indeed willeth it and is conuerted willingly yet not by nature doth he will it but by grace This confutes the Papists who hold that nature and grace may concurre in the conuersion of a sinner for a man say they being stirred vp by grace can will and do that which is good As a man being sicke he hath the facultie of walking yet being faint he cannot vnlesse he leane on anothers shoulder so a man hath a power to will that which is good but it must be stirred vp first by grace But Ephes. 2. man by nature is not onely sicke but starke dead in sin and cannot moue one foote no more then a dead man Obiect But say they then man should be but a blocke if he doth nothing in his conuersion Answ. Though he do nothing in the matter of conuersion yet he hath sense and vnderstanding which he can vse in naturall and ciuill causes though he cannot vse them in spirituall actions and so he is not
dealt with Abraham commanding him to kill his sonne Gen. 22. 2. Chron. 32. 31. he left Hezechiah to trie him And so euery Christian hath his set time when he must be tried that so God may either discouer his hypocrisie or make knowne his faith When one foundeth a schoole he setteth some to see how they profit after seuen yeares or some such space he will looke to trie the scholers that he may see how they go on and without this triall men will not make so good progresse So in Gods schoole the Lord he cometh at his set time to trie what profit men haue made to trie their hearts or true obedience to reward them accordingly If God will thus trie vs then it is best to trie our selues to seeke what is in vs for though thou maist bleare the eyes of the world yet thou canst not deceiue him he will search thee and lay all open to the world If thou be an hypocrite he will detect thee and make thee knowne if not he will make knowne thy grace Then neuer dawbe vp the matter spare not thy selfe but seriously enter into thine owne heart and neuer run with Adam from God for he will pull thee out slippe off thy figge leaues and make thee manifest to all men Now when we haue entred into a narrow search we must in a strait maner seeke to reforme our liues to the rule of Gods word that so the Lord when he cometh to trie vs may approue of vs for it is said He will come the time is set and cannot be changed It is a wonder to see how mens mouths be full of precisenesse so that if men knew not the world to be full of blindnesse it might daunt many Christian hearts But seeing there must be a day of triall of all that is in vs the Lord will not take our hypocrisie but he looketh for sinceritie then we must seeke as much as is possible to conforme our selues to Gods will for when we haue done all we can we come farre short and though men mocke vs yet God will approue vs. Then labour to be pure in all things without hypocrisie not giuen to any one sin but in all things word deed and thought keepe faith and a good conscience be not like to the foolish virgins haue not blazing lampes without oyle If a man come to trie a scholer in a good schoole and after long teaching find him not to haue profited it is a great disgrace thē what disgrace is it for vs if after so long time of grace Christ come to try vs and find no grace in vs no faith repentance nor obedience but hypocrisie and nothing answerable to our profession But we must with Dauid Psal. 26. be so vpright that for sinceritie of heart we would be content to haue the Lord to trie vs being not giuen to any sinne nor tainted with any offence I will saue them But how can this be seeing no Church was free frō this generall persecution of Traian for the Churches of Asia were all persecuted Now this was one of the most famous Churches how then did Christ saue them seeing they were persecuted grieuously and it may be put to death many of them Ans. Promises of deliuerance as this is be not simply made but with condition I will deliuer thee that is saue thee from temptation and persecution so farre as it shall be hurtfull for the saluation of thee Christ promiseth freedome not simply from persecution but from the hurt which might come thereby to thē in respect of Gods grace and their saluation Ps. 91. He which trusteth in the Lord the plague shall not come nigh his dwelling yet we see in common plagues as well the godly as the wicked die yet it is a true promise that the plague shall not come nigh him to hurt him or his to hinder any mans saluation And we pray Lead vs not into temptation not to be free from all tēptations but that we be not wholy left of God vnto the diuel but though we be tempted that he will deliuer vs from the euill of the temptation that it may be for our profit and not our hurt and so Christs promise is good to them God will haue his children tempted yet here is their comfort he will keepe them that they shall not haue any hurt by the temptation to hinder his grace or their saluation Though they be subiect to temptations and suffer a thousand crosses yea die in them yet if they keepe the faith they shall take no hurt but the Lord will turne them to their good so that this may comfort and reuiue any perplexed and oppressed conscience in persecution and temptation Againe seeing this promise is onely conditionall and not simple but as it freeth vs from the hurt of the temptation we see they which pray for freedome from all temptations afflictions and persecutions haue no warrant out of Gods word if they put not in that caueat for euery petition must haue a promise in the word now there is no promise that a man shall be free from all temptations but onely from the hurt of temptations afflictions Then we must when we pray for temporal deliuerances pray onely with condition so farre as they shall not hurt our saluation and hinder Gods grace in vs. From the houre of temptation But how can this also be true that the long and bloudie persecution vnder Traian for fourteene yeares should be called but an houre of temptation Ans. First in regard of God to whom a thousand yeares are but as one day therefore fourteene yeares is but a short time Secondly in regard of eternall punishment in hell which we deserue this time of persecution is but a short time Thirdly in regard of the persecutions of Gods people Iacob serued twice seuen yeares for Leah and they seemed a short time to him by reason of his affection to her so the affections that Gods people haue to the Lord to his word and religion make them thinke many yeares persecution a short time Paule for his affection and loue to Christ thought eternall damnation but a yeare a short time So these in this Church thought this long and bloudy persecution a short time an houre for that loue they had to Christ and his Gospell and the glory of God and for this affection could haue bene content to suffer it longer The end why Christ vseth this phrase is to comfort this and al other Churches in persecutions by the shortnes of their continuance which is but an houre a short time Now though they last twentie yeares yet if we haue any affection to Gods glory and to his religion it will be but an houre a short time This consideration of the shortnes of time might incourage any man and arme him to endure any persecution crosse or affliction Besides this which I haue said note that in these words there is a prediction there is a prediction of a
The Papist though he seeme to make a great shew of loue to Christ yet he performeth no such thing for he parteth stakes with Christ and maketh himselfe to be his owne sauiour so that howsoeuer he pretend to be a most zealous Catholike yet he hath no true grace 2 The Temporizer he which altereth his religion as times alter And such is the bodie of our people and they are not ashamed to confesse it that they will follow the Prince and change their religiō with the time And this sheweth what men will do if Poperie come againe they may say they are good Christians but they shew themselues plaine Laodiceans 3 All such as follow Nicodemus that is which loue Christ but dare not come to him by day light such as thinke they may heare Masse and yet keepe their conscience to themselues halting betwixt God and Baal 4 Such as are mediators and pacificators and would make an vnion betweene vs and the Papists being perswaded that our religion and the Papists are all one in effect for the matter and substance of it and that all the difference is only in circumstance so they write and defend their opinion but let them pretend what they will zeale of Gods glorie or whatsoeuer be it neuer so much they are but Laodiceans A fift fort there is and who are they Luk. 16. Such as serue God and Mammon And where are they nay where are they not Lamentable is out time wherein men will needes be professors and yet how is all their time spent vpon care for this world The greatest part of their life and time is bestowed on that there is all their ioy care desire labour and studie let them say what they will so long as their care and studie is spent vpon Mammon they are very Laodiceans And such are the most part of our hearers they draw neare God with their lippes but their hearts are vpon their goods the whole heart is set vpon the world and the whole time of their liues is spent in this Who they are your owne consciences will tell you they are indeed Christians professors but lukewarme and worse then Christs enemies 6 They that heare the word and like it but in their liues giue themselues to sinnes blasphemie drunkennesse fornication oppression vsurie some to this vice some to that And euen in this very ranck I place those which professe religion but yet delight in the fond and irreligious fashions of the world vsing the new strange and monstrous fashions of apparell they spend so much time vpon their bodies that the soule goeth naked The world aboundeth with such now yong and old It is strange to see how absurd men are beyond all common reason in apparelling themselues so fondly whereas their garments shold put them in mind of their owne shame and nakednesse be no cause of glorying in them And the modest garments should shew the vertues of the mind now what do they else but shew the vanities and vices of our minds Now shall we excuse our selues though we be none of these not intangled with the sinnes of the world No we cannot We shall find wants of the feare of God of hatred of sinne of the reuerend regard and estimation of the Gospel which we ought to haue so as no man can say he is free from this nay euery man euen he that hath best grace shall feele in himselfe want of care and loue to God and his word Therefore we must with Iob lay our hands vpon our mouthes and say we are vile Well this being so now consider the iudgement threatened lay it before your eyes marke the end and recompence Christ will spue such out of his mouth that is cast them from God from Christ and his Church This threatning pertaineth to this age and therefore we must tremble and be ashamed and repent of this sinne left ere long we be spued out of his mouth Thus much of the examination of this sinne Now of the amendement of it Where note first the fault secondly the greatnesse of it thirdly the punishment that is a separation from the Church Now I will proceed further to shew that euen among vs as well as in other places this sinne is to be found that euery one may be the better acquainted with his owne state And this appeareth by diuerse signes First by common neglect of the duties of Religion which is manifested diuerse waies first though we come often and greedily to the Church yet very few profit in knowledge and fewer in amendement of life and many that profit in knowledge something do thriue in obedience litle or nothing at all How true this is I appeale to euery mans conscience This is an euident argument of great negligence in all sorts Take the bodies of our congregations they be as ignorant as any I know there be some which profit both in knowledge and practise but I speake of the greatest part Experience in diuerse occasions maketh this manifest The second token of this negligence is that few spend any time in reading of the word to search the Scriptures try whether it be as they are taught or not nay few will be at the cost to buy a Bible or if they haue one they will not take the paines to reade in it or to keep a constant course in reading of it daily A third signe is the prophanation of the Sabbath though many come to Church at the time appointed for publike worship and seruice yet there is no priuate sanctification of it at home but when the congregation is dissolued men betake themselues to their owne affaires profits delights and pleasures No such persons can possibly haue any great measure of knowledge or obedience and grace because they do not keepe times for this purpose By these signes it is plaine and euident yea palpable that there is great negligence in the duties of Religion Now where there is such negligence though coldnesse be wanting yet there is no heate and we are but lukewarme Gospellers Another sign of lukewarmnesse is this our religion stands on generals and reacheth not to our particular callings In the church we are good Christians but when we come home to the particular duties of our priuate callings where is religion then where is the practise of that we heare There is no conscience made of lying deceiuing oppressing no care of that good dealing which ought to be in men Al our religion is in the church and none at home Whereas if religion were in the hart it would shew some fruit in our liues as fire and heate cannot be hidden Although I doubt not but there be some of whom these sins take no hold yet there be many which professe that they be neither hot nor cold but in a meane between both and yet they will be partakers of the word and sacraments and when they see any haue care to obey they haue presently the name of
standeth in the holy place which is the temple and signifieth the Church Now the Pope sitteth in the midst of the temple of God and boasteth himself to be God chalenging to himselfe such authoritie as is proper only to God and vsurping such honour as is peculiar onely to God Therfore not in the heathen Emperors but in the Popes is this prophesie accomplished Another reason to proue that Antichrist which in this Reuelation is foreshewed to come into the world cannot be vnderstood to be the heathen Emperours is taken out of the seuenteenth chapter of the same booke for there the Angell interpreting to S. Iohn the mysterie of the beast that beareth the harlot which hath seuen heads signifying seuen hilles he declareth also that they signifie seuen Kings or principall estates or formes of regiment for so the name of King is often taken in the Prophets and specially in Daniel at which prophesie S. Iohn borroweth many phrases Of these seuen heads fiue he saith were fallen the sixt was then presently in authority and the seuenth was not yet come which seuenth was the monstrous beast Antichrist that was both the seuenth and the eight Now it is euident that this could not be vnderstood of the heathen Emperours for Nero the first persecuting Paynim was come and gone and Domitian another persecutor by whose tyrannie S. Iohn was banished into the I le of Pathmos where he saw and receiued this Reuelation was then in authoritie so that of the Monarchie or tyrannie of heathen Emperours this could not be vnderstood and of the Christian Emperours no man will expound it so that it must needs be turned ouer to the Pope for it can rest in no place else and being referred vnto him all the rest haue a very apt exposition For the citie of Rome and the dominions thereof hath had seuen principall states or formes of regiment the first state of Kings the second of Consuls the third of Decemviri the fourth of Dictators the fift of Triumviri the sixt of Caesars or Emperors and the seuenth of Popes Now fiue of these states or formes of regiment were fallen and abolished in Saint Iohns time the sixt which was the Emperours in his time was in place and the seuenth which is the Popes was not yet come which was the very beast it selfe the Romaine Empire reuiued and raised vp from the bottomlesse pit of hell into the vsurped tyrannie of the Pope And this is that beast that sometimes was of wonderfull great power and glory in the dayes of Augustus and some other of his successors but then much decayed as if it had not bene although in some sort it were but should be restored in the vsurped authoritie of the Pope that claimeth all the world to be his Diocesse which power commeth not from God but from the Prince of pride out of the bottomlesse pit But chiefly let vs consider that the beast although he be but one yet in the account he standeth for two for he is that seuenth head and the eight also And remember that the Pope challengeth double authoritie namely the power of both the swords the spirituall and temporall So that in this exposition all things agree most aptly Againe it is manifest in the Scriptures that Antichrist should deceiue the world with false doctrine vnder pretence and colour of true religion and therefore so often times the Scripture warneth men that they be not seduced by him which were needles if any opē professed enemy of Christ shold be that Antichrist For there is no likelihood that an heathen man a Iew or a Turk should deceiue any multitude of true Christians but he that vnder the pretence of the name of Christ seeketh most of all to deface the honour of Christ he is a subtle aduersarie and the very spirit of Antichrist as S. Iohn also in his Epistle doth testifie For in the second chapter speaking of those Antichrists which were the fore-runners of the great Antichrist he sheweth that they went out from the Church And in the fourth chapter he calleth them false Prophets and teacheth men how to know the spirit of Antichrist He that denieth Iesus to be Christ he that denieth that Iesus Christ is come in the flesh that is he that derogateth any thing from the honour of Iesus to be Christ and in his flesh to haue performed the ful worke of mans redemption as the Pope doth most blasphemously he is Antichrist and who so teacheth any such doctrine speaketh by the spirit of Antichrist For the testimony of Iesus is the spirit of prophesie Seeing therfore that S. Iohn accounteth Antichrist for one that is gone from the church for a false Prophet it is cleare that Antichrist is no heathē Emperor which was neuer of the Church nor yet a false Prophet that tooke vpon him to teach in the Church The same may be said of Mahomet who neuer professed himselfe to be a Christian nor yet a Prophet in the Church of Christ pretending to vphold the religion of Christ but an open enemie of the Gospel of our Sauior Christ altogether without the Church By these arguments I doubt not but all men may see that seeing Babylon is Rome and that the head of Babylon is Antichrist that he cannot be any of the heathen Emperours but euen the Pope himselfe And therefore I conclude according to my text that Rome is fallen if Babylon be fallen Now remaineth the last part that I promised to intreate of namely the cause of Gods so seuere iudgment against Babylon that he hath decreed her vtter ouerthrow and destruction which the Angel comprehendeth in these words Because she hath made all nations drunke with the wine of the furie of her fornication that is she hath deceiued all the world with false doctrine which he compareth vnto two kinds of vices whereby men are so deceiued that they loose all their right iudgement drunkennesse and fornication for as these two vices do allure men to commit them by coueting of vaine delectation that is in thē euen so Babylon hath inticed all men like another Circe to drink of the cup of her delectable errours and to commit most filthy fornication with her idolatrous religiō For of al other religions to the carnal man none is so pleasant as Poperie is in which be so many kinds of satisfaction to be obtained both in this life and after men be dead that there is no greater securitie for an hypocrite to sleepe in thē in the faire promises of Popery And that causeth so many willingly to embrace it and so loth to depart frō it because they would still continue without checke of true doctrine which calleth men to repentance amendment of life or else threatneth eternall damnation For howsoeuer it pleaseth them to charge the doctrine of the Gospell with cause of securitie it may easily be seene by comparison of it with the doctrine of Poperie whether is cause of securitie that which teacheth no
satisfaction but one for them that be penitent in this life or theirs that hath so many wayes to merit rewards and to satisfie for sinnes not only while men liue in the world but also for them that are already gone out of it And there is no wine so sweet to the tast of a carnall man as that which maketh him drunke with opinion of his owne righteousnesse as it is the nature of strong wine to make very cowards thinke themselues to be valiant champions and such is the cup of popish doctrine containing merits and satisfactions Againe when we consider that Antichrist should make men drunke with his erronious doctrine we maruell lesse how men could be so blinded and infatuate that they could not see and perceiue such grosse errors and manifest vntruths as are in Poperie For as they that are ouercome with the strength of wine haue lost the right vse both of their wit and of their senses euen so they that are drunke with the hereticall doctrine of Papistrie do grope in the cleare light of the Sunne and see not their owne deformitie though all the world beside crie out of them In like maner they that be ouercome with the vnhonest loue of harlots they haue their reason so imprisoned in corrupt affection and foolish fantasie that they are at libertie neither to see their owne folly nor to admit any wise and godly counsell So it fareth with those that the Babylonical Circe the Church of Rome hath allured by her inchauntments to commit spirituall fornination with her they cannot abide to heare the voice of them that call them out of that damnable estate so highly they please themselues in their owne misery as if they were in case of perfect felicitie This is the effect of their drunkennesse this is the effect of their fornication and this is the iust iudgement of God that they which haue shut vp their eares from hearing the truth should be deceiued with strong delusions that they might beleeue lies Furthermore by the names of these vices the Angell comprehendeth all other vices that follow drunkennesse and incontinencie For these crimes go not vnaccompanied for where either of them is commonly both will be and they haue either of them and both together their traine to waite vpon them and all these we see to haue ouerflowed in Rome the Westerne Babylon as she her selfe though she haue a brazen forehead and be past all shame cannot denie altogether And because of these so great and hainous inormities the iust sentence of God pronounced here by the Angell is come vpon her that she is now in her fall and decay as she was once in her ruffe and glorie But this especially is to be noted that the Angell here saith that she should deceiue all nations with the furie of her fornication For this is the great vniuersalitie that they make so great bragges of and would haue it to be a certaine note and marke of the Catholicke Church to be vniuersall Behold the Angell sayth here in plaine words that all nations should drinke of the wine of the furie of her fornication Where is then the vniuersall consent and vnitie of all nations in Religion that maketh a true Religion and yet vniuersalitie and vnitie be two great pillars of the Church of Rome And for my part I do not enuie her those markes which she challengeth of vniuersalitie and vnitie although we might stand in law with her for them but let her peaceably inioy them for they may helpe to proue her to be the false Church of Antichrist but they cannot make her to be the true Church of Christ. We see plainely that Babylon hath here vniuersalitie and vnitie for she maketh all nations to drinke of the furious wine of her fornication but the Church of Christ as he himselfe sayth is a small flocke and himselfe by Simeon is said to be a signe of contradiction a marke that is gaine-said of most men And here also is answered one great mightie obiection wherewith they thinke to choke vs That seeing the Church of Christ is the Spouse of Christ how could it be that Christ should forsake his Spouse and suffer her to continue in damnable errours so many hundred yeares Why Christ himselfe declareth that the deceipts and errours of false Prophets should be so great that if it were possible the very elect should be deceiued yea there should be such a miserable dispersion that scarce two true professors of his name should remaine together in one place and yet the holy band of vnitie should be in the head which is our Sauiour Christ for wheresoeuer the carcasse is thither the Eagles would be gathered And Saint Paule in manifest words declareth that the second comming of Christ should not be before there were a generall apostacie that is a departure from the true faith and Religion of Christ and that the sonne of perdition Antichrist were openly shewed And in this Reuelation how often is it said that Antichrist should deceiue all the world all nations people and tongues and that the Church of Christ should be driuen into the wildernesse out of the sight of the world and there remaine a space vntill she should be brought againe to light and open knowledge of all men As it is come to passe this day Gods name be therefore euerlastingly praised But because I haue occupied long time I will draw to an end for by that I haue said I trust it doth sufficiently appere that God according to his righteous iudgement hath determined vtterly to ouerthrow Babylon because she hath deceiued all nations with the wine of the furie of her fornication And now it resteth onely that I speake a word or two of the voice of the third Angell which is a consequent of this my text and serueth very aptly for the conclusion of my Sermon The third Angell followed crying with a loud voyce saying If any man shall worship the Beast or his image or receiue his marke en his forehead or in his hand or shall acknowledge any obedience or reuerence to him as willing to drinke of the cup of Babylons fornication the same shall drinke of the wine of the furie of Gods wrath which is powred foorth vnmingled into the great cuppe of Gods anger and they shall be tormented with fire and brimstone before the Lambe and his holy Angels and the smoke of their torments shall ascend for euermore and they shall haue no rest day nor night from extreame torments that worship the Beast or shew any reuerence vnto Antichrist The effect is in few words that horrible intollerable and eternall torments remaine for all them that now especially when Babylon is now discouered will haue any thing to doe with her damnable errours and pernicious doctrine for howsoeuer ignorance before her fall though it were inexcusable yet seemed to diminish the greatnesse of the crime now that her wickednesse is openly displayed no pretence can saue men from the
when a man keepeth this promise made in baptisme and performeth this condition to God and stipulation then he is faithfull to God when he breaketh it then he is vnfaithfull 1. Pet. 3. 21. Secondly the Lord he giueth his seruants many graces as faith hope loue repentance c. these he committeth to man to see how he will vse or abuse them 1. Tim. 6. 20. we must labour to keepe them to vse them well and this if we do to Gods glorie and to our owne good then we be faithfull to God else not as if a man commit a thing to be kept by another if he loose it or keepe it not well he is not faithfull to him Be faithfull As if he had said Thou hast made a promise in baptisme to keepe faith and a good conscience and thou hast had many graces promising to vse them well to keepe them in life and death be faithfull in persecutions afflictions keepe faith and a good conscience and then thou artfaithfull Against this dutie three sorts of men offend first they which though they haue made a couenant in baptisme to serue the Lord to keep faith and a good conscience yet liue in ignorance and securitie neuer seeking to know the Lord to vnderstand his will or to obey him yet these will brag of their good meanings though they haue no care at all to please God no care to keepe their couenant made with God and their stipulation in baptisme to him Secondly they which for a good while haue had faith and a good conscience and haue come to serue the Lord yet after long time fall away being entangled with the world with the profits and sinnes thereof and so leaue all and come to breake faith and a good conscience both these are vnfaithfull seruants and their reward if the Lord dealt in iustice with them is destruction and yet all men in a maner be of these two sorts they either liue in ignorance or fall away after a long time The third sort are they which professe a long time liue in faith and good conscience and be earnest professors yet in time of triall and persecution they will leaue all profession of religion to saue themselues Then seeing all these offend we must labour to know God to obey him to keepe his graces bestowed on vs to the end to liue and die in his seruice and to lose our life rather then any one grace which God bestoweth vpon vs. And I wil giue thee the crown of life Here is a reasoÌ„ to moue theÌ„ to go on in persecutioÌ„ to be faithful to the end HeÌ„ce the Papists gather that a man may merit heauen seeing there is promised a crowne of life Ans. It is called a crowne of life by resemblance for as men in a race first run and after they obtaine the crowne at the end of their race so men must first in this world liue godly run and finish their course after that they haue their crowne in heauen I answer againe this reward is not of the worke but the promise is made to the workers not to the martyredome but to the martyr which hath by suffering death shewed his faith in Christ it is not made to the passion or suffering but to the person suffering not for his suffering but to him as he is in Christ declared to be so by his suffering death So then that promise is not made to the work but to the worker and not for his work but for the worthinesse of Christ in whom he is a true member of the Church The vse then is that if we keepe this promise in Baptisme made before God his Angels and the Church we shall haue the reward of all which is the crowne of life in the kingdome of heauen promised to such as be faithfull to the end Let him which hath an eare heare In these words are the coÌ„clusion or last part of the Epistle Now in these three verses for the most part is a rehearsall of those things which Christ deliuered before in this and in the former Chapter Now seeing Christ the head and Doctor of his Church is most perfect in his doctrines both for matter and maner of deliuering the same seeing he repeateth againe and againe the same things and seeing Peter put them often in mind of their common saluation hence we note that Ministers may often repeate the same doctrine not onely the same matter but in the same maner and words So did Christ the head Doctor of the Church so may we or any preacher preach the same sermon againe in maner and matter not for to ease our selues but for the good and benefite of the Church as Christ seuen times repeateth the same doctrine to the good of the Church and common benefite of all The hearers then if they find the Preacher shall deliuer the same doctrine againe or often they must not find fault for then they might as well find fault with Christ himselfe who not once or twise but often repeated the same words In this eleuenth verse is a conclusion of the Epâ—stle to the Church of Smyrna and it hath two parts first a commaundement secondly a promise In the commandement first what is coÌ„manded secondly to whoÌ„ The duty commanded is to heare There are two kinds of hearing good and bad Here he requireth good hearing with faith and obedience not naked and bare outward hearing Then we see the true knowledge of the Gospell standeth in hearing with faith and obedience for we know no more then we beleeue and obey if we beleeue and obey nothing we heare and know nothing with sound hearing to saluation The second thing is to whom the commaundement is giuen to them which haue eares to heare for some are deafe some be liuely and hearing hearers They are deafe which heare onely with outward and bodily eares not affected in hart nor chaunged in life by the word they are good hearing hearers which are touched and affected by the word changed and renued in life by the same hauing not onely outward eares of the head but inward bored by Gods spirit in the heart Hence we learne two things first that election is not generall and vniuersall of euery particular man for there is was and shall be euer some deafe hearers Secondly we learne our duty that we must not onely heare the word and lend our outward eares but withall ioyne faith obedience and conuersion in life so heare that we be changed in life and turned to God else our hearing is fruitlesse nay to damnation The third thing is what they must heare What the Spirit saith namely that which is before in the former words deliuered by Christ. The principall things be these first that the Lord seeth and regardeth the tribulations and afflictions of his Church secondly that Gods Church and people being to suffer the crosse and afflictions must forethinke of it and consider of it before