Lectures Upon Revelation 1-3, Chapter 2 (1 of 4)
CHAP. II.
VERSE I.
VntoUnto 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, VntoUnto the Angell of the Church, &c. and after the commandement followeth the Epistle it selfe: These things, &c. to the eighth verse.
VntoUnto 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:Act. 20. 28. as Paule biddeth thē take heed to the flocke, of which they were foreign 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,1. Thess. 2. 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 onelyonly 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 hauehave) 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 hauehave 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 vsus to all duties of our calling, seeing Christ maketh this his reason to moue them to obey his admonition. So if we think and perswade our selues, that Christ is present in the midst of his Church, and withall guideth, blesseth, and protecteth the same, we cannot but be moued to walke as Enoch and Abraham did, with God euen as in his presence.
In this second verse is the second part of the Epistle,Vers. 2. which is the proposition, which containeth the very matter and substance of the Epistle. This proposition hath two parts: first, a commendation of this Church, especially of the Ministers, in the second and third verses: secondly, a rebuke or reprehension, in the fourth verse. First, the commendation is in generall, I know thy workes. Secondly, in particular, for particular duties, in the words following.
I know thy workes. Some expound it of workes of merciemercy, and liberalitie, but that cannot stand. But when he saith, I know thy workes, that is, the dealings and practises of the people and Ministers in their callings and affaires, I know them, they are open and not hid from me: and not onelyonly know them, but with approbation allow them: as in cōparing this with the fourth verse, where there is an opposition: Though I know thy workes, that is, allow them, yet I find fault in some things with thee.
Whereas Christ he knoweth,Vse. that is, approueth their works, wayes, dealing, conuersation and liuing, this may be a remedie against all secret and hidden sinnes. The adulterer, theefe, and murtherer wait for the night, when they thinke none see them, then they may as they thinke practise any sinne: so the tradesman he thinking no man seeth him, changeth and counterfeiteth his wares, and blearing mans eye, thinketh all is well. And the cause why there is such fraud, deceipt, guile, and iniustice among men is, because men thinke they can do it so, as none shall see them: they say, God regardeth and seeth not our dealing. Psal. 94. 7. But if men would consider, that though they can bleare the eye of man, yet they cannot hide it from God, seeing they be alwaies in his sight, this would make men make conscience of many secret corruptions and sins in their hearts. Whereas this knowledge is ioyned with approbation,Obiction. and so Christ approueth of their workes, some may aske, How can God approue of that which doth not satisfie his law, as the best workes of the most holy men of God, being stained with sin, do not?Answer. Answ. The Gospell reuealeth to vsus more then the lawe, being the second part of the word. Now the Gospell telleth vsus, that if a man will, and vnfainedly do his indeuour, to please God, to obey his will, if a man do this in truth, the Lord accepteth the will for the deed. So Christ here he approueth of their workes proceeding from a pure will and earnest indeuour, as perfect, taking the will for the deed.
But seeing Christ approueth their workes,Obiection. the Papists may argue hence thus: If God approue thus of men, then they hauehave no sinne: if they hauehave none, then a man may fulfill the law in this life,Answer. and so be iustified by works. Ans. Christ approueth not their or our workes simply, but in part, as they be his workes, proceeding from his spirit in our hearts▪ but as they proceed from our corrupt will, and be fruites of our flesh, he doth not. Againe, Christ approues them with pardon as they be pardoned, and if they were not so approued, he could not approue them at all. Christ sayth, I know your workes, that is, as proceeding from my spirit, and as pardoned, hauing the guilt taken from them.
Now I come to her commendation particularly, which is especially of the Angel or minister, in whom the first thing commended is this, namely labour: which is an excellent vertue, especially in the Ministers painfulnesse, diligence and labour, in guiding and gouerning the church ouer which they are set: and this vertue is worthy of commendation, as 1. Tim. 5. 17. he which ruleth well, is worthy of double honour. And Paul matched and preferred himselfe before all other Apostles, in this, that he laboured more then they all.
Seeing our Sauiour Christ commends this labour of the ministery,Vse 1. we see it is a worke of paines and diligence, if it be well done, and not of ease and idlenesse, as men commonly esteeme of it: else Christ would neuer commend it aboue all other works in the ministery.
Seeing Christ commends the Ministers,Vse 2. in being painful and diligent in teaching and gouerning, the people must be diligent in learning and obeying them. But men thinke, all is wel if they come and heare the word, though they take no paines to know and vnderstand it, they will not take paines to increase in the knowledge of Religion. And the want of this paines and diligence in the people, is the cause why the word is heard without profit. Men bestow all paines, care and diligence in worldly things, and yet take no paines in the principall, namely, that which belongs to their soules health▪ but if they would be commended of Christ, then they must vse diligence, take paines in hearing, learning, and obeying the word of God.
The Minister must labour to teach and to gouerne the people, ergo they must labor to obey and keepe a good conscience, and to practise religion. And as Paul laboured to keepe a good conscience: so must all men learne to know and vnderstand the word, and then to obey and practise the same. Secondly, Christ he commends their patience in bearing the crosse, which vsually followes the Gospell: and this is worthy commendation, seeing it is more then many of the Prophets performed. Ierem. 20. was exceeding impatient. Ionah being schooled in the whales belly, yet after that, all things falling not out to his mind, he was most impatient. But this Angel laboured, and withall ioyed in the crosse and persecution. As he did, so must Ministers labour to publish the Gospell: and because the crosse accompanies the Gospell, they must be armed against persecution, with patience they must endure all crosses, as Luke 8. 15. the good ground brings forth frutie with patience. The practise of Religion and patience must go together.
Now Christ ioyneth these two, labouring in his calling, and patience, together, & seuereth them not: first, because before the fal, man could do all his dutie without trouble, with ease and ioy: but since the fall, we being corrupted can do nothing but it is a trouble to vsus; and God set this marke on our sinnes, that all our duties should be troublesome, and our callings should hauehave crosses and calamities ioyned with them. Secondly, because as the Ministers labor to increase in the people knowledge, and to do their duties: so the diuell labours to hinder them and to stay them, therefore they must not onelyonly labour, but be diligent to striue with patiēce. So Paul 1. Thess. 2. he wold hauehave come to thē, but Satan hindred him. Now as Christ ioyneth these two in the ministery, so in all callings these must go together, both in particular callings of the church and of the common wealth. First, we must know the duties of our callings: secondly, we must labour in patience to practise them with diligence: and withal we must know, that in the doing of our dutie there is also ioyned affliction, therefore we must be armed with patience, to vndergo all crosses and afflictions in our callings: we must (though afflictions come) obey the commaundement of God, inioyning vsus trauell and labour in our callings, and rely on his promise, that he will blesse vsus in our callings, if we labour diligently and be patient in afflictions. We must not thinke we may leaue our particular callings because of troubles and afflictions, but we must faithfully continue in them, and with patience endure afflictions, and then Christ shall conmmend vsus, which is better then all the things in the world: his commendation is better then any man can giuegive. If he commend vsus, then we are happie, though all men speake ill of vsus. But if we neglect and contemne our callings, and will not go on because of afflictions, but leaue them for want of patience, then instead of commending, he will discommend and disgrace vsus: and then what will it help vsus though all men speake well of vsus?
And thou canst not beare, &c. Now followeth the third particular worke or vertue, for which Christ commends the church of Ephesus. And how thou canst not beare them which be wicked. Here he commends her seueritie against wicked men, that is, such as liued offensiuely in life or doctrine, maintained any manifest heresie or errour. The church of Ephesus could not beare such, but esteemed of them as a burthen which she could not beare, but sought to be disburthened of.
Hence we see,Vse. that it is necessary for wicked men to be seuered from the church, and she must be purged of them. So in all ages it was practised, the Church sought to be disburdened of wicked men, as when Cain had slaine his brother, Genes. 4. the Lord cast him out frō his face, that is, that place where Adam & his family assembled to worship God. So saith Ieremy, the wicked must be taken away. Ier. 15. If thou wilt turne and separate the wicked, & the vile, then thou shalt be as the Lords mouth. 1. Cor. 5. where the incestuous person must be giuen vntounto Satan. All these places proue, that wicked men which be offensiue in life or doctrine, must be separate from the church, she must be purged of them. It is necessary the church should be purged of these wicked men: first, because they defile the worship of God, and infect it by their wickednesse, whereas they which worship him must be holy as he is holy. Secondly, least the church be defiled & infected by their wicked doctrine and life, for they be as sowre leauen which wil soone infect the whole masse of dough.
By this we see a manifest and common fault in our churches,Vse. wherein wicked men are not only suffered to liue, but to receiue the sacraments, and heare the word preached, as though they were good: yea though many of thē want knowledge, be cōtemners of the word & sacraments, many be tainted with drunkennesse and vices, which accompany that …. But such as want knowledge or be wicked men in life or doctrine, ought not to be suffered to preach to the people, and receiue the sacraments: therfore we must seek al good meanes to disburthen the church of them. Secondly, seeing they sought to be disburthened of them, we see Christ hath giuen his church iudicial power to disburthen her self of wicked mē, to excommunicate and cast them out of the church, from receiuing the sacraments: she could not beare them, but sought to be disburthened, which she would not vnlesse Christ had giuen her power to do it.
Obiect. But some hold, that wicked men must not be cast out of the church, but must be suffered to liue in the church, and proue it by Marke 13. 30. the tares must be alone till the end. Answer. But here in the parable of the tares, Christ speaketh not of the church to be purged by Magistrates, but of the vniuersall purging in the last day, and that not by men, but by the Angels.
2. Obiect. Luke 14. 13. Christ bids them compell all in the high wayes: now if all must be compelled, then none must be exempted and cast out of the church. Answ. Christ speaketh not of compelling them to the sacraments, but onelyonly to the preaching of the word▪ they must come and heare that; yet this proues not that men wicked and offensiue may not be suspended, barred, and excommunicated in regard of the sacraments and seales of saluation, which must be giuen to them onelyonly which hauehave faith and repentance.
Quest. Seeing wicked men must be seuered from the church, hence a question ariseth: how farre forth a man may conuerse with them, and keepe company with them which are offensiue in life and doctrine?
Answ. Euill men must be considered, first, as they be members of a commonwealth, towne, or citie: secondly, as they be members of a particular church by tolleration. Now as they be members of a commonwealth, citie or towne, we may conuerse with them in outward things and ciuill affaires, as buying, selling, &c. we may make outward ciuill peace with them, though they be wicked, as Paul biddeth vsus hauehave peace with all men, as farre as it may stand with the honor of God and good of the Church, and societie wherin we liue. In this ciuill societie we may performe outward ciuill dutie of louelove and ciuill courtesie. Tit. 3. 2.
2 As a wicked man is a member of a particular Church, we may liue in it with him, for we may not because of him leaue that Church, but still liue and abide in it. So Christ though the Iewes and their Doctors were wicked men, in life and doctrine hypocrites, yet he liued still among them: but so as we seeing their wicked life, allow not of it, but be grieued with it, as the Sodomites grieued the righteous heart of Lot. Nay, although they be admitted to the supper of the Lord by the fault of the Minister, yet we must and may continue among them in the Church. So did Christ, he liued among the Iewes, communicated among them in eating of the Passeouer, and receiued the Sacraments among them, though they were corrupt in life and doctrine. And the reason is, because if thy conscience be good, it cannot be defiled by another mans ill conscience. Yet though we may do these things with them, yet two things are vnlawfull: first, we must hauehave no priuate or familiar companie with them. (1. Cor. 5. the tenth and eleuenth verses.) Secondly, no speciall familiaritie. We must not barre them of generall duties, but of speciall familiaritie onelyonly. For by that meanes a man doth not onelyonly countenance their persons, but alloweth of their sinnes.
This then condemneth them which are of that nature,Vse. that they can fit and frame themselues to all companies, to the humours and disposition of any companie: but if there be any openly wicked in life or doctrine, we must not keepe any priuate companie with him, shew him no speciall familiaritie, but withdraw our selues from such, as burdens to vsus.
And hast examined them. This sharpe dealing of the Church of Ephesus hath 2 parts: the first, is examination: the second, cō demnation of the false Apostles. The first part is the discouerie of these false Apostles. The second, the opposing of her selfe against them being discouered. The discouerie of the false Apostles teacheth two points: first, that God hath giuen to his Church, and to the Ministers and members of it, speciall grace and wisedome, an excellent gift of discerning. 1. Cor. 2. 15. 1. Cor. 11. Spirituall men, endued with the Spirit of God, can discerne of the Lords bodie and bloud, betweene bread and wine in the Sacrament, and common bread and wine. 2. Cor. 13. Proue your selues: shewing, that the Church and the members thereof, hauehave power, and the gift of wisedome to try whether they hauehave faith or not. 1. Ioh. 5. Trie the spirits. And here she hath power to discerne of false Apostles: and by this gift the Church of God differeth from all other societies of men: no societie saue the Church of God hath this gift to iudge betweene good and bad, truth and error, true Apostles and false Apostles. Secondly, we gather hence, that the Church of God can iudge whether a Church be a true Church or not. Some men it pleaseth to call this to question, nay, to deny that there is any Church in England, but call it the synagogue of Satan, and say there is no ministerie in it, no word, no Sacraments. Now seeing the Church of God can iudge of vsus in England: and the churches in Germanie, in Scotland, & other Euangelicall and reformed Churches, iudge the Church of England a true Church: it is so, though they deny it. For we must rather stand to the iudgement of one or many particular true churches, then of any one priuate, or of many men. Yea seeing the church of God can iudge of false Apostles, it hath also power to iudge of Scriptures, to iudge which books be canonicall, which are not. And that which the church of Rome saith is false: that the Church indeed can iudge, but as it hath authoritie from their Church. This Church of Ephesus had this power long before Rome was in such name, nay, it was in this time of Iohn of farre greater name then Rome, and more famous and excellent.
The second point: in what things this discouerie of false Apostles consisteth: in what this iudiciall action standeth, which God hath giuen to the Church. It standeth in two things: first, examination of false doctrine and false teachers. Secondly, condemnation of thē after examination. For the first, he saith, And hast examined: for the second, and found them lyers. To come to this examination, the Church of Ephesus had a gift of examination,Qu…stion. and did examine false Apostles and their doctrine. But how may a particular Church examine a false Apostle and his doctrine?Answer. To do this, the man or Church which would do it, must first prepare themselues, and make them fit to examine: and in this preparation must hauehave an humble heart and lowly spirit: for God reuealeth not his will to proud men, such as hauehave high minds in their conceit. And in this humbling of himselfe, he must cleane renounce his owne wit and reason, and in regard of himselfe become a foole in his owne reason, if he will be wise in the word of God. After this preparation he must make prayers to God in his spirit, that the Lord would reueale the thing to him, and that he would open his eyes by the meanes vsed, to iudge of truth & falshood. Luk. 11. Iam. 1. 5. In the next place he must labour throughly to know and well to conceiue of their false doctrines: he must seek to vnderstand them, their grounds, the differences betweene them and the truth. For it is a fowle fault to propound a mans error, and not in that meaning he propounded it or gaue it. They must further proue and trie whether the doctrine be of God or men. To do this, he must come to the word of God, which must be iudge in the matter, not a dumme letter, as the Papists hold, but the true iudge in all matters, and most sufficient. Esa. 8. 19. 20. Ioh. 5. Search the Scriptures. Only the Lord must be iudge in his owne matters, he must giuegive sentence, and no Angell, Saint, or man. Now this he doth in the written word: therefore they must search whether such doctrines be contained in the Scriptures, or can by necessarie consequence be collected out of them. They must after all this looke to their liues: for it is not possible that a false Apostle should lead a good life. We must looke on his faith and repentance, and the fruites of them: for though he may bleare the eyes of the world, yet if his life be well sifted, it will appeare by his faith and repentance he is but an hypocrite; and therefore Mat. 7. Christ biddeth vsus trie them by their fruites. A bad tree cannot bring good fruite: but if a man trie and tast them, though they appeare beautifull to the eye, yet we shall find them to be but hypocriticall. and this is a iudgement of God vponupon such, that they shal be descryed by this one marke, by their liues and conuersations.
If they teach false doctrine they hauehave liues answerable, they cannot but liue accordingly. There was neuer any which was a famous hereticke in the Church, but his life was stained with monstrous sinnes, as the historie of the Church declareth.
The second part of the discouerie is, condemnation or sentence against them: for after she had examined them, & finding them not that they seemed to be, she pronounced them to be false Apostles and lyers. Note; she calleth them lyers, vseth sharp speeches and yet sinneth not seeing Christ commendeth her: so Ministers to shew their hatred against vice, may vse sharpe speeches; not to raile or taunt, but only to shew our hatred and misliking of sinne. So Iohn Baptist calleth them a generation of vipers: Christ called Herod a Foxe, Paul the Galatians fooles.
In that she calleth them lyers,Doctrine. it sheweth three things: first, that they spake falsely, and deliuered that which was vntrue: secondly, that they sinned of knowledge: thirdly, that they did it of malice, to hurt and deceiue the Church: for these three be the properties of a liar.
Againe, here we see that which Paul (Act. 20.) foretold by the spirit of Prophecie to be fulfilled, that among the Ephesians should arise lyars on them, which professed the Gospell with them.
Againe, if men in the daies of the Apostles (they being yet aliue) durst so take on thē Apostolical authoritie, to cal thēselues Apostles and were none: no maruell if the Pope of Rome durst sixe hundred yeares after them take this vponupon him, and say, he is Peters successor, to take on him Apostolicall power, to allow of those bookes for canonical which are not, and to make them▪ as pure Scripture which are onelyonly 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 vnderunder 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,Vse. 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 louelove 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,Vse 2. 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 hauehave such to liue in his church, to make his owne seruants to louelove him more, to trie who be sound professors, and to bring iudgement on the wicked: these should not make vsus discouraged, but more to louelove 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 louelove in his heart, & so in the midst of trouble giues him a speciall tast of his merciemercy. 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 onelyonly way to oppose our selues against persecutors, such as iniury or wrong vsus, 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 hauehave 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:Vse. we must labour to hauehave the true word of God, to maintaine the glory of God and true Religion. Is this so? Then eueryevery 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, hauehave 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 onelyonly 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 hauehave 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,Vse. so the people also must labour for the name of Christ, eueryevery true member of the church must labour to know & vnderstand that doctrine which is deliuered out of the word. Christ bids vsus 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 hauehave 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, eueryevery 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 eueryevery man must labour to edifie those which be fellow-members with him of the same church, in faith, hope, louelove, 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,Vse. 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 hauehave had the Gospell long time preached, we hauehave 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 vsus by persecution, or false teachers. Then let vsus 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 hauehave 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 louelove: that is, the Church and people of Ephesus, the Angel and the people, hauehave lost that louelove 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 louelove to decay, that now it was not so feruent and plentifull as before.Obiection. Ob. Christ commendeth her zeale against false Apostles.Answer. Answ. It is true, she had now zeale and louelove, 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 louelove.
If God had something against this Church:Vse. then now he may iustly hauehave against all particular Churches in the world, especially against vsus in this land, seeing we be in her estate. A great part neuer had louelove of Christ, and many hauehave fallen from their first louelove. That some hauehave 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 louelove of Christ and religion,Mat. 24. but are louers of themselues, of this world,2. Tim. 3. honour, riches and pleasure. Now then if Christ had something against these Churches for losing their louelove, much more may he hauehave against vsus, who neuer had true louelove 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 louelove 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 louelove to God and religion, it argueth they louelove not God: for if they loued God, they must needes louelove their neighbours: these going together. But men practise their callings with the louelove of themselues, of honour, riches, and pleasure; no louelove to God, no louelove to religion. This should moue vsus to stirre vp our hearts to labor to get true louelove of God, of religion, and of our neighbour, that Christ hauehave no action against vsus. For if a King or a mightie man shold hauehave an action against vsus, especially being iust and good, it would make one quake and tremble: but we hauehave euen the King of heauen and earth to deale with, he hath an action against vsus, then it is best to looke about vsus. This Paule vrged to Timothy, 1. Tim. 4. 16.that he would go beyond himselfe, & abound in feare, louelove 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 louelove. 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 pleaseth his maiestie to make vsus his children which truly beleeue in Christ: and this is the fountaine of all grace, louelove, and fauor. Now if grace be taken for this fauor of God in Christ, thē though the outward signs and sensible feeling of Gods fauor in Christ may be lost; yet grace, that is, Gods fauour in Christ, cannot be lost. A father by some offence of his child may not shew signes of fauour to his sonne for a time, but rather his anger by words or stripes: yet for all this he carieth a fatherly mind to him, not purposing to disinherit him. So when a true child of God sinneth, he then feeleth not the fauour of God, for he turneth his countenance frō him for a time, yet not so that his fauor is wholy lost, but he still keepeth it towards vsus, not purposing to disinherit vsus in Christ: but is still our father, and we his children. Secondly, grace signifieth not onelyonly Gods fauour, but the gifts of grace, as faith, hope, repentance, &c. which are bestowed on them which beleeue. Now these graces be of two sorts, some necessarie to saluation, without which we cannot be saued: for without faith no man can be iustified, sanctified, or glorified. Now from true faith proceedeth true hope and louelove, which three graces be especially necessarie to saluation, and especiall graces of Gods spirit. Secondly, there are other graces which be profitable and needfull, yet not necessarie to saluatiō: as feeling of Gods fauor, ioy and alacritie in inuocation of Gods name, feare, ioy, &c. and these are not so necessarie, but that a man which hath them not may be saued. Now then the three first, faith, hope, louelove cānot be lost finally or wholly, being necessarie to saluation; but the other may: faith indeed may be weakened and wounded, but neuer lost wholly, but in part and for a time; and so it is said here of the Church of Ephesus.
First, that grace cannot be lost wholly and finally, these reasons proue, Math. 16. 16. Christ promised Peter, and in him the whole Church, that the gates of hell should neuer preuaile against him: for when he saith, they shall not preuaile, the meaning is, they shall shew very much strength, but shall not ouercome or preuaile against the Church. Though she may be foyled, yet neuer ouercome. The second reason is, if it were possible he should deceiue the elect of God. Mat. 24. 24. Christ taketh it for graunted, that they which beleeue, which are truly iustified and sanctified, cannot fall finally, & so loose their faith. Thirdly, Ioh. 10. 28. Christ saith, his sheepe shall neuer perish. But they answer: that so long as they remaine the sheepe of Christ, they shall not perish: but Christ cutteth off that obiection, saying, no man taketh them out of his hand, they shall not be able by their naturall corruption to fall, nor any man can take thē out of my hands. The fourth reason, is Ioh. 3. 36. He that beleeueth hath eternall life: they say, hopeth: but he which hath it in hope truly, he cannot loose it, seeing hope cānot make a man ashamed, Rom. 5. 6. and hope is grounded on faith, Heb. 11. 1. Rom. 8. 30. whom God predestinateth, he calleth, iustifieth, sanctifieth, and glorifieth. Now if he which beleeueth shall be iustified and glorified, then he cannot fall away: for he which falleth finally, shall neuer be glorified. Fifthly, in the end of the chapter, he saith, nothing can seuer him and the church of the Romanes from the louelove of Christ, ergo not fall finally: for then they may be seuered. Sixthly, Rom. 11. 29. Gods gifts of saluation are without repentance, that is, the peculiar gifts of his spirit necessary to saluation, are without repentance. They say, God for his part repents not, but man reiects that grace whereof God repented not: but this makes Gods will subiect to the will of his creature, and makes man to rule God, to obey mans wil: seeing they make mans will to rule Gods will; man wils a thing, God wils it not, yet mans will must stand, which is absurd. A seuenth reason, 1. Ioh. 3. 9. he which is borne of God sinneth not, or cannot sin, because the seed of Gods word is in him. Now in the first chapter he saith, that he which saith he hath no sinne, lieth. Iohn then meaneth here, that he which truly beleeueth, sinneth not, that is, sin ruleth not in him with whole consent, but in part. And man being partly flesh & partly spirit, as he is regenerate, sin proceeds not from him but as he is flesh. They answer: so long as he abideth borne of God: but when he ceaseth to be borne of God, he sinneth then with ful consent: but he cuts of that cauil and saith, Neither can sinne, seeing the seed of the word working by the spirit of God, makeh him continue that he cannot so sinne. Eighthly, If a man may fall wholly and finally, then he must be cleane cut off from Christ: for he must first be cleane cut from Christ, hauehave no coniunction with him, before he can loose grace wholy. Now if a man should be so often cut from Christ, as he looseth grace, then he should be often cut off, and often reunited to Christ: and if he should be so often reunited to Christ, thē he should be so often baptised, for baptisme is the sacrament of incision and ingraffing into Christ: but that is absurd, that baptisme should be any more then once administred: ergo a man is but once ingrafted, but once vnited to Christ; and so cannot be reunited, and neuer fall. The last reason, We pray, Leade vsus not into temptation: that is, suffer not Satan and sinne wholy to preuaile, and to conquer vsus. Now in eueryevery petition there are two things, first a commaundement to pray: secondly, a promise that we shall be heard: therfore seeing there is a promise in the word that no true child of God shall be wholly conquered of sinne or Satan, no true child of God can finally fall away.
Against these reasons are brought diuers arguments, and they are of three sorts: first, testimonies of scripture: secondly, examples: thirdly, equity. For scriptures they alleage these places. First (Exod. 32. 33.) Moses prayeth to God that he may be blotted out of the book of life: therfore he which is the true child of God may perish finally. Answ. His petition must be vnderstood with condition; if it be possible: and so Christ; let this cup passe if it be possible: else Moses should pray for that he knew was not possible, and so against his owne knowledge: for he knew it could not be that one priuate man should die for the people, or suffer eternal punishment for them. Againe, Moses in that petitiō doth principally shew his zeale and earnest louelove he bare to Gods glory and the good of the people, in that he neglected his owne life, and desired that rather then God should want his glory, and they perish, he should rather die (if it were possible) eternally. So Paul desired to be accursed that the Iewes might be saued.Rom. 9. 3. Againe they vrge, If the righteous turne from his righteousnes, he shall die, ergo a righteous man may perish. To these words I answer,Phil. 3. 9. there is a double righteousnes, one of the outward action, another of the person: the first is, when a man keepeth the whole law outwardly, in respect of men: the second, in that a mans person is righteous by Christs righteousnesse before God. A man may hauehave the first, and yet be an hypocrite, and so it is meant here of the first not of the second, by which mā is in deed righteous before God. Ans. 2. It must be vnderstood of them which esteemed themselues righteous, they pleaded that their fathers sinned, & they were punished: so that they pretended they were iust, but were not so indeed. Another place is Luke 8. 13. there be some which beleeued for a time. Ans. There are three kinds of faith, as also of beleeuers, historicall, temporall, and true sauing faith: in the first is knowledge & assent to the word, yet no great ioy or reioycing: in the second is also ioyned ioy and reioycing to the assent with approbation: but in sauing faith there is also apprehension of the promise of God to our selues, which is not in the other.
Now as of faith, so of beleeuers there be three kinds: one, which knoweth the word, and giueth assent to it, yet hath no great louelove or liking of it: the second, he loueth it, reioyceth in it, but apprehendeth not the promise: but the third, he beleeueth, loueth, and apprehendeth the promise. Now the two first may fall away, but the last cannot fall away: and Luke is to be vnderstood of the two first, not of the last. But they obiect and say, there is but one God, and one faith, therefore all faith is one. Phil. 4. Answ. That is, there is but one faith, one doctrine of saluation, and one religion: so faith is vsed in the word, and so it must be here vnderstood. Secondly, they proue it by exāples, as first of Adam: secondly, of Dauid. Adam he had grace sufficient, yet he in his innocencie fell from God, therefore much more we which hauehave not so much grace as he had. Ans. Though he had greater measure of grace, yet we hauehave more certaine and sure priuiledges of grace then he had: first, he had his grace by creation, we by redemption, which is greater then creation: secondly, he had the first grace not the second: but we hauehave the first grace and the second too by promise, which preserueth vsus in the first grace, Phil. 1. 6. 2. Thes. 1. The Lord is faithfull to establish vsus, & to keepe vsus from euill. God giueth the first grace to beleeue and repent, and the second to make vsus to continue in the same. They obiect, Dauid fell from grace by two great sins: one of adulterie, the other of pride. Answ. He fell grieuously, and the graces of God were sore decayed, weakned and wounded in him, not cleane extinguished: for then he should hauehave contēned God, his word and religion, & despaired of merciemercy, which he did not. This sheweth, he had the remnants of grace in his heart still, though weakened and wounded. Ob. 1. But he prayeth God to create in him a new heart. Psal. 51. therefore he had cleane lost grace. Answ. Dauid speaketh there as he felt himselfe, not as he was in respect of God, for he felt in his conscience much trouble, and Gods wrath against him. 2. Ob. But he repented not of a whole yeare. Now, no repentance, no pardon; and no pardon, no grace. Answ. The gift of repentance was in him when he fell, and after, but the practise of it shewed it selfe not till that time that the Prophet came to him, he wanted not repentance simply, but new repentance in practise for that fact. Their third argument is from equitie of nature & common reason: a child of God may become the member of an harlot, now one cannot be the member of God and of the diuell, therefore a man may fall finally. Ans. There be three sorts of mēbers, a dead, a decayed, and a liuely member: the first is as a leg of wood or brasse: the second, as an arme or leg taken with a palsey: the third, a mouing and liuely member, as an hand sound and ready to moue. So in Christ there is a dead mēber, which is only in shew, not in deed: secondly a member decaied, dying but not dead, as a man by sin taken with a spiritual palsey which can not feele grace flowing frō Christ: thirdly, a liuely mēber which feeleth and liueth in Christ. Now a liuely member of Christ, can not be the member of an harlot: but a decaied member, which is in the midst betweene dead and aliue, that is the member of Christ and the member of an harlot; but being not dead but dying, shall be quickned againe: so a man is made the member of Christ spiritually, but the member of an harlot by carnall maner. They say further, if that men be so certaine of their saluation that they cannot fall away, then this shewes there is no need of the word, no need of preaching and exhortation. Ans. Though a man be certaine he cannot fall away, yet preaching and exhorting hauehave their vse, not onelyonly to worke grace, but also to make men constant in grace, and to perseuere to the end: and though a man be certaine of his saluation, yet he must vse the meanes. Paul (Act. 28.) he knew that not one in the ship should perish yet there must not one go out of the ship. Esay (38) tels Hezechiah he should recouer, but he must vse the meanes, and so he did. But say they, this doctrine maintaineth grosse securitie, to teach that men are sure they cannot fall. Ans. There is a double securitie, one of the flesh, when a man giues himselfe to the pleasures and profits of this world, hauing no care or conscience of his owne saluation: secondly, there is a securitie of faith, when one relieth wholy on Christ in the matter of saluation. Now seeing that doctrine maintaines securitie, not of the flesh, but a spirituall securitie of faith and peace of conscience, it is not to be disliked, for it is a mans chiefe felicitie, when a man in life and death relieth wholy on Christ. Thus the answer to the question, is, that a true beleeuer cannot loose faith, nor fall away from grace wholly or finally, but in part, and for a time.
Seeing this decaying of louelove was in this famous Church founded and preserued by the Apostles,Vse 1. then much more is it rife in our Church, seeing we hauehave not the like measure of grace that they had: then we must looke to our selues, see how we decay in louelove to God, and to our neighbour; if we do, then we shall find that after long profession we hauehave decaied much in louelove. And if we can excuse our selues, yet take heed of it: for seeing this famous Church was subiect to it, it cannot be but we are. As we see water which is once hot, if it be cooled, it will be more cold, and freeze harder then that which was …euer warme: so he which hath bin indued and inflamed with the louelove of God and his neighbor, and after waxeth cold, he wil be worse then he which neuer had that heate. The Hawke while she is fit to catch the prey, and liuely to flie well, she is set on the hand of the King and Nobleman; but if she be old or dead, then she is cast off, or to the dung-hill: so when we louelove God and our neighbour, with alacritie and chearefulnesse, then we are on Gods right hand, in his fauour and louelove; but if we die and decay in louelove, then we are in the ready way to be cast off, and cast away. Our louelove to God is like a litle fire or flame: then we must not quench it and cast water on it, for that puts it out: so our sinnes they be as water, nay eueryevery sin we commit it as a dish of water cast on the litle fire of our louelove, and by it we do what we cā to put out the fire of Gods grace: but we must do as the Priests did, who kept the fire on the altar, neuer let it out, but fed it continually: so we must cherish and preserue this fire, and carie wood to this fire dayly: secondly, we must stirre vp the grace of God dayly in vsus, as we would lift vp fire and blow it. Thirdly, that it may increase, we must exercise the workes of faith, louelove, obedience, repentane, and godlinesse. For without these our louelove to God and man, will soone decay and waxe cold.
2 Remember therefore whence thou art fallen. In these words Christ as a faithfull Pastor of our soules, prescribeth a most soueraigne remedie against the former vice, namely, decay in louelove.
Now out of this, that Christ rebuketh not the Church of Ephesus, but withall giueth a soueraigne salue for that sore, we learne that the doctrine of the law whereby sinne is reproued, is to be taught; but withall the Gospell must be preached, seeing in it alone the remedie is to be had. Then must we imitate Christ: that is, preach the law in precepts and threatnings: and then the Gospell, seeing the law sheweth only the wound, the Gospell the remedie.
The general vse of this remedie standeth in answering to two questions:Vse. the first question is: A man is called effectually to beleeue and to professe the Gospell: but after his conuersion, by the diuell, the world, or his owne corruption, he sinneth and woundeth his conscience, how shall he recouer his owne estate? Ans. He must remember from whence he is fallen, and do his first works. The second question is: A man hath liued in ignorance, after his owne lust, neuer called effectually, but now he is touched in conscience for his wicked life, how shall such an one be reconciled to God, and escape his iudgements? Ans. He must (saith Christ) remember from whence he is fallen by his first father Adam, and by his owne sinnes: secondly, he must repent of his sinnes past: and lastly, he must do his first workes, to which he was bound by the law of nature, and by the morall law of God.
Now in particular of the remedie. It containeth three parts: the first, Remember whence thou art fallen: the second, And repent, and do thy first workes: and in the end is a reason to moue them to do these duties: or else I will remoue thy candlesticke. The first part, remember: that is, remember, examine thy selfe thorowly, that thou maist see thy decay in thy louelove: and after that thinke on it often, and ponder it in thy heart. So that these words inioyne them two duties: the first, to examine themselues: the second, to consider of their estate.
1 Examine: that is, enter into a diligent search of thine owne heart, search thine owne particular wants, especially this one want, thy decay in louelove. Secondly, she must after examination, often thinke of her owne wants, and often lay them to her owne heart.
Hence we see it is a dangerous thing for any Christian,Vse. 1. not to know his estate, not to be acquainted with his owne wants: Ier. 8. he blameth the people for this sinne: none among them said so much as What hauehave I done, none examined or considered his owne estate and wants. In the dayes of Noah they knew nothing till the floud came on them, they neuer looked to their owne estate, or regarded and considered Gods iudgements, or their owne sinnes and wants. And in our time this sinne is too common, not one of a thousand examineth his life, considereth his owne wants and sinnes: nay, now if a man turne his eye to see his owne sinnes, why then this is a meanes to worke melancholy in a man: and so most men flie this, which is so necessarie a discipline.
We see it is a speciall dutie of them which liue in the church,Vse 2. to be acquainted with their owne estate, to know and often consider their owne wants and sinnes: Zach. 2. When he beginneth to preach repentance, he biddeth them search themselues, or fanne and winnow themselues, as a man would search for a litle thing in an heape of chaffe. Then we must search our selues diligently and narrowly, yea the least thing in vsus, as Zacharie biddeth his auditors. And after that we find wants in our hearts, we must consider of them seriously: for no man can repent truly till he know his owne estate throughly: then we must often consider it, and be well acquainted with it. Psalm. 119. vers. 59. I considered my waies: that is, I entred into my selfe, and finding mine owne wants, then I turned me to thee.
And here we see the very cause why so few repent truly, because they remember not whence they be fallen, and know not their owne estate. The second part is, Repent: first, when thou art well acquainted with thine owne estate, & knowest thy wants and sinnes; then in the second place repent.
In handling of this dutie, note fiue points: the first, what repentance is: the second, how it must be practised: the third, who commaundeth it: the fourth, who must practise it: the fifth, for what end. Repentance is first properly for the place of it, in the mind of man: for it is, after some folly, ouerslip, or error, to be better aduised, which is proper to the mind, and therfore repentance is properly of the mind. Againe, it is a change in the mind, as of an euill mind to become good, a turning from sinne to grace, from all sinne to God. Act. 26. 20. Now this turning from sinne to God standeth in a purpose and resolution, whereby a man by Gods grace purposeth to turne from all sinne, to serue the Lord and cleaue to him, in obeying his commaundements. First then there must be a purpose in the mind, from which proceedeth a turning of the whole man, in will, affections and action: which is the principall thing in repentance, namely the turning of the whole 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 louelove 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 merciemercy, or iudgement: in merciemercy he cometh, when he testifieth his presence to them by shewing merciemercy: as when Christ in spirit came to the old world, and preached to them (as Peter saith) an hundred and twentie yeares.1. Pet. 3. 19. 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 merciemercy.
Out of this first generall threatning,Vse. 1. we may learne this one thing, when any people or Church liue in any one sinne, or decay in louelove 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 hauehave decayed in our first louelove, since we heard the word first, we for the most part want louelove 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 merciemercy: yet for all this, what man is it that prepareth to meete the Lord? So that he may iustly say, we do decay in louelove: that, it is most true of vsus, that the Lord hath bene long coming to vsus 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 vsus, he would hauehave vsus 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 vsus.
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, eueryevery priuat man. First, concerning the minister, if he decay in louelove 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 hauehave their callings and gifts to remaine, they must not liue in any one sin, decay in louelove 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 onelyonly meanes to continue their callings and gifts. The second thing is, concerning a church or people: if any church or people decay in louelove 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 hauehave all cause to feare, that our sinnes hauehave deserued the Gospell should be taken from vsus: for in most men there is great decay in louelove, 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 eueryevery priuate man: eueryevery priuat Christian, now a daies decayeth in louelove 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 louelove decayeth, his knowledge decayeth, and so the Gospell and the louelove 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 louelove be increased, our knowledge is so, if our louelove 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 louelove. 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 louelove, 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 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 giuegive his reuealed will with condition? Answ. Because he reuealeth in merciemercy 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 vsus 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. Vers. 6.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 hauehave reference to the words of rebuke before, as if he should say, though this decay of louelove 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 hauehave good gifts and graces, for he may hauehave 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 hauehave, 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 vsus 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 eueryevery imprecation in the scripture is as a prophecie. But we which want that extraordinary instinct, must keep vsus within this compasse, that we hate onelyonly 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 vsus 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 hauehave 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 members, we must hate that he hateth, louelove that he loueth, & so shew that we be true Christians and members of Christ. Ob. Christ he hateth wicked men, why then suffereth he them to liue, & destroyeth thē not, or take them out of his Church? Answ. He suffereth them for iust cause: for he can bring good out of euill, light out of darknesse, he can turne that which is most wicked in it selfe to his glorie, and the benefite of his Church and children, and the destruction of his enemies. Then no maruel though he suffer them which he hateth.