Lectures Upon Revelation 1-3, Chapter 2 (2 of 4)

Lectures Upon Revelation 1-3 · Chapter 2 (2 of 4)

p. 153Let him which hath an eare heare what the Spirit saith, &c. In this verse Christ inferreth this conclusion vponupon the former words. It containeth in it two parts: the first, a cōmandement: the second, a promise. A cōmandement: Let him that hath ears, &c. A promise, in the end of the verse: For to him will I giuegive of the tree, &c. and this conclusion serueth to stirre vp the Church of Ephesus, to consider of the former things Christ taught her.

In the commandement is three things: the first, who be cō maunded, p. 154He which hath an eare: secondly, what is commanded: namely, to heare: thirdly, the thing which must be heard: What the Spirit saith.

The parties commaunded to heare are described; they which hauehave an eare: that is, which can heare. Mat. 13. Christ expoundeth it, he which hath an eare to heare: that is, an hearing eare: he must heare, and giuegive attention to the word.

By this we see, there be two kinds of hearers: one is a deafe hearer, not hauing an hearing eare; as those which bring outwa…d and bodily eares to the word, but not the eares of the hart: for their hearts are not affected with the word, they cannot obey that they heare. Secondly, there is an hearing hearer, who not onelyonly heareth with the outward eare of the bodie, but he hath his heart pierced and touched, hath new eares made by Gods spirit: this is he which bringeth both the eares, his head, and heart to the word, who is affected with it, applyeth it to his owne heart, and beleeueth the word heard. Such an eare had Dauid: the Lord God bored his eare, and made him new ears, euen ears of heart: Mine ears hast thou opened. And when the Lord spake to him: hauing new eares, he answereth the Lord, Lo I come,Esa. 6.Isa 6 his heart heard the Lord. Such eares had Isaiah, Send me. Such had Lydia, Act. 17.Acts 17her eares were opened, and she became attentiue to Paules words: the Lord gaue her new eares.

Seeing Christ maketh this distinction of hearers on earth, then grace is not vniuersall: sauing grace is not giuen to eueryevery particular man, that he, if he will, may heare and hauehave saluation: for there must be some deafe hearers as well as hearing hearers. Then all cannot heare, nor hauehave eternall life, seeing all cannot come to faith and repentance by hearing. Nay though God admit all into the Church, yet he giueth not grace to eueryevery one to heare, so that he becometh a profitable hearer, to beleeue and repent by hearing. Mat. 13. It is giuen to you to know, not to others: noting that some onelyonly hauehave the spirit of God to heare, to know his will, and become obedient to the same.

Seeing the commandement is giuen to hearing hearers, we must labour to become such, to become good hearers, not to p. 155bring onelyonly the eares of the bodie to the word: but the eares of the heart, not onelyonly eares of our bodie which we hauehave by creatiō, but the eares of our soules which we hauehave by regeneration: and neuer thinke our selues well, till we foreign that hearing of the heart, to beleeue and obey that we heare, & can affect the same, and be changed and turned by it. Iosiah heard the law, and that not with bodily eares, but with his heart, so that he turned to the Lord accordingly. Dauid (Psalm. 26.) God biddeth him seeke him: he hauing his eares bored anew, maketh answer: Lord, I will seeke thy face. Take heed then of deafe eares, when we heare the word daily, not profiting by it, are not changed in life: for this deafe eare is a fearefull iudgement of God, that men hearing, should not heare nor obey, and be bettered by that they heare. And yet this is our common hearing: for the most part we come, bring our bodily eare to the word, but our hearts hearken not, they obey not that we heare: but we remaine as blind and ignorant, and as full of sinne as euer, and that after long hearing. Which sheweth we are indeed deafe hearers.

The second point is the dutie commanded: namely, to heare. Hearing in the word of God, is not onelyonly listening with the bodily eares, but to be attentiue to the word, and with attention to adde faith, repentance, conuersion and obedience to it: for we if we be good hearers, then we must heare so as we be changed from the corruption of the old man, and learne to beleeue in Christ. Eph. 4. 21. and as much as we practise and obey, so much we learne: for we heare no further then we obey. Then seeing we must so heare the word, we must suffer our selues to be chaunged and altered, labour to obey the word, and to be changed by it. And except we thus heare, the word is not to vsus the sauor of life, but of death: and as the good hearing is the readie means to saluation, so the deafe hearing, is to destructiō.

The third point which is commaunded by God: namely, that which the Spirit speaketh. The thing which we must heare with attention, faith & obedience, is repentance for our wants and sinnes: for of that Christ spake afore. Then this is a most necessarie thing, for men to consider their owne wants and sinnes, p. 156and the iudgement of God for them: for else Christ would not hauehave added these words, for the conclusion of the Epistle: who hauing shewed thē their wants, and the remedie, and the iudgment of God for … sinnes, he addeth this caueat, which sheweth the necessitie of these things.

Then it standeth vsus vponupon to consider our own personal wants,Vse. our sinnes, and the wrath of God against them: for, the omitting of this dutie is the bringing of Gods iudgement vponupon vsus; and the practise of it is the preuenting and turning away of Gods iudgements. And as priuate men of their personall sinnes, so must countries & cities in generall, remēber their wants, & sins, and do their first workes. In the end of the verse, are two reasons to moue them to heare: the first, because the things spoken, are spoken by the Spirit, that is, the holy Ghost, the third person in Trinitie: the second, because he speaketh not to one or two, but to all the Churches in one. Ob. But how can the Spirit speake these words, seeing Christ speaketh them? Ans. Both may stand: for all outward actions of the persons in Trinitie are common to them all: and seeing this, to teach the Church, is an outward action, it belongeth to all three: and that the Father doth, the Sonne doth; and what the Sonne doth, the holy Ghost and the Father do, in outward actions. Secondly, Christ after his ascension teacheth not bodily, but by his spirit: for Christ being at his Fathers right hand, sendeth his comforter to leade vsus into all truth. Now seeing the holy Ghost speaks in the Scripture, & he teacheth vsus, we see how the church of Rome sinneth, in that they will hauehave a iudge which must speake: for Christ he being in heauen, and the Scriptures being not able to speake, but are as a dumme iudge: therefore the Church, that is, men in the Church, they must be iudge of Scriptures. But we see that the holy Ghost speaketh in the Scriptures, and Christ he is iudge alone of them. The Church is an instrument onelyonly, and cannot giuegive sentence of them, but they be of themselues sufficient to take away any doubt whatsoeuer.

2 Faith is no part of repentance, but a cause of it: for they be 2 distinct parts of Christianity: the first, a sermon, beleeue and repent, where repentance followeth faith, as a fruite of it. Thirdly, p. 157obedience is no part of repentance, but a cause thereof: ergo repentance stands not in these three properties: neither is all one with regeneratiō, for this goeth before them: for godly sorrow is the cause of repentance, but regeneration is before godly sorow, ergo before repentance too. The second point is, how we must practise repentance: this stands in two things: first true humiliation: secondly, true reformation of life. Humiliation stands in confessing our sins, miseries and wants, and in condemning our selues for them, and in harty praier to God for pardō. Reformation is the changing of our bad actions to good, and if need require to make satisfaction to men. Dauid (Psal. 32.) first humbled himselfe, secondly he prayed for pardon, and withall promiseth reformation of life. Manasses fel from God, but he prayed to God, & humbled himselfe. 2. Cron. 33. 12. So the prodigal son. And Dauid in all these Psalmes of repentance humbles himself. Psal. 32. 38. 51. 130. 143. 77. And so must we do, if we truly repent.

Then we see the dānable doctrine of the Papists, which make repentance stand in contrition, and confession of sins to a Priest, satisfaction: for a man may do all these, and yet be a reprobate. So did Iudas, he had contrition, confessed his sinne, made satisfaction, and yet his repentance was not true repentance. Another abuse is, that they make contrition a part of repentance, which is indeed no grace, but may be a cause of grace. Besides, to confesse all sinnes to a priest, is a gibbet to a mans conscience, and more then God himselfe requireth. Last of all, to teach that a man must satisfie Gods iustice, is to ouerthrow the satisfaction of Christ.

The third point is, Who commaunds this? It is Christ. Now some out of these words gather, that God giueth sufficient grace to eueryevery man, to repent if they will: for (say they) if he command repentance, and yet some cannot, then he but mockes them, and it is as if we should bid one, bound hand and foot, to rise and walke. Ans. The Lord giueth not that commaundement to eueryevery particular man, but to the Church, or to some people which shal become a Church; and then he doth it to gather the elect. Now in the Church there be elect and reprobate: now this commandement p. 158to repent, is giuen to the elect directly, but to the reprobate by consequence, as they be among the elect in the church. And this commaundement is giuen to both, for diuers ends: first to the elect, to shew them what they ought to do, not their ability what they can do: secondly, that it may be an outward means to bring them to repētance: for when he giueth them this commandement, he is present by his spirit. Phil. 2. 12. he bids them work out their saluation: but addeth, God giueth the will & the deed: shewing that God giuing that commandement, is present by his spirit, to worke in them abilitie to performe it. Now the wicked being in the Church hauehave the same commaundement, not directly, neither to those ends, but first to keepe them in outward ciuill order, secondly to make them without excuse. But whereas they reason thus: If Christ command all to repent, then all hauehave sufficiēt grace to repēt: but the first is true, ergo. Ans. The first part is false, vnles it be restrained thus, if he command to this very end, that they should repent and practise it: for he giueth cō mandement to some, not that they may do it, but as to Pharaoh, to harden their harts. For the second part, that he giueth commandement to all; the meaning is, he giueth it onelyonly to the elect directly, because he giueth them his spirit to obey it, but to the wicked by consequence, as they be mingled in the Church with his owne children.

The fourth point is, who must repent, namely, the Angel and whole Church of Ephesus. Ob. But they had repented before, how then doth he bid thē repent againe? Ans. There are two degrees of repentāce: one is the beginning, the other is the renewing of it. In the practise of which two, stands the whole life of a Christian: first, to begin to repent when he is truly called: and secondly, in continuing and renuing it dayly as he often falleth. If we hauehave begun by Gods grace, we must not stay there, but go on and be renued eueryevery day. There is no man but he shall see in him selfe daily new sins, slips, and wants, for which he must hauehave renewed repentance.

Then seeing we daily increase our sins,Vse. we must take heed we lie not or continue in sin, without this repentance: for we are not so much condēned for sin, as for lying in sin: this, if a man repent, p. 159brings not condemation, but lying in sin doth: then aboue all things take heed of this, & let vsus daily labor to know our sins, to be acquainted with our wants, to humble our selues & pray for pardon. 2. Cor. 5. 20. I beseech you (saith Paul) be reconciled to God: they were reconciled before, for they were iustified and sanctified: but he would hauehave them to labour to be more assured of their iustification, and to hauehave a more full and sensible feeling of it, and that because their apprehension by reason of their weaknes is but sin all. The like must be had of vsus.

The fift point, is why or for what cause, namely, for their decay in louelove especially, and other wants: Christ prescribeth to thē repentance, not that they had none at all. And so Christ preacheth to vsus by his Ministers, to repent of this decay in louelove: if we hauehave had louelove and feele it now decayed, we must repent: if we hauehave not, then we must labour to hauehave it. And Christ (we see) giueth a large commaundement, not for drunkennesse, whooredome, theft, or such grosse sins; but euen for their decay in louelove, want of knowledge, faith, feare, &c.

The common people be of the Pharisies and Iusticiaries mind, that they need no repentance, seeing they liue ciuilly, not tainted with horrible and grosse sins: but we must repent for other sins, as want of knowledge, louelove, obedience, &c, otherwise we cannot truly repent. Now if we must repent of al sins, much more of notorious sins, as of Atheisme, which now abounds and spreads abroade: of pride in apparell, contempt of the Gospell, which increaseth in all places: for want of merciemercy, for crueltie, and for those sinnes which can sooner remoue the candlesticke from vsus.

Now the remedie is, to do their first workes, to returne to their first louelove, to God, his word, and to man. This is in the last place, seeing this repentance neuer perisheth or decayeth, but must be euer renewed.

So then he would hauehave vsus also to remember what good thoughts, affections, & actions we hauehave had, to get them againe, and neuer loose them after. We must remember to do our first workes, which the Lord graunted to vsus at our first calling, them we must labour to do againe.

p. 160Or else I will come against thee shortly. Verse 5.Whenas our Sauiour Christ had rebuked the church of Ephesus for decay in louelove, and set downe the remedy, first to remember whence she was fallen, secondly to repent, thirdly to do her first works: in these words he layeth downe a reason to moue her to vse the remedie, especially to repent; if she will not, then he will come against her shortly. This containeth three parts: first a generall threatning or cōminatiō; or els I wil come to thee: secondly, a particular threatning, and will remoue thy candlesticke: thirdly, a condition of the two threatnings, except you repent. Because he speaketh to all Churches, this shewes our dutie in reading or hearing the word, that we apply all that is spoken, of one man, or to one Church, to our selues: when we see any vertues commended, we must imitate them, or vices discommended, we must search our selues whether we be cleane of them.

The promise, To him which ouercommeth, &c. hath two parts, first to whom it is made, namely, to him which ouercommeth: secondly, what is promised, I will giuegive him of the tree of life, namely eternall happinesse.

The partie to whom, is he which preuaileth against all his spirituall enemies, the diuell, the world, hell, death, and his owne flesh.

That we may ouercome these, three things are necessary: first a man must be borne anew, become a new creature in Christ. 1. Iohn. 5. for when a man is borne anew, he is free from sinne, and ouercommeth all his enemies. Secondly, he must hauehave true faith, by vertue whereof he must deny himselfe, and wholy rely on Christ, 1. Iohn 5. We ouercome the world by our faith: for he which truly beleeueth in Christ, he is partaker of Christ, of his victory ouer death, hell, sinne and the diuell, and hath his naturall corruption abolished and weakned. Thirdly, that we stand against all our enemies with faith and good conscience to the end. And he which hath these three, he is able to resist al these his enemies.

To them which ouercome. Ergo it is false, that the promise of the Gospell belongs to all men without exception, that God offereth life and saluation to all, vnlesse they will reiect it: for saluation p. 161is promised onelyonly vntounto them which are borne anew, which hauehave faith in Christ, denying themselues, and they which stand out against all their enemies, by faith and good conscience to the end of their dayes. Is this so? is the promise made onelyonly to conquerers? we must then labour to be conquerers, to ouercome all our spirituall enemies: but to liue in sinne, to be the seruants of Satan, that is, slauerie and hell it selfe: and for a man to say in truth of heart, that he hath ouercome all these his enemies, this is freedome and happinesse. And though a man be neuer so great among men, yet if he be the vassal of sinne an Satan, he is out of the fauour of God, and most miserable. Secondly, the thing promised, is life eternall, which is set out by two circumstances: first, by the cause of it: I will giuegive: secondly, what, to eate of the tree of life. In which words is an opposition betweene Adam and Christ: for Adam by his sinne depriued himselfe of the tree of life, but Christ hath set open the tree of life, that we may hauehave free accesse to it. Adam he lost an earthly paradise, Christ hath prepared an heauenly paradise. The tree of life stood in the midst of the garden, whereof Adam did eate. It was called the tree of life, first, because it was a sacrament, that is, a signe and pledge to him of eternall life, if he had continued in his estate. Secondly, because this tree had a vertue in it from God, to preserue Adam for euer from death and old age, and to make him continually to liue, if he stood. This tree of life was a true figure of Christ the Redeemer and Sauiour: for as that tree had vertue in it from God to preserue Adams life, so that he should hauehave liued for euer, and be kept from old age: so Christ Iesus the Mediator and Redeemer, he liueth, not onelyonly as he is God, but as he is man, and not for himselfe alone, but to conuey quickening vertue to all which beleeue in him, and are partakers of his merits by a true faith.

To eate of the tree. To eate signifieth sometime to beleeue, as Ioh. 6. 50. but it cannot be so here, seeing we cannot in heauen beleeue in Christ: but to eate of that tree, is to hauehave immediate fellowship and communion in heauen with Christ for euer. For Christ shall be to vsus a tree of eternall life for euer, yea all in all to eueryevery one of vsus. In this first point of the promise, note two p. 162things: the first, wherein consisteth eternall life, namely, in immediat fellowship & cōmunion with Christ in heauen for euer: and this is our true felicitie, to eate of the tree of life, to partake with Christ in heauen, who shall be to his all in all, that is, all happinesse that heart can wish. Therefore it standeth not in outward meanes, as meate drinke, apparell, sleepe, respiration, recreation, &c. but in the eating of the tree of life, that is, in the immediate fellowship with Christ Iesus for euer.

Secondly, the place of this tree is, the midst of paradise: where Christ putteth a difference between the tree of life in the earthly paradise, and this in the heauenly paradise. He saith in paradise, that is, in the third or highest heauē, a place of ioy and pleasure, where the Lord especially sheweth his glorie, and where he prouideth happinesse for his children. There are indeed three heauens: one where we liue and breath, and where the clouds be: the second, where the starres be: the third is the place where the Lord sheweth his presence, and where he will hauehave his children be. Of this Paul speaketh, when he was rapt 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, p. 163And to the Angell of the Church of Smyrna, write: which particular commaundement is prefixed before the Epistle, to assure them and eueryevery 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, hauehave 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 hauehave 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 onelyonly 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 vponupon him our nature, became subiect to death, and rose to giuegive euerlasting life to vsus. In which words note two points of doctrine: first,Dictrine 1. 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 p. 164second 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 vponupon him) to be subiect to death, and to rise againe to giuegive to vsus 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 vsus 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 onelyonly 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 eueryevery 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 p. 165he knoweth it. So should we perswade our selues: and this would make vsus 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 hauehave care of it to do thee good, Psal. 113. This knowledge is ioyned with his prouidence ouer his. This I say is spoken to comfort vsus: 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 vsus of much griefe, and make vsus patient. So we hauing had long peace, must looke for tribulation; which when it cometh, the onelyonly way to arme vsus with patience, is to consider that God both seeth it and knoweth it, and is & will be a stay and prop to vphold vsus, 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:Vse. 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.

p. 166I 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 giuegive her patience.

Obiect. But how can her workes and pouertie stand together, seeing she could not giuegive 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 hauehave 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, & hauehave assurance of the pardon of our sinnes in him. 2. Cor. 8. 9. Secondly, when we hauehave 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,Vse. to whom God denieth riches in this world, he seeing his estate, must labour to hauehave riches in heauen, which are true riches indeed. This is to be reconciled to God in Christ, to hauehave 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 onelyonly in respect of God, but of their profession and religion: for they did reuile and slander them for their profession.

p. 167Where we see,2. King. 24.2 Kgs 24 that they which serue God, they must looke for slanders,1. Cor. 4.1 Cor 4 reuiling, reprochings. He which desires to liue well, to worship and serue God, he must look for these: nay if he hauehave 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 eueryevery slander, defamation and reproach; which should make vsus 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 vsus 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 hauehave 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 p. 168selues, 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 vsus 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 p. 169holding 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 louelove, &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 hauehave 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 hauehave 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 hauehave 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. Vers. 10.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 louelove, 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 p. 170deed: 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 hauehave 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 vsus worke out our saluation with feare & trembling; &, where Paul biddeth vsus 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 thē selues: 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 merciemercy 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 eueryevery 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 onelyonly in p. 171sinners, 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 eueryevery child of God and eueryevery 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 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, eueryevery 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 merciemercy and louelove, the cruelty which aboundeth in all men, oppression, whoredomes, fornications, these be the sinnes of the people now in our daies rife in eueryevery place; these are common sinnes, calling for vengeance, which will come vndoubtedly, vnlesse we repent: so that Christ cannot speake to vsus, 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 p. 172land, 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 hauehave a miserable portion, in the lake that burneth with fire and brimstone. Reu. 21. 8. therefore for feare of this reward, let vsus 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 vsus, be more then these against vsus. 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 hauehave 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, vsus: 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.) p. 173he 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 vsus take heed, lest it fall out with vsus 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 …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 hauehave Satan for their king and ruler.1. Tim. 2.1 Tim 2 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 p. 174that 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 vnderunder 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 hauehave 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 vsus, then is indeed the souldier to be vsed, but our principall weapon must be prayer, that must be our chariot and horsemen: the diuell feareth not the sword or gun, but this spirituall weapon will ouerthrow him. I proceed to the second point, their affliction is described by the persons, some of you, not all, but some of them: thirdly, by the kind of affliction, imprisonment, he shall not kill or destroy you, but imprison you: and some of you, not all of you. Fourthly, the end, to trie you, that your hope, faith, patience, and other graces, may be made knowne to your selues and other.

In all these we note, that Gods prouidence is the first and generall cause aboue all causes, ouerruling, ordering, and disposing them. In this prouidence he vseth two instruments▪ good, as good Angels and regenerate men; and he workes in and by these in all things; and in these there is a good order, no disorder. The second kind of instruments be bad, as wicked Angels, diuels and wicked men, which though they be wicked in themselues, yet God can vse them well: and in these is nothing but disorder, and the Lord he worketh by them but not in them, and permits their disorder and sinnes, to shew by them his iustice and power. These wicked instruments (in themselues) the Lord vseth well and to good ends: for his prouidence is aboue them, it restraines them, keepes in their malice, bridles them that they cannot shew their malice to the ful, but be bridled and kept short, being ouermastred by his prouidence. So here the diuel he afflicts them, yet not all, but some of them, and he destroyeth not, but onelyonly imprisoneth p. 175them; and not alwayes, but for a short time.

The second action of Gods prouidence, vsing wicked instruments, is, that the Lord turneth all to the good of his children. The diuell in afflicting them purposeth their destruction, but the Lord turneth it to their good, to proue them, and trie the vertues and graces of their hearts, as their faith, hope, louelove, patience, &c. so that the Lord doth not onelyonly restraine their malice, but turneth all things to the good of his people.Vse. 1. Now we should often thinke of this prouidence of God, and for euer blesse his name for the same, seeing he ouerrules the wicked instruments, he restraines their malice, he vseth them for the good of his children: and considering of this, it shold make vsus to renounce our selues, to commit our selues to his protection, make his prouidence our sure defence and safegard in all our temptations.

And seeing the end of their affliction is to trie them,Vse 2. we must al first labour to hauehave the power of godlinesse, not onelyonly in outward shew and formall profession, but to feele the power of it truly in our hearts: for the Lord wil trie vsus as gold in the fire, the Lord will cast vsus into the fire of affliction, to proue vsus whether we be pure gold, whether we hauehave pure faith, vnfained repentance, and a good conscience or not: these wil abide the fire and not burne, when formal shew of godlinesse will.

2. Seeing afflictions are to trie vsus, we must reioyce, and thinke tribulation a great blessing. I am. 1. Thinke it exceeding ioy to fall into temptations: for by affliction our graces are made manifest to our selues and to the world. The fifth circumstance is the time, for ten daies. Some vnderstand by this a long time, as Gen. 31. 41 Laban changed Iacobs wages ten times, that is, many times: but it is not so here, for Christ speakes that to comfort them: now what comfort were this, to be long in affliction? Others thinke that by ten daies, ten yeares is meant, and that because it is often in scripture so vsed, seeing there is a weeke of yeares as well as of daies: but that cannot be proued, that they were in persecution so long and no longer. Then, I take it, by ten daies is meant a very short time, a litle space of time, and this is most sutable to all the circumstances of the text, and the purpose of Christ, which was to comfort the Church: as if he had said, Thinke not thy affliction p. 176to be long, for it is but for ten daies, a short time.

In which words note two things: first, that the afflictions of Gods Church are for a certaine time, a time decreed and set downe by God, that cannot be shortned or made longer. So the Lord told Abraham, that the Israelites should be in captiuitie and affliction 430. yeares, and so it came to passe, for they were in affliction, especially in the land of Egypt 430. yeares: but so soone as that time was expired, the same night were they deliuered. So Daniel for the space of threescore and ten yeares captiuity, prayed not to the Lord for deliuerance, for he knew the time was certaine and could not be changed, and therefore was patient: but when that time drew to an end, then he prayed for deliuerance, and the Lord heard his prayer. This should teach vsus in affliction to be patient, and to seeke to arme our selues with patience: seeing the time of our affliction is certain, and cannot be made shorter or longer, we cannot be deliuered till the whole time be expired. Secondly, note that the afflictions of Gods Church and children be but for ten dayes, a very short space of time, in respect of eternall life: and this is a notable comfort to any in the crosse and persecution, seeing the Lord wil put an end to it, it shalbe but for ten dayes, a short time, as Paul teacheth, 2. Cor. 4. 17. But yet there is more to be noted in these words, eueryevery word containing an argument of comfort for the Church: for first the author of afflictions is the diuell, he causeth them: now feare not him, for he is Gods enemy, therfore thou being his enemy, hast God for thy friend, and then what can he do to thee to hurt thee: for they which hauehave him their enemy, their cause is good.

Secondly, he shall not afflict all the whole Church, but some of you, a few of them: the Lord restraines his malice, he cannot do his wil. Thirdly, he cannot kill or destroy them, but onelyonly afflict their bodies. Fourthly, he shall not do that to their destruction, as he would, but the Lord turnes it to try them for their good. So this affliction it shall not last alwaies, but for ten daies, a very short time, why then should you feare? Let not feare ouercome your hearts, be not discouraged, but take Christs fortitude and courage, lay aside all feare, and vndergo manfully al danger, p. 177to keepe faith and a good conscience to the end.

The third part of Christs counsell is another precept, which containeth a most blessed and heauenly counsell: be thou faithfull.

The children of God ought to be faithfull, in regard of God, and that fidelitie they owe to him, first, by promise made to him in baptisme; for in that Sacrament God promiseth to his child, Christ with all his benefits, and the child of God promiseth and maketh this stipulation to God, that he will renounce himselfe, and in death and life rely onelyonly on Christ. Now 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, louelove, 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 hauehave 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 hauehave 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 hauehave had faith and a good conscience, and hauehave 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 p. 178are 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 vsus to the end, to liue and die in his seruice, and to lose our life rather then any one grace which God bestoweth vponupon vsus.

And I wil giuegive thee the crown of life. Here is a reasō to moue thē to go on in persecutiō, to be faithful to the end. Hēce 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 hauehave 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,Vse. that if we keepe this promise in Baptisme, made before God, his Angels, and the Church, we shall hauehave 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, Verse 11.heare. In these words are the cō 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 p. 179the 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 onelyonly 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 Ep…stle to the Church of Smyrna, and it hath two parts: first, a commaundement: secondly, a promise. In the commandement, first what is cōmanded: secondly, to whō. 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 hauehave eares to heare: for some are deafe, some be liuely and hearing hearers. They are deafe, which heare onelyonly 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 onelyonly outward eares of the head, but inward, bored by Gods spirit in the heart.

Hence we learne two things:Vse. first, that election is not generall and vniuersall of eueryevery particular man: for there is, was, and shall be euer some deafe hearers. Secondly, we learne our duty, that we must not onelyonly 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 p. 180hearing 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 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 vsus 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 vsus, 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 hauehave 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 p. 181lake. 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 onelyonly 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 vsus, but fight till we ouercome and get victorie ouer them all, then we ouercome indeed, and then to vsus 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 vsus. 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 vsus; and then we hauehave 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 hauehave his soule escape this burning lake, hauehave 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 p. 182is 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. Vers▪ 12.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 onelyonly 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 onelyonly 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 onelyonly hurt the enemies, but defend his by his sword.

Obiect. How doth he wound them by the word? Answ. The p. 183word must be knowne and beleeued of vsus. 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 vsus that we are comforted, and armeth vsus against all afflictions and persecutions, so that nothing can hurt vsus: but if we beleeue it not, then the word is to vsus as a sword in a sheath, not drawn out, nor vsed to defend or driue backe our enemies; but being beleeued, it is powerfull, no might of man or any Prince is comparable. Thirdly, Christ destroyeth and killeth all our enemies, all the aduersaries of the Church, & this is the principal end of this sword: for Christ speaketh these words to comfort his Church in persecutions, and for this he is said to hauehave a sharpe two edged sword, for he killeth and slayeth the enemies of his Church, partly in this life, but deadly in the life to come. In this life, the word serueth to conuince them of hypocrisie, vnbeleefe, heresies, & superstition; for Christ he abolished them with the breath of his mouth, that is, this sword, 2. Thess. 2. Secondly, when they be touched by the preaching of this word with desperations; for when the law and Gospell is preached to them, it wounds them to the heart, by reuealing all their cursed dealings, their vnbeleefe and hypocrisie, and sets the conscience on the racke, and stirres it vp, which is fit of it selfe to accuse them when it hath reuealed their sinnes: then it smites them with feare and horror, and makes their conscience more fit to accuse & terrifie them; and then though they run on in sin, yet they hauehave a deadly wound of desperation, and this increaseth in this life and slayeth in the next, for it cleane cuts them off, when Christ shall say, Go yee cursed: this smiteth them starke dead, casting them into eternall destruction for euer.

We must labour to hauehave the word of God worke powerfully in vsus.Vse. 1. to take place in our hearts by faith, not onelyonly to shew our sins, & Gods wrath against the same, but withal to wound them, slay and kill them, and at the first to wound deadly: for onelyonly to hauehave our sins detected, and our consciences terrified, this is the way to desperation, and the first wound to death, but we must go further, hauehave our corrupt hearts ript vp, wounded, crucified, p. 184hauehave them reformed, and this is the way to wound our soules, and the end why Christ hath the two edged sword.

The second part is the proposition, containing two parts: first a commendation: secondly, a rebuke. The commendation in the thirteenth verse: I know thy workes. In these words he commends this Church, first in generall▪ secondly in particular: generally in these words, I know thy workes: that is, thy waies and doings, thy counsels, affaires, and withall I approue them, as Psal. 1. 6. The Lord knoweth the righteous, that is, he approues them.

I know thy works. Christ he begins with these words in this and eueryevery of these Epistles, to teach vsus one especiall thing; that the feare of God is the chiefe thing to be learned, the beginning of all religion; and for this cause he beginneth thus, I know thy workes, three or foure times.

I know: shewing by this, that wheresoeuer we be, we are in the presence of Christ, he sees all our works, he heareth and knoweth all we do, we cannot go out of his presence: and to settle this deepely in our hearts, that he is present alwaies, seeing and beholding vsus, he repeates this seuen times, in the beginning of eueryevery Epistle. Then this should teach vsus both Minister and people, to labour to hauehave this perswasion in our hearts, that Christ is present, seeth and beholdeth all we do, when we take any thing in hand, he stands at our elbowes, looketh on vsus whether we do well or ill: then we must labour to hauehave this perswasion in our hearts, that we can say, now I do this or that, my Sauiour Iesus Christ, my Lord and redeemer, he beholds me, lookes on me, seeth all my dealings, therefore I will behaue my selfe well. And the Preacher may spend himselfe in speaking, and to no purpose, till God giuegive grace, to teach the people this one point, which is the beginning and ground of all religion and feare of God: for men may hauehave knowledge, and speake much of the words of religion, yet they cannot be true Christians, till they hauehave learned this one point, to be so perswaded as they can say in their heart, Christ seeth and beholds me: and till we can do that, we shall make conscience of no sinne.

2 The particular, first commendation, And where thou dwellest: though thou dwel in a place where the diuel hath set his throne, p. 185a place most incommodious and vnfit, yet thou obseruest and keepest my name and religion: thus he commendeth her for her constancie in religion.

Throne. That is, any place where superstition, idolatrie and wickednesse is practised without controlment, and frō whence wickednesse is conueyed to other places: for the diuell is the god of this world. 2. Cor. 4. 4. and he hath his kingdome, throne and seate placed, where he can practise sinne and wickednesse, where iniquitie is maintained, the Gospell despised, and from whence he conueyeth his diuellish wickednesse to other places. Such a place was Pergamus, a citie wherein sinne did abound without controlment, religion despised, and from whence wickednesse was conueyed to many other cities, townes, and places. Here we may note the diuels pollicie, who hath his kingdome here on earth like to God; here he placeth his thrones as a Prince, and maketh choice to hauehave the fittest place where he may rule and raigne, and practise wickednesse without controlment, & frō whence he may conuey it to other places; he hath euer had, hath now, & will hauehave his thrones. He had in old time the high places, the groues, and such places where the people committed idolatrie. Among the Gentiles there were Oracles to erect his thrones: for in them he gaue answers, and so conueyed his wickednesse to many. In later dayes he had eueryevery church and chappell his throne, when Images, Saints Roodes, and such like were erected, to which all men from all parts of the land came to worship. In schooles of learning he had his thrones, when nothing was taught but superstition and errors. And now in our times he hath his thrones, and officers to attend on the same, as wisemen, and these are a speciall meanes to erect his throne: for vntounto these come men from farre and neare, so that he conueyeth his iniquitie to many, seeing many seeke to them, and so do him homage. So dicing and brothell houses, seeing in them iniquitie is practised, in them is his throne. In families where they liue in ignorance, in sinne and wickednesse, in blaspheming and drunkennesse, or any one sinne, there is his throne: and so many thrones as families, where they liue by any vniust dealing.

p. 186Then it is necessarie,Vse. seeing the diuell hath his throne, the Lord should hauehave his opposite to this: as, when men hauehave thrones of iustice both ciuill and ecclesiasticall: ciuill, to represse all iniustice and wickednesse, to punish vice, to reward vertue: and ecclesiasticall, to punish and reprehend those sinnes, which ciuill iustice cannot.