Exposition of Revelation 1-3, Chapter 2 (3 of 4)

Exposition of Revelation 1-3 · Chapter 2 (3 of 4)

p. 113And thou keepest my name, That is, though thou dwell in a place where the diuell hath his throne, yet thou holdest fast my name, so as neither force nor fraud of the aduersarie can take my name from thee: so much the words import. By Christs name we must vnderstand the doctrine of the gospell: so Paul is sayd to bee (b)(b)Act 9.15.Acts 9:15A chosen vessell to carrie Christs name among the Gentiles: That is, to publish among them the doctrine of the Gospell.

Here this church of Pergamus is particularly commended for her constancie in holding fast true religion against all aduersary power whatsoeuer. Hence wee learne that it is not sufficient to teach, or know, and beleeue the doctrine of the gospell in time of peace: but we must be constant in holding it fast against all gainsayers, and not be turned about with eueryevery wind of doctrine, but in life and death keepe sure the truth, that neither fraud nor forc… of any aduersary power draw it from vsus, or vsus from it. Mat. 13. The kingdome of heauen … compared to a treasure hid in the field, which when a man s… deth bee goeth and selleth all hee, hath to buy the field. The scope of that par…ble is this▪ If any man should come into any of our fields, & by searching find a gold mine; he would not make it knowne to any, but p. 114couer it close, and go his way and sell all that he had to buy that field, that thereby he might enrich himselfe: euen so hauing found this, that the gospell reuealeth the way to life euerlasting, though we must not conceale the same from others, yet we must be like this man herein, that we could be content to part with all that we hauehave, that so we might make the gospell ours▪ 1. Tim. 3.9. Deacons must hauehave this propertie, To hauehave the ministerie of faith in a pure conscience. There a good conscience is compared to a sure treasure house, which cannot bee robbed by any aduersaries power: and faith, that is, true religion is the treasure that is there safely layd vp: such a store-house must wee get for the preseruation of the faith. Any thing else we may leese, but if we part with true religion, saluation is gone and all is lost. And therefore in life and death we must keepe fast the faith.

Further Christ amplifieth the praise of their conscience by two arguments: First, that they held Christs name without deniall: Secondly, that they kept the faith in the time of bloudie persecution. For the first in these words, And hast not denied my faith. This is an excellent commendation; for many will hold the doctrine of the gospell for a time, and yet after deny the same by apostacie: but this Church held fast true religion without any reuolt at all. Their practise must we follow: and so hold fast true religion that therein we neuer make reuolt: for if wee shall once deny religion, wee know not whether God will giuegive vsus the grace of repentance, that w…e may professe it againe; which if he do not, we perish eternally. Consider Esau… example who sold his birth right for a messe of red broth, and after lost the blessing▪ which when he wold hauehave recouered he was reiected: (a)(a)…. 12.17.And found no place to repentance, though be sought it with teares. Therfore to preuent the fearefull danger of not repenting after reuoult, we must still hold fast true religion without deniall.

Here in this place the faith of Christ, is all one with Christs name, that is, with the true doctrine of the gospel. And it is called Christs faith: first, because Christ with the father and the spirit, is the author thereof: Secondly, because Christ reuealeth the same from the bosome of his father: for God reuealeth his Gospell vntounto men by his sonne Christ Iesus. Thirdly, because Christ is the substance and matter of the gospell: for indeed Christ Iesus is the principal subiect of the whole Bible, being the end of the law, & the substance of the gospell.

The second argument of their praise for conscience, is taken from the circumstance of time; they hold fast true religion in the time of bloudy persecution: Euen in those dayes (saith Christ) when Antipas my faithful martyr was slaine among you where Sathan dwelleth. Who this Antipas was, is not knowne, neither certainely recorded in any historie: it is thought hee was the minister of this church, vntounto opposed himselfe against idolatrie and gentilisme in this citie of Pergamus.

In this argument note two points. I. That Christ commends Antipas, calling him his faithfull martyr. Whereby wee see, that in Gods church it is lawfull to honor saints and martyrs. For that which Christ doth, his church may doe. This their honour must stand in two things, In due deserued praise & commendation, & in a careful imitatiō of their good vertues & godly liues: and for this end doth Christ cōmend Antipas vntounto this church, that they might follow his good conuersation: but as for popish honor of inuocation & adoration, it hath no ground in Gods word. Againe, in calling him faithfull martyr, hee commendeth more the cause of his death, than the death: to shew, that the cause maketh a martyr, not the death: For an hereticke may be put to death for his damnable opinions. Therefore Antipas is a martyr, not because he was slain, but because he was faithful vntounto death for the maintenance of Christs true religion.

II. point. In the end of the verse Christ sheweth who were the authors of Antipas his death; namely such among them in whom Sathan ruled: for he was slaine (sayth Christ) among you, where Sathan dwelleth. Which words hee repenteth, to giuegive vsus to vnderstand, that all persecutors, let them carry what face they will, are in truth such, in whome the deuill ruleth, where he hath his hold, and keepes possession. Quest. Why did Sathan more dwell there than in other places? Answ. Because many in this place were Gentiles, who contemned and mocked the p. 115gospell, and maintained idolatrie, wherby they became the holds of Sathan. And by proportion we may gather, that all contemners of religion, and all that walke in their owne wicked wayes, are indeed the stables and holds of the deuill, though they should bee the temples of the holy ghost. And so many families as there are, where religion is mocked, Gods name blasphemed, iniustice and impietie practised; so many holds of Sathan there are where the deuill ruleth: and such they continue, till they reforme themselues of their impieties, and embrace the Gospell syncerely. And therefore all masters of families especially should louelove the Gospell, and see that in their families religion be taught, embraced and obeyed, that so the deuill may hauehave no hold in their families. Que. Whether might not Antipas, being Pastour of this Church, hauehave fled for the safetie of his life? Answ. There bee two kinds of persecution, one that is directly intended against the Pastor principally: the other against the whole Church equally. In the persecution directed against the Pastor, this must bee considered, Whether God gaue him oportunitie and libertie to flie, or not: if God giuegive him libertie and oportunitie, hee may flie, and the Church is to assist him, and to vse means for his preseruation: but if God denie him meanes to escape, then he must iudge himselfe to bee called of God, to suffer death for his name; and so hee may not flie. And such was the cause of Antipas in this Church. But if the persecution be directed against the whole church equally, then the Pastor may not flie, but take part in their sufferings, that hee may be a meanes to stay and comfort his brethren.

Verse 14. But I hauehave a few things against thee, because thou hast there them that maintaine the doctrine of Balaam, which taught Balac to put a stumbling blocke before the children of Israell, that they should eat of things sacrificed vntounto Idols, and commit fornication.

Here followeth the reproofe of this Church of Pergamus, which is first generally propounded in these words, I hauehave a few things against thee: Secondly, in particular, for want of zeale, in suffering among them such as maintained the doctrine of Balam. Thirdly, hee setteth downe a reason or confirmation thereof in the end of the 14 verse, and in the 15.

The generall reproofe is the same which was giuen out against the Church of Ephesus, vers. 4. Whereby hee would teach vsus a speciall dutie: namely, that eueryevery man must seriously consider with himselfe what sinnes hee hath in him, which Christ may hauehave to lay vntounto his charge. For this very cause doth Christ rehearse it vntounto this Church. And therefore wee must call our selues to reckoning, and examine our selues not by our owne wits, but by the rule of Gods word, and search out all our thoughts, words, and actions; and see how many things Christ may hauehave against vsus, that so making a forehand reckoning, and seeking to be cleared by true repentance we may not bee condemned for them at the last day: for if we would iudge our selues, we should not be iudged. This is a necessarie dutie, and the practise of it is the ground of all grace, and conscionable obedience: as on the other side, the want hereof is the cause why many that liue in the Church doe perish eternally. For a day of accounts will come, wherein wee shall neuer escape, vnlesse by a forehand reckoning in the practise of true repentance from dead workes, and by faith in Christ Iesus wee preuent the same. Lamentable and fearefull is the state of all those, that neuer call themselues to this account: it causeth them to goe on in sinne without remorse, Hos 7.2. Hereof Ieremie complained, (a)(a)Ier. 8.6.Jer 8:6That no man sayd what hauehave I done. And for that cause hee denounceth fearefull iudgements against the people. This was the sinne of the old world: (b)(b)Mat. 24.Matt 24men knew nothing till the floud came and destroyed them all. This securitie bringeth mens soules to hell, before they wot where they are: And therefore Dauid crieth out, Psal. 50. vers. 22. Oh consider this (meaning the account that God will take with them) least God teare them in pieces, and there bee none to deliuer them. The end of preaching and hearing Gods word, is to bring the soule to eternall life and saluation: but the want of this account maketh the holy ordinance of God to bee of none effect to p. 116many a one. For how should men embrace with comfort the word of reconciliation, till they feele in themselues their enmitie with God, and desert of condemnation.

II. point. Because thou hast them that maintaine the doctrine of Balaam, &c. Here is the particular reproofe of this Church for want of zeale, in that they entertained and suffered hereticall Ministers to liue among them which maintained the doctrine of Balaam. This shewed, that though they loued the gospell, and embraced it, yet it was very coldly, and without that feruent zeale which they ought to hauehave shewed against such heretickes.

The Vse.Here first Christ teacheth this church to shew forth zeale in excommunicating and casting out such heretickes as by damnable doctrine did trouble them. This place is a sufficient ground for the practise of that Ecclesiasticall censure. When men hold hereticall opinions, the Church after two or three admonitions is to excommunicate them and cast them out. So did Paule to Hymaeneus and Alexander, 1. Tim. 1.20▪ Secondly, Christ reprouing this Church for entertaining such heretickes and wicked men, doth giuegive vsus to vnderstand, that eueryevery member of Gods church should hauehave a great dislike of all persons, that hold not the doctrine of Christ in truth, but maintaine errours against the tenour of Scripture, and the profession of the Church. For this cause Paule chargeth Timothie to (a)(a)1. Tim 6 3, 4, 5.1 Tim 6:31 Tim 6:41 Tim 6:5separat himselfe from such a… teach otherwise than hee had giuen direct on, and consent not vntounto the wholesome words of our Lord Iesus Christ, and to the doctrine which is according to godlinesse: being puffed vp and knowing nothing. This then must be our carefull practise: wee hauehave by Gods merciemercy true religion among vsus, which wee must maintaine with zeale: and if any bring in other doctrine, wee must reiect it, and shew forth detestation to him that bringeth it, not bidding him God speed. 2. Iohn. 10. Wee must rather loose our liues, than suffer the truth of God to be defaced. Thirdly, that which Christ laieth to the charge of this church may in sundry respects be charged vponupon our churches and congregations at this day; namely, want of zeale against sinne, and seueritie against sinners: for though the gouernours of our Church repell the heresies of Poperie, Anabaptists, and familie of LoueLove, and suppresse all doctrines that race the foundation, which are commendable things: yet in the middest of our congregations bee abundance of Atheists, who by deed and conuersation denie Christ Iesus▪ for many know nothing in the matters of religion, and moe be profane, who both thinke and speake most basely of religion, and of the teachers and professours thereof. Yea, wee hauehave flat epicures permitted to liue in our church, such as make their bellie their God: who giuegive themselues wholly vntounto eating, drinking sports, and delights, without all regard either of the generall duties of Christianitie, or of the particular duties of their calling. Wee hauehave also among vsus many cruell and mercilesse persons, that in their affaires abound in the practises of fraud, wrong, vsurie, and oppression, Amos 5.11Amos 5:11whose treading is vponupon the poore in the pride of their couetousnesse, wherby also they eate the flesh of God… people, and flea off their skin from them, and breake their bones, and chop them in pieces as for the pot, and as flesh within the cauldron, Mich. 3.6. And yet all these, because they submit themselues to the ciuile authoritie, are permitted without controlment to be partakers of the priuiledges of Gods Church, euen to the receiuing of the seales of Gods couenant, being themselues flat enemies to the grace of God. Yea, many of these are greatly countenanced and graced for wisedome and reputation; when as such as feare God, and make conscience of their wayes, are counted vile. All which as it argueth exceeding want of zeale in seueritie against sinne: so it cannot chuse but prouoke the Lord to come against vsus in iudgement, as hee did against this Church. The meanes whereby this euill is to bee reformed, doth follow afterward.

III. point. The reason or confirmation of the former reproofe, whereby the Lord would mooue this Church to detest these false teachers, is taken from the effect of their doctrine, and it is layed downe in this similitude. As Balaam the false Prophet taught Balac to put a stumbling blocke before the children of Israell, to cause them to eat of things sacrificed to Idols, and to commit fornication: p. 117so this Church maintained among them Nicholaitans, who taught, it was lawfull to eat things sacrificed to Idols, at Idols feasts, and to commit fornication. The first part of this similitude is in the end of this 14 verse: Which taught Balac to put a stumbling blocke, &c. The second part is in the 15 verse.

Touching the doctrine of Balaam we are to obserue three points: First, What a stumbling blocke, or an offence is. Secondly, what it is to cast or put a stumbling blocke. Thirdly, by what meanes king Balac did cast a stumbling block before the children of Israell. For the first, a stumbling block is properly any thing, as wood, or stone, or such like, that is cast in a mans way, to hinder him in his gate, and to cause him to trip or fall: And by rese…blance in this place, an offence is any thing that causeth a man to sinne against God, and so to slip or fall, or to go out of his way that leadeth to life. Further, an offence is twofold; either giuen or taken. An offence giuen, is any speech or deed, whereby a man is prouoked to sinne: and so was Peter an offence vntounto Christ, though he tooke it not, Mat. 16.23. An offence taken, is when any man taketh occasion to fall and sinne, by that which is well done by others: so were the Pharisies offended at the sacred preaching of our Sauiour Christ. II. point. The casting or putting of a stumbling blocke, or giuing an offence, is the doing or saying of any thing, whereby a man is occasioned to sinne: and this is done, either about things euill in themselues, or in things indifferent. Things euill are such as Gods word forbiddeth: and they are twofold, either persuasions, or examples. Bad persuasions are false doctrine, and euill counsell. Bad example is also a giuing of offence, because it doth embolden euill men in their sinne, and draw the godly to euill. Againe, in things indifferent, as meate, drinke, apparrell, &c. may offence be giuen, when as they are vsed vnseasonably, not in fit time and place, and before fit persons. And of this Paule speaketh, saying: If I knew my eating did offend my brother, I would eat no flesh while the world standeth. The offence here spoken of, was an offence giuē in euil things, for it was an euill act done by Balaam, and accordingly receiued and taken of the Israelits, for he vsed outward prouocations to allure them vntounto sinne. III. point. The meanes whereby king Balac did cast a stumbling blocke before the children of Israell, is set downe in the end of the verse, by prouoking them to eat of things sacrificed to Idols, and to commit fornication. That we may vnderstand this fully, read Numbers 25. The summe of the historie is this: When Balaam had assayed sundry wayes to curse the children of Israell, and could not, he gaue Balac counsell to vse meanes to cause them to sinne. At his counsell Balac sent foorth the most beautifull women in his kingdome into the campe of Israell to entise them to the seruice of their idols, and to banquet with them at their idoll feasts, that so they might draw them to fornication: whereunto the Israelites condescended, and so sinned against God. Thus much of the meaning of the words.

First,The Vse. here obserue a speciall property of false teachers: namely, to cast offences before men, to cause them to fall in the way that leadeth to saluation. By this Christ intendeth to make knowne vntounto this Church the false doctrine of Balaam. Paule in his Epistles (a)(a)1 Tim. 6.…. Tit. 1.1.1 Tim 6Titus 1:1calleth the doctrin of the gospell a truth according to godlinesse: because the intent of the gospell is, to lead men to true godlinesse. On the contrarie, the doctrine of Antichrist is called (b)(b)2. Thess. ….the mysterie of iniquitie; because the scope thereof is, to draw men to all iniquitie and abhomination. Here then wee hauehave a rule, whereby wee may iudge betweene true doctrine and false, euen by looking into the end and scope thereof: if it ayme at true pietie and syncere obedience, wee may iudge it to be good; but if it tend to draw men to idolatrie and sinne, then it is a false doctrine. Thus wee might scan all false religions, as the religion of the Turke and Iew at this day. But because wee are more troubled with the doctrine of Poperie among our common people, who call it The old Religion, therefore let vsus a little examine the same by this rule.

The end of Poperie is to pull downe the kingdome of Christ, and to disanull his lawes; as will appeare by a short view in eueryevery commaundement: and therfore it cannot bee the true religion. The first commaundement teacheth vsus, To chuse and p. 118acknowledge the true God for our God alone. But the Church of Rome teacheth to make more gods than one, & to acknowledge the creature to be God: for by their doctrine men are to pray vntounto Saints, wherby they make them gods, in giuing this diuine propertie vntounto them to know the heart. Their doctrine also ascribeth vntounto Saints power to merite; which is a propertie of God: for none can merite but he that is God. The humane nature of Christ …ould not hauehave merited any thing, vnlesse it had beene ioyned to the godhead. Yea they make the wood of the crosse to bee God, for in their masse booke at this day they call (not Christ crucified on the crosse) but the very crosse it selfe, our only hope: yea, the virgine Marie, who is but a creature, they place as a queene in heauē, giuing her power ouer Christ to commaund him in the matter of saluation, and so they disanull the first commaundement. The second commaundement they reuoke, in teaching it to bee lawfull to make images of the Trinitie, according as they shewed themselues in the old and new Testament: the father like an old man, the sonne as hee liued, and the holy ghost like a doue; and therein to worship them. Againe, they teach that men may adore the Images of Saints, which is flat against that commaundement. The third commaundement they disanull, in teaching it to bee lawfull to sweare by Saints, and not by God onelyonly. The fourth they disanull, by making the feastiuall dayes of Saints equall with the Lords Sabbath, and to be kept holy vntounto God as solemnly as the Lords day. Wherby also they take away the libertie of the church in the lawfull vse of the six dayes, for honest labour in a mans calling. The fift they disanull in giuing freedome and immunitie to their cleargie from subiection to ciuile authoritie: and in dispensing with subiects, for their loyaltie and allegeance to their lawfull princes: and with children and seruants from yeelding due helpe, seruice, and obedience, to their parents and masters. The sixt, by their houses of refuge which they call Sanctuarie, wherein murderers may be in safetie; and by maintaining ignorance in religion, through which they murder many a simple soule. The seuenth, by tollerating of stewes, and allowing of incest: for by their law it is lawfull for the great vncle to marry his neece, descending from his brother or sister, so it bee without the fourth degree, which is against nature. The eight, by making sale of all things, of heauen, hell, of earth, of pardons, & deliuering men from purgatorie: which is flat robberie, and most grosse deceit and cousenage. The ninth they disanull, by falsifying the canon of scripture, for they make that canonicall which is no Scripture: and besides in their doctrine practicall they defend a lye, for when a man hath confessed his sinnes to the priest, if the magistrat aske the priest what sinnes the man confessed, they teach the priest to say, I know not; that is (say they) to tell it to thee: which is a flat lye. And whereas they would defend this by an exposition of Christs words, when he sayth: (a)(a)Mat. 2 ….Matt 2The day of iudgement is not knowne to the Sonne of man: that is (say they) to reueale it vntounto others, they doe but deceiue the simple by an exposition which is not fit. The last commaundement they disanull, by holding concupiscence before consent to be no sinne, when as wee know by Gods word, that the first euill motions in vsus bee sinnes. So that hereby wee may see, that Poperie is but a false religion, though it hauehave falsely among our common people the name of The old Religion, and therefore wee must abhorre the same, as vngodly.

Now, whereas some doe charge the doctrine of our Religion to bee sundry wayes scandalous, they may be easily answered: First they say, it is a doctrine of desperation: because it imports, that God created men so, as he will saue but a few, making them for this end, to cast the greatest number to hell. To this I answere two things: First, touching the number of them that are to bee saued: of which little is sayd in Scripture, & therefore I will not say much: yet this may be auerred, The number of the elect in it selfe is (b)(b)Reu. 7.9▪Rev 7:9a great companie, but being compared with them that shall bee damned, it is but small. Secondly, touching the end of mans creation, our doctrine is not, that God created mē for this end, to cast them to hell: but this we teach, that God created all men, to manifest his glory in them: in some, by their iust and deserued damnation for sinne. Wee teach not, that men p. 119are otherwayes condemned than for their sinnes, and therefore he that is condemned hath his iust reward. II. Charge, They say further our doctrine is a doctrine of blasphemie; for that wee teach God to hauehave decreed the fall of man, and so make God the author of mans sinne. Ans. We teach indeed that God decreed Adams fall, but thence it followeth not, that he is the author of mans sinne. For Gods will is twofold, generall, and speciall. Gods generall will is, to permit that which is euill, not simply, but because with God euill hath some respect of good, and in this respect wee say God decreed Adams fall. Gods speciall will, is his approouing will; whereby hee taketh pleasure and delight in that which is good: and in this regard God nilled Adams fall, and mans sinnes: And yet in some respect he may be sayd to will them. A magistrat, though he take no comfort or delight in the death and execution of a malefactour: yet hee decreeth and appointeth it, and so may bee sayd to will it. Euen so God, who out of light can bring darknes, permitteth euill because with him it hath some respect of good, and so may be sayd to will it. III. Charge. They say also that the doctrine of our church is a doctrine of securitie: because we teach, that a man may be certaine of his saluation, and of perseuerance in the faith vntounto the end. Answ. This is not a doctrine of carnall securitie; because we do impose necessarily the vse of meanes to them that would bee certaine of their saluation, and perseuer vntounto the end, as namely, deniall of themselues, & humbling thēselues in continuall prayer, with hearing & meditating in the word of God, and receiuing the Sacraments for the increase of faith, and renewing of their repentance: All which will rather make a man fearefull and carefull than secure. For with the meanes, is certainty of saluation, both atteined and preserued: so that our doctrine is not a doctrine of offences, but a true doctrine that beateth out the plaine way that …eadeth vntounto life.

Secondly, Christ his detestation of this doctrine of Balaam, must admonish vsus to be so carefull of our behauiour euerie way, that we giuegive no offence vntounto anie, for if wee do, wee are Balaams schollers. This is a point of speciall obseruation, wee must looke to our communication that it be void of railing & bad speeches, and to our conuersation, that it bee holy and vnblameable. In euerie thing we must hauehave care not to hinder others in the way of life, Woe (a)(a)Mat. 18.6, 7.Matt 18:6Matt 18:7bee to them (saith Christ) that giuegive offences: it were better that a huge milstone (such as an asse can but turne about, as the word imports) were tied about his necke, and that he were cast into the sea. The reason is, because when a man by any means giueth his brother an offence: he doth as much as in him lieth, to plunge his brothers soule into the pit of destruction, and therefore we must flie offences as hell it selfe: yea rather on the contrary, we must helpe our brethren forward in the way of saluation, and remooue from them all stumbling blockes that cause them to fall. If this duty were practised, our church would abound with grace and godlines: but this duty is wanting, and hence it comes that we hauehave so small increase after long labour in preaching, for example and euill counsell do quench the graces of the spirit in mens hearts.

Thirdly, hereby wee must learne to hauehave speciall care against offences giuen by euill counsell, or bad example. For if it be the propertie of a false prophet to cast stumbling blocks before others, then is it a dangerous thing to fall vponupon them when they are laid before vsus. While we liue in this world wee shall see many offences giuen: but we must take heed we take them not. And therfore Christ biddeth vsus, (b)(b)Ma…. 1….…If thy foote offend thee, or thine ha…d, cut it off: or thine eye, plucke it out: Teaching vsus to forgo the dearest thing that can be vntounto vsus, if it would cause vsus to sin against God. And to mooue vsus hereto, marke the Israelits example in the wildernesse: while they kept a good conscience, and obserued the true worship of God, all Balaams curses were turned into blessings: but when they fell to idolatrie & fornication with the Moabitish women: then was Gods wrath kindled against them, and his plague seized vponupon them. Euen so, if our church be carefull to keep it selfe to the true religion, which by Gods merciemercy we enioy, and withall hauehave care to keepe good conscience in becomming a penitent and obedient p. 120people vntounto God: then may Balaam curse, and al our enemies spit their venome, yet we shall be safe: But if we let go true religion and good conscience, and fall to sinne, then we must looke for …ods heauie iudgements to fall vponupon vsus in his wrath, as they did vponupon his owne people. Fourthly, when Balaams cursing would not preuaile, then did faire women, and banqueting, draw them to idolatrie and fornication. Hence we learne, that temptations on the right hand, that is, taken from profits, pleasures, and preferments, are most dangerous, and soonest preuaile to draw men from God. The state of a christian, is like a besieged citie; when a huge armie cannot sacke it, than siluer and gold will open the gates hereof: euen so, when aduersitie cannot make a man to forsake religion & good conscience, then by prosperitie, ease, and pleasure hath the diuell stollen away his heart. Those therefore that hauehave ease, pleasures, and outward blessings at will, are in a farre more dangerous case in respect of sinne than others; vnlesse God vouchsafe vntounto them speciall grace to watch against these pleasing temptations. This made godly Iob (a)(a)Iob. 1.5.Job 1:5To sanctifie his children euerie day when they feasted each other at their houses: lest any one then should hauehave blasphemed God in his hart. Because he knew the diuell by pleasures would soonest wind himselfe into their hearts.

Lastly, note the order of these sinnes: First, they are drawn to sit at idols feasts, and then to commit adulterie: where we see that these two sinnes goe together, Spirituall adulterie, that is, idolatry; and bodily adultery, one is the plague & punishment of the other: that people which giuegive themselues to idolatrie, will God giuegive vp to bodily adultery. As this was true in these Israeli…s, so is it to be seene among the Turkes, and with the Papists at this day, who maintaine▪ fornication▪ in tollerating stewes, and further it much by their vow of single life, wherewith they bind the conscience, though the partie want the gift of continence.

Verse. 15. Euen so hast thou them that maintaine the doctrine of the Nicholaitans, which thing I ha…e.

Here followeth the second part of the comparison, where Christ setteth downe two things: First, what the Nicolaitans were: Secondly, how hee was affected towards them. What they were is expressed in the first words, Euen so, which is a note of resemblance or comparison, hauing reference to the words going before. They may be thus described: The Nicolaitans were a se…t in the church of Pergamus, that maintained two damnable opiniōs according to the doctrine of Balaam. I. That it was lawfull to eate things offered to idols in the honor of idols, sitting in the idols tēple. I…. that fornication was no sin; but that a man might lawfully commit it. It may seeme strange, that in the dayes of the Apostles there should bee men professing the name of Christ, and yet hold such damnable opinions: but the truth is hereby euident, that there were such in this church. And that we do not conceiue a liking of their wicked opinions, let vsus examine their reasons, whereupon they might seeme to be grounded.

For the eating of things sacrificed to idols, they would pleade thus. I. From the doctrine of christian libertie, Things indifferent may …e lawfully vsed. Things offered to idols are things indifferent, as meates, and drinkes, and therfore may lawfully be vsed. Ans. Meats and drinkes, if they bee considered in themselues, are things indifferent, and may lawfully be vsed: yea after they hauehave bene offered to idols, if they be sold in the market, they may bee lawfully bought and eaten in priuat houses, if it be done without offence of the weake, as Paul teacheth at large, 1. Cor. 10.25.29. But if these meats be considered as they are offered to idols, and eaten in the idols temple in the honor of idols, they be vnlawfull. And yet the Nicolaitans held this to be lawfull.

II. Reason. An idoll is nothing, 1. Cor. 8.4. and therefore we sinne not in eating meates offered vntounto them▪ Ans. An idoll is nothing, that is, in nature subsisting▪ nothing created or ordained of God, it hath no propertie of the godhead▪ but yet an idoll is something in mans imagination, which giueth to it the honour of God, and reputeth it as God, making it a God vntounto himselfe.

III. Reason. N…aman the Syrian (b)(b)2. Ki. 5.1….went into the temple of the god Rimmon, and p. 121there kneeled down: Euen so may christians go eat in idols temples? Ans. When Naaman went in thither he did not kneele downe to the idoll, but to the king, performing a ciuill dutie vntounto his Prince; who vsed to leane on Naamans shoulder and worship his false god. And though Naaman were present at idoll-worship & seruice, yet it was with protestation against it: for being cured of his leprosie, he promised to worship no God but the God of Israell: and thereupon he laded two mules with the earth of the land of Israell, in token of his publicke profession of thankfulnesse to the true God for his clensing. If these in Pergamus whom Christ disliketh, had gone as Naaman did into idoll temples, they had not sinned as they did. And at this day if men protest against the idolatry of the masse, they may enter into those congregations where masse is said: for this protestation is a flat condemning of their false worship.

The second opinion of these Nicolaitans was, That men might lawfully commit fornication. This opinion they would thus iustifie: First, from the practise of Lot, Who (a)(a)…. 19.8.offered to the men of Sodom his daughters, when they called for the strangers that were come into his house. Which thing (say they) Lot would neuer hauehave done, if fornication had bene a sinne? Ans. It seemeth that Lot cannot be excused in that action, though his purpose was by a lesser euill to preuent a greater, but God hath plainely taught, That no man may do the least euill, for the procuring of the greatest good that can be, Rom. 3.8.

II. Reason. The Lord (say they) commanded Hosea, To take a wife of fornication, and children of fornication, Hos. 1.2. It is not therfore vnlawfull? Ans. There be diuers interpretations of that place. Some say that was onelyonly in vision, and not a fact done. Others say, it was in speech onelyonly, because hee prophesied vntounto the people that he himself was as a man of fornicatiō vntounto them. These expositions may well stand. Yet others hold that the Lord commanding him this, it was to be done, and was done indeed. And sundrie circumstances seeme to prooue that it was a fact done, for the womans name is set downe to be (b)(b)Verse. 3.Go…er, and her fathers name Diblaim. Secondly, a thing in vision or in speech onelyonly, doth not so much preuaile with wicked people, as that which is done indeed. Thirdly, the antient opinion of best diuines that liued neerest to the Apostles times, auouch it was a fact done. Obiect. But this maintaineth fornication, against good maners, and the expresse law of God. Ans. It were so indeed, if the Prophet had done it on his owne head, but he did it by Gods speciall appointment, who is Lord of his owne law, and may dispence with it at his pleasure. God in his law forbidd…th to kill, yet Abraham is commaunded to kill his sonne: Which if he had done he had not sinned, because hee had a speciall commaundement for it, which a man must obey, though it bee against a morall precept. Againe, Hosea tooke a wife of fornication, not to maintaine her in her sinne, but to make her a chast woman. And whereas he was commaunded also to take vntounto him children of fornication: it must not be vnderstood of children begotten by him, but borne of her in fornication: As if he should say, Take a wife with her children which she brought forth in fornication. So that this place which way soeuer wee take it, doth nothing maintaine their wicked errors.

III. Reason. Acts. 15. The Apostles charge the churches, To abstaine from that which is strangled, from bloud, and from fornication: There (say they) fornication is reckoned among things indifferent, and therefore may be vsed lawfully. Answ. It is there reckoned among things indifferent: First, because it was so accounted of amongst the gentiles: Secondly, because the gentiles did ioyntly by these three things offend the churches of the Iewes. But hence it followeth not that it is indeed a thing indifferent.

II. Point. The affection of Christ towards these men is noted in these words: Which thing I hate. This hatred must bee referred not to the persons of the Nicolaitans, but to their opinions, liues, and practises.

Hereby Christ would instruct vsus in sundrie needfull duties. First,The Vse. if we will follow him, wee must hate all honour and approbation that may bee giuen to idols, bee it neuer so little. These Nicolaitans might say, they abhorred idols and worshipped them not, onelyonly they p. 122went with their friends into their Temples, and sate downe to eate meat before them; now euen this dealing Christ hateth. Wherein hee doth notably condemne the practise of the Romish church, which say, they worship not idols, but the true God: and yet they doe that which Christ hateth; for they kneele downe before them, they adore them, and light candles vntounto them, and offer vntounto them many rich iewels, and much sumptuous attire, which is a great deale more than the Nicolaitans did: And therefore they are much more to be condemned, and their practise also hated of vsus. Secondly, Christs hatred of the lest honour of idols, doth affoord a speciall caueat to such men as giuegive themselues to a trauelling life; as into Italy, Spaine, and other idolatrous places: they should content themselues within the precincts of the church, and not proceed further without warrant of a speciall calling, whereby they may assure themselues of Gods gracious protection. For hereby they giuegive occasion to themselues to do that which Christ hateth; though they say, they hate idolatrie: For if a man escape to bee present at their abhominable seruice, yet he cannot auoid going to their Temples, where hee is to offer some gifts, or performe some ceremonie after the custome of the country; whereby hee shall giuegive some approbatition at the least of their idolatrie: whereas hee ought to hate the least appearance therof, euen the garment spotted with the flesh. Thirdly, by this his affection Christ would teach vsus to grow to an hatred of all familiar societie with idolaters: for though we may hauehave society of concord with them, yet societie of amitie, which is a speciall liking between man & man, we must not maintaine with them.

Fourthly, Christ hateth not onelyonly their idolatrie, but their fornication also. Hereby teaching vsus to grow to a hatred of fornication; which the rather must bee detested, because (a)(a)1. Co. 6.191 Cor 6:19The bodies of eueryevery man and woman be not their owne, but Christs: and therefore ought not to bee imployed in the honour or seruice of the diuell, but of Christ. Againe, the bodies of eueryevery christian man and woman are the members of Christ, now it is an vnseemely thing to take the member of Christ, and make it the member of an harlot. Fiftly, their bodies are temples, and dwelling places: not for earthly Princes, but for the holy Ghost: and therefore must be furnished with Gods graces, and adorned with chastitie & other gifts of Gods spirit, that they may be fit mantion places for so worthie a guest. But by fornication they are made the s…ies & stables of the prince of darknesse.

Verse. 16. Repent thy selfe, or else I come vntounto thee shortly: and will fight against thee with the sword of my mouth.

Christ hauing layd downe the sinnes of this church, and the errors of the Nicholaitans, doth here propound vntounto this church, First, a remedie for her recouerie: Secondly, a reason to inforce the practise of the remedie. The remedie is in these words: Repent thy selfe. In it consider these points: First, what it is to repent: Secondly, why Christ so often vrgeth thereunto: Thirdly, to whome Christ prescribeth this remedie. Of the first, we hauehave spoken in the first verse of this chapter: Briefly therefore, Repentance is a change of the mind from euill to good, and a turning from sinne vntounto God. Here repentance must bee taken more largely, for all the duties that accompany repentance in the practise therof: as I. Humiliation of a man by confessing of his sins vntounto God; and condemning of himselfe for the sinne. II. Prayer, wherby a man doth earnestly intreat the Lord for the pardon of the same sins. III. Reformation, wherby a man in hart proposeth, and in life indeuoureth to leaue all his former sinnes, and for euer after to do all things in obedience vntounto God: vntounto all these doth the holy Ghost exhort them in this place.

II. Point. Why doth Christ so often prescribe this duty of repentance, and so much vrge it? An. Not for that it is a cause or a meritorious means to procure remission of sins & life euerlasting, as the Papists do falsly and damnably teach; for that nothing can do but the obedience & passion of Christ: but first because it is a token of Gods fauor procured, & a most excellent fruit of faith, such as maketh a man cease to do euill, and moueth him to do good: Secondly, because it is a way wherin mē must walke vntounto the end, that wold hauehave remissiō of sins, & life eternal.

p. 123III. point. To whom is this remedie prescribed? Answ. First to the church of Pergamus, and then to the Nicholaitans in that church, though they were most wicked men▪ Touching the church of Pergamus: they were before commended for most worthie graces, for they had repentance: and yet note, Christ sayth still vntounto them, Repent thy selfe. Herein teaching vsus a most worthie lesson, which eueryevery one ought to learne and practise: namely, that the life of a Christian is a continuall practise of repentance. When a man hath once repented, that is not sufficient; but eueryevery new day must hauehave a new repentance for his dayly slips. Wee (a)(a)2. Cor. 5.2▪2 Cor 5:2are Gods embassadours (sayth Paule) for Christ: beseeching you in Christs steed, that you would be reconciled vntounto God. Now they were reconciled to God before, for they are called (b)(b)C…p▪ 6 16.the Temple of the liuing God; His meaning therefore is, That they should striue more and more after reconciliation with God; both in regard of their further assurance, and also for their particular sinnes wherein they dayly offended. EueryEvery Christian must dayly wres…e with his owne corruptions, which hee feeleth in himselfe, that the longer hee liueth, the more hee may grow in dislike with himselfe. And in this distast of himselfe hee must dayly proceed, that hee may eueryevery day more and more grow vp in Christ. And least any should thinke, that this was spoken to this church alone, and not to vsus: consider, that wee are in the same case with them; their sinnes are our sins, as we hauehave prooued: We want zeale and seueritie against sinne and sinners. Now being in the same fault with them, wee must therefore practise the same remedy, and renew our repentance, though wee hauehave repented heretofore.

Secondly, he prescribes this dutie to the Nicolaitans, that held two damnable errours, and no doubt liued accordingly in those sinnes: and yet Christ barres them not from his kingdome, but bids them repent. Where note, that great and grieuous sinners are not barred frō Gods merciemercy, if they will repent. Excellent is that saying of Isay, God i… much in sparing: and that of Dauid also, With God is plentifull redemption. Psal. 130.7.Ps 130:7This point is seriously to bee considered: for wee hauehave in our congregations many that are well spoken of in the world: and yet for knowledge of God and practise of life, are flat Atheists. We hauehave also among vsus epicures, blasphemers, murtherers, and fornicators with these Nicolaitans. Now to all these and such like this doctrine appertaines▪ not to embolden them in sinne, but to assure them there is mercy in store for them with God, if they will truly repent. They must not turne the grace of God …o wantonnesse, and make his merciemercy a bolster to their iniquitie; for this is despising of Gods bountie, whereby they helpe vp vntounto themselues wrath against the day of wrath: but if with Iob they humble themselues in dust and ashes, and crie to heauen for merciemercy from a broken heart that carrieth a resolute purpose to leaue all sinne; then, though their sinnes were neuer so many, they shall all be drowned in the bottomelesse sea of Gods merciemercy: though they were as crimson and scarlet, which will take no other dye, yet in Christs bloud they shall be made as white as wooll & snow: yea, though they hauehave fallen often into the same sinnes which is most fearefull and dangerous, yet vponupon this vnfained repentance they shall bee restored to merciemercy: for the fountaine thereof cannot be dried vp: but see they doe repent, for whosoeuer looketh for Christs merits, must know that hee looketh for true repentance. Thus much for the remedie.

II. point. The reason wherby Christ would set an edge vponupon the former remedie, containeth a twofold threatening or commination: the first, against the whole Church in these words: If not, I come vntounto thee shortly. The second against the Nicolaitans in these words: And will fight against them with the sword of my mouth. For the first, If not, I will come vntounto thee shortly, these words were expounded in the fift verse. The meaning is this: If thou repent not, I will come vntounto thee, & testifie my presence by taking punishment vponupon thee, for thy want of zeale, and of seueritie against sinne and sinners. To this effect the Prophet Isay sayth, Chap. 30.27. The name of the Lord shall come from farre, to take punishment vponupon the Assyrians.

In this threatening the phrase is to be noted. Christ sayth: If not, I come vntounto thee: expressing a thing to come, by a word of the time present. To giuegive them to vnderstand, p. 124that his comming vntounto them by iudgements was as certaine, as if it were present, vnlesse they did repent. Where this generall rule is to be obserued of all: namely, that when a Church or people doe not repent, the Lord will come vntounto them to execute his iudgements vponupon them. Yea, though they hauehave before repented, if for particular sinnes and wants they doe not renew their repentance, hee will surely come to punish them. This might be proued at large by testimonies of the Prophets & Apostles: but it is so euident in this text, that I omit all further proofe; onelyonly I will applie it to this our Church, of which this may bee truely sayd; Thou doest not repent, nor renew thy repentance for thy dayly sinnes. For albeit there bee some among vsus, that by Gods grace repent and set themselues dayly to the exercise thereof: yet take the greater part of our congregations, and they are so far from renewing their repentance, that they doe not repent at all: for either they hauehave no knowledge of Gods will; or if they hauehave knowledge, yet they want care and conscience to put the same in practise. This being our case and condition, what man may not bee a Prophet against our churches and congregations, being thus directed by this portion of Scripture, to say and that truly, That God will come vntounto vsus in iudgments, to plague and punish vsus for our sinnes and iniquities? Wee may sooth our selues in hope of merciemercy still, but the state of our Church continuing as it is, nothing can bee expected but iudgements from the Lord. This then must be a motiue to persuade vsus to repent, eueryevery person apart, and eueryevery family & congregation apart, we must humble our selues in dust and ashes for our sinnes past, entreating the Lord to be reconciled vntounto vsus, and purpose fully in our hearts, and striue in our liues to obey God in all his commaundements: yea, though we can say wee hauehave repented, yet for our dayly wants and sinnes wee must renew our repentance. Thus doing, we shall stay the Lord when he is comming against vsus. But if we goe on in blindnesse, ignorance, and rebellion, following the lusts of our own hearts, then nothing but vengeance and iudgements are to bee expected: for this conclusion must stand with all churches and people: If they repent not, God will come in iudgement against them.

The second threatening or commination is directed vntounto the Nicolaitans, in these words: And will fight against them with the sword of my mouth; that is, I will bee at emnitie with them, and testifie the same by waging battell against those among you, that maintaine the lawfulnesse of eating things sacrificed to Idols, and of fornication. Thus I say will I fight against thē with the sword of my mouth; that is, with the preaching of my word, the law, and the gospell.

In this commination Christ alludeth still to the storie of Balaam: for when hee was sent for by Balac to curse the people of God, the Lord stood against him in the way with a naked sword, to keepe him from going: and when his eyes were opened, that hee saw the Angell of the Lord withstand him in that sort, hee fell downe and adored the Angell, for it was the Lord: yet because he ceased not from his wicked couetousnesse, but gaue bad counsell against the Israelites, when he could not curse them, to cause them to sinne: therefore hee was slaine with the edge of the sword among the Midianites by the children of Israel, Num. 31.8. Euen so Christ dealeth with the Nicolaitans, because they goe on in their bad counsel, persuading the lawfulnesse of eating things sacrificed to Idols, & also of fornication: therfore first he will fight against them with the sword of his mouth, the ministery of his word, therby to reclaime them from their wicked wayes, if it bee possible: but if that will not serue, hee will still fight against them, and with the same sword destroy them for euer.

First here marke, Christ sayth not,The Vse. I will kill them, but fight against them: for hee intended not at the first to destroy these Nicolaitans, but his purpose was to withdraw them from their wicked wayes; yet so, as afterward if they would not be reclaimed by his word, he would therewith destroy them. Wherein wee may behold the exceeding patience of Christ Iesus towards leaud and grieuous sinner…, that maintained the lawfulnesse of idolatrie and fornication, and gaue themselues thereunto. So the Lord (a)(a)…in spirit stro…e with the old world, and spared them 120 yeares to withdraw them from their wickednesse p. 125by the preaching of Noe. So likewise hee spared the Ammonites (b)(b)Gen. 15.16.Gen 15:16till their sinnes were come to the full; and the Egyptians also for many hundred yeares, though they were most cruell persecutors of his owne people. And though the Iews most maliciously crucified the Lord of life; yet he spared them fiftie yeares, before hee cut them off from being a people. Yea, dayly experience teacheth vsus this his long suffering: we may heare most bloudie and bitter oathes from blasphemers, whereby they dayly crucifie Christ with their tongues. The like may be said of the adulterers, and all cruell persons, and yet he forbeares the same: yea, in our owne selues we dayly tast of this his patience: for so soone as we were borne, we deserued to be cast into hell, and yet in merciemercy he vouchsafeth vntounto vsus, to some twentie, to some thirty, and to some moe years, for a time of repentance; when as eueryevery day hee might in iustice condemne vsus. This therefore must admonish vsus in the feare of God, not to abuse this his long suffering any longer, but now while the day of merciemercy lasteth, to humble our selues, and turne vntounto him by true repentance. These are the dayes of grace, but how long they will last, God onelyonly knoweth: For when death once commeth, he sheweth no more merciemercy. The old world, because they abused the long suffering of God (c)(c)1. Pet. 3.19, …0.1 Pet 3:19were destroyed, and are now in hell in prison for it, as Peter teacheth. And vndoubtedly the same prison will be our portion if wee take the same course that they did.

Secondly, in this threatening we may obserue, that all irrepentant sinners hauehave God for their enemie, to fight against them with a drawn sword. For this cause sinne in Scripture is called rebellion, and eueryevery sinner is a rebell against God. A fearefull thing it is to hauehave God for an enemie: and yet this is the condition, not onelyonly of such as did neuer repent, but of all those that hold the name of Christ in profession, and yet continue in any one sinne, without renewing their repētance. This also must serue to induce eueryevery man that hath not repented now to begin: and if they hauehave begun, to repent more, dayly renewing the same for their daily slips, and so shal they be the friends of Christ, as (d)(d)Iam. 2 13Jas 2:13Abraham was, and a… his disciples were, Io…. 15.15.

Thirdly, in these two threatening… Christ sheweth himselfe to bee the true Doctor of his Church: for he will fight against these Nicolaitans, when as hee will onelyonly come vntounto his Church. Where wee see hee deuideth his word aright: wherein consisteth the principall wisedome of a true Prophet, giuing comforts to whom comfort belongeth, and threatning iudgements to whom iudgement is due; and making difference of iudgements according to the state of the persons against whome they are threatened. For the heauie iudgements of God must not be threatened against all persons, but against the impenitent. And because there be degrees of iudgements, temporall, and eternall; therefore temporall iudgements must be threatened to those to whom they belong, & eternall iudgements denounced against those to whom they belong: obseruing the circumstances of time, place, and persons, according to Christs example in this place, and else where. So likewise the benefites of the Gospell are not to bee propounded to eueryevery person hand ouer head without difference, but with restraint to some onelyonly, as Gods Prophets hauehave done. It is often a great offence in the Church, when the benefits of the Gospell are propounded to all, and the threatening of the law denounced against all, without limitation or restraint. The conditions therefore of repentance & impenitencie, of faith and vnbeleefe, and also the degrees of them all, must carefully bee obserued in the dispensation of the Law and the Gospell.

Fourthly, the end of Christs fighting must be considered: for first hee intends to reclaime them from their euill wayes; but if they will not be reclaimed, then to cause the same word to be an occasion of their deeper condemnation. This must be deepely weighed of vsus all, who hauehave had by Gods merciemercy for many yeares the plentifull preaching of the gospell, by which God hath continually rebuked & checked the sinnes that bee among vsus, as ignorance, blaspemie, and filthinesse, crueltie, and all iniquities whatsoeuer: and the same thing the Lord yet continues to doe vntounto vsus. Wee therefore must thinke, that all this while the Lord is fighting p. 126against vsus: when ignorance is reprooued in the ministerie of the word, the ignorant person must thinke the Lord is fighting against him: and so all Atheists, blasphemers, adulterers, oppressers, and cruell persons, when their sinnes are reprooued, they must know that the Lord stands face to face against them with the sword of his mouth, seeking to reclaime them from these iniquities, as hee did to Balaam in his way. And when any mans sinnes be thus touched, hee must not rebell, but humble himselfe, as Balaam fell before the Angell: considering it is the Lord that wageth battell against him. When wee heare that forraine nations shake their swords against vsus, how are wee mooued, both high and low? Shall wee feare the sword of mortall man, and shall we not tremble when we heare that the sword of the euerliuing God is shaken against vsus? Those therefore whose hearts are guiltie of any one sinne, must humble themselues by true and speedie repentance, there is no withstanding of the Lord: if his sword doe not cure vsus, it will cut vsus in pieces: if his word doe not conuert vsus from our sinnes, it will bee an occasion to cast our soules deeper into hell. Thus he dealt with Balaam, when he would not be restrained from giuing bad counsell, he was slaine among the Midianites. Few thinke on these things; from whence commeth such great contempt of Gods ordinance in the ministerie of the word, as we see at this day: but they must know, that either death or life come by the stroke of this sword, and therfore they must repent.

Fiftly, note the title giuen to Gods word: it is called The sword of Christs mouth: not onelyonly because it was once deliuered by himselfe, from his own mouth, but because it doth dayly proceed from his mouth: for the Ministers of the gospell, which bee truely called, are the very mouth of Christ, from which Gods people receiue his word. (a)(a)Ie…. 15 19.If thou shalt returne (sayth the Lord to Ieremie) and shalt separate the precious from the vile, then shalt thou stand before me, and be according to my word. 2. Cor. 5.19, Wee are the embassadors of Christ, beseeching you in his steed: which is an high and wonderfull honour. The consideration whereof is a ground of sundry duties.

First, all students that are in the way of preparation to higher callings, must hereby learne to conceiue a good opinion of the Ministerie of the gospell, and to affect the same aboue other callings. For though the blind world count it a base calling, yet Christ wee see maketh the minister his owne mouth: which honour is not giuen either to the Lawyer or to the Physition.

Secondly, hereby eueryevery Minister of the Gospell is taught to deliuer nothing in his publicke Ministerie, but the pure word of God, so farre foorth as Christ shall enable him: and that also in so pure a manner, as in the persuasion of his owne conscience hee thinkes Christ would speake, if he were there present; like vntounto faithfull embassadours, who speake onelyonly the will of their lord and prince, and in that manner which their lord and prince doth best approoue. If this were well weighed, wee should not hauehave such preaching as is commonly vsed, consisting of a mixture of testimonies, partly diuine, and partly humane, considering that neither Christ nor his Apostles preached so.

Thirdly, the people also are hence taught their dutie: when they heare a sinfull man like vntounto themselues speake vntounto them in the Ministerie of the word, they must not despise Gods ordinance, because it is deliuered by man, but receiue the same, as from the mouth of Christ, and as the pure word of God, so far forth as it consenteth with holy scripture. In this behalfe Paule blessed God for the Thessalonians, That they receiued the word from him, not as the word of man, but as it is indeed the word of God, 1. Thess. 2. vers. 13.

Sixtly, where Christ sayth, I will fight against them with the sword of my mouth. We may obserue, that the kingdom of Christ is spirituall, and not of this world: for if it were worldly, then a ciuile sword, wielded by the hand of man, should belong vntounto him: But he hath no such sword, he gouernes his church and people by the sword of his mouth, his holy word. Wherby appeareth, that the primacie of the sea of Rome is from hell, not from heauen: for the Pope sayth he is Christs vicar, and yet he will be armed with both swords: when as Christ dealeth not with the p. 127ciuill sword, but onelyonly vseth the sword of his mouth.

Verse. 17. Let him that hath an eare heare what the spirt saith vntounto the Churches: To him that ouercommeth will I giuegive to eate of the Manna which is hid, and will giuegive him a white stone, and in the stone a new name written, which no man knoweth, sauing he that receiueth it.

These words are the conclusion of this Epistle, which containeth two parts, a commaundement, and a promise. The commaundement in these words, Let him that hath an eare heare what the spirit saith vntounto the Churches. The promise in the words following, To him that ouercommeth, &c. The commandement serueth to stir vp Gods church to attention, in marking that which Christ deliuereth vntounto them, as hath bene shewed before verse 7.

In this commaundement of Christ note two things: First, that all men in Gods church are bound in conscience to frequent Sermons, whereby they may come to the knowledge of those things that God prescribeth vntounto them. At the natiuitie, Easter, and such good times as they are called, ignorant people will come to the church: but it may bee not once more of a monethmonth after, or a quarter of a yeare. But Christ saith, (a)(a)Ioh. 10.27John 10:27My sheepe heare my voyce. So that hee that will not come to heare the voyce of Christ, is none of his sheepe. Math. 16.19, Christ saith to Peter, I will giuegive thee the keyes of the kingdome of heauen. There the preaching of the gospell, is the key of the kingdom of heauen: So that looke how necessary it is for a man to hauehave his soule saued and to enter into heauen, so behoouefull is it for him to heare Sermons: for that is the turning of the key whereby we enter into this kingdome, 2. Cor. 5.18. the preaching of the gospell is the doctrine of reconciliation: and therefore looke how necessary it is for a man to be reconciled to God; so needfull is it for him to heare the word preached. He that is of God beareth Gods word: and he that beareth it not is not of God, 1. Iohn. 4.6. But men hauehave manie excuses to exempt themselues from hearing Sermons: Some say if God himselfe would preach, or Christ, or an Angel from heauen, then they would heare; but so long as sinfull man preacheth it is no great matter though they absent thē selues. Answ. This is a presumptuous reason: for the preaching of the gospell by man, is Gods owne ordinance; and that for these causes: First, since Adams fall man cannot abide the voyce of God: so as if man should heare God speake, he would cry out with the Iewes, Exod, 20.19, Let not God talke with vsus lest we die. And with Peter, (b)(b)Luk. 5.….Luke 5Depart from me I am a miserable sinner: Secondly, God speaketh by man to trie the obedience and humilitie of men; to see whether they would bee content to receiue and beleeue his word, being propounded by sinfull man that is like vntounto themselues: And thirdly, to maintaine louelove betweene man and man, by mutuall conuersing in this holy ordinance. Others doe say, they may well inough keepe themselues in their families, for there they hauehave their Bible wherein bee the Sermons of Christ, and of his Prophets and Apostles▪ than which no minister can preach better. Ans. It is Gods ordinance, that these Sermons of Christ, of the Prophets, and Apostles, should be againe handled, preached, and expounded in his church: and therefore euerie man is bound in conscience to come into the congregations, & there to heare with reuerēce Gods holy word. Others will not come to the church, for (they thanke God) they can serue God with as good a heart on horse-backe, or on their iourneys, as those that come vntounto the sermons. Answ. These persons are blind and ignorant, a seduced heart beguileth them, and therefore they despise the ordināce of God: but let them heare what Salomon saith▪ (c)(c)Pro. 28.9.Prov 28:9He that turneth away his eare from hearing the law, that is, the doctrine of God: euen his prayer shall be abhominable. God speaketh vntounto vsus in the ministerie of his word, and if wee refuse to heare him there, shall we thinke hee will heare vsus when wee pray? Know therefore, if thou refuse his word, hee will refuse thy prayers: neither indeed can any without the word pray aright. Such people deceiue themselues, their prayers in their needlesse iourneyes shall bee their iudges to condemne them: for therein they confesse God is to bee worshipped, and yet in practise they reiect his direction for the same. Lastly, others say p. 128they hauehave knowledge inough, the ministers can teach them no more than they know: and therefore they need not go heare so much preaching. Answ. These that pretend such perfect knowledge, are commonly the most ignorant, not knowing the end of this ordinance of God: for preaching serueth not only to teach men to know God and his will; but also to increase in knowledge, and to yeeld obedience to that which they know. If therefore thou hast knowledge, it is well; but that is not inough, if thou wouldest be blessed thou must doe that which thou knowest, Iohn. 13.17. And for this cause the most learned man that is, must still frequent the hearing of Sermons, to further himselfe in obedience: because a man may know much and yet want conscience to obey.

Secondly, in this commandement men are inioyned the reading of the word, & hearing of it read, not onelyonly publickly but also priuatly in their families: that therby also they may come to the knowledge of that thing which Christ propoundeth vntounto them. Luk. 10.26, Christ saith to one of the Scribes; what is written, how readest thou? Taking it for granted that men must read the Scripture priuatly. And the Lord saith, (a)(a)Isay. 5.1….Isa 5:1My people go into captiuitie, because they hauehave no knowledge: yea they perish, Hose. 4.6. But wofull is the defect of this duty; for many hauehave not the Bible in their houses for their priuat exercise in the word: and in many families it is set vp for a shew, or lieth couered with dust, when as cards and tables are worne with vse. It is not amisse for men to get the statutes of the land into their houses, and to read therein for the knowledge of mens lawes: but yet herein they are blame worthie, that either they hauehave not, or else regard not the booke of God, whereby they might bee acquainted with the statutes of the Lord, for the better guiding of our vnruly affections. Other things in this commandement hauehave beene obserued before.

The second part of this conclusion, is an excellent promise made to him that ouercommeth, which for substance hath beene handled in the conclusions of the former Epistles. Here onelyonly some speciall blessings are particularly promised: In the handling whereof two points are to bee considered: First, the persons to whom the promise is made, To him that ouercommeth: whereof entreatie was made before verse. 7. Secondly, the blessings promised, comprised in this threefold gift of God: First, To eate of the Mannah which is hid: Secondly, To receiue a white stone: Thirdly, A new name written in the stone. All which three signifie in effect, The election, vocation, iustification and glorification of Gods people. But I wil handle them in particular. The I. benefit is, The giuing of the hidden Manna to eate. Manna properly signifieth that food which God gaue from the clouds to the people of Israell, which for the excellencie of it is called, The (b)(b)Psa. 78.24Ps 78:24wheate of heauen. The (c)(c)Vers. 25.food of the strong, o… the food of Angels. In forme it was like (d)(d)Exod. 16.31.Exod 16:31Coriander seed, and in colour white, in tast it was pleasant and sweete. Herewith God fed his people in the wildernesse 40. years: to (e)(e)Deu. 8.3.Deut 8:3teach them, That man liueth not by bread only, but by euerie word that proceedeth out of the mouth of God. This is thought to bee the same white Manna which is vsed in shops at this day, but I will not dispute thereof, seeing it is doubtfull. That Manna did represent a more excellent food: and therefore Paul calleth it, (f)(f)1. Co. 10.….1 Cor 10A spirituall meat, because it represented vntounto them the spirituall food of the soule, Christ Iesus the true Manna, (g)(g)Iob. 6.5….Job 6:5The liuing bread that came downe from heauen: as wee may see at large, Iohn. 6. And so in this place by Manna, wee must not vnderstand the Manna of the people of Israel: But Christ himselfe the true food of life eternall. How Christ doth become vntounto vsus our spirituall Manna, and the true food of life, I will shew by these conclusions. I. He is this food, not in regard of his doctrine, or of his miracles, nor yet onelyonly in regard of the blessings of his death and passion: But Christ himselfe God and man is true food of life, as is shewed at large, Iohn. 6. And in Christ himselfe are his death and passion, & the benefits thereof, food vntounto the soule. II. Conclus. Christ is this food, not as he lay in the manger, or as he now sitteth in heauen at the right hand of his father: but as he suffered the wrath of God and pangs of hell vponupon the crosse, and as he died & was buried; for our life commeth out of Christs death. III. Concl. He is this food, not in regard of his godhead, for that no p. 129creature can receiue or apply to his iustificatiō, or sanctification: but in regard of his manhood, subsisting in the person of the sonne of God. Christs flesh profiteth nothing, seuered from the godhead: but yet his body and bloud hauehave this vertue, to be true spirituall food, because they are the flesh and bloud of that person which is God. IV. Concl. Christ is not a bodily food to be receiued with the hād, eaten with the mouth, & digested in the stomacke: but he is a spirituall food, to be receiued, applied, & digested by faith… And being so receiued he doth preserue the soule vntounto eternall life. This faith is that wherby a man is enabled to beleeue that Christ crucified is his Christ. And thus doth he become our spirituall Mannah, when by true faith wee assure our selues that he suffered for our sinnes, and rose againe for our righteousnesse.

Is Christ crucified, the true bread of life,The Vse. and our spirituall Manna? then should we long after him, with a true spirituall hunger in our very hearts, as truly as any man longeth after meat & drinke. When a man is famished, for the staying of his hunger he will pull his owne flesh from his bones and eat it: Euen so, for the satisfying of our hungrie soules with Christ Iesus this food of life, we must forsake the deerest thing in all the world, though it bee our owne flesh: For that which we will do for our bodies, we must do much more for our soules. Que. How shall we attaine to this true spirituall hunger? Answer. It is with the hunger of the soule, as it is with the hunger of the body. In bodily hunger bee two things: A great paine in the stomacke for want of nourishment: And a strong and earnest appetite, which continueth till the stomacke be filled. Euen so we should feele a paine in our hearts, rising from a sense of the wrath of God for our sinnes: And then wee must labour to hauehave a greedie appetite, and earnest desire to bee filled with Christ crucified; & neuer be at rest til we be satiat with the merit of his passion, which only can free vsus from Gods wrath, and fill vsus with true ioy. But wofull bee these times: for there is in most mens hearts a deadnesse of spirit, whereby they are made insensible of inward wants and miseries: They are like vntounto full men that feele no paine for want of food. There is indeed an hunger, nay a greedie worme in many after the profits, pleasures, and honors of this world: but few or none do hunger after Christ. But if wee would hauehave (a)(a)Reu. 19.…Rev 19part in the feast of the Lambe, we must labour to hauehave this longing appetite after Christ: If we be full stomacked wee shall hauehave no refreshing from his merits. Mary saith truly in her song, (b)(b)Luk. 1.5….Luke 1:5God filleth the hungrie with good things, but the rich and full goe away emptie. Which is a most fearfull curse, when the soule is debarred from this food of life, But (c)(c)Mat. 5.6.Matt 5:6blessed are we if we hunger after Christ and his righteousnesse, for then we shall bee satisfied: Christ will giuegive vntounto vsus our fill of the water of life freely, Reuel. 21.6.

Secondly, here we may take a view of the profane madnesse of the world: For though this bread of life Christ Iesus, be the most excellent food of all, farre surpassing the Israelits Manna, the food of Angels; yet it is nothing or little desired. Men are like to the foolish Israelits that had more regard to leekes and onions, and to the flesh pots of Egypt than to Angels food which God gaue them frō heauen. They spend their wits, and their strength, by day and by night, that they may satiate themselues with the fraile riches and vaine pleasures of the world: And yet these men hauehave the name to be the onelyonly men, whereas indeed they are profane Esau…, & wicked Israelits. As therefore this practise is damnable: so must we learne to detest it. And on the contrarie, seeing Christ Iesus is the true Manna, our principall care and desire must bee to bee fed therewith. Wee must thinke it is a great disgrace to Christ Iesus, which hee cannot endure without reuenge, that wee should hauehave lesse regard to him the true bread of life, than to earthly foode which perisheth.

Thirdly, here wee may see that which is vsuall in the Scripture intreating of the Sacraments, to wit, the name of the signe giuen to the thing signified: for Christ here promiseth them Manna, meaning thereby, not the Israelits food, but himselfe, whereof their Manna was a signe, a seale, a pledge: as appeareth plaine, because Paul calleth it spiritual meat, 1. Cor. 10·2.

Further Christ is not only called Manna, but hidden Manna; to put a difference p. 130betweene himselfe and the Manna of the Israelits which was visible that eueryevery man might see. And Christ is called hidden Manna for two causes: first, because no man by nature knoweth this food, or desireth it: secondly, because God doth not reueale this food to al men effectually; as may appeare, Mat. 11.25. I giuegive thee thankes (oh father) that thou hast hidden these things: (that is, the doctrine of the gospell and the mysteries of the kingdome of heauen) from the great and wise men of the world, and hast opened them vntounto babes.

The Vse.Is Christ hidden Mannah? then first here learne to take knowledge of the state of men in the world: They know not Christ, neither do they feele in themselues any want of this food, and therefore they know not what it meaneth: for meat and drinke is neuer knowne, till a man be hungrie. Yea, to many that liue in the church this Manna is hidden: for though men heare the doctrine of Christ, yet not one of an hundred feele in themselues any want of Christ: let the conscience speake and this will prooue true. Ignorant people blesse themselues and say all is well, Christ is a sauiour: when as indeed to them Christ is hidden. Nay which is yet more lamentable, to many which teach and preach Christ, Christ is hidden Manna: for many of them neuer felt in their hearts and conscience, that they had need of Christ for the pardon of their sinnes, and the saluation of their soules. It is not the knowledge in the brain that maketh Christ known to man; but knowledge in the cōscience, when a man feeles in his heart and soule, that hee stands in need of the bloud of Christ, and all the benefits of his passion for his redemption & saluation. And seeing this is the condition of the world, wee on the contrarie must labor to feele in our selues our owne pouertie, & to see in our selues that we stand in need of Christ, and of all the benefits of his passiō, to free our souls from the gulfe of hell, and the wrath of God. Away with bare mentall knowledge: for till we hauehave this true sense of our owne wants, wee can neuer get into our hearts any sound grace.

Secondly, is Christs hidden bread not reuealed to all? Then calling effectuall to saluation (so as if hee will, eueryevery man may be saued) is not vniuersall: for then should Christ not be hidden, but reuealed to all: which is not so. Election therefore and effectuall vocation is definite & particular. And thus much of the first branch of this gift.

The second gift, is a white stone. Here Christ borroweth a comparison from the custome and manner of the gentiles, to whom these Epistles are directed. A white stone was of great vse among thē: For first, the iudge in giuing sentence, vsed white stones, and blacke stones: the giuing of a white stone was a token of absolution; the giuing of a blacke stone, a signe of condemnation. Here then the giuing of a white stone, may signifie Absolution from Christ, of all a mans sins and trespasses. Againe, when the gentiles would know, which were luckie dayes (as they spake) and which were vnluckie; they vsed to cast lots with white and blacke stones, and that day which light on a white stone was iudged to be a lucky day, that which light on a blacke stone was iudged to be vnlucky. This practise they vsed as might be shewed by sufficient records. And though this practise hauehave no warrant, yet may Christ allude vntounto it, to signifie vntounto them that hee will giuegive them good successe in all their actions; yea happie dayes, and a blessed life full of all ioyes and pleasures. Others doe expound it of giuing victorie, whereof the giuing of a white stone was a signe: but this is not so fit, neither can it bee shewed by true record that they had such a practise. I rather take it Christ alludeth to the first, and here promiseth to him that ouercommeth, the true remission of all his sinnes, and full absolution; not in regard of ciuill punishment, but in respect of guilt and punishment before God, which is eternall damnation.

Here note one infallible token of the pardon of sinne: namely, to ouercome, that is, to renounce our selues, and by faith relie wholly on Christ, testifying this faith by maintaining good conscience and true religion vntounto the end: And therefore if anie desire to know whether God hauehave absolued him of his sinnes, let him labour thus to ouercome, and then shall this assurance be sealed vp vntounto him.

The third gift is, a new name written p. 131in the stone. What this new name should be S. Iohn expresseth in his first Epistle, chapter 3. vers. 1. saying: Behold, what louelove the father hath shewed to vsus that we should be called the sonnes of God. This new name therefore is to bee the sonne and heire of God in Christ. And because it is giuen of God himselfe, therefore wee must not thinke it is an idle name, or a bare title onelyonly: but withall God giueth him a new condition, whereof this name is a token and title. God changed Abrams name, & called him Abraham; but it was when he had changed his estate, and made him the father of the faithfull. And there was a change in Iacob, when God called him Israell. This new name then signifieth the giuing of a new estate to a man or womā, which they had not before: namely, their regeneration, whereby they are made to die vntounto sinne, and to liue vntounto God: for therewith goeth the blessing of adoption, whereby they become the sonnes of God, and heires with Christ, and so hauehave heauen and earth for their possession; and all miseries and crosses, yea sinne it selfe turning to their good, they hauehave also the protection of Gods holy Angels in this life, and at the last gaspe death to bee no death, but a strait passage to eternall life.

Further, this new name is sayd to bee written in the white stone: that is, in the pledge of absolution: which sheweth the vnion of these two: Absolution, and Regeneration. So that whom the Lord of his merciemercy absolues from their sinnes, them in his bountie hee brings to a new estate and condition. He that is in Christ, is a new creature, 2. Cor. 5.17. A point to be obserued, as yeelding speciall aduice to reforme the grosse and common abuse of Christ. Men persuade themselues, that Christ is their Sauiour, and will pardon their sinnes, for he is mercifull: and thereupon they take occasion to liue as they list. But let no man herewith deceiue himselfe: for they that hauehave absolution, hauehave regeneration also: a new condition of life goes with the fruition of Gods merciemercy in Christ: they that go on in sinne, hauehave not the pardon of sinne: the corruption of sinne must bee abolished, where the guilt of sinne is absolued; and their liues are reformed that hauehave their sinnes remitted. Here some man may say, Why are not those called by this new name, to whom Christ giues it, for vsually men are called after their names? The answere is made in the end of the verse: Because no man knoweth that name saue he that receiueth it: that is, in that manner and certainetie as hee that receiueth it. And therefore the children of God must not be much offended when they are reuiled for their profession, because the world knowes not their estate.

Here we may obserue diuerse points: First, that hee which is the child of God, and hath this new name giuē him, knows that hee is Gods child, iustified and sanctified. Neither is this knowledge by probable coniecture onelyonly, and good hope, as the Papists would hauehave it; but certaine and infallible: for else others should know it as well as hee that receiueth it: which is here denied. Each one is bound in charitie to bee persuaded, that godly professors are the sons and daughters of God: But the man himselfe that hath receiued this new name and new estate, hee knowes it otherwise, and therefore certainely and infallibly.

Secondly, if no man know this name but hee that receiueth it; then can none beside God and the conscience, know from within the man, his particular faith and adoption. And hereby we are to bee admonished, to beware of charging the euill and hard censure of hypocrisie vponupon any that liue in the church: in so doing we ouershoot our selues: this iudgement belongs to God, not to man, saue onelyonly to the man himselfe; for wee cannot discerne the good within the man properly, but by effects. Quest. How farre forth may a man iudge of another mans election? Answ. There be two degrees of iudgement: iudgement of certentie, and iudgement of charitie. Iudgement of certentie is when a man can set downe certainely, such a man shall be saued: This is peremptorie iudgement belonging vntounto God, and to some men onelyonly, so farre forth as the Lord reuealeth it vntounto them: as he did the estate of some men, to Dauid and to some Prophets. Whereupon Dauid sometimes prayes for the finall destruction of his enemies: but this is not giuen ordinarily, no not to Gods ministers. The iudgement of charity is that which bind… a man to iudge the best of another: and herein bee two degrees. First, touching p. 132the vnregenerate, charitie binds vsus, not to despaire of such as yet liue profanely; but to hope that God will in good time call them. And touching the regenerate, who hauehave giuē good testimonies of their vocation, charitie binds vsus to be persuaded without doubt that they be the children of God. And this we may doe without repugnance to this place: for though wee cannot from within the man know his estate, yet by the fruits we may; which is the highest degree of iudgement that charitie can exercise.

Thirdly, here wee see the church of Rome is deceiued, who make Visibilitie the marke of Gods church: for Gods church is a companie of men which beleeue: the ground of the church is Gods election, and adoption, and mans faith, which none other can see but the parties that hauehave them. The signes thereof may be seene, but properly the church cannot bee seene. It comes to bee visible by the fruits of election, and by the outward works of louelove, which proceed from faith. We therefore hold farre better, that wee beleeue there is a church, and not that we see the church.

Lastly, if others know not the name of Gods children, then what maruell is it, if the wicked miscall them? 1. Iohn. 3.2, The world knowes vsus not. Gods children therefore must not be daunted at the reproches of the wicked, but pray with Christ, Father forgiue them, they know not what they doe, Luk. 23.34.

Verse 18. And vntounto the Angell which is at Thyatira write, These things sayth the sonne of God, which hath his eyes like to a flame of fire, and his feete like fine brasse.

Here followeth the fourth particular commaundement of Christ vntounto Iohn, as also the fourth particular Epistle. The commaundement in these words: To the Angell which is at Thyatira write; of the substance of this commaundement I hauehave spoken before: onelyonly remember the end thereof, which is to certifie this church of Thyatira, that Iohn had a calling and commaundement from God to write this Epistle vntounto them: and further to certifie the whole Church of God, to the end of the world, of his calling to write this booke of the Reuelation.

The Epistle it selfe containeth three parts: a Preface, a Proposition, and a Conclusion. The Preface in these words: These things sayth the sonne of God▪ which hath his eyes like vntounto a flame of fire, and his feete like fine brasse: all which things almost hauehave beene handled in the beginning of this chapter, and in the former,Ver 5.1….15. from whence they are borrowed. In the Preface, first is set downe in whose name the Epistle is written, to wit, in Christs name: the causes thereof we hauehave shewed before. Then Christ is described by three arguments: First, To be the sonne of God: Secondly, To hauehave eyes like a flame of fire: Thirdly, To hauehave feete like fine brasse. For the first, In the former chapter he was called The sonne of man: but here he is called The sonne of God; where by God wee must not absolutely vnderstand the godhead of the whole Trinitie, but the person of the father, who being opposed either to the sonne or to the holy ghost, is vsually called God: not that he is God more than the sonne, or than the holy ghost; but because he is the first in order, and because hee is that person from whom the godhead is communicated to the sonne and to the holy ghost. So that here Christ is called the sonne of the father: which mysterie wee cannot fully vnderstand, for the word hath not reuealed the same: neither can wee find it elsewhere out of the word. But yet for the better conceiuing thereof, remember these two rules. I. That Christ is the son of the father, not in respect of his godhead, but in respect of his person: For the godhead of the sonne is the same with the godhead of the father: The godhead of the father doth not beget, neither is the godhead of the sonne begotten. II. Rule. Christ is the sonne of the father, not by creation, as the Angels and Adam were; nor by adoption, as eueryevery beleeuer is; but by nature, in that hee is begotten of the substance of his father before all worlds: for the father communicates from himselfe the whole godhead that is in himselfe vntounto his sonne.

Christ is here called the sonne of God,The Vse. to stirre vp reuerence, attention, and care in this church, in marking and obeying the things that follow in this particular Epistle. And in their example Christ also teacheth vsus, that when we heare the word p. 133of God preached or read vntounto vsus, wee should receiue it with fear, and trembling and reuerence: because he that speaketh vntounto vsus out of his word, is the sonne of God. When Pilate was about to condemne our Sauiour Christ, he heard it said, that Christ was the sonne of God. And thereupon hee trembled, and was the more afraid, Ioh. 19. verse. 8. shall a …illie heathen man that knowes not Christ tremble towards him when hee heares his name; and yet wee that professe our selues to beleeue in him bee nothing mooued with reuerence towards him, when hee speakes vntounto vsus in his word? At his presence the hils melt, and at his voyce the rockes cleaue in sunder: and therefore if our hearts shall not melt and cleaue asunder with a reuerent feare when he shall speake vntounto vsus, wee are worser than these sencelesse creatures.

Secondly, Christ is sayd, To hauehave eyes like a flame of fire: which we must not conceiue literally. The words are borrowed from the former chapter, vers. 14. where Christ is described not as hee is in truth, but as he appeared to Iohn in vision. We hauehave shewed before what is signified by these fierie eyes: namely, Christs infinite wisedome in himselfe, and vigilant zeale ouer his church. The end wherefore hee so describeth himselfe to this church, is, to giuegive them to vnderstand, that hee can see and discerne their very secret sinnes: for sundry among them were giuen to priuate offences, as to fornication and idolatrie, as we shall see afterward.

Here then wee hauehave an excellent remedie against secret sinnes:The Vse. shame and feare of punishment will restraine some men from open sinnes, but yet the same men when they are in secret, doe without fear commit priuie sinnes against the first and second table. But these men must remember, that being withdrawne from the presence of men, they are yet in the presence of Christ: for hee hath fierie eyes, wherewith he seeth their most secret sinnes, which they hide from the world. For though we may make faire weather with men, yet wee can neuer bleare the eyes of Christ. If fornicators, wantons, vsurers, and blasphemers would remember this, by Gods grace it would bee a notable meanes at least to restraine them from their secret sinnes, if not to mooue them vntounto the practise of true repentance.

Thirdly, Christ is sayd to hauehave feete like fine brasse. Whereby is signified (as hath beene shewed) his infinit power and strength, whereby he doth subdue sinne, Sathan, and al his enemies, first vntounto himselfe, and then vntounto his members. And Christ is thus described vntounto this church, to terrifie certaine wicked men among them, that gaue themselues to fornication, idolatrie, and other sinnes: as also to affright this whole church, who by their wicked companie were almost drawne away to the same sinnes.

Here wee hauehave a notable remedie against loosenesse of life: namely,The Vse. to consider that Christ, whom we call our Sauiour, walketh continually in his church with feet of brasse to tread Sathan and all his enemies vnderunder his feet: and such are all that will not submit themselues to the regiment of his word, Luk. 19.27. If the blasphemer could consider this, it would stop his mouth: and when the adulterer, the theefe, or any sinner goeth about his wicked deuices, this by Gods grace would be a notable means to make him breake off his wicked purpose. When Benhadad heard, that the king of Israel would come against him in battell, (a)(a)2 King 20▪ …1.2 Kgs 20:1He sent his men with ropes about their necks to craue peace, and in them humbled himselfe. Shall men be thus afraid at the furie of man, and shall not wee tremble and feare at the fury of Christ, who hath these feet of brasse to trample in pieces all his enemies? The want of this consideration is one maine cause why sinne doth abound.

Verse. 19. I know thy workes, and thy louelove and seruice, and faith, and thy patience, and thy deeds, which are moe at the last than at the first.

Here begins the second part of this Epistle, to wit, the Proposition; which containeth the substance & matter thereof: and it hath two parts; a commendation of this church, and a rebuke thereof. The commendation in the 19 verse; the rebuke or dispraise in the 20 verse and those that follow, almost to the end of the chapter. The commendation is twofold: generall in these words, I know thy workes. p. 134This hath beene handled before, vers. 2. The particular commendation standeth in fiue notable workes: to wit, LoueLove, Seruice, Faith, Patience, and, Encrease in godlinesse.

For the first, by LoueLove wee must vnderstand LoueLove to men: for afterward they are cōmended for duties to God in faith and patience: but louelove and seruice are duties of man to man. Touching LoueLove, note three points: What this louelove is; What is the propertie of this louelove; and how it is to be practised. First, LoueLove to man is a gift of the spirit of God, whereby a man is well affected to his neighbour for Gods sake. That louelove is a gift of the Spirit, is plaine, Galat. 5. verse 22. where it is reckoned among the gifts of the spirit. Next I adde, That hereby a man is well affected to his neighbour. To bee well affected to another, is to reioyce at his good, and to desire and seeke the same; and withall to bee grieued at his miserie, and to …eare the bowels of compassion towards him, being readie to releeue and helpe him to our vttermost. By Neighbour, wee must not vnderstand only those that are neere vntounto vsus in habitation, but euen all those that are of the same nature with vsus, euen any of mankind. Hee is thy neighbour that is a man as thou art, and so bearing the image of God as thou doest bee hee friend or foe, neere or stranger vntounto thee; and to him must thou be well affected. Lastly, I say, For Gods sake: for God is first and principally to bee loued for himselfe, and man in God and for God, because hee is the creature of God, and beareth his image. The louelove we beare to man, is a fruit of our louelove vntounto God: for this commaundement wee hauehave of him, That he that loueth God, should louelove his brother also, 1. Iohn. 4.21.

II. point. The propertie of this louelove is, To be feruent; and that for two causes: First, if need require, eueryevery man is bound within his calling to testifie his louelove (a)(a)1. Ioh. 3.16.1 John 3:16by giuing his life for his neighbour, though he be our enemie, or a stranger; which wee shall neuer doe, vnlesse our louelove be feruent. Secondly, there is much ingratitude, hatred, emulation, and many iniuries in the world: Now the persons from whom these come, must be loued: the vnworthinesse of the partie must not quench our louelove, but it must burne when the waters of mens iniuries and malice would quench the same.

III. point. The practise of our louelove must be squared by this rule, The louelove of our selues, as wee wish our owne good heartely, so we must wish our neighbours good. This is the law of Nature, To doe as a man would be done vntounto: And it is the law of God, Thou shalt louelove thy neighbour as thy selfe. Example: A man of some trade is to make a bargaine, and if hee will lye, or vse false weights and measures, he may aduantage himselfe. This the deuill and his owne corruption will suggest vntounto him, while hee is about the bargaine: he therefore must call to mind this rule of louelove, and examine his owne heart, whether hee would hauehave another man to deceiue him by lying, by false weights, &c. The same thing must men doe, when they are tempted to oppression or crueltie, let them thinke whether they would hauehave others to wrong or oppresse them; and so shew forth louelove by this rule, doing as they would bee done vntounto. It were to bee wished, that our Church might hauehave the deserued prayse of this vertue of louelove: But Christ foretold of these our dayes, That louelove should waxe cold, Matth. 24.12. And (a)(a)2. Tim. 3.2.2 Tim 3:2that men should be louers of themselues. And so it is: for eueryevery man now is for himselfe, no man seekes anothers good. Goe through townes, markets, and fayres, and rare it is to find a man that in his affaires seeketh the common good, as well as his owne. For this is the common rule, May I not make of mine owne what I will? But he that hath the grace of louelove, Seeketh not his owne onelyonly, but the good of others also, 1. Corinth. 13.5.