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

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

p. 134Here then wee must learne to practise this vertue,The Vse. that wee may hauehave Christs commendations with this church. EueryEvery man in the generall calling of a christian will make great shew of louelove; as when he comes to the Lords table, & in praier: But in their particular affaires few shew forth true louelove; nay many by lying, oppression, crueltie, Flea the skinne from the flesh, and the flesh from the bone of the poore, Micha 3.2, 3▪Mic 3:2Mic 3:3and breake the bones within the flesh, and chop them as for the pot, as the Prophet speaketh. These little consider this rule, or that account which the Lord will take of them, p. 135who hath sworne neuer to forget these works, Amos. 8.7. Learne therefore in thy particular calling to shew forth louelove, and imploy thy commodities, not for thy selfe alone, but for the good of those with whom thou liuest: herein is louelove, and hereby shalt thou be known to be the seruant of Christ, Iohn. 13.35. and the child of God, Translated from death to life, 1. Iohn. 3. vers. 14.

The secōd thing for which this church is cōmended, is seruice, To omit the diuers significations of the word, here it betokeneth a worke of louelove, whereby a man within the compasse of his calling becomes a seruant vntounto euerie man for that mans good. Read Heb. 6.10, where this is both commended and described. Gal. 5.13. Do seruice one to another in louelove. 1. Cor. 13.5. LoueLove seeketh not her owne, but maketh her selfe seruant to all, to do them good. And Christs commaundement is, Let him that would be chiefe among you, bee as the seruant, Luke. 22.26. Now the principall part of this seruice is, when a man is readie with h…s goods, according to his abilitie, to helpe the poore, especially those that be godly. This is a fruit of louelove, and therefore it is here set after it, as also in the places before named, Hebr. 6. vers. 10. Gal. 5.13.

The Vse.It were to be wished that our church and people might hauehave the like praise for this vertue. But the richer sort spend their substance and wealth vponupon haukes and hounds, buls, and beares, vponupon costly attire, and banqueting: so as when the poore that are in need come for releefe, they hauehave nothing to spare; and if any thing bee giuen, it is drawne as hardly from them as a ribbe out of their side: Men wil giuegive frankly to delight themselues with playes and pastimes, and such like vanities; but the poore that be their owne flesh, may die in the streetes for want of that which men giuegive to their dogges. But if we respect the commendation of Christ Iesus, let vsus abandon these vanities which hinder vsus in the practise of this vertue of seruice for the good of our brethren. And to induce all men hereto, let them consider I. how the church of the Old testament was charged with giuing the first fruites of their wine, corne, and oyle: and likewise with many sacrifices and ceremonies which belonged to the temple: these things indeed be ceased, and yet wee may not mispend these good which hereby are spared; for in the New testament the poore are in steed of the altar, and they must hauehave that which the altar had among the Iewes. Againe, Isay. 58.18, He that powreth foorth his soule to the hungrie, that is, he that seeing the poore in miserie, hath the bowels of compassion mooued towards them, and from his pitifull hart releeueth their wants, according to his abilitie; his light shall neuer bee put out, but shall spring out of the darknesse, and his darknesse shall bee as the noone day. This is pure religion,Iam ….27· and vndefiled before God, to visit the fatherlesse, and the widdow in their aduersitie. Remember this, He that hath merciemercy vponupon the poore lendeth vntounto the Lord, Prou. 19.17. So that when the poore come for releefe, God commeth to borrow of vsus some of that which he hath giuen vsus. The poore are the Lords collectors, now when the Lord would borrow of vsus, shall we make deniall, & send him emptie away? Thirdly, consider that Christ himself comes in the persō of the poore that is hungrie, sicke, naked, or in any want; and therefore if wee would escape the fearefull sentence of condemnation at the last day, Away from me ye cursed into euerlasting fire, for I was an hungred, and ye gaue me no meate, &c. then we must hauehave regard vntounto the poore, and shew our bountie in their releefe, who are our owne flesh: so shall wee make God our debtor, and bee commended with this church by Christ himselfe in this world, and at the day of iudgement heare that blessed voyce of his approbation, Come ye blessed, Math. 25.34.

The third vertue for which this church is commended, is their faith. By faith here we are to vnderstand Fidelitie; which is a vertue whereby a man is faithfull to God in keeping that vow and promise which hee made to him in his baptisme: which was to renounce and denie himselfe, and wholly to giuegive vp himselfe to acknowledge one God in three persons; and accordingly to beleeue in, to worship and obey the same God all his life long. In this sence is faith taken of Paule, (a)(a)1. Tim. 5.121 Tim 5:12when he sayth, That younger widdowes hauehave damnation, because they hauehave forsaken their first faith. And in the former Epistles of p. 138Christ vntounto these churches, where hee commaunds them to be faithfull.

The Vse.It were to bee wished that our churches and congregations, might in like manner be commended for their fidelitie to God: but that cannot truly be done of vsus generally. It is a common thing for men to sweare by their faith; but it is a rare thing to find a man to keepe his faith: as will appeare by this short suruey of our people: For first, the greatest part in all places are ignorant of God, of his word, and of their vow to him in baptisme; and also voide of care to attaine hereto: Now all these are vnfaithfull vntounto God. Others, though they hauehave knowledge, yet they hauehave no louelove, nor care of good things, which concerne the kingdome of heauen: but all their delight is in eating, drinking, gaming, and in pastimes and pleasures: Herein they spend their time and strength, and these also hauehave denied their first faith, & their case is dangerous: for as yet their belly and their pleasure is their god, and their end will be damnation. A third sort are termed the wise men of the world; but if we regard their fidelitie to God there is nothing in them; they are worldly persons and earthly minded, such as spend both wit and strength to get wealth; like vntounto the mole, who is alwayes in the earth. These also are vnfaithfull vntounto God, in regard of their vow in baptisme: For as they account gaine godlinesse, so gold is their god, and they say to the wedge of gold, Thou art my confidence. Seeing then all these be vnfaithfull vntounto God, we must hereby be admonished to remember what wee hauehave promised in our baptisme: And withall hauehave care to performe the same as wee tender the saluation of our soules. For if we be vnfaithfull, as Paule said of the yonger widdows, damnation belongs vntounto vsus.

The fourth vertue for which this church is commended, is patience. Of this I hauehave spoken before verse. 2. Here onelyonly note, that it is ioyned with louelove to men, with fidelitie to God, and with seruice both to God and men in the duties of louelove. Whereby Christ would signifie that no good thing can be done by any man, without patience. LoueLove is no louelove without patience: neither is faith any faith without patiēce: for when a man loueth another, for his louelove hee shall sometime receiue hatred. Now vnlesse hee hauehave patience to beare that hatred, his louelove will surcease. And so if a man hauehave care to bee faithfull vntounto God, in the world he shall be sure to hauehave much contempt: so that vnlesse he hauehave patience to beare the same, his faithfulnesse will faile, Patience bringeth forth experience, and experience hope, Rom. 5.4. & Rom. 15.4, No comfort of the Scriptures, nor hope without patience. And therefore in the parable of the sower, The good ground (a)(a)Luk. 8.15.Luke 8:15bringeth forth fruit with patience: though a man hauehave neuer so good gifts, yet without patience he cannot put them in practise. This therefore we must ioyne with all the good graces wee hauehave: as Peter counselleth vsus, 2. Peter. 1.6. When a man is in temptation, and apprehendeth the wrath of God, which is the sorest thing that can be, without patience he will dispaire: Without patience a man will bee wearie of well-doing, both in duties to God and man, and to his owne soule. Hence the Apostle saith, yee hauehave need of patience, Heb. 10.36.

And thy workes. Here Christ repeateth his generall cōmendation of this church, which we must not thinke to be done in vaine, but herby he would let vsus see, how exceeding well hee did approue of their workes. The cause why he liked them so well, was their increase in well-doing: whereof we shall intreat afterward.

Christ repeateth his approbation of their workes after foure worthy vertues,The Vse. to shew vntounto vsus, what things are required in the doing of any worke that shall bee acceptable to God: Namely, these foure things, faith, louelove, seruice, and patience. Faith is necessarie, because in well doing a man must testifie his fidelity to God, which hee shall best doe, if first hee learne out of the word, whether God hauehave commanded that worke to be done or not: that so hee may bee sure to do or not do that which God will hauehave him: for it is not sufficient to hauehave a good intent in the doing of our workes, as is cō monly thought, though falsly; but our workes must be done in faith, that is in a sure persuasiō out of Gods word, that the things we do are approued of God: for whatsoeuer is not of faith is sinne. Secondly, louelove is necessarie in eueryevery good worke we go about, For faith worketh by louelove, Gal. p. 1375.6. Hence the Apostle saith, 1. Cor. 13.3. If a man should giuegive his body to bee burned: and bestow all his goods in almes vponupon the poore: yet if he did not these in louelove it would not please God. Thirdly, seruice to man is required in our good workes. This must be carefully marked: for the end of mans life is in his calling to serue man, and by that to serue God. Col. 3.24. Seruants must obey their maisters, and in their persons doe seruice vntounto Christ. And that which is there spoken of seruants, must bee referred to the works of eueryevery man in his calling: they must be done for the good of men, so as God may bee serued in them. This ouerthrowes the foolish conceit of the Papistes, which thinke that the most excellent workes of all are fasting, pilgramage, wearing of rough attire, and whipping of their bodies: For good workes must bee done in faith and louelove, to benefit men, either in soule or bodie: but these works of theirs are not done in faith, neither do they profit the doers nor any others; Fasting hath it place, yet it is no good worke but a thing indifferent in it selfe. Lastly, patience is necessarie in eueryevery good worke, that men faint not in doing that which is good: for they that do any good thing shall be sure of many crosses, partly from men, and partly from Sathan, as also by Gods prouidēce: Now when these befal a man in well doing without patiēce they wil stay his proceeding: And therfore it is truly said, That be good ground bringeth forth fruit with patiēce.

The Vse.These being the vertues that make a worke acceptable to God: we must labour in eueryevery action of our lawfull calling whatsoeuer it bee, to practise the same in faith, louelove, seruice, and patience. We must not tie good workes to church matters onelyonly, as hearing the word, and giuing almes; but the practise of any worke of a mans lawfull calling be it neuer so base, with these vertues is a good worke, and approued of God in it kind, as well as the best worke that is: not for the worke it selfe, but because therein doth appeare faith, louelove, seruice, and patience: and because this church so performed their workes, therefore doth God double his approbation.

The last vertue for which this church is commended, is increase in godlinesse, in these words, And that they are moe at the last than at the first. The church of Ephesus was before reprooued for decay and losse of the graces of God; but this church did grow and increase in graces, and therfore are her works more approued, than the works of any other church.

It were to be wished that our congregations might bee commended for their increase in godlinesse, in faith, obedience,The Vse. and other good workes; but that cannot iustly bee done, for the number of our people is increased, but their growth in grace doth not appeare. Many liue in ignorance, and though they heare much, yet they profit little, so as it may be sayd of them, as the Author to the Hebrews saith, (a)(a)H…b. 5.12.Whereas concerning the time ye ought to be teachers, you hauehave need againe that we teach you the first principles of the word of God. And as Paul saith of certaine women, (b)(b)…. Tim. ….7They are alwayes learning, and neuer come to the knowledge of the truth. Others also, though they know something, yet they practise lesse than they which know nothing. And which is worst of all, many that heretofore hauehave …ad good beginning in them, by their bad conuersation, and the greedie cares of this world hauehave lost the same againe, and go backward in knowledge, in obedience, in faith, and louelove. Rare it is to find those that are like to this church of Thyatira, whose workes are better at the last than at the first. A fearfull case it is, to be ignorant of Gods will, and a great iudgement of God, to decay in louelove and other graces: and therefore that wee may preuent Gods iudgements, wee must hauehave care to get knowledge, and to increase therein, and with knowledge to ioyne obedience in all good duties to God and man. Some plead for themselues by reason of age, want of memorie, and capacity: but these must learne to shew foorth better affections, and more sincere obedience.

The yonger sort also must imploy their wit and strength to get knowledge, and with knowledge ioyne obedience, that they may increase in grace as they grow in dayes. Yea eueryevery one that hath any good beginning, must indeuour to make it more: For to him that hath shall more giuen, and he shal hauehave abundance; but from him that hideth his gift, or abuseth the same, shall bee taken away that which he seemeth to hauehave, Luk. 8.18.

p. 138Vers. 20. Notwithstanding I hauehave a few things against thee, that thou sufferest that woman Iesabell, which calleth her selfe a prophetesse, to teach & deceiue my seruants, to make them to commit fornication, and to eat meat sacrificed to idols.

Here is Christs reproofe of this church of Thyatira, and it is twofold: First, of the whole church, in this 20. verse: Secondly, of a woman in that church, vers. 21. In the reproofe of the whole church note two things: The reproofe it selfe; And the reason thereof. The reproofe it selfe is contained in these words, Notwithstanding I hauehave something against thee: That is, though I hauehave praised thee for manie worthie works, yet there be some things which I do not approue. This reproofe hath bin handled in the former Epistles. The reason of the reproofe followeth in these words, That thou sufferest the woman Iesabell, who calleth her selfe a Prophetesse, to teach and seduce my seruants.

This reason of her reproofe containeth sundry points worthie our consideration. I. From the phrase and forme of the words wee may consider the large power that God gaue to his church: which was, besides the power to preach the word, & administer the Sacraments, a further power to appoint who should preach among them, & who should not preach: and also a power to represse euill men and euill women, & so to keepe them in order. The like power was giuen to the church of Ephesus, as we hauehave seene in the Epistle to that church: they had power to discerne false Prophets, & Apostles, and to restraine the same. The like power did God giuegive to all churches, as we shall see if wee read the histories of the church; and great cause there is hereof: For without this authoritie no church could long stand & be a church.

II. Here note that it is not sufficient for a church to hauehave the preaching of the word, but it must hauehave seueritie and sharpe gouernement, whereby wicked people may be restrained. This church is therefore discommended for that shee vsed not that seuere authoritie which God had giuen her in suppressing of sin. And in our congregations the like fault is to be found; where much preaching is, yet sinne abounds, as adultery, blasphemie, vsurie, and cruelty: and the cause is for that this seuere execution of gouernment in restraining sinnes, is not so straitly put in practise as it ought to be.

Againe, in this reason of his reprofe Christ doth charge thē with two faults: First, for suffering a woman to teach: Secondly, for suffering a woman to seduce his people. For the first, the word translated teach, is in the New testament commonly put for publicke teaching in the ministerie. Their fault then was this, that they suffered a woman to teach openly: and it is against the word of God, 1. Tim. 2.12. I permit not a woman to teach. And, 1. Cor. 14.34, 35, Women ought to keepe silence in the congregation, and be subiect to their husbands, and learne of them at home. Obiect. But Deborah was a Prophetesse, Iud. 4.4. And Hulda prophesied, 2. Kin. 22.4. For Iosiah sent to her for counsell, 2. Chro. 34. And therefore women may prophesie. An. These womē had extraordinary gifts & calling: & therefore vponupon their exā ple we may not make an ordinary rule. II. Ob. But it may seeme Paul alloweth it, when he saith, A woman praying, or prophecying vncouered dishonoreth her head, 1. Co. 11.5. Answ. Hereto some do answer thus, that in the infancie of the church some women were extraordinarily indued with that gift, and did indeed prophesie. Others iudge it to hauehave bene a fault in that church, and therfore say, in the 14. cha. the Apostle reproueth it, commaunding women to keepe silence in the churches. Thirdly, a woman may be sayd to pray when she giueth her assent to the prayer of the minister, by saying, Amen: and she may be sayd to prophesie, when she Singeth Psalmes, or readeth the Scripture: For so the word is vsed in Scripture, 1. Chron. 25.1. Asaph and his company prophesied with harpes and vials, That is (as it is translated) they sung prophesies, and playd thereunto vponupon their instruments.

From the rebuke of Christ against this church,The Vse. we gather that it is not warrantable by Gods word for a woman to administer the Sacrament of baptisme. For baptisme is a seale of the couenant in the publicke ministerie, and so a part thereof, and must goe with the preaching of the word, and may not bee administred by women, who are not allowed to preach, no not in time and case of necessitie when men are wanting. And although p. 139they may not teach publickly, yet they may teach at home, and in the absence of their husband it is her duty to teach her children. Prouerb. 31, Lemuel, that is, Salomon is taught many worthie things of his mother. And Timothie was broght vp of a child in the scriptures by his grandmother Lois, and his mother Eunice, 2. Tim. 1.5.

Hence some would gather, that as a woman may not teach publickely, so she may not publickely gouerne in the commonwealth. But this consequence is not good: for publicke teaching is flatly forbidden to a woman, so is not publicke ciuile regiment. There is speciall reason why shee may not publickely teach; for it is the will of God, that as Christ was a man, so they that stand in his roome and stead in the publicke ministerie, should also be men. But the regiment of a kingdome is a ciuile thing, and so may lawfully bee administred by a woman when shee commeth vntounto it by lawfull succession to her father, whose whole patrimonie in the want of sonnes she may rightly enioy. Obiect. But the woman must b…e in subiection vntounto the man, 1. Cor. 14.…4. Answ. So shee may, and yet hauehave soueraignetie in the kingdome. Obiect. But the man is the head of the woman, 1. Cor. 11.3. Answ. That is, the man in that he i… a man is a person more excellent than the woman as she is a woman: Yet the person that in regard of sexe is inferiour, may hauehave more excellent gifts, and so likewise may exercise authoritie and rule▪ and wee find by good experience▪ that the gouernment of a woman is a ha…pie gouernment; no records of time can shew a more happie regiment for blessings temporall and spirituall vnderunder any man, than wee hauehave long enioyed vnderunder our noble queene.

The second fault of this Church is, that they suffered a woman to seduce and teach false doctrine, and thereby to seduce Gods people. That this is a fault, Christs reproofe sheweth euidently, and therefore I will not stand to prooue it.

The Vse.Hence wee may gather, that eueryevery man is not to bee left to his owne conscience, to teach and hold what doctrine he will: but all such men or women as …each erronious doctrines, by the gouernors of the Church are to bee restrained. It is a grieuous fault in any Church not to restraine the authours and maintainers of sects and false doctrines, and of opinions which stand not with the truth of Gods word: and on the contrarie, it is a vertue and a good gift in any church, when they restraine the authours and fauourers of sects and false doctrine. And in this regard our Church is to bee commended and approoued, and the commonwealth likewise, for making lawes to restraine both Popish recusants and some Protestants, who depart from this our Church, as being no Church of God, but a member of Antichrist and of Babylon.

Now that Christ might aggrauate these their offences, hee doth describe both the woman and her teaching. Hee describeth the woman, first by her propertie, in this name I…zabell, that is, one like Iezabell: secondly, by her action, Which calleth her selfe a Prophetesse: her teaching is described in the end of the verse. Touching her propertie, Christ calleth her Iezabell for two causes: First, for that she was like to Iezabell, and in her person reuiued the manners and opinions of Iezabell. For as Iezabell brought among the Israelites the false worship of the Idoll Baal: so this woman laboured to bring into this Church of Thyatira, Idolatrie, and other sinnes.

Againe, Iezabell was giuen to fornication, as the Scripture recordeth of her by the mouth of Iehu, 2. Kings. 9.22. and so was this woman giuen to fornication. Thirdly, Iezabell was a woman of authoritie, and by her place and dignitie did countenance and maintaine Idolatrie, and her wicked sinnes: so it is lik…, that this woman was of some place and authoritie, and did ther…by countenance her wicked opinions, and damnable sinnes▪

In this reason of her name,The Vse. note first a notable practise of Sathan for the furtherance of his kingdome, which is this: In succeeding ages hee laboureth to reuiue the erronious opinions and wicked vices of vngodly persons of former times. This wee see plaine in this place: for long after …zabel… death (the wife of Ahab, a wicked woman) …uen in the Apostles time, he raised vp …nother woman like Iezabell both for wicked life and doctrine. And the like practise hee vseth at this day. In all such as follow the rules p. 140and counsell of Machiauell, is reuiued the craft of Achitophell: in the Papists are reuiued the opinions and manners of the wicked Scribes and Pharisees: in the recusant Protestants is reuiued the sect of the Donatists, and the sect called Audiani. The familie of LoueLove reuiues the opinions and manners of the Valentinians and the Montanists, and many other damnable errours. Now this the deuill doth, because hee knowes by experience the great hurt that these opinions and sinnes hauehave formerly done vntounto Gods Church.

Secondly, Christ calleth this woman Iezabell, that he may prouoke this church to a greater detestation of her in regard of her damnable wayes: and that shee might be in as great disgrace with them, as was Iezabell in the old Testament to the people of God, that so they might better eschew her wicked seducement. And herein we hauehave a good direction for our profitable reading of the bookes of the old and new Testament: namely, that when we meet with examples of wicked men and wicked women, we must thereby take occasion to be vnlike them. And if we find our selues like them any way, either in wicked opinion, or in practise, wee must thereupon grow to a dislike with our selues. Againe, finding the examples of good men or good women, wee must labour to conforme our selues thereto, and become like them: and in this regard approoue our selues, when wee see our selues conformable vntounto the godly in any vertue and grace.

The second argument wherby Christ describeth this woman, is her action: Shee calleth her selfe a Prophetesse; that is, shee chalengeth her selfe to bee one that doth teach Gods will by the instinct of his spirit. And herein shee became a notable patrone of the damnable sect of the Nicolaitans: for she held the lawfulnesse of fornication, and of eating things sacrificed to Idols. And for the maintenance hereof, shee sayth shee is a Prophetesse, one that speaketh nothing but as shee is taught by Gods spirit. This is the practise of heretickes, vnderunder pretence of the spirit to maintaine their damnable deuices, as might easily bee prooued by induction of particular heretickes in former ages.

First,The Vse. hence then we are taught to labour to hauehave the spirit of discerning; whereby we may trie the spirits whether they be of God or not. Many will bee of no religion, because there bee so many false teachers, and such diuersitie of opinions in religion. But herein they bewray their prophanesse: they ought the rather to labour for this gift of discerning, whereby to know what is from God, and what is not.

Secondly, hence wee are taught, that when wee are vniustly slaundered, disgraced, or iniured, wee ought not to fret and fume, but by patience to content our selues: for wee see that wicked men to maintaine their wicked opinions and manners, will not sticke to abuse God himselfe, and make his blessed spirit the author and patrone of their errours and sinnes. Wee by our sinnes deserue disgrace and reproch: but the spirit of God hath done nothing amisse. And therfore wee must bee patient, being in the same condemnation, as Luke 23.40, 41. and rather reioyce, in as much as wee are partakers of the sufferings of the spirit, 1. Pet. 4▪ vers. 13.

Againe here obserue how shee prooueth her selfe to be a Prophetesse, namely, by her owne testimonie onelyonly, She calleth her selfe so. Where we may see the note and marke of a false Prophet: to wi…, their owne bare word and testimonie. A true Prophet or Prophetesse hath sundry testimonies, besides their owne words, to proue the lawfulnesse of their calling: as in the primitiue Church, they had the gift of speaking diuers languages without studie, and of working miracles: they had also puritie of doctrine, ioyned with integritie of life; & lastly, many excellent gifts of God, as zeale, courage, and constancie to maintaine the same.

Christ hauing described this woman, for her further disgrace, as also to aggrauate the fault of this Church in suffering her, proceedeth to describe her doctrine. And first hee sheweth the end and scope thereof, namely to seduce and to deceiue. Wherein he giueth vsus a further note of a false Prophet or Prophetesse, to wit, to teach such doctrine as drawes men to sinne against the first or second Table. True doctrine is according vntounto godlinesse, p. 141and leadeth men thereto; but the end of false doctrine is impietie against God and man: as was shewed by the doctrine of Balaam, vers. 14. and such was the doctrine of this woman.

The Vse.Sundry students now adayes are maruellously affected with the sermons, commentaries and postils of monks and friers. These they prefer before the writings of other godly and sound Diuines, which is a lamentable case: for they are in their kind Iezabels; the scope of their doctrine is to draw men to errours and transgressions against the law of God; yea, to bring men from heauen to hell. And therefore this exceeding approbation of them is no small offence: being in truth the right way to bring in againe errors, Atheisme, and Poperie. For turne a Papist from a morall point (wherein he often erreth) and his doctrine and sermons are nothing but false and erronious: and therefore as Christ would hauehave this Church to hate the doctrine of this woman, because it did deceiue; so must wee labour to grow in dislike with the commentaries and postils of monks and friers, which tend to that end.

Secondly, Christ setteth forth the end of her doctrine by two arguments: First, by the persons deceiued, his seruants: secondly, by the meanes whereby they are deceiued; to wit, by causing them to commit fornication, and to eat mea…es sacrificed vntounto Idols.

Touching the persons. Whereas shee deceiued not all men, but the seruants of God (for here is a plaine distinction of men) this encreaseth her fault, because they belonged vntounto God. But here two questions may bee mooued: First, why some men are the seruants of God, and some are not. Secondly, whether the seruants of God may bee seduced by false teachers. To the first some answere, that God would hauehave all men … bee his seruants, and for his part doth all things needfull vntounto all men, to make them his seruants; redeeming them, and giuing them sufficient grace hereunto: yet some are not his seruants, because they themselues will not, but wilfully reiect his grace that is offered vntounto them. But this doctrine is against common reason, and doth much derogate from the glorie of God: for hereby they make eueryevery man an emperour, and God an vnderling, subiect vntounto man; they make Gods good pleasure to depend vponupon mans pleasure, and the accepting of his grace to depend vponupon mans will. But God is the first cause of all things, his will ouerruleth mans will: and therefore it is absurd to say, some men are not Gods seruants, because they themselues will not. The true cause hereof is Gods good pleasure, electing some, and they alone become his seruants because hee hath chosen them. But God did neuer chuse all men first to grace, & then to glorie: and therfore as Luke saith, (a)(a)Act. 13.48.Acts 13:48so many as were ordained to euerlasting life, beleeued. So wee may say: so many as are elected of God to grace and saluation, they become his seruants.

The second question. Whether may Gods seruants be seduced by false Prophets? Answ. There bee two sorts of seruants of God: seruants in appearance, and seruants in truth. Seruants in appearance are such as outwardly onelyonly embrace the word, and receiue the seales of Gods couenant: and the greatest part of particular churches are such seruants. Now these may fall away and that wholly: and hence it commeth, that whole particular churches may fall away, as did the church of Galatia, and many other: and these are called seruants, because we must in charitie iudge, that all which make professiō of true religion in Gods church, are the seruants of God. But the true seruants of God, though they may be seduced in part, and for a time, yet they can neither wholly nor finally fall away: for the promise of Christ is to the contrarie, (b)(b)Mat. 16.1…Matt 16:1Thou … Peter and vponupon this rocke, that is, the faith which thou professest, will I build my temple: and the gates of hell shall not preuaile against …. Which last word (preuaile) insinuateth, that the diuell shall shew great malice and strength to vanquish their faith, but yet shal neuer wholly ouercome it. And Matth. 6.13. we are taught to pray, L…ad vsus … into temptation. To be lead into temptation, is wholly to be ouercome in temptation, which being a lawfull petition, must needs hauehave God… promise to graunt the same belonging vntounto it. And therefore though Sa…han may assay to ouercome the child of God▪ p. 142yet he shall neuer get finall victory ouer him: for true faith purifieth the heart, and cannot stand with a purpose to continue in any one sinne: these two banish each other, sinne brings the child of God vponupon his knees; but true faith doth raise him vp againe.

II. point. The means wherby she sought to seduce thē, was by drawing them to commit fornication: and to eate things sacrificed to Idols. Whereby it is plaine, shee was a fauourer of the sect of the Nicolaitans: whereof entreatie was made in the foureteenth verse. And thus much for the reproofe of the Church.

Verse. 21. And I gaue her space to repent of her fornication, and shee repented not.

Here Christ reprooueth this woman for her obstinacie and hardnesse of heart, whereby shee went on in sinne without repentance. By space to repent, wee are to vnderstand, libertie to liue: for though by her sinnes she deserued present death, temporall and eternall; yet God of his mercy gaue her libertie to liue, that shee might repent.

The Vse.In her example we are taught what to iudge of that space of time which God giueth vsus to liue in this world; namely, th… it is a time of repentance: for before a man be borne, and after this life, can none repent: but the time wee now liue▪ or hauehave liued, or shall liue, is the only time allotted for repentance. This point ought seriously to bee considered of all estates, for it doth plainely rebuke the shamefull practise of many at this day, who lead not their life as a time of repentance, but spend it wholly in another course: some in following their vaine pleasures, as carding, dicing, &c. some in heaping vp riches, seeking nothing but temporall profites: others in good fellowship (as they call it) that is, in companie keeping, in eating and drinking. God in iustice might hauehave cut off these men so soone as they were borne, and yet in merciemercy hee giues them time to repent, to some twentie, to others thirtie, fortie, or fiftie yeares▪ but they abuse this merciemercy of God, and in steed of repenting, imploy themselues in such workes as are contrarie thereunto. Their case is most fearefull, they treasure vp to themselues wrath against the day of wrath & declaration of the iust iudgement of God: like vntounto a man that eueryevery day for some certaine time, carrieth a faggot for his own burning in the end.

Secondly, from this end of life all that hauehave not repented, must learne not to deferre their repentance, but now begin, while it is called to day, and in the exercise thereof spend the whole time of their life. The end of all our endeauours while wee liue, should be this, to get a roome in the kingdome of God, which wee can neuer hauehave without repentance.

Next consider, who it is that giues this time of repentance: neither man nor Angell hath this time in his hands, but the power of appointing it belongs vntounto Christ alone.

Hereby then all persons whatsoeuer are to bee admonished, without delay to repent. The young man will take his pleasure in his youth, and repent when he is old: but hereby he robbeth Christ of his honour, who onelyonly hath power to point out the time of repentance. Vse therefore the time present while thou hast it, and deferre not repentance: for how knowest thou that thou shalt liue to bee old? And though thou doest, yet how canst thou tell whether God will giuegive thee repentance, considering thou diddest refuse, while he called for it? Men thinke, that if they die quietly and peaceably, all is well, they goe to heauen straight: but herewith many are deceiued; for vnlesse they hauehave truely repented, they goe straight to the deuill, let their manner of dying be what it will. A quiet death is a comfortable thing, but no sure signe of grace, because it may come by reason of some easie▪ lingering sickenesse. Considering therefore wee hauehave no title vntounto this grace of repentance, to clayme it at our pleasure, it being the rare gift of God▪ nor any lea… of our life, but bee meere tenants at will▪ let vsus seeke to turne to God with full purpose of heart, while … is called to day: and if we hauehave begun, let vsus dayly renew this grace to the end of our life▪

p. 143Thirdly, consider to whome God giues space of repentance: namely, to a wicked woman, as wicked as Iezabell. Wherein behold the endlesse merciemercy of God, that vntounto such a wicked person, who blasphemed God, in fathering her sinnes vponupon the spirit of grace, and dishonoured God by seducing his seruants, doth yet vouchsafe a time of repentance: This hath beene and is the dealing of God with most grieuous sinners. Manasses was one that sold himselfe to worke wickednesse, giuing himselfe to sorcerie and idolatrie; and yet vponupon his heartie repentance God receiued him to merciemercy. And Salomon fell most fearefully, but yet before his death wee may persuade our selues hee repented and was receiued to merciemercy: for hee was a penman of Scripture, all which were holy men of God, as Peter sayth, 2. Pet. 1.20. The Israelites were (a)(a)Isa. 1.10.Isa 1:10a people of Sodome and of Gomorrha, as bad as those who are condemned in hell, and yet merciemercy is offered vntounto them vponupon their true repentance and conuersion.

The Vse.Hereby no man must take occasion to liue in his sinnes: but those that feele themselues laden with the huge burden of their transgressions, hauehave here a comfort to keepe them from despaire: for if they can humble themselues, and turne vntounto Christ, and pray for the pardon of their sinnes, there is yet with the Lord merciemercy in store, that they may bee saued.

Lastly, Christ saith, He gaue her space to repent of her fornication. No doubt she had many other sinnes whereof shee was to repent, for no sinne goeth alone, but eueryevery capitall sinne draweth many with it: Christ his meaning therefore is not that she should let passe other sins without repentance: but he nameth this one sin of fornication, because it was a principall sinne in her: for she both practised it in her owne bodie, and so made her selfe the stable of the diuell, who should hauehave bene the temple of Gods holy spirit: and also maintained this sinne, and so drew others thereto. Now speciall and principall repentance must be of principall sinnes.

The Vse.Here then is a patterne for all sinners how to practise repentance. They must beginne with their capitall sinnes, which burden their conscience, and whereto they are most addicted, and repent of them. For the man that truly repenteth of one sinne, repenteth of all: for true repentance maketh the heart alike affected to all sinnes: And that heart which is brought to hate his speciall sinnes, will neuer approue of pettie sinnes. This lesson ought carefully to be learned & put in practise: For the repentance of most men is onelyonly in generall, to say wee are all sinners, Lord hauehave merciemercy vponupon me, or God forgiue me. But this confused repentance is not good, it stands with a purpose to sinne againe. In particular therefore we must search our consciences, and see wherein we hauehave most dishonored God, and what sinne hath neerest plunged our soules to the pit of hell; and with that we must beginne to bring our soules to heauen, by repenting truly for the same, and turning from it with all our hearts.

Hence the Papists gather that man hath free will to doe that which is truly good before God, as namely to repent: for say they, God gaue Iesabell space of time to repent, and therefore shee had power to repent, or else the giuing of that time vntounto her had bene in vaine. Answ. Their reason is nought: it followeth not because God gaue her time to repent, therefore she had power of her selfe to repent: as will easily appeare, if wee consider the ends for which God giues men space & time of repentance, and commandement so to do. The ends are two. I. That in that time of repentance, which hee allotteth to men, hee may giuegive his children grace, whereby they may be enabled to obey his commandement and to repent: for the Lord vseth the commandements and threatnings of the law, and the promises of the gospell as outward meanes of giuing grace vntounto men by the worke of his spirit. II. He giueth commaundement and time to repent, that men may see what they should doe, not what they can doe: and that the wicked may bee without excuse at the day of iudgement, and be ashamed of their slauerie & bondage vntounto sinne in this life.

And shee repented not. Here the sinne of Iezabell is expressed, namely, her impenitencie p. 144and hardnesse of heart. Whereby without remorse shee liued in her fornication and idolatrie: For the vnderstanding of this her sinne, two points are to bee considered. I. Where this sinne of impenitencie is forbidden in Gods word. II. What is the greatnesse of this sinne: for the first, there bee two parts of Gods word, the Law, and the Gospell, which must not be confounded, but distinguished, or else wee shall ouerturne manie points of Christian religion. The law giues commandements touching things that were by nature in Adam before his fall, forbidding those things which are contrarie to those vertues which were in his perfect nature. But the gospell commands, & forbids things that are aboue nature, and in that part of Gods word is this sinne of impenitencie forbidden; for the law condemnes no more than it reuealeth, but it neuer reuealed repentance, and therefore it doth not forbid or condemne the want thereof. Secondly, for the greatnesse of this sinne, it may appeare, because hereby men heape sin vponupon sinne, and (a)(a)Rom. 2.5….Rom 2:5Wrath vntounto themselues against the day of wrath. Some to aggrauate the grieuousnesse of this sinne, say that impenitencie is the sinne against the holy ghost: and that opinion is antient, but yet false and erronious, for the sinne against the holy ghost is a blasphemie, Mat. 12.31. but this is not a blasphemy. Again the sinne against the holy ghost is in this life, but finall impenitencie is neuer before the end of this life.

The Vse.Hence also the Papistes gather free will to good by nature: shee did not repent, therefore she had freewill & power to repent if she would. Ans. This reason is not good: thus much may hence be gathered, that she had freewil not to repent, and to sinne: for eueryevery man sinneth freely, but yet it followeth not, that they hauehave the same power to cease from sinne, or to repent without Gods special grace, without which no man can will or doe that which is truly good before God.

Againe, the same sinne which is reproued in this wicked woman, may bee layd to the charge of the greatest number in our churches and congregations. God hath giuen vntounto men a long time of repentance, to some ten, to some twenty yeares, but they repent not, as their liues do plainly testifie: for some liue in irreligion and prophanenesse, some in Saboath breaking, some in fornication and adulterie, some in idlenesse, some in couetousnesse and extortion, giuing themselues wholly and spending all their time in seeking the things of this life, neuer regarding with reuerence th… things of God.

Verse. 22. Behold I will cast her into a bed, and them that commit fornication with her into great affliction, except they repent them of their works.

Christ hauing reprooued this church and this woman for their seuerall faults, doth here giuegive speciall counsell and direction vntounto them both, whereby they may auoid & escape the grieuous iudgements due vntounto them for their sinnes, both in this life, and in the life to come. This counsell of Christ hath two parts: First to Iesabell and her company, vers. 22.23. The second to the church of Thyatira, verse. 24, 25. The summe of Christs counsell to Iesabell is, to repent: which is not expressed, but insteed thereof the reason to moue her to repentance is propounded. And it may be framed thus, If thou repent not I will pun…sh thee with sundry iudgements: But thou wouldest not be so punished, and therefore repent.

This reason hath two parts, A threatning: and an exception thereof. The threatning in these words, I will cast her into a bed, and them that commit fornication with her into great affliction. And before this threatning, Christ prefixeth a word of attention (Behold) whereby hee would teach them and vsus, that wee ought seriously to consider of the threatnings that are propounded in Gods word against sinne and sinners. When Iosias heard the booke of the law read, hi… heart (b)(b)Ki. 22.19.melted: which it could neuer hauehave done vnlesse it had first trembled at the iudgements therein denounced. And the pricking that was wrought in the hearts of the Iewes, (c)(c)Act. ….…7.by Peters first Sermon, was nothing else but a compunction wrought in them vponupon consideration of the iudgements and condemnation due vntounto them for crucifying the Lord of life. The p. 145cause why sinne is so rise in eueryevery estate and condition of men at this day is, for that men set light by the threatnings of Gods word. If men would tremble when they heare of Gods iudgements, it would make them crie out, Men and brethren what shall we do… but because God is mercifull, therefore men feare him not, Isay. 57.11.

This threatning hath three seuerall parts according to the three seueral sorts of persons whom it concerneth. The▪ I. is against Iesabell her selfe, who was the chiefe of them all, in these words, I will cast her into a bed. The meaning whereof may bee gathered out of the like words of Iona… to Ammon ▪ bidding him (a)(a)… Sa. 13.5.lye downe on his bed and make himselfe sicke. So that Christs meaning is, that he wil strike her with some grieuous sicknes: the place of the sick person being put for the sicknesse it selfe: As if hee should say, Iesabell takes her pleasure in fornication, and thereto abuseth the bed▪ I will therfore send on her some great sicknesse which shall cast her into her bed.

The Vse.Here note Gods dealing with sinners: In those thing… which they abuse for the furtherance of their sinnes▪ will the Lord plague and punish them I…sabell abused her bed with fornication▪ & thither shee must bee cast with sicknesse: Diue… in his life time abused his tongue and tast by gluttonie, and therefore … now in in hell, therein most of all plag…d and tormented, at hi… crying (b)(b)Lu. 16 24.… drop of water to coole his tongue, doth import: gamesters take their pleasure in …ding and dicing, which many times God turneth to their wo▪ for therby they are vsually brought to extreame want and miserie▪ Ahab shed Naboths bloud to get his vineyard▪ and for that sinne must (c)(c)1. Kin …1▪ 23, 24.1 Kgs 1:231 Kgs 1:24his bloud, the bloud of Iezabell and his children▪ he shed. And now in these dayes the couetous for their gaine doe suck… the bloud of the poore, but that bloud will hauehave bloud from them againe, The Lord will spoyle the soule of him that spoyle… the poore, Prou. 22.2… ▪ This must make vsus to beware how we abuse any creature of God to serue vsus for any sinne: for the Lord will cause that to bee a meanes of woe and punishment vntounto vsus which we misuse vntounto our lusts.

Againe, note here who is the author of grieuous sicknesses, namely, Christ himselfe: For he saith, I will cast her into a bed. Sicknesses come not by chaunce or fortune, but from the hand of God. This wee must learne to beleeue, and it will cause vsus to make better vse of sicknesses than vsually we do: If men did beleeue this, it would make the hardest heart to repent in time of sicknesse: for this they would say, Hath God cast me downe with sicknesse? no doubt it is to humble me for some of my sinnes, to make me know them, to leaue them, and to turne vntounto him▪ This vse the seruants of God hauehave made hereof, (d)(d)Isa. 38.…Isa 38when the Prophet came to Hez…ias, and told him hee should die, he turned his face to the wall and wept, as for other things, so for his sinnes especially. And Iaacob being to die, (e)(e)Heb. 11▪ …Heb 11lea…ed on his …affe, and by faith worshippe… towards the beds head, lifting vp his body to do reuerence vntounto God, thereby testifying his humilitie, faith, and hope▪ And the like ought we to do, which if wee could, wee should find our sicknesse would become a blessing vntounto vsus.

The second part of Christs threatning is the punishment of her followers, which receiued her doctrine, & committed fornication with her▪ They must bee cast into great affliction.

First, this must teach all persons, that it is a diuell…sh speech to thinke and say,The Vse. that fornication i… but a tricke and shippe of … ▪ for great affliction is the punishment of this sinne, which notably argueth the haynousnesse thereof.

Secondly, hence we may gather some of the causes, why townes and kingdomes are afflicted with grieuous wars, famine, and pestilence▪ among the rest these are two, fornication▪ …nd embracing of errours and superstition▪ Sodome for fornication and other … was burnt with fire & brimstone from heauen▪ The Israelits (f)(f)Num. 15▪9.Num 15:9for this sin suffered most grieuous affliction… ▪ And among the Corinthians, for comming to the Lords table in this sin, among others, (g)(g)1. Cor. 1… ▪ …0. with cap. 6.18. & 10.…1 Cor 1many were sicke, many … ▪ and many sle… ▪ And this land of ours hath bene afflicted with famine and pestilence, as for other sinnes, so for p. 146fornication; which in time of peace is multiplied, and so will continue till it draw vponupon vsus bloudshed also and great afflictions: For that which is sayd of the followers of Iesabel must be verified of all that liue in the like sinnes.

The second part of the reason is, the exception of these communications: except they repent them of their workes. Where we may see: First, that all the threatnings of Gods iudgements and of eternall destruction▪ must bee vnderstood, with the exception of repentance. Whence also this followeth, that men of yeares liuing in the church are not so much condemned for other particular sins, as for liuing in their sins without repent …ee▪ eueryevery sin makes a man subiect to damnation, but it is this impenitencie that brings vponupon thē actuall dānation. Want of repentance for sin is more dangerous than the sin it selfe; the consideration whereof, must teach vsus not to lie in sinne, though wee hauehave committed it, but turne to God by speedie repentance: for it is the continuance in sinne without repentance that casteth the soule to hell. When thou shalt turne from thy sinne by true repentance, thou art free from the threatning and the curse of sinne. For they admitting the exception of true repentance, …. 18.8.

Further obserue, how this exception of repentance is placed betweene two threatnings of iudgements, which sheweth how God mingleth his iudgements with merciemercy, hee sheweth not wholly either iustice or merciemercy, but tempereth them together in all the workes that concerne mans saluation.

Thirdly, here note that repentance preuents not onelyonly eternall damnation, but also temporall iudgements, as grieuous sicknesses▪ and other plagues and afflictions. This point may hauehave speciall vse among vsus▪ Wee hauehave by Gods merciemercy enioyed his gospell with long peace, but for our abuse thereof we may iustly feare it shall be taken from vsus; and if we would escape that iudgement wee must repent both high and low.

Of their work…s. That is, of their idolatrie and fornication▪ where hee sheweth of what things true repentance must be, namely, of bad workes in particular, whereto men giuegive themselues: euerie man that would truly repent must consider of his particular faults: The drunkerd in particular of his drunkennesse, and the couetous man of his couetousnesse: and insteed of iniuries and hard dealing shew mercy vntounto the poore. The common repentance of the world that is done in generall, is nothing but a visard of repentance, and yet it is all that is vsed of the greatest part of our people: for they will come to heare the word, and to receiue the Sacraments, and in generall confesse themselues to bee sinners, and then they thinke they hauehave done enough: But true repentance is of particular sinnes: As Dauid Psalm. 51. cried out of bloud guiltinesse.

Vers. 23. And I will kill her children with death, and all the Churches shall know that I am …ee which searcheth the reines and hearts: and I will giuegive vntounto euerie one of you according to his workes.

Here is the third part of Christs threatning against Iesabels children: by children wee are to vnderstand properly, those which are borne of her, and were of her husband, and not her followers, for they were threatned with grieuous afflictions in the former verse. It had bene sufficient to hauehave sayd, I will … her children. But to note the certainty and greeuousnesse of this punishment, he saith I will kill them (with death▪) Quest. How can this stand with the iustice of God, to punish the offences of the parents in the person of the children? Ans. God deareth so for temporall punishments, not for eternall.

And though we could not perceiue the iustice of God in so doing, yet wee must reuerence the …ame, blaming our owne ignorance. Albeit, euen in reason wee may conceiue of the equitie of this course▪ for societies, as church, commonwealth, and families, are Gods ordinance, and the parties in them must bee considered as members of those societies: for God conceiueth of them when hee afflicteth the punishment deserued by one, vponupon another; as of the Prince vponupon the people, of the parents vponupon their children. This hee may iustly do by reason of that neere bond which is p. 147betweene the members of the same societie: like as in the naturall bodie when the stomacke is distempered, the head aketh: and when the head is wounded the stomacke is sicke; and the bodie may bee smitten for the errours of the tongue. Thus when Dauid sinned the child died, and when hee numbred the Israelites, the people were plagued. And thus is the child stained in bloud for the fathers treason against earthly Princes: and so God punished this woman in her children, that shee might knowe the greatnesse of her sinnes, hee smote her children with death.

The Vse.Hence parents are taught to make conscience of euerie sinne: For thereby they may bring iudgements vponupon their children and familie euen to death. Now what bloudie hearted parents are those, that will make no conscience of doing that whereby they bring vengeance vppon their owne children? And by the same reason must eueryevery man that liues in any societie be admonished to take heed of sinne: because thereby a man (especially if hee bee a principall member of a societie) may bring destruction vponupon many▪ As Dauid did by numbring the people: And Achan by his couetous stealth, Iosua. 7: And Ahab vponupon his posteritie. So that impenitent persons which will not be reformed but go on in sinne, ought to bee banished both from church and commonwealth, as hurtfull members, yea enemies to all good societies.

That these threatnings might take place in the hearts of Iesabell and her followers, Christ remooueth two carnall conceits, whereby they might thinke to delude or escape these iudgements threatned. The first is this, Iesabell and her company might thinke that their practises were secret, not knowne to the world; and therefore they were not in danger of Gods iudgements: This is a wicked imagination that comes into the mind of all sinners, but this Christ cuts off saying, And all the Churches shall know that I am hee which search the reines and the hearts: As if he should say to Iesabell and her companie: you may persuade your selues that because your sinnes are secret, therefore my iudgements shall not befall you. But know, that I will discouer your secret sinnes and practises in such sort, as all Churches shall know by experience in your persons, that I do see and discerne the most hidden thoughts of mans heart.

First, here obserue to whome Christ will discouer their sinnes; not to all the world, but to the Church of God, All Churches shall know; This Christ doth to terrifie Iesabell & her companie: For as it is an excellent honour to bee well esteemed of with the Churches of God, so it is a most shamefull dishonour to bee in disgrace with the Churches of God: For (a)(a)Mat. 1… ▪Matt 1whatsoeuer is bound or loosed by the Churches on earth, the same is bound or loosed in heauen. And therefore by due proportion it followeth, that they which are in disgrace with God… Churches on earth, are also in disgrace with God himselfe in heauen.

Hence wee are taught that howsoeuer we must (so much as in vsus lieth) endeuour to approoue our selues to the whole world,The Vse. yet especially wee must labour to bee in good account with the Churches of God, and the members thereof: And on the contrarie, we must continually auoide the doing of all such things as may iustly bring vsus into disgrace with the Church of God. Rom. 16.16. The Churches of Christ salute you. And 1. Cor. 16.19. All the Churches of Asia salute you. Where the Apostle meaneth not, that they did by word of mouth send greetings vntounto them: But hereby hee would signifie that all Churches did approue of them, which hee saith for their great comfort. Paule receiued Timothie into the companie, because the Churches gaue him a good report, Act. 16.2.3.

But what is the thing that all churches should know by experience in the persons of Iezabell and her company? namely, that Christ is he which doth indeed search the reynes and the hearts: where, by Reynes and hearts wee must vnderstand the same things, namely, the thoughts and affections of men: for in that sence those words are often vsed in the old Testament. Quest. How can reynes signifie the thoughts and affections▪ seeing p. 148the thoughts are seated in the braine, and the affections in the heart? Answ. The reynes are put for the thoughts and affections, not because they are seated therein, but for that resemblance and analogie that is betweene them: for as the reynes are seated in the most secret part of the bodie, so the thoughts and affections are seated in the most secret place of the soule: and the heart is p…rt for the thoughts and affections, first, because the affections are there seated; secondly, because the thoughts, though they bee seated in the braine, yet they hauehave their operation in the heart: for ioyfull thoughts make a merry heart, and fearefull thoughts an heauie heart. Againe, the word (Search) signifieth a most narrow search, and such a one as goeth with finding; thereby shewing that nothing is so secret in man, but the Lord both can and doth see and discerne the same.

The Vse.Hence wee learne first, that Christ our Sauiour is not onelyonly man, but very God, one person standing of two natures. That Christ is man, heretickes denie not: but whether he be God or not, there is the question. Which yet is here euidently prooued: for hee that hath in him the peculiar properties of God, must needs be God: But Christ hath in him the true properties of God, he can search and discerne all the thoughts and all the affections of the hearts of all men, which none can doe but God onelyonly, Ierem. 17.9, 10, The heart is deceitfull and wicked aboue all things, who can know it? I the Lord search the he…t, and trie the reynes. And therefore Christ is the true and very God.

Secondly, hereby wee are taught to beware and take heed of hypocrisie in all things, but especially in the matters of religion. Hypocrisie is, when a man seemes outwardly to be that which hee is not inwardly. But wee must hauehave care to bee truly in heart that which we appeare to bee in life and profession: wee must come as neere Christ in thought and affection, as in our outward action: for Christ knowes as well the whole estate of euerie mans reynes and heart, as he doth their speeches and their deeds.

Thirdly, hereby wee must learne to suspect our selues of our vnknowne sinnes, as of our vnbeleefe and presumption; not contenting our selues with an acknowledgement of our known sinnes, for wee can neuer discerne the depth of our corrupt heart, and yet God knoweth them. This was Dauids practise, (a)(a)Psal. 19.12.Ps 19:12after due examination of himselfe hee yet crieth, Lord cleanse mee from my secret sinnes: As if he should say, I hauehave O Lord searched my heart, but I cannot sufficiently know mine owne corruptions; therefore doe thou O Lord helpe to cleanse mee from them. If this were practised, true religion would flourish: for many iustifie themselues, when as they know not what is in their hearts, little considering what Christ sayth vntounto the Pharisees, (b)(b)Luk. 16.15.Luke 16:15You are they which iustifie your selues before men, but Christ knoweth your hearts.

And I will giuegive to eueryevery one of you according to your workes. Here Christ proceedeth to remooue a second wicked conceit, whereby they might seeme to illude Gods iudgements threatened. For they might say, Let the Lord send iudgments and plagues vponupon vsus, yet wee shall escape them: as Isay sayd of the wicked in his time, That they made a league with death and hell, and sayd the iudgements of God shall passe ouer them, Isay. 28. verse 15. But to cut off this vaine conceit, Christ threateneth a iust reward to eueryevery one, according to his workes. As if hee should say; You may sooth vp your selues▪ and falsely thinke, that you shall escape my iudgements: but know it, that I will reward eueryevery one of you partly in this life, and principally at the day of iudgement, according to your workes, bee they good or bad. For these words must especially …ee vnderstood of the day of iudgement, as they are vsed, …. 2.…. and Reuel. 2….12.

Hence the Papists gather,The Vse. that men are saued not onelyonly by faith in Christ, but also by workes: for thus they reason▪ …y that whereby wee must bee iudged, must wee bee iustified and …a…ed: but by workes wee must bee iudged, and therefore saued. Answ: The Proposition is false: There is great difference p. 149betweene iustifying and iudging: for iudging is onelyonly the declaration of a man to bee iust; but iustification is the making of a man iust: And because the declaration of a man to bee iust, is by workes, therefore is iudgement by workes. Againe, it is not sayd, I will giuegive to you for your works, but according to your workes. If he had sayd, I will giuegive to eueryevery one of you for your workes, then it might hauehave seemed they had bin iustified by them: But here Christ doth only make works an outward signe, or rule, whereto hee will conforme and square the last iudgement.

Secondly, whereas eueryevery man must bee iudged, that is, saued or condemned according to his workes; hence wee may gather, that good workes are necessarie to saluation, yet not as causes thereof, either efficient, or helping any way, but onelyonly as a way or meanes to come vntounto saluation: For faith is necessarie, and good workes are the tokens and fruits of faith, and so are necessarie.

Thirdly, here we must bee admonished to bee carefull to abound in good workes; not to win heauen by them, but to get assurance of saluation in our selues. And these good workes are the doing of the duties of pietie vntounto God, and of charitie vntounto our brethren, euen the duties of the Morall law; or more plainely, the doing of the generall duties of a Christian, and the particular duties of a mans calling: for if these bee done in obedience to God and to his glory, proceeding from faith and louelove vntounto our brethren, though the calling bee neuer so base, they are good workes. And on the contrarie, this must admonish vsus to make conscience of eueryevery euill way: for sinnes be the markes of condemnation: and so many wicked workes as we commit, so many markes and brands doe wee set vponupon our selues of our iust and deserued condemnation, vnlesse wee repent.

Lastly, hence wee may gather, that there bee degrees of ioy in heauen, and of torments in hell. For iudgements and rewards goe according to mens workes: And therefore they that testifie their faith by great and many good workes, shall hauehave great reward: they that testifie their faith by lesser and fewer workes, shall hauehave lesser reward: and so for sinnes, the more heynous they bee, the deeper condemnation they doe procure.

Vers. 24. And to you I say, the rest of them of Thyatira, as many as hauehave not this learning, neither hauehave knowne the deepenesse of Sathan (as they speake) I will put vponupon you none other burden.

25. But that which you hauehave already hold fast till I come.

Here Christ commeth to a second part of his counsell, which concernes the Angell, and the better part of this Church of Thyatira: and first hee beginneth with the Preface of this counsell; wherein wee may obserue two points: First, who speaketh: Secondly, to whom hee speaketh. For the first, hee that speaketh is Christ. I say, hereby Christ challengeth vntounto himselfe the absolute and all sufficient authoritie of the supreme Doctor of his Church, in that hee speaketh in his owne name. Whereby hee putteth a plaine difference betweene himselfe and all other his Ministers, either Prophets, Apostles, or ordinarie teachers: for they must not propound any thing vntounto Gods people in their owne names, but in the name of Christ. But Christ teacheth in his owne name, being the fountaine of all diuine knowledge and vnderstanding, that i… reuealed in the word of God. And thus Christ himselfe speaketh in his owne name, to strike the hearts of the Angell of this Church and the better part thereof with reuerence, and to mooue them to receiue and obey the counsell following, considering it comes immediately from Christ, the Doctor of the Church.

II. point. The parties to whom he speaketh, To you: that is, the Angell and the better part of this Church: for so Christ expounds it in the words following, though first hee say in generall To you: that is, The rest of them of Thyatira.

p. 150When as Christ will behaue himselfe as the doctor and chiefe Angell of this Church, note, that he maketh a distinction of the persons in the Church, and also deuideth his counsell, giuing one doctrine and one iudgement to one part, and a diuers doctrine and iudgement to another.

The Vse.This giueth vsus good direction for sundry actions: for some may aske, how must doctrine bee deliuered in a mixt congregation, where some are Papists, some Protestants, some are hardened, others despaire? Answ. The persons must bee distinguished after the example of Christ, and sutable doctrines deuided for them, that eueryevery one may hauehave his due. Impenitent sinners must be terrified, and threatenings deliuered against them, with exception of them that repent: Comforts must be propounded and applied to them that despaire, with restraint from all impenitent persons that goe on in sinne.

If any demaund more particularly, who these bee whom Christ calleth The rest of them of Thyatyra, Christ answeres directly (as the words import) to as many as hauehave not this learning, neither hauehave knowne the deepenesse of Sathan. Where Christ giueth two notes whereby to discerne who bee the rest of them of Thyatira: The first is, the not receiuing or maintaining of the false doctrine of Iezabell, whereof entreatie hath beene formerly made: The second note is, ignorance in the deepenesse of Sathan, neither hauehave knowne the deepenesse of Sathan: that is, neither hauehave acknowledged nor approoued the doctrine of Iezabell, which is the deepe and profound learning, as themselues doe iudge.

In this obserue a most wicked practise of Iezabell and her followers: they esteemed highly of their owne opinions, calling them profound and deepe learning: but for the doctrine of the Prophets and Apostles in the Old and New Testaments, in it there was no such matter. This in all ages hath beene the practise of wicked persons, highly to esteeme their owne conceits, and basely to neglect the word of God. The teachers of the Iewes doe hold to this day, That the Lord gaue to Moses a most plain and easie law which he deliuered to his people; but the most secret and profound doctrine was vnwritten, shewed to Moses by reuelation, and by him deliuered to the Priests and Leuites, which they keepe still in their Cabbala. And of the like iudgement touching Scripture are the Popish Churches: The Word written is but an inkie word, a dead letter, or a nose of waxe: but the most perfect Scripture is vnwritten; which is, the consent of faith and of doctrine in the hearts of all Catholickes. And by such great tearmes the Anabaptists, Libertines, and Arrians, maintaine their doctrine, and abuse Scripture, calling the written Word milke for eueryevery nouice: but the consent of heart among themselues, with reuelations, that is, the strong meates. Yea, this opinion hath crept in among vsus in part: men thinke basely of Scripture, and preferre other mens writings before it. For let a man preach plainely the bare word of God, and deliuer doctrines and exhortations out of the same, this is but plaine preaching: But let another come and vtter his mind partly in Latine, and partly in Greeke, and other languages, alleadging withall the testimonies of Fathers, Counsels, and other Writers; that is the learned preaching. And thus doe most men abase Scripture, and exalt the writings of men aboue it. But seeing this is the practise of Iezabell and wicked men, let vsus on the contrary learne to reuerence the written word, and giuegive place thereto aboue all the testimonies and sayings of men whatsoeuer.

The deepenesse of Sathan. As if he should say: They count it deepe learning; but it is the learning of the deuill, wherein you may see his profound craft and pollicie. Where note, that when Christ will alleadge the speech of Iezabell and her followers, hee doth it with disgrace vntounto them: for they counted their doctrine deepe learning; but Christ repeating their opinion, calleth it the deepenesse of Sathan.

Hence I gather,The Vse. that Christians cannot safely act and play the Comedies of heathen men: for they are full of many p. 151blasphemous speeches and oathes flat against the word of God: which they ought not to repeat, but with disgrace vntounto them. For Christs practise must bee a patterne for our imitation: hee would not repeat so much as one word of a wicked woman, without some note of disgrace. If it bee sayd, they repeat these speeches with disgrace and dislike: I answere, it is not so: for if they did, that would take away the whole Comedie, being full of such bad speeches. And this I take to bee the equitie of Gods word, thus to reason from Christs example.

As they speake. These words Christ addeth: First, to shew that the words going before were not his owne, but the words of Iezabels followers touching her doctrine. Secondly, to shew the proud and presumptuous minds of heretickes, in maintaining their wicked opinions. Thus hauehave false teachers vpheld their errours by proud and swelling words, as Iude the 16. and 2. Pet. 2.18. The pure word of God is not so maintained, but in the humilitie and lowlinesse of spirit, and in the practise of pietie from an humble heart: for God teacheth the lowly his wayes, and giueth grace to the humble, Psal. 25.14. And therefore this is a note of false doctrin, by swelling words to maintaine the same.

Hitherto we hauehave spoken of the Preface before Christs counsell: now followeth the counsell it selfe in this sentence: Though I lay no other burden vponupon you, yet I would hauehave you to hold fast that which you hauehave alreadie, till I come. This sentence is a distinction, containing two parts: First, in these words, I will lay no other burden vponupon you, than that which you hauehave alreadie: that is, howsoeuer I threaten my iudgements vntounto Iezabell and her followers, yet I will lay none other punishment vponupon you but my reproofe onelyonly, for suffering Iezabell among you with her false doctrine and followers.

This braunch of this distinction containeth a most comfortable instruction: namely, that all those that giuegive themselues to maintaine puritie of doctrine and synceritie of life, shall be safely preserued in the time of common iudgements, vnderunder the blessed protection of God, so farre forth as is for Gods glorie and their good. And considering this merciemercy is offered to the godly, wee must hereby learne to become followers of this Church of Thyatira: that is, we must endeuour to maintaine the pure truth of Gods holy word, and withall hauehave care to shew foorth synceritie of manners, in making conscience of eueryevery sinne, and endeuoring our selues to walke in all the wayes of Gods commaundements with cheerefulnesse. Hereby we shall get protection from common iudgements, when they are layed vponupon the wicked: but if wee partake with the wicked in their sinnes, wee shall receiue part in their plagues.

The second part of this distinction is in these words:Vers. 25. But that which you hauehave alreadie, hold fast till I come: that is, mine Apostles hauehave deliuered vntounto you the pure and sound doctrine of saluation; now I charge you that you hold that fast, and maintaine it vntill I come to iudgement. Here is a plaine and most excellent commaundement, containing speciall instruction mee… for this Church of Thyatira, and all Churches. Before, our Sauiour Christ had commended this Church for not approouing the doctrine of Iezabell and her companie: but here hee giueth them another commaundement, To hold fast the true doctrine of Christ, taught them by his Apostles. Wherby he would teach them, and in them all Churches, to content themselues with the pure doctrin of the Apostles, and not to affect or approoue any other doctrine besides whatsoeuer: According as Paule biddeth the Galatians (a)(a)Gal. 1.8.Gal 1:8though wee, or an Angell from heauen preach vntounto you any other doctrine than that which we hauehave preached vntounto you, let him be accursed.

By the light of this commaundement wee are directed in sundry duties. First,The Vse. not to regard vnwritten traditions, which the church of Rome doth so highly magnifie, for it cannot bee prooued, that the Apostles euer taught them.

Secondly, not to regard the doctrines of men, which some bring vntounto vsus vnderunder colour of Reuelation from God since the Apostles times.

p. 152Thirdly, hereby wee learne what to thinke and iudge of the three great religions of the Turkes, the Iewes, and Papists at this day. The Turkish religion is not to bee regarded: for it had it beginning sixe hundred yeares after the Apostles time, with whose doctrine onelyonly we must content our selues. Also the Iewish religion wee must not regard, for they reiect the doctrine of the Apostles. And the religion of the Papists we must renounce, because it is not of the Apostles teaching, but had it beginning by little and little long after their times. If this commaundement were safely kept, which is laid on this Church, men would not bee of so many religions: but all would bee of one religion, cleauing fast to the doctrine of the Apostles, and contenting themselues with it, which is the true rule for reformation of life, and the right way to attaine saluation.

Lastly, here is a rule and direction for those which will bee of no religion, because of the diuersitie of opinions touching the same. They must hauehave recourse to the doctrine of the Apostles, and content themselues therewith, nothing regarding new doctrines, bee they neuer so glorious.

Till I come. Here Christ sheweth how long the doctrine of the Apostles must bee held fast: namely, not for a short time, but till his second comming to iudgement. Whereby wee learne, that it is the dutie of Gods Church to preserue and maintaine the puritie of true religion vntounto the end of the world. This is no small matter: but a most needfull dutie enioyned vntounto vsus by speciall commaundement, and withall a matter of great consequence: for the puritie of religion is the foundation and marke of the Church, and the right way to direct mens soules to eternall life. For this cause Paule chargeth Timothie, (a)(a)2 Tim 1.1… & 3.14.2 Tim 1:12 Tim 3:14To keepe the true patterne of wholesome words, and to continue in the things which hee had learned. And in regard of this dutie,1. Tim. 3.15.1 Tim 3:15 the Church is called, The pillar and ground of truth. And Christ for this cause gaue to his Church both Pastors and Teachers:Ephes. 4.…1.Eph 4:1 Pastors to instruct in righteousnesse, for the maintenance of puritie in manners: and Teachers to maintaine the puritie of doctrine in soundnesse of iudgement. This therefore must admonish vsus, that we hauehave care not onelyonly to learne religion in our owne persons, but also to convey the same to ages following, that the puritie thereof may bee preserued to the comming of Christ. This dutie especially concernes the preachers of the Gospell, they should teach the truth, and confute errours, and beat downe false doctrines, which poyson the truth of God. If in the night season a man set vp a false light in the hauen, all the ships that are comming to land are in danger of shipwrack. So in Gods Church, if the bright light of pure religion bee not set vp and aduaunced, the soules of men are cast into the gulfe of hell. The want of care in performing this dutie, is the cause why God sends heresies and Apostacies into his Church. Thus came in the Apostacie of Antichrist, 2. Thess. 2.10, 11, Because men loued not the truth. And I no doubt will the Lord deale with vsus, if we hauehave not care to maintaine the puritie of Apostolicall doctrine.

Verse. 26. For hee that ouercommeth and keepeth my workes vntounto the end, to him will I giuegive power ouer nations.

27. And he shall rule them with a rod of yron, and as the vessels of a potter shall they be broken.

28. Euen as I receiued of my father, so will I giuegive him the morning starre.

29. Let him that hath an eare heare what the spirit sayth to the Churches.

Here is the conclusion of this Epistle, which containeth two parts: First, a promise, vers. 26, 27, 28. Secondly, a commaundement, vers. 29. In the promise note two things: the parties to whom it is made, and the benefit promised. The parties to whom, are eueryevery one that ouercommeth; whom Christ describeth by a propertie of syncere obedience, To keepe his workes vntounto the end.

Here then we hauehave a description of true obedience. First, the forme thereof consisteth in obseruing the workes of Christ: which we must not vnderstand, of doing p. 153them according to the rigor of the law, but of a purpose and indeuour to keepe them. For this is a priuiledge belonging to all that are in Christ, that God accepteth their wils and indeuours of obedience, for perfect obedience it selfe. This we must know and hold for truth, for many hauehave but little knowledge, and thereupon are driuen to despaire: yet they must know for their comfort, that if they hauehave care to get more knowledge, and make conscience to obey that which they know, then they are keepers of the workes of Christ, and shall hauehave the reward promised.

Secondly, obedience is here described by the obiect or matter thereof, to wit, the workes of Christ: that is, all such workes as Christ hath ordained in his word, and those whereof he is the author by his spirit in his members.

The Vse.Hereby we learne: first, that he that will obey God in Christ Iesus, must not thinke his owne thoughts, speake his owne words, nor do his owne deeds▪ but he must thinke, speake, & do that which Christ would hauehave him: Secondly, that no worke is, or can bee acceptable to Christ, but that which is ordained by him. Isay (a)(a)Isa. 29.13Isa 29:13complaineth of them that would teach the feare of God by mens commandements: so that there is no true feare of God, but that which is taught by Gods commaundements: and the like may bee sayd of all other our obedience. This rule ouerthroweth all other religions besides the true religion, as of the Iewes, Turkes, and Papists: For almost all their workes are of mens inuenting, and were neuer ordained by Christ: such are most points in poperie, as saying of masse, going on pilgrimage, fastings, vowing, and praying to saints, &c.

Thirdly, whereas he …aith, my workes, meaning not one or two, but all his workes; we learne that true obedience consisteth in doing all the workes of Christ: For Christ and the diuel will neuer part stakes, God must either hauehave all our workes or none: And therefore Dauid saith, I shall not be confounded, because (b)(b)Psal. 119.6Ps 119:6I hauehave respect vntounto all thy commandements. And good king Iosia… is comm…nded, For that he turned to the Lord according to (c)(c)2. Ki. …3 25all the law of Moses. This point must be learned of al: For many thinke if they doe many good things with (d)(d)Mat. 6 20Matt 6:20Herod, all is well; and for this cause many a man abhors couetousnesse and pride, and yet is a contemner of the Gospell: But true obedience must bee in all things.

VntoUnto the end. Here is the fourth branch of true obedience, it is constant. That obedience which Christ will reward must not be for a day or a yeare: but from time to time through the whole course of our life to the end of our dayes. And thus wee must iudge of obedience, not by some particular actions, but by the whole tenour of a mans life. Put case a man hath made conscience of all his wayes, through the whole course of his life, and yet in sicknesse▪ by reason of the extremitie thereof is distracted, and raueth, blaspheming▪ God, and so dieth; What must wee iudge of this man? Surely, we must not censure him by his behauiour in his sicknesse, but consider what hath beene th… …enour of his life▪ if that hauehave beene vpright, then his obedience was good and shall bee rewarded.

II. Point▪ The benefits promised: and they are two▪ The first is, power to rule, verse. 27.Verse 27. And he shall rule them with a rod of iron: And as the vessels of a potter shall they bee broken: euen as I receiued of my father. The second is the morning starre, verse. 28. where note by the way, that these words, Euen as I hauehave receiued of my father, are referred amisse in our English translation, to the giuing of the morning starre, when as they properly belong to the former words in this sence: As I hauehave receiued power ouer nation of my father, so will I giuegive to him that ouercommeth power to rule with the rod of Iron, &c. Now come to the benefits.

First, here is promised by Christ, A power to rule ouer nations. Christ… power as he is mediator is very great: and here it is set foorth by three arguments, borrowed from the second Psalme verse. 8.9. First, by the largenesse of it, i… reacheth not to one countrie alone, but to all countries, and to all men, in all nations. Secondly, by the Soueraigntie of it: Christs power is absolute in ruling and p. 154ouerruling. And this his Soueraigntie consisteth in two things: First, in making lawes vntounto the consciences of men; so as if they be not kept, hee may iustly condemne them: and in ouerruling the wils of all men, conforming them to his will, will they nill they: which is signified by this, He shall rule rule them with a rod of iron. Secondly, in that hee hath this absolute power in himselfe to saue and to destroy, and therefore is sayd to hauehave (a)(a)Reu. 1.18.Rev 1:18The keyes of heauen and hell. Which is signified in the next words, And as the vessell of a potter shall they be broken. Thirdly, by the fountaine of it, Christ receiueth this power from his father. Indeed as Christ is God he is equall with his father, and hath this power of himselfe; But as he is mediator his power is giuen him of his father, Mat. 28.18.

For the better vnderstanding of this place, two questions must bee handled: First, how farre foorth doth Christ giuegive this his power vntounto men? Answ. Christs Soueraigne and generall power ouer the whole world is not indeed giuen to any creature, nay it is incommunicable, and cannot bee conueyed from the person of Christ to the person of any creature man or Angell: this truth wee must hold of all Christs offices, they are onelyonly in the person of Christ, and cannot passe from him to any other. II. Quest. How then doth Christ say truly, that hee will giuegive him that ouercommeth, power ouer nations. Answ. Not that his Soueraigne power is actually giuen to the creature; but because the creature being in Christ, hath the fruit & benefit of this power in his saluation. And this power is in them two wayes: First, hereby Christ makes all his seruants (being his mēbers) partakers of his glorie in heauen, whereas the whole world besides is condemned in hell: and therefore we are sayd to (b)(b)Eph. 2.6.Eph 2:6be raised vp together, and made to sit together in the heauenly places in Christ Iesus. And againe he saith, The (c)(c)1. Cor. 6.2.1 Cor 6:2saints shall iudge the world, not i… giuing sentence vponupon them; but as witnesses and approuers of Christ his sentence: For the elect shall first receiue the sentence of absolution, and then beeing taken vp into the clouds shall sit with Christ, and there approue of the iust condemnation of all the wicked. Secondly, by this power he enableth those that bee his, in their owne person to ouercome all the enemies of their saluation. His meaning then is this, as if he had sayd, Howsoeuer my Soueraigne power ouer all creatures in my selfe, cannot bee deriued to any other; yet by vertue of this my power, I will exalt them that ouercome, to partake of my glorie: and will giuegive them power in themselues ouer their sinnes, ouer death, hell, the world, and all the enemies of their saluation.

Here then behold vntounto what exceeding dignitie euerie true seruant of God is aduanced, not in himself, but in Christ: He hath rule ouer nations, and victorie ouer all the enemies of his saluation, yea he is made partaker of Christs glory.

Hence we are taught to make conscience of euerie sinne whatsoeuer;The Vse. for the priuiledge of euerie christian is to hauehave power to iudge the wicked world: Now as it is a shame for a iudge that sitteth and condemneth a murtherer or a theefe, to be a theefe, or a murtherer himselfe; so it is for any christian to liue in any one sin, seeing hee himselfe must condemne the world of those sinnes. Neither can we thinke that Christ will euer aduance him that liues in sinne, to condemne the same in others, vnlesse hee first reforme it in himselfe.

Secondly, the consideration of this priuiledge of a christian, must bee hid in our minds against the time of aduersitie and affliction, and of the pangs of death. For hee that hath kept faith and good conscience all his life, is a prince in Iesus Christ, and shall rule ouer all his enemies. And therefore though now he bee afflicted and wronged by them, yet in Christ he is their iudge, and shall one day condemne them that do him wrong. And as for death, it is subdued in Christ, and shall bee no death vntounto him. 1. Corin. 15. vers, 54.

Againe, the words in the originall are thus, He shall feede and rule the nations, foreign.as a shepheard ruleth and feedeth his lambes with his booke. The Papists vponupon the words of Christ to Peter, Iohn. 21.16, Feed my sheepe, that is, feede and rule my sheepe, would gather Peters supremacie ouer the church p. 155in all the world. But their grosse abuse of that place will appeare, by comparing it with this prom…se of Christ, to eueryevery one that ouercommeth: for if their collection be good, then hence will follow, that eueryevery Christian man should hauehave the like supremacie, and be a Pope: which how absurd it is, eueryevery man may iudge. Therfore that place in Iohn must not be vnderstood of any supremacie: for there Christ teacheth Peter the faithfull discharge of his office and dutie. From this first gift of Christ the Papists gather two things. I. That the seuerall saints in heauen are patrons of countries & kingdomes, as Saint George for England, Saint De…is for Fraunce, Saint Patricke for Ireland, &c. Secondly, that wee may pray vntounto Saints, for the Saints rule the nations, and therefore know all nations; and if they know them, then they must bee prayed vntounto. But they swar…e from the meaning of this text: for first, it is not sayd, that the Saints shall hauehave power, one ouer one countrey and another ouer another; but eueryevery Saint hath power ouer al nations: secondly, they hauehave power ouer all nations, not because they rule them actually, but because they hauehave the fruit and benefit of Christs power, wherby they are ruled. And for their second collection: wee must by nations vnderstand not all churches but vnbeleeuers, for the wicked are they that must be broken like po…ters vessels. Now the faithfull hauehave not power ouer the churches but ouer infidels▪ & therfore both their collections are absurd.

I will giuegive him the mor…ng starre. Here is the second benefit promised by Christ to him that ouercommeth.Verse. 28. The morning starre properly signifieth that bright star which riseth a little before the Sun, some time of the yeare▪ which the heathen call Venus. And hereby is ment Christ himselfe, as Reu. 22.16, I am the bright morning starre. Christ is called a star: First, because he illuminateth all men with the light of vnderstanding, and his church with the knowledge of the will of his father, and that sufficiently in all matters that concerne saluation. Secondly, to shewe that the prophesie vttered by Balaam touching Christ whom he calleth (a)(a)Num. 24.17.Num 24:17the star of Iaacob, is now fulfilled, when as Christ by his Apostles hath plentifully reuealed himselfe to all nations.

Further he is called a morning starre: for that special resemblance which is betweene him and it; for the morning star riseth not in the beginning or middle of the night, but in the end of the night towards the beginning of the day when the sunne is about to rise, and then it shineth brighter than all other starres. Euen so Christ, he came not in the beginning or middle of the darke time vnderunder the law; but in the last age of the world, wherin after his incarnation he did shine most fully to all nations, so as there was no such light of knowledge before his comming as hath bene since. This Peter verifieth when he saith, (b)(b)Pet. 1.19.We hauehave a most sure word of the Prophets, to which ye do well that ye take heed, as vntounto a light that shineth in a darke place, vntill the day d…wne, and the day starre arise in your hearts. Where the time of the law and prophets is called a time of darknesse: and their preaching then, as a candlelight: but the preaching of Christ vnderunder the Gospell, is as the day starre which shineth most brightly; he is not called the morning star, because hee shineth to al the world in al time as the morning star doth, but because he shineth vntounto men in the last age of the world.

It is further sayd, I will giuegive him it. Where is promised fellowship and participation with Christ, a… hee is this day-starre. And herein are two benefits comprised▪ First, perfect illumination, wherby ignorance shall be wholly taken away after this life, when as men shall know God fully, so farre foorth as a creature can know the creator. Secondly, the light of perfect glory, for by fellowship with Christ wee shall bee made to shine as the starres, as Daniel (c)(c)Dan. 1….3.Dan 1:3speaketh: yea, wee shall become (d)(d)Col. 1.12.Col 1:12Saints in light ▪ …s the Apostle sayth.

Whereas Christ compares himselfe to the morning starre: First,The Vse. wee see the grosse errour of many among vsus, who liue in blindnesse of mind and ignorance, walking in their wicked lusts and pleasures, without care of keeping faith or good conscience, and yet persuade themselues that they hauehave part in Christ, p. 156and shall bee partakers of his light and glorie. But they are deceiued: for all such as liue in blind ignorance, and in sinne, are meere darkenesse, and so can hauehave no fellowship with Christ, who is that bright morning starre: for what fellowship can bee betweene light and darkenesse? This bright morning starre serueth onelyonly for them that receiue the light thereof, and walke by it: but those that walke in the darkenes of their sinnes hauehave no benefit by it.

Secondly, seeing Christ is this morning starre, wee must hauehave care to learne Peters instruction… namely, Labour that this bright starre may rise and shine in our hearts. This wee shall feele, when we vse those meanes wherby the beames of this starre may shine vponupon vsus, not onelyonly for the enlightening of our minds, but also for the heating and reuiuing of our frozen and dead hearts. For as the Sunne in the Spring time quickeneth by it warme beames some things that lye dead all Winter: so Christ Iesus this morning starre by the beames of his grace, doth enlighten our minds, and reuiue our dead and frozen hearts. And till such time as wee feele these things wrought in vsus, we cannot say, that this morning starre is risen vntounto vsus, or hath shone into our hearts.

Thirdly, whereas Christ appeareth in the morning, when darkenesse is past, wee are hereby taught to lead our liues in godlinesse, righteousnesse, sobrietie, and in all manner of vpright and godly conuersation, For the night is past, and the day is come, wherein wee may see to walke vprightly▪ And therefore wee must cast off the vnprofitable workes of darkenesse, as the Apostle exhorteth vsus, Rom. 13.12. And know this, That those who in this light doe not walke accordingly, but delight in sinnes the workes of darkenesse, shall one day hauehave their fill: Hee that loueth the darke, Mat. 25.2….30Matt 25:2Matt 25:30for the hiding of his talent, must bee cast for his reward into vtter darkenesse.

Let him that hath an eare to heare, Verse 29.heare what the spirit sayth vntounto the Churches. Here is Christs commaundement, the second part of this conclusion: But hereof we hauehave spoken before.

Motiues to proceed.

Prou. 15.32. He that refuseth instruction, despiseth his owne soule.

Luk. 9.62. No man that putteth his hand to the plough and looketh backe, is apt to the kingdome of God.

Gal. 6.9. Let vsus not be wearie of well doing: for in due time wee shall reape, if wee faint not.

1. Cor. 12.31. Desire you the best gifts, and I will shew you a more excellent way.