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

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

p. 92Out of this particular threatening some gather, That a man may bee cut off frō Christ, & fall away finally from true faith and repentance. For (say they) if a whole Church may bee cut off from Christ, and become no Church: then may any one member of the Church be cut off, and become no member: But a whole church may bee cut off, as here we see, and therefore may any one man. Answ. This reason is not good: there is great difference betweene the state of a whole Church, and of one man that is a true member of Christ. For a particular Church is a mixt companie of true professors and dissemblers: like vntounto a field wherein are good corne and tares; and like vntounto a barne floore, wherein is wheat and chaffe mingled together: and yet all are reputed beleeuers, because they professe the Gospell outwardly. Now by reason of this mixture, it may come to passe, that a particular visible Church may fall away, and become no Church: either when the godly are taken away, and hypocrites and dissemblers made manifest: or els when true beleeuers waxing few, are not able to maintaine the publicke profession of the truth against the might and multitude of the enemies, which may dayly encrease. But the case is not so with a particular member of Christ, he cannot finally fall away, as hath beene shewed at large, vers. 4. And thus much for the second part of this reason.

The third part of this reason, is the condition of both the former threatenings, in these words: Except th… amend: that is, I will come in iudgement vntounto thee, and take my gospell from thee, vnlesse thou preuent my comming by true repentance.

Here note, that all the threatenings of the old and new Testament are conditionall: … commeth to Niniue, and crieth, yet fortie dayes, and Niniue shall bee destroyed. He sayd no more; but yet that threatening must bee vnderstood with this exception, vnlesse they repent. Why (wil some say) are the threatenings in Gods word propounded conditionally? Answ. Gods whole will and pleasure is one alone p. 93in itselfe: and yet it may bee thus distinguished, to bee partly secret, and partly reuealed. Gods secret will is touching those things which hee hath not made manifest vntounto men. His reuealed will is touching those things which are manifested in Scripture, or doe fall out eueryevery day. Now Gods secret will is without condition, for as eueryevery thing commeth to passe, so God willed it: when good things come to passe, them he willeth simply: when euill things fall out, them he permitteth to be done. And to make Gods secret will conditionall, is to bring Gods will vnderunder the power of man, and to subiect the Creator vntounto the creature. But Gods reuealed will is conditionall; because it containeth the matter of mans saluation: and this manner of propounding it, is a most effectuall way to bring the same to passe, for it keepeth men more in awfull obedience, than if it were absolute.

In this condition note this thing, that Christ repeateth it twice, both in the beginning of this reason, If not: and in the end, Except thou amend. Hereby hee would giuegive vsus to vnderstand, That when men commit sinne, and lye therein: or when they decay in any grace, then hauehave they most necessarie cause to repent, if they would escape Gods fearefull iudgements. And seeing our estate is like to the state of this Church, or els worser by much (for wee lye in sinne, and thereby cause God to come to vsus in iudgement) as we tender our owne good both in this life and after death, let vsus turne from our sinnes and repent, eueryevery man apart, eueryevery familie apart, and the whole church publickely: for repentance is most needfull, els would not the Lord hauehave doubled this condition.

Verse. 6. But this thou ha…, that thou … the workes of the Nicolaitans, which I also hate.

These words are a second reason to prooue that which was set downe in the second verse: namely, That this Church could not abide them that were euill. In the second verse this was made manifest, by their discouery of the false Apostles: and here he prooueth it by their affection of hatred, towards the workes of the Nicolaitans. These Nicolaitans were certaine heretickes in the primitiue Church that held these two opinions: First, that adulterie and fornication were no sins: Secondly, that men might communicate with the sacrifices of idolaters in their Idoll temples: and according to their opinions were their practises. These heretickes (as it is thought) came of one Nicholas, one of the seuen deacons mentioned, Acts 6. who though for a while hee did faithfully discharge his dutie outwardly; yet after fell away, and became the head of this hereticall sect.

But▪ this thou hast. This Particle But, hath reference to the former verse. As if hee should say, Though this be thy fault, that thou failest in thy first louelove; yet for this I commend thee, that thou hatest the workes of the Nicolaitans.

This practise of Christ discouereth the common sinne of this age: which is,The Vse. to set out in their colours mens faults and infirmities, to their greatest disgrace: and yet by silence and obliuion to burie all their vertues, which are prayse worthie. This ought not to bee so; wee must follow Christs example, who with iust reproofe adioyneth due deserued praise. If our friend or our foe hauehave a fault, when we are called thereunto, wee may speake of it, and wee must reprooue them: but yet withall we must commend the good things that be in them. Secondly, Christ here teacheth vsus, That it is not sufficient to anymans good estate before God, that hee hauehave good things in him: for that a man may hauehave, and yet bee in danger to bee cut off from Christ. Saule had good things in him at the first entrance into his kingdome, but what was hee afterward? Iohn was verie zealous for Gods glorie, in killing all the idolatrous priests,(a)(a)2. King. 1… 25, 31.2 Kgs 1:252 Kgs 1:31 but he would not depart from the sinnes of Ieroboam. And Iudas no doubt had many good gifts while he was with Christ, but his end was most fearefull▪ And this church had many good things in her; yet i… she in danger of being cut off from Christ: And so many among vsus hauehave excell…t gifts: some for knowledge, some for … and conceiuing of prayer: & yet for all these they may be cut off from Christ. Therefore wee must not content our selues with these, but labour for the principall which is true, hearty, and vnfained p. 94repentance, which wee must dayly renew for our continuall fals. And this will keepe vsus in Gods fauour, and from his iudgements.

More particularly Christ here commendeth this Church, for hating the errours of the Nicolaitans. Whereby hee would teach vsus our dutie if wee bee Christians; namely, to take knowledge of the sinnes and errours of our times, and to hate the same vnfainedly. Yet note, he commendeth them for hating their workes, not their persons: giuing vsus direction how to temper our hatred in the world. We must set it against the sinne, not against the person of any man. Some will say, the Prophets prayed against the persons of the wicked. And Dauid professed hatred of the men, Psalm. 139.21, Doe not I hate them that hate thee? Answ. Dauid was an extraordinarie Prophet, and no doubt had this reuealed vntounto him, that those his enemies were obstinate, and would not repent. Againe, imprecations of the prophets in Scripture, must bee vnderstood as prophecies of Gods iudgement to come vponupon those against whome they prayed. But wee which want that extraordinarie spirit, must keepe our selues to our ordinarie rule: Hate the sinnes, and louelove the persons.

Further, obserue the workes here hated: namely, Idolatrie, and Adulterie, which are ioyned together in these Nicolaitans. Adulterie is the punishment of Idolatrie; and Idolatrie the punishment of Adulterie. Spirituall Adulterie is punished with bodily adulterie. This was verified in the old Iewes: when they fell a whoring after strange gods, God gaue them vp to vncleane lust. And it is palpable in the Church of Rome: they being fallen to idolatrie, doe abound in all vncleanenesse: for they tollerate stewes for fornication: and adulterie and Sodomic are common among them.

Againe, sundry men may here be well admonished, who will bee of no Religion, because there are many sects and schismes among the professours thereof. These men should consider, That in the best Churches planted by the Apostles, there were sects and heresies, euen in the Apostles times, as here in Ephesus, And therefore no maruell, if there bee sects and schismes among vsus at this day. This offence should not mooue any to dislike the gospell: but rather cause them more firmely to cleaue vntounto the truth.

Which I also doe hate. This Christ addeth to encourage them to goe forward in the vertue for which hee commended them, in hating euill workes: for what could more prouoke them to zeale and constancie therein, than to know they did that which Christ himselfe did? And here wee see, that Christ would hauehave eueryevery member of his Church to be like minded, and like affected vntounto him, as he was man. Wee must louelove those things which Christ loueth, and hate those things which Christ hateth, reioyce wherein Christ reioyceth, and mourne for those things for which Christ mourned. And great reason it should be so: for wee professe our selues to be members of Christ, bone of his bone, and flesh of his flesh, for out of his bloud sprung the Church: and there must bee consent and conformitie betweene the head and the members. Quest. If Christ hated these wicked men, why did hee suffer them to liue, and not cut them off from troubling his Church? Answ. Because hereby hee would manifest his louelove to his Church, and his iustice vponupon the wicked: for hee can bring light out of darkenesse, and good not onelyonly out of good, but out of euill.

Verse. 7. Let him that hath an eare, heare what the spirit sayth vntounto the Churches: To him that ouercommeth, will I giuegive to eat of the tree of life, which is in the middest of the paradise of God.

These words containe the conclusion of this Epistle: the scope whereof, is to excite this Church to the more carefull performance of the duties before prescribed. This conclusion hath two parts: a commaundement, and a promise. The commaundement in the beginning of the verse: Let him that hath a… …are he ar… what the spirit sayth vntounto the Churches. In this commaundement note three points, I. who are commaunded: These which hauehave eares. II. The dutie commaunded: They must heare. III. What they must heare: namely, What the spirit sayth vntounto the Churches ▪

p. 95I. point. The parties commanded are thus set forth, He which hath an eare ▪ who these bee, Christ doth more fully expound, Matth. 13.9. when hee saith: Let him that hath an eare to heare, heare. Where he maketh this distinction of hearers: that some are deafe hearers, some hearing hearers. The deafe hearers are those that bring with them to the ministerie of the word their outward eares only, but their hearts are not affected with it: neither do they care to learne, to beleeue, or obey, that which is taught them. The hearing hearers are all such as beside their bodily eares, hauehave eares pi…ced in their hearts by the spirit of grace, whereby they doe not onelyonly heare the word outwardly, but their hearts are also affected with it, and made pliable vntounto it; so as they beleeue it, and bring forth obedience vntounto it. This hearing eare is set foorth by Dauid, when he saith: (a)(a)Psa. 40 6.Ps 40:6Sacrifice and burnt offering… thou wouldest not hauehave: but mine …ares hast thou opened and prepar…d▪ and then I sayd, Lo… I come. Hereof Isay saith, Thou (b)(b)Isa. 50.5.Isa 50:5openedst mine eares, and I was no… rebellious. And this hearing eare … giuen her: when God (c)(c)Act. 16.14Acts 16:14opened her heart whereby she became attentiue to the word of God preached by Paule.

By this distinction of hearers which Christ maketh,The Vse. we may learne, that Gods grace vntounto saluation is not vniuersal, that is, God giueth not vntounto al men such measure of grace whereby (if they will themselues) they may beleeue, repent, and be saued; For in Christs time, and euer since there hauehave bene in the church these two kind of hearers; whereof the deafe hearer, doth not receiue nor beleeue the gospell vntounto saluation. Neither is it true, that God giueth grace sufficient vntounto all, whereby they might be saued, if they by their malice and sinne did not abolish the same. For though he admit all sorts into his church, yet not all, but some onelyonly hauehave eares pierced by the spirit of grace that they can heare. And therefore when the Disciples asked Christ, (d)(d)Mat. 13.Matt 13Why hee spake in parables? he answered thus, To you it is giuen to know the will of God, Vers. 11▪and the secrets of his kingdom: but to others it is not giuen. Shewing plainly that the gift of hearing to saluation is not giuen to all, and in some made void by their own wilfulnesse: but to some it is giuen, and they hauehave hearing eares: and to some it is not giuen and their eares are deafe.

Secondly, seeing this commaundement is directed to the hearing hearers; we must hereby be admonished to vse all good meanes to become good hearers of Gods word; bringing with vsus not onelyonly the bodily eares which we hauehave by creation, but the spirituall eares of the heart, which we hauehave by regeneration. For it is not sufficient to our saluation to receiue the word into the outward bodily eares, vnlesse the inward eares of the heart bee opened, that our soule may bee affected with the word, and fitted to receiue, to beleeue, and obey the same. Thus did good king I…sias heare the law read, the text saith, (e)(e)2. Chr. 34·27.2 Chr 34His heart … within him, And thus did Dauid heare when the Lord sayd to the church, (f)(f)Ps. 27.8.Ps 27:8Seeke …ee my face: his heart answered, I seeke thy face O Lord. And as we must bee carefull to get spirituall eares; so wee must take heede of deafe eares. Which is when a man commeth & heareth the word of God, but yet hath no care in his heart to learne, beleeue, or obey the same. This deafe eare is a fearefull iudgement of God, whereof we may read, Isay. 6.9. where the Prophet is sent, To make their eares heauie, and their harts fat, that they might not beare, nor beleeue: lest they should turne and be saued. And this the rather we must looke vntounto: because it is a iudgement of God vponupon many among vsus at this day. The greatest part of hearers are deafe hearers; which appeareth by this that after long teaching they neitheir increase in knowledge, nor in faith, nor in obedience: but remaine the same for blindnesse of mind, hardnesse of hart, and profanenesse of life, that they were at their first hearing of the word; these must know that Gods iudgement is on them; and if they would bee saued, they must labour to come out of this estate, & endeuour so to heare with their hearts that they may be turned vntounto God both in mind, heart, and life.

II. point. The dutie commaunded: namely, to heare. Hearing in Scripture is not onelyonly to listen with the bodily eare: but to be attētiue to that, which is taught, and with attention to bring faith, conuersion, and obedience eueryevery way. Eph. 4.21, 22, the hearing of Christ is notably described: It is not so much to conceiue p. 96the doctrine of Christ in our mind…, and to be able to vtter it, as to die vntounto sinne, and to the lusts of the flesh, and to ris… … new…sse of life. And indeed, a man doth heare and learne no more of Gods word, than hee doth beleeue and practise. From whence we are again to be admonished▪ that we so heare with attention, that by hearing we suffer our selues to be changed▪ and that with our change, we ioyne …are to beleeue, and conscience to obey. This i… that sauing hearing which bringeth eternall life▪ all other hearing doth increase our sinnes to our further condemnation. Whereby also appeareth the fearefull state of many, who lend onelyonly the outward bodily eare to h…re the word, but then hearts bee not mooued, nor their liues changed thereby.

III. point. What is to be heard? namely, That which the spirit saith …nto … Churches. Which words must bee referred to that which went be…ore, & not to that which followeth: for thi… commaundement belongs to the matter of the Epistle which went before. The promise following rather concerne▪ the persons themselues than the matter. The things then that are to bee heard, are these. Christ his sharpe reproofe for sin: his threatnings of punishment: a remedie prescribed: & motiues to practise the same, especially repentance: for of all these Christ spake before.

The Vse.From this, that Christ bids them heare these things which cōcerned their estate in sinnes, & amendment by repentance, we learne two things. First, that it is a most necessarie thing for euerie church of God, and euerie member thereof, to know and consider their own wants and sinnes: and also, the iudgements of God that hang ouer them for the same. Secondly, that after any man, or any church hath considered of theri sinnes, and of Gods iudgements; it is a most necessary thing, to turne vntounto God by true repentance, if they hauehave not repented: and if they hauehave repented, to renew the same daily, & do it more: that so Gods iudgements both priuat and common may be auoided. We therefore must hereby be moued to search into our own wayes, to find out our owne sinnes, and to consider of Gods iudgements thereby deserued, that by true repentance wee may turne vntounto God, and so escape his fearefull iudgement….

Further, these words, What the spirit saith vntounto the Churches, containe … reasons to moue euerie man to heare. I. Because they are spoken … the spirit, that is, the holy ghost. II▪ because they … spoken to one man, o… one church alone, but to all churche… ▪ For the first… It may … demanded seein… Christ sp…ke th…se word…, How … be sayd that the spirit speaketh the… ▪ Ans. Both may stand: first▪ because all the outward … of … person in … are common to the … to …each the church is an outward action of Christ, and therefore it agreeth to the father, and to the holy ghost▪ As when the father created thing… in the beginning, the sonne also created, and the holy ghost created them. So her… when the sonne …eacheth, the father teacheth, and the holy ghost teacheth: For as the three persons are one in nature, so must they be ioyned in all outward actions. Secondly▪ Christ saith the spirit speaketh, because he now sitting at the right hand of the father, doth not teach his church in bodily presence, but hy his spirit, which after his ascention hee sent to be their comforter and instructor.

Here then obserue, that the holy ghost speaketh to the church in Scripture. The church of Rome appoints a Iudge to speake vntounto men in al matters of controuersie, which is the church, because (say they) A iudge must speake: and Christ is absent from his church: and the word is a dumbe letter, and cannot speake: Therefore the church must needes bee iudge. But they erre grosly: The church cannot be iudge: It is but Christs minister to put in execution that which hee commandeth. Christ therefore must bee iudge vntounto his church by Scripture, which is not a dumbe iudge, for therein his spirit speaketh plainely and sufficiently for the resoluing of any point in controuersie, that is needfull in Gods church.

The second reason to attention is, because these things are spoken to all Churches. Where we see that things spoken to one church agree to all. From whence we must learne this speciall dutie in reading▪ and hearing Gods holy word: namely, to read and heare with applicacation. p. 97We must not rest in a flourishing knowledge of the storie, but apply eueryevery precept and example vntounto our selues. If it be an example of vertue, wee must apply it to our selues for imitation: if it be an example of vice, we must apply it to our selues to moue vsus to eschew and auoid the like. For God would hauehave all to learne that which hee speaketh vntounto one. And thus much of the commandement.

To him that ouercommeth will I giuegive to eate of the tree of life, which is in the middest of the paradise of God. These words containe the second part of this conclusion, to wit, a most excellent promise: wherein consider two points, First, to whom it is made. Secondly, what is promised. For the first. The promise is made to him that ouercommeth: That is, to him that in fighting, preuaileth against all the spirituall enemies of his saluation, sinne, sathan, hell, and condemnation. There bee three things requisit to make a man able to ouercome these enemies. First, he must be borne anew in Christ, of water, and of the spirit, 1. Ioh. 5.4. He that is borne of God ouercommeth the world, so by regeneratiō he is freed from the bondage of hell, death, sinne, and Sathan. Secondly, hee must hauehave true faith, by vertue whereof hee must denie and renounce himselfe, and bee whatsoeuer he is in the death, passion, & obediēce of Christ. Therfore S. Iohn saith in the same place: This is the …ictorie which ouercommeth the world, euen your faith. For when a man is in Christ, by faith hee is made partaker of Christ his victorie vponupon the crosse, and by it receiueth power to subdue his owne corruptions, the world, and the diuell. Thirdly, hee that would ouercome must keepe faith, that is, true religion, and a good conscience, standing out in life and death against all aduersarie power whatsoeuer.

The Vse.In this, that life euerlasting is promised to them that ouercome. First, we obserue that the doctrine of vniuersall grace, affirming that the promises of the gospell for life and saluation belong to all and euerie man whatsoeuer, vnlesse hee will reiect them, is a deuice of mans braine. For life eternall is not promised to euerie man as he is a man comming of Adam: but to a man as hee is in Christ by faith, and a new creature. The promises of the gospell bee vniuersall indeed to all that ouercome: but that is a propertie which restraines them wholly to true beleeuers. Secondly, hereby we are taught so to liue, that we may say truly in the testimonie of a good conscience, we hauehave ouercome all our spirituall enemies, and do continually stand conquerours ouer them. This is a matter of endlesse ioy & comfort, which will cheere the soule in greatest distresse: But to liue and lie in sinne, is or will bee a hell to the conscience. What auaile the treasures & honors of this world to any man, while his conscience shall tell him he is a vassall to sinne and sathan? for while he continueth in that estate, he is out of the fauour of God, and hath no part nor portion in the kingdome of heauen. Therefore it standeth vsus vponupon to labour to feele in our harts the certaine euidence of this victorie ouer our spirituall enemies, by the sure testimonie of the spirit of grace.

The second point is the thing promised, to wit, life euerlasting, noted by this gift, To eate of the tree of life. And it is set out vntounto vsus by two circumstances. First, by the cause of it. Secondly, by the place where it is to bee found. The cause is Christ Iesus: I will giuegive to him to eat of the tree of life. Where he maketh an opposition betweene himselfe and the first Adam. The first Adam sinned; and thereby cast himselfe with all his posterity out of the earthly paradise, and lost the benefit of the tree of life: But Christ the second Adam commeth and suffereth for sinne, and thereby openeth the way to a better paradise, than the first Adam lost: and to all that ouercome he giueth libertie to enter in, and to eate of the tree of life. The tree of life properly, was a tree placed in the middest of the earthy paradise: and it was so called, first because it was a pledge and sacrament vntounto Adam, that he should liue for euer if hee continued in obedience to God: secondly, because it had in it (as may be proued) vertue and power, whereby it would hauehave preserued him from death and old age for euer, if hee had stood in his innocencie.

This earthly tree of life was a figure and signe of Christ our Sauiour and mediator: who liueth an eternall spirituall life, not onelyonly as hee is God, but as hee is p. 98mediator, and that not for himself alone, but for this end, that h…e may conuey quickning spirituall life to all that beleeue in him: and for this cause hee tearmeth himselfe the tree of life. Further, he saith, He will giuegive hereof to eate: To eate, sometime signifieth to beleeue: Iohn. 6.50. but it cannot heare be so taken; For faith endeth with this life, and hath no vse afterward. Therefore to eate, in this place signifieth to hauehave immediat fellowship with Christ in heauen: where Christ shall bee vntounto him a tree of life to make him liue for euer.

In this promise note two points. I. In what things eternal life consisteth: namely, in immediat fellowship and communion with Christ in heauen. Secondly, that life eternall standeth not in outward meanes, as meat, drinke, clothing, physicke, recreation, sleepe, and such like: but in an immediat partaking with Christ in all his blessings. So that when Christ is all in all vntounto vsus immediatly, then do we eat of the tree of life, and therby shall liue eternally.

II. Circumst. The place where eternall life is to be had, is in the paradise of God. This paradise of God is the third heauen, a place wherein the Lord doth manifest himself in his glorious maiesty, and which he hath prepared for the glory of all his elect. Hereof Christ spake to the the…fe on the crosse, saying, This day thou shalt be with me in paradise, Luk. 23.43. and hither was Paule wrapped in vision: and saw and heard things that cannot bee vttered, 2. Cor. 12.2 Cor 12and he calleth it the third heauen, in respect of the heauens vnderunder it, for the place wherein we breath is the first heauen, the starrie firmament is the second heauen, and this paradise of God is the third: which is therefore called paradise, because it is a place of endlesse ioy and pleasure. And the adding of the name of God, doth not onelyonly put a difference betweene it and Adams earthly paradise, but also sheweth it to be a great and most excellent place. So Rabel saith, I hauehave wrestled with my sister (a)(a)…en. 30▪ 8.the wrestlings of God, that is strong wrestlings. And in the Psalmes the mountaines of God, do signifie high and mightie mountaines. And that this paradise is such an excellent, place appeareth at large▪ Reuel. 22. For therein must come none vncleane thing, but the Saints and Angels do there enioy the presence of God, and behold his glorie so much as the creature is able to comprehend: There God communicateth himselfe to all the elect, and becommeth all things vntounto the… immediatly; so that this must needs be… place of all ioy and comfort.

The consideration whereof must admonish vsus to seeke the thing… that bee aboue, that wee may hauehave a place in this heauenly paradise. For why should we set our heart… vponupon the vaine glorie of this world which passeth away as a shadow and commeth to nothing, and in the end is but labour and sorrow, when wee hauehave all that the world can affoord? But the ioyes and glorie of this paradise of God bee endlesse and vnspeakeable: Let vsus therefore denie our selues, depend vponupon Christ, and in all things keepe faith and a good conscience vntounto the end. And thus much for the first Epistle.

Verse. 8. And vntounto the Angell of the Church of the Smirnians write, these things sayth he that is the first and the last, which was dead and is aliue.

In this verse and the rest that follow, to the twelfth, i… layd downe the second letter or Epistle of Christ to another church of Asia, called Smyrna. Before the Epistle Christ giues a second particular commaundement vntounto Iohn; touching the writing hereof vntounto this church in these words, And vntounto the Angell of the Church of the Smirnians write: Which is prefixed to this Epistle, that this church, and all other churches of God might bee assured, that … had sufficient warrant and calling for the writing hereof. Which thing is necessarie to euerie pen-man of the holie Ghost, that the church need not to doubt of the authoritie of Scripture, but receiue the same as the pure word of God.

Hence we may gather, that all ordinarie Ministers of the gospell must hauehave warrant and calling for eueryevery doctrine which they teach in Gods church:The Vse. for the Apostles, that were extraordinarie men, of mo…e …xcellent gifts, might doe nothing without warrant. Of the parts of this commaundement we spake in the first verse of this chapter.

p. 99The Epistle it selfe followeth, containing thr…e parts: a Preface, a Proposition, and a Conclusion. The Preface containeth a preparation to the matter of the Epistle, in these words: These things, sayth …e, that is, the first to … last▪ which was dead, and is aliue. In this Preface he sheweth in whose name this Epistle was written vntounto this Church, namely in Christs name: which he setteth downe for two causes▪ First, to stir vp the people in this church to a religious attention, and a reuerent care of receiuing the things therin written, as the pure words of Christ Iesus. Secondly, because no commaundement in the matter of Gods worship and religion is to be receiued from any creature, but from Christ alone. And therefore this Epistle concerning the true worship and religion of God is propounded in his name alone. In this Preface Christ is described by two notable Arguments: First, To be the first and the last: second, that he was dead, but is aliue. The meaning of them both was shewed in the 17 and 18 verses of the former chapter, whence they are borrowed. By the first, Christ would signifie, that he is euerliuing God, without beginning or ending, before all creatures and after them. By the second, that hee is true man, and assumed mans nature to suffer death for our sinnes, and rose againe to liue for euer, and to giuegive to man eternall life.

In this description two points of doctrine are expressed.

I. That Christ is a person, consisting of two natures; Godhead, and Manhood: He is the first and the last, and therefore God: He was dead, and is aliue, and therefore is true man. If any aske how one person can consist of two natures? Answ. As bodie and soule concurre to make one man: so the Godhead and Manhood of Christ concurre to make one Christ; and therefore are vnited.

II. Doctr. Here is the foundation of all true comfort vntounto Gods Church and people, in any miserie or afflictiō. Which standeth in two points: first, that Christ is able to helpe them in any miserie▪ either by freeing them quite from it, or easing them in it, seeing hee is God▪ the first and last. Secondly, that as he is able so he is willing and readie to helpe them; for he is man, who tooke on him our nature, died for vsus, and rose againe vntounto life, to giuegive to vsus eternall life. This is the very scope and end for which Christ thus describeth himselfe to this church that was in affliction. Here then wee hauehave direction, where and▪ whence to seeke for true comfort … tribulation of this life; namely, wee must hauehave recourse to Christ, and in him …onsider both his abilitie and his willingnesse; to …ase all … children in affliction. And by these wee must arme our selues against d…spair…, and against immoderate grief… and sorrow vnderunder the crosse▪

Verse 9. I kn… thy workes, and …ibulation and …, (but th… ar… …) and I know the blasphemie of them which say they are Iewes … but are the Synagogue of Satan.

Here beginneth the Proposition of this Epistle, containing the matter and substance of the whole Epistl…. This Proposition hath two parts▪ a commendation of this Church: and counsell how to behaue … selfe▪ in the time to come. The commendation is in this ninth verse, wherewithall are mingled some comfort… vntounto this Church, being in affliction.

I kn…w thy work…. These word… were handled in the former Epistle▪ The meaning breefely is this: I know all thy dealings, & thy waies, I know the whole tenor of thy life▪ and I doe withall well like and approoue of them. Here Christ setteth downe an excellent propertie touching himselfe: namely, that he seeth and knoweth all things whatsoeuer, nothing is hid from him: and that this Church might bee resolued hereof, hee repeateth this vntounto them: I know thy workes. Neither is it any vaine repetition; being indeed the ground of all true pietie, and syncere obedience.

Wee therefore in a our affaires are here taught to labour, to bee fully resolued in our consciences, that Christ is with vsus, and seeth vsus, and knoweth the whole tenour of our wayes in thoughts▪ words, and …eds. Dauid had learned this, when as he sayd▪ (a)(a)Psal. ….Thou knowest my sitting and my rising, thou vnderstandest my p. 100thoughts a farre off. Thou compassest my paths and my lying downe, and art accustomed vntounto all my wayes: there is not a word in my toung, but thou knowest it wholly. This persuasion is very necessarie; for it will moue a man to make conscience of eueryevery thought, word, and action, and of his whole behauiour: but where this persuasion is wanting, there is no religion in the heart, nor good behauior in the life. When this takes place, Religion beginneth and encreaseth with it; so doth good conscience and true obedience: for hee that hath the Lord alwayes before him, will not greatly fall, Psal. 16.8.

And tribulation. Marke here how workes, that is, a godly conuersation, and tribulation goe together. Hence we learne, that God will hauehave tribulations ioyned with his grace; where hee bestowes his graces, there also hee layeth tribulation: and that for weightie causes, as to humble them for their sinnes past, to make triall of their faith and other graces, and to preuent in them sinnes to come. The consideration wherof must mooue all Gods children in this our Church to looke for some tribulation: for God hath bestowed among vsus plentie of his graces, with long peace, and many outward blessings: and his will is, that trouble and affliction should accompanie the same.

Further, Christ saying, I know thy tribulations, would hereby comfort this Church; as if hee should say, True it is thou art in great trouble, but it commeth not by chaunce, but by the speciall prouidence of my father; and I do know and regard the same. Psal. 113.6, 7, The raising vp of the poore and needie, is made a fruit of Gods beholding the things that are done vponupon the earth. This is an excellent comfort for any church or people that be in affliction: for when they shall know, that beside the hand of God therein, Christ Iesus regardeth their sorrowes; this must needes arme them with long suffering and ioyfulnesse. We in this Church (as hath beene shewed) may persuade our selues, that God will send tribulations among vsus; now when they come, what shall we doe? Shall wee sinke vnderunder them? No: but wee must now forecast to vse the meanes whereby we may stay our hearts vnderunder the smart and burden of them; that is, by setling our hearts in this persuasion, that Christ seeth our affliction, and withall hath speciall care to comfort or deliuer vsus, as hee seeth most for his glory, and the good of our soule….

In the next words Christ setteth downe two kinds of tribulations in this church, Pouertie▪ and Repro…h: By Pouertie he meaneth want of temporall things, to maintaine this naturall life. Where obserue sundry things, I. That true religion and pietie will not free any from outward pouertie. The religion of this church was excellent, and yet they were in want: and therefore let no man think, because he is godly, he shall bee rich, or not fall into pouertie. If it be sayd:1. Tim. 4.….1 Tim 4 Godlinesse hath the promise not onelyonly of the life to come, but also of this life, that is, of earthly blessings and riches: I answere, it is true; but yet with difference: Eternall blessings onelyonly are promised absolutely; and temporall blessings with restraint, namely, if they serue for Gods glory and the good of his children: otherwise they must want as this Church did. II. The Lord would comfort this Church in her pouertie, by saying that hee knew it and regarded it. Where wee see a meanes to comfort all those that be in want of outward blessings: They must consider, that Christ seeth & obserueth their want whatsoeuer; and if they be his seruants, he will free them from it, so it bee for his glory and the good of their soules; or els arme them with patience to beare it, if they pray vntounto him. III. Christ here approueth of works, where he acknowledgeth pouertie: so that good workes and pouertie may stand together. And therefore good workes doe not consist onelyonly in large a…mes, as the Church of Rome would hauehave it; though these hauehave due reward and prayse in their place. But eueryevery worke of a mans lawfull calling, done in obedience to God, with an honest heart, from a good conscience, and for Gods glory, is a good worke, bee the calling neuer so base. Thus may the shepheard please God in his calling as well as the magistrate or minister. For it is not the matter of the worke that commends it vntounto God; but the manner of doing.

p. 101But thou art rich. Here Christ intendeth both to prayse and to comfort this church: as if hee should say, Notwithstanding thy outward pouertie, yet thou art rich in God, … Luke 12.21. Men are rich in God in two respects: I. when they are reconciled to God in the merites of Christ, 2 Cor. 8, 9. Christ became poore for our sakes, that we through his pouertie might be made rich: that is, that wee might hauehave the pardon of sinne, and bee receiued into Gods fauour. Hereupon Dauid cals the Lord his portion and his cup. And durable riches, and righteousnesse are with wisedome, Proverb. 8.18. II. When they receiue his grace, whereby they are enabled to bring forth good works, both in duties to God and man. Of this Paule speaketh, when he exhorteth rich men to be rich in good works, and to lay vp for themselues a good foundation against the time to come, 1. Tim. 6.16.

In this commendation sundry duties are to be learned: I. poore men are here taught, seeing God denieth vntounto them earthly riches and wealth to labour to be rich in God, to bee reconciled vntounto him in Christ, and to get such grace, that they may doe good duties both vntounto God and man▪ in faith and with a good conscience. II. Rich men, on whom God bestoweth outward wealth, must hereby be admonished to embrace Paules charge, 1. Tim. 6.17, 18, Aboue all things seeke for true riches in the liuing God: and not suffer these outward blessings to puffe vp their minds; but vse them as meanes to make thē rich in God, by getting Gods grace, doing good workes, and distributing to the poore. This admonition is most necessarie, for though the promises of Gods grace be not denied vntounto the rich; yet sure it is, riches doe choke the seede of grace in the heart, and hinder the care men ought to hauehave for spirituall riches. And hence it commeth, that moe of the poorer sort receiue and obey the gospell than of the rich. III. Herein behold the madnesse of the world. For the most mens greatest labour and care is after worldly wealth and honour: neuer regarding the true treasures of Gods grace which will commend them vntounto God, when the other must perish, and the wicked owners thereof. Let vsus therefore iudge as Christ doth of true riches, and accordingly labour to be rich in his …igh….

The second part of their tribulation is the reproch and blasphemie of their enemies, in these words: I kn…w the blasphemie of them which say they are Iewes, and are not, &c. that is, I know the greeuous slaunders and reuilings which thine enemies fasten vponupon thee. For Blasphemie signifieth not onelyonly speeches of disgrace against God, but also against men. As Na…b was accused, 1. King. 21.10, to … blasphemed God and the king. And of this Paule sayth: When wee are re…led, wee blesse… when wee are blasphemed, wee pray, 1. Cor. 4.12, 13.

Hence wee learne, that all churches and men that desire truely to serue God, and to keepe good consciences, must looke for slaunders and reuilings: Neither must this seeme strange vntounto them; for Christ hath sayd, it must bee so. Nay, rather they might maruell, if they should suffer no reproches for Christs sake, seeing hee hath sayd: Cursed are you, when all men speake well of you, Luke 6.26. It is indeed a greeuous thing, to bee so euill rewarded for well doing: but this must bee their comfort, and ground of patience, That Christ heareth and knoweth eueryevery reproch, and will in his good time remedie the same.

The persons which blaspheme this Church are thus described: Which say they be Iewes, and are not, but are of the Synagogue of Sathan. As in other famous cities, so in Smyrna dwelt some of the Iewes, who had their Synagogues, that is, such places of assemblies, where they serued God after their manner: and though they denied Christ, yet they thought themselues to be the onelyonly true worshippers of God in all the world; and therefore did blaspheme and raile vponupon the Christians that beleeued in Christ. And of these Christ sayth, though by birth they were Iewes, yet indeed they were not the Israell of God, nor his true worshippers, as they accounted themselues. Whereby in generall we may see, from whom come railings and reproches on Gods seruants; namely, from those which say they are true worshippers of God, and are not: For he is not a Iew that is … outwardpunc; Rom. 2.28. He therefore that slandereth the truth and the professors p. 102thereof is an enemie to Christ, as well as to his seruants: for no friend of Christ can possibly speake euill of his gospell and religion. This should be considered for the comfort of the godly, because they that endeuour to serue God in synceritie, are of all men most subiect to reproch: Hee that refraineth from euill, maketh himselfe a prey, Isay 59.1….

Touching these Iewes, two points are to bee considered: I. What they are in their owne opinion: II. What they are in the iudgement of Christ. For the first, because they were Iewes, by birth descending from Abraham, Isaac, and Iacob, Gods auntient seruants, therefore they thought themselues the onelyonly true worshippers of God, as their forefathers were. And this is the manner of all wicked men; to blesse (a)(a)Psal. 10.….Ps 10themselues in their wickednesse: and whatsoeuer they doe, yet still to say and thinke, God will blesse them. Take an heretick…, who ouerthrowes the truth of God by his errors, and he will say he teacheth that which in conscience hee is persuaded is the truth, for which hee will shed his bloud, and whereto he would hauehave all men yeeld. So take a professed witch, man or woman, they will say, all that they doe is by the power of the good Angels, and by some speciall gifts giuen vntounto them aboue others; but they will not bee brought to acknowledge, that they doe any thing by vertue of their league with the deuil, from whence indeed commeth all they can doe. And so the carnall protestants of our time, they looke for Gods blessings in this life, and for eternall life by Christ after death, and yet walke in the broad way to destruction, in sinne & profanesse. Thus they blesse themselues in their euill wayes, and make Christ a pack-horse for their iniquities. But in the example of these Iewes we must learn to lay downe all presumptuous thoughts of our owne goodnesse and vaine persuasions of gods fauor, without his true grace, and rather looke vntounto our sinnes, and bee humbled for them, that God may lift vsus vp. II. point. Christs iudgement of them is this: They are not Iewes, but a Synagogue of Sathan; that is, a companie of men that seemed to serue God after the Iewish maner, but did indeed worship the deuill. Herein are many things to be considered, I. How this could be true of any companie of the Iewes, who were the chosen people of God? Answ. Election is twofold: speciall, and generall. Gods speci…ll election is, when in his eternall couns…ll he chuseth a man to life eternall; and …his befell not all the Iewes, but some onelyonly: Gods generall election is▪ …hē he …ouchsafeth any people to become his visible church, to hauehave and … the outward signe… and … his co…e…ant… & thus▪ was the … of the Iews elected, and therefore were circumcised, and receiued the passeouer▪ From this generall election▪ a church and people may fall, as the Iewes did,Rom. 9.Rom 9 and so became the Synagogue of Sathan; being indeed neuer within the particular calling, from which a man cannot fall away: for Gods election remaineth s…e, 2. Tim. 2.19. his calling is without repentance, Rom. 11.…9.

II. point. At what time did the Iewes begin to be a synagogue of Sathan? Answ. Not at the crucifying of the Lord of life, (though that were a most heinous sinne) for though some therin sinned of malice, yet many did it of ignorance. This Peter confess…th, Acts. 3.17. And therfore in his first Sermon after Christs ascension telleth them, That the … belonged to them and to … that were a farre off, Act▪ ….…. But when the Apostles had a long time preached Christ vntounto them, & conuinced their consciences out of the old testament that he was the true Messias, and yet they remained obstinate, reiecting and persecuting both them and their doctrine▪ then they ceased to bee a church of God, and became the synagogue of Sathan: for this cause Paule and Barnabas shooke off the dust of their feet against them, and turned to the G…ils, Act. 1….46.…Acts 1:46Whereby we see when a church of God becommeth no church, namely, not so soone as they hold an heresie: for the church of the Galatians held iustification by workes, yet thereupon ceased not to be a church▪ but when they embrace an heresie against the foundation of religion, and be conuicted of it, not by priuate men, but by Apostolicall authority, or by publick iudiciall sentence of the church, from the authoritie of Gods word.

Hence we may learne, first, what we are to thinke and iudge of the church of the papists, of the Libertines and Anabaptists, familie of LoueLove, and such like: p. 103namely, that they are no churches of God: for they hold heresies against the foundation which the Church long agone condemned by Apostolicall and Iudiciall authoritie. Againe, here we learne what to iudge of this our church of England: many there be that say wee hauehave no church among vsus, because some priuat men hauehave reprooued the same for some things that are amisse, and yet they are not reformed. But this is a fond and foolish reason: For first, the errour must be against the foundation, and yet that maketh not a church to bee no church, vnlesse it be obstinatly maintained after sufficient reproofe and iudiciall conuiction by the word of God: But no such thing can be affirmed of vsus, and therfore we remaine the true church of God.

III. point. How became the Iewes a Sinagogue of Sathan? Answ. Through their vnbeleefe: as is plainely prooued, Roman. 11.20. Obiect. But they held the word of God and defended the bookes of the old Testament, for which we are beholding vntounto them. Answ. Indeed they held the letter: but if we regard the true meaning of the Prophets, and the subiect of the old Testament, which is Iesus Christ, that they raced out and denied. And so though they held the letter, yet worshipping God out of Christ they worshipped an idoll, and not that God which would giuegive vntounto them eternal life. For out of Christ there is no saluation. And so wee may say of the church of Rome: though they hold the bookes of the Old and New testament, with the Creed of the Apostles (whereupon some say wee ought not to depart from them,) yet the truth is, that indeed they hold them not. The Christ of the Papists is but a fained Christ: for they take from him both his nature (especially his humanitie) and his offices: and therefore wee hauehave iust cause to separat from them.

This example of the Iewes, that were once a most famous people, but are now become the Sinagogue of Sathan must be set before our eyes continually. For whē al the world were reiected, they stood high in Gods fauour: but now for their vnbeleefe they are cast off from God, and are become the Sinagogue of the diuell. Which must admonish vsus, Not to be high minded but to feare, Ro. 11.20. For if God spared not the naturall branches, them that were his first chosen people, he will not spare vsus that are but wild oliues graffed into the true vine. We must therefore take heed of vnbeleefe, and labour for true faith, which we must testifie by obedience in our liues & cōuersations.

Verse. 10. Feare none of th…se things which thou shalt suffer. Behold it shall come to passe that the … shall cast … of you into prison that yee may be trie…, and yee shall hauehave tribulation ten dayes. Be thou faithfull vntounto the death and I will giuegive thee the crowne of life.

Here followeth the second part of th… proposition of this Epistle, to wit, that heauenly and spirituall counsell which Christ giueth to this church of Smyrna: which I call counsell, because in the next chapter our Sauiour Christ calleth such kind of instruction by the name of counsell. First, …ere note that Christ commendeth this church and giueth her counsell, but doth not at all rebuke her for her faults, as he did the church of Ephesus. Hence the Papists gather, that Gods church, and so the members thereof, may liue without sinne, and ful…ill the law. But they are deceiued: Christ therfore abstaineth from reproofe of this church, not for that he had not any thing against them, but for these two causes especially. First, because this church of Smyrna did truely repent and beleeue, and did not decay in grace as the church of Ephesus did; and therefore had the pardon of her sinnes, and was in Gods louelove and fauour. Secondly, this church did indeuour to obey Christ, and to testifie her faith and louelove thereby. Now God accepteth the desire and will of obedience in his children, as obedience it selfe: and therefore did not repro…ue them for any fault that was among them.

Seeing this church being in affliction is so farre forth accepted, that Christ reproueth nothing in her; wee are taught it is profitable for Gods church and people sometime to bee in affliction: for thereby, are the gifts and graces of God preserued: as Faith and Repentance; and many greeuous sinnes preuented, which otherwise Gods children might fall into.

p. 104The counsell it selfe containeth three parts. A precept. A prophesie. And a precept againe. The first precept is in these words, Feare none of those things which thou shalt suffer. This precept may seeme to be against other places of Scripture, as Phil. 2.12. Worke out your saluation in feare and trembling. And Rom. 11.20. …e not high minded but feare. Answ. There bee three kinds of feare. I. naturall feare. II. feare proceeding from grace. III. a distrustfull fearefull proceeding from vnbeleefe. I. The naturall feare is a declining and eschewing of death and those things that tend thereto: this feare is in all men, in as much as euerie thing desireth to preserue it selfe: this was in Christ, who in his agonie feared death, as it was a separation of soule and bodie asunder: yet this was no sinne in him, but onelyonly an infirmitie without sinne. The second kind of feare, is that which commeth from grace, Mal. 1.6. If I be a maister where is mine …onor, If I be a father where is my feare. This feare is a reuerent awe towards God in regard of his merciemercy and iudgements: and this is a vertue and no sinne. The third is distrustfull feare; when men for affliction forsake religion and obedience to God, standing more in feare of men than of God: and this is that feare which Christ in this place forbiddeth, being a sin that draweth men from God vntounto perdition.

In this commaundement Christ doth two things. First, he giueth them and vsus to vnderstand, what is the sinne in which euerie man is conceiued, and the seed whereof remaineth stil in the children of God; namely, distrustfull vnbeleefe, whereby men feare the authoritie of the creature more than the glorious maiesty of the eternall God: which proceedeth from this, that men consider not of God as he extendeth his prouidence ouer all things, and as he is a mightie iudge taking reuenge vponupon all sin and wickednesse.

Secondly, here Christ describeth the meanes wherby Gods people may arme themselues against all perils and troubles whatsoeuer, to wit, Christian fortitude: which is a gift of God proceeding frō true faith inabling a man to lay aside all feare, and with courage to vndergo al dangers whatsoeuer, that he may in life and death maintaine faith and a good conscience. This vertue God prescribed to the Prophets when they were to enter into their calling, and our Sauiour Christ to his Apostles, and to this church of Smyrna. And it were to be wished that all the ministers of the gospell might speake vntounto their people as Christ speaketh vntounto this church, Feare not. But the truth is, if they deale faithfully they must change their note, and say with Ioell, (a)(a)Ioel. 1.1….15.Joel 1:1Joel 1:15Waile and houle ye priests and people lying in sackcloth and ashes, because the day of the Lords vengeance is at hand. For it is lamentable to see▪ the state of the whole body of our people, of whom wee may generally say with the Prophet, (b)(b)Ho… ▪ 4▪ …There is no knowledge of God in the land. And where knowledge is, there is litle conscience to liue therafter. Consider also how the most are carnall minded, dead in sin, they sauour not th… things that pertaine to Gods kingdome, but their hearts are wholly possessed with earthly desires & delights, and spirituall things affect them not. Yea in all places wee shall see that as naturall sleepe wrappeth vp the senses of the body: so a spiritual slumber benummeth their minds and hearts. For though God preach daily vntounto vsus by his iudgements, yet like the old world wee know nothing of the euill day: we neuer cal to mind the iudgement to come. And if herunto we ioyne the common crying sinnes of this land, as swearing, cursing, oppression, Saboath breaking, drunkennesse, whordome, and all vncleannesse, yea Atheisme it selfe the ground of all: How can we say with Christ, Feare not? yea rather wee must call men to repentance in sackcloth and ashes. For God is iealous of his glorie, neither will hee alway be chiding, nor winke at our iniquities, he hath whet his sword, and bent his bow, and vnlesse wee repent the day of hauocke will come shortly, wherein hee will take vengeance vponupon all our iniquities. And although this be the common state of our land, yet Christ hath his remnant among vsus who mourne for the sinnes and abhominations of the times, and doe endeuour to keepe faith and a good conscience in all things: and to these it may be sayd, Feare not, but take to your selues christian courage, & arme your selues therewith; lay aside all distrustfull feare, and glorifie God in your p. 105hearts, striue to keepe the faith in a pure conscience vntounto the end, and so shall Christ appeare to your ioy when the wicked shall be ashamed. Isay. 66.5.Isa 66:5And to moue Gods children to this christian fortitude; First, let them consider what a iudgement of God is due vntounto them that are distrustfully fearfull, when they should suffer any thing for the name of Christ, Reuel. 21.8. They must hauehave their reward in the lake that burneth with fire and brimstone among the damned. Secondly, let them obserue the Lords presence and his gracious promise of protection in distresse,Psa. 14.7.Ps 14:7 He will cause his Angels to pitch their tents about them that no perill shall hurt them. 2. King. 6. When a mightie armie came against Elisha, his seruant was fore afraid: but marke how he comforteth him, (a)(a)Vers. 16.Feare not (saith he) for they that be with vsus are more than they that be with them: And so it is with Gods children. Thirdly, let them consider that it is a most honourable estate to suffer any thing for the name of Christ. And therefore the Apostles reioyced exceedingly when they had bene beaten,… 5.41. That they were counted worthie to suffer any thing for Christs sake. Gal. 5.14. The crosse of Christ i… … whole reioycing. And if hee would …ost of any thing it should bee herein, 2. Cor. 1….9, 10. Thus were Gods seruants affected: and therefore they that repent and beleeue, need not to feare what flesh can do vntounto them.

The second part of Christs counsell is his prophesie: which is a prediction of that particular afflictions which this church of Smirna should suffer▪ and first he prefixeth this note of attention, behold: then he setteth downe the prophesie it selfe, The diuell shall cast some of you into prison. Behold, hereby he would teach vsus an excellent lesson: that wee must often consider before …and of the day of our visitation, wherein God will try v…, lest we perish therin: our Sauior Christ comming towards Ierusalem (b)(b)Lu. 29.41.wept ouer it, and when he came to it hee foretold the finall destruction of that citie which therefore came vponupon them, because they considered not the day of their visitation, neither the things therein foretold that did concerne their peace. And the like destruction wil come vponupon vsus in this land, if we consider not the dayes of our visitation: let vsus therefore now in the dayes of peace forecast what is to come, and prepare our selues against the day of the Lords triall; and so shall wee escape the fearefull and finall destruction that shall come vponupon the wicked. It shall come to passe that the diuell shall cast some of you into prison that ye may bee tried: and yee shall hauehave tribulation ten dayes. These words containe Christs prophesie, wherin he sheweth himselfe to be true God: for as Isay in many places sheweth, it is a propertie of God alone to (c)(c)Isa. 44.7.Isa 44:7foretell a particular affliction that is contingent. But some wil say, others can foretel certaine things to come; as the Physition, the sicke mans death; and the Astronomer the time of the eclips; how then is this proper to God? Answ. The Physition foretelleth the sicke mans death, onelyonly by vertue of causes present, in which the future death is to him apparant: And the Astronomers foretelleth the eclips by the consideration of the naturall and ordinarie course of the heauens in present, and by that can come to foretell it in time to come. So that simply none can foretell a thing contingent, except he see it present in the causes: but Christ foretelleth things to come simply of himself, though no cause be present, as appeareth in this place.

In this prophesie Christ describeth this affliction by sundry arguments. First by the cause thereof, which is the diuell. Secondly, by the parties that were to be afflicted, Some of you of the Church of Smyrna. Thirdly, by the kind of punishment, Imprisonment. Fourthly, by the end thereof, their triall. And fiftly by the time of it continuance, for ten dayes.

I. Argument. The cause of their affliction is the diuell. Quest. How can that be, for being a spirit he cannot offer violence to mens bodies to cast them into prison? Answ. True, but he is the God of the world that ruleth in the hearts of the wicked: he inclineth their wils to hate Gods children, hee stirreth them vp to persecute, and maketh them hi… instruments to cast God… seruants into prison.

In this that the diuell causeth the affliction of Gods church, we learne sundry points. I. What manner of men those be that persecute the church of God? namely, wicked men, such as ar… inspired by Sathan, and wholly guided in mind, will, p. 106and in affection by him: this made Paule say,1. Tim. 1.151 Tim 1:15 He was the head of all sinners; because in persecuting the church of God he was guided by the diuell, and made his minister: which must teach vsus to take heed how we persecute the church of God, or any membe… thereof, either in word or deed: for he that doth so is the vassall of Sathan in that action, and while he holdeth that course he sheweth himselfe to be no better than one that is wholly guided by the diuell: for the diuell is the principal agent in persecutions, and wicked men be his instruments.

II. Hereby wee are taught to take pittie vponupon all persecutors, be they kings or monarks, or whatsoeuer. Yea wee must pray for them, though they be our enemies: because they are possessed and guided by the diuell, and in their persecutions do his will, and become his seruants and vassals.

III. Hence wee learne with what weapons we are to defend our selues in time of persecution: namely, with spirituall weapons of prayers, & inuocation, wherin we must shew our faith in Christ, our repentance & true obedience; for our principall aduersary is a spirit, and hereby we shall best defend our selues against him, and get the chiefest victorie. Elia… for his prayer is called (b)(b)1. … 2.…2.The chariot and horsemen of Israell. Nothing doth so much preuaile in troubles and persecutions as prayer frō a penitent & beleeuing heart. And if God should send a forrain nation against vsus, howsoeuer the weapons of the souldier must bee vsed, yet our principall weapons must bee prayer and fasting: for thereby we shall soonest foyle our principal aduersary Sathan, who …easeth not the speare nor sword, and yet will flie before these spirituall weapons.

II. Argument. The parties that must be afflicted, were some of the church of Smyrna, not all.

III. Argument. The kind of their affliction was imprisonment.

IV. Argument. The end of their affliction, was the triall of their faith, hope, louelove, and patience, with other graces of God, and the manifestation of the same, first to their owne conscience, and then vntounto the world. In these three arguments note, first a speciall point touching Gods prouidence, to wit, that it is the first cause of all, aboue all causes, ruling and disposing them all. God in gouerning the world by his prouidence vseth instruments of two sorts: good, or euill. The good instruments are good Angels and regenerat men; by whome commeth no disorder, for God worketh both in them and by them. Wicked instruments, are the diuell and wicked men, and though God vse them well, yet from them is much disorder and sinne: for he worketh not in them, but onelyonly by them, permitting their sinnes and disorders, that therby he may shew forth his iustice, merciemercy, and power: which herein doe notably appeare in vsing these instrumēts, which be euill in themselues, that notwithstanding their malice he causeth wonderfull order: for first by his prouidence hee restraineth their furie and rage, so as they cannot shew it to the full as they desire. See this in the diuels persecution against this church: he cannot kill the members hereof, but onelyonly cast them into prison: hee cannot imprison them all, but some onelyonly: neither can he keepe them in prison alwaies, but for a short time. Secondly, by his prouidence hee turneth all that they doe, to the good of the church: the diuell afflicteth the church for the destruction and damnation of their soules; but God turneth it to their good, to make their faith manifest, and to preuent many sinnes in them. These things wee should often thinke of, and blesse Gods name for euer, that by his prouidence he doth maister Sathans power & malice: and so dispose of all actions of the wicked, that they tend to the good of his church. This must also teach vsus to renounce our selues, and to put all our trust and confidence in Christ his prouidence, making that our comfort, our stay and protection in all distresse.

Againe, whereas the end of afflictions in Gods church is the trial of faith & other graces. Hence we are taught many things: First, to labour to hauehave in our hearts the power of godlinesse in true faith, and vnfained repentance; and not to content our selues with the forme and shew thereof in a naked profession only: For we must bee cast into the fie…ie triall of afflictions to see what is in our hearts. In the day of triall shewes will not serue the turne, nor stand vsus in ste…d▪ Trials p. 107and afflictions will consume them, as the fire doth drosse and stubble. Secondly, to bee ioyfull and glad, when the Lords will is to call vsus to suffer for his sake: Because this is a means to make knowne good graces in our hearts. Iames 1.2. Brethren, count it exceeding great ioy, when yee fall into diuers afflictions, knowing that the triall of your faith bringeth foorth patience.

V. Argument. The time of their continuance in affliction is for tenne dayes. By which some vnderstand a long time: according vntounto that which Iacob sayth to Laban; Gen. 3… 41.Gen 3:41Thou hast changed my wages tenne times, that is, often. And so the Israelits are sayd to sinne, (a)(a)Numb 14.22.Num 14:22tenne times against the Lord; that is, many times: but this Exposition will not so fitly stand in this place; for Christ intendeth to comfort this church. But what comfort could this bee, to say they should bee so long in affliction? Others expound tenne dayes to be tenne yeares. And so the word dayes is sometime vsed to betoken yeares: for in the Scripture there bee yeares of dayes, as well as yeares of weekes. But though this exposition may well stand with the words, yet none can shew by true record, That this church was afflicted only f…tenne yeares and no longer. Therfore a third exposition is this, That by tenne dayes is meant some short space of time: and I so vnderstand this place, because it is most sutable to all circumstances. For here Christ intendeth to comfort this church, which is most fitly done, by foretelling a short time of their affliction.

The Vse.In this circumstance of time, Christ setteth downe two things: First, that the affliction of Gods church and people are for a certaine time decreed of God, which cannot bee changed, lengthened, or shortened. Particular proofes hereof we hauehave in Scripture. So God foretold Abraham, That the afflictions of his people should be 430 yeares: which time they were afflicted, especially in Egypt: but at the same night when those yeares were expired, they were led out of Egypt, and their afflictions ceased, Exod. 12.46. And the 70 yeares captiuitie were well knowne vntounto Daniell to bee determined of the Lord: And therefore hee armed himselfe with patience during that time, and prayed not for deliuerance, vntill it should bee expired.

The consideration hereof must moue vsus to arme our selues with patience when God shall send affliction, because wee cannot deliuer our selues before the time which God hath appointed: for the continuance of our afflictions is set downe by God, and cannot bee changed by vsus. Secondly, here Christ sheweth, that the afflictions of his church are but for a short time: and therefore Paule (a)(a)2. Cor. 4.17.2 Cor 4:17calleth them moment anie, in regard of the eternall weight of glorie which shall be reuealed at the end of this life, and neuer hauehave end. Which is a singular ground of comfort vntounto the child of God in any distresse.

Thus we see the parts of this prophesie; yet in the words there is a further thing intended, for eueryevery word containeth a reason to comfort this church: as first from the cause of their persecution, which is the deuill; and therefore they must not feare, for if hee cast them into prison, their case is good, he is Gods enemie, and so the Lord is on their side, who then can bee against them to doe them hurt? Secondly, not all your whole church, but onelyonly some (sayth Christ) must be afflicted. Thirdly, Sathan cannot kill you, but onelyonly cast you into prison. Fourthly, his imprisonment shall not tend to your damnation, but make for the triall of your grace. And lastly, it is but for a short time. In all which you may see the power of Gods prouidence ouerruling your enemie, and turning his rage vntounto your saluation: and therefore take comfort and courage vntounto your soules, lay aside all feare and al dread, and keepe faith and good conscience to the end.

The third part of this counsell, is a most blessed precept, containing most heauenly aduice: Bee thou faithfull vntounto death, and I will giuegive thee the crowne of life. Gods seruants are called faithfull, in regard of their fidelitie which they owe to God: and that is in two respects: I. EueryEvery member of Christ is baptized, wherein God for his part promiseth Christ, with life euerlasting: and the partie baptized promiseth vntounto God againe, that hee will denie himselfe, and p. 108cast himselfe wholly vponupon God in life and death, and keepe faith and a good conscience. Which promise …s called the stipulation of a good conscience, 1. Pet. 3.21. And when a man keepeth this promise made to God, then is hee faithfull, and when hee breaketh it, hee is vnfaithfull. II. God giueth vntounto his children many good gifts and graces, as knowledge, faith, repentance, and care to keepe a good conscience, which he would hauehave them in all things to keepe and preserue. And therefore Paule biddeth Timothie, (a)(a)1. Tim. 6.…0.1 Tim 6keepe that thing which is committed vntounto him of trust. Now a man is faithfull vntounto God, when hee maketh good vse of the gifts and graces of God, and still preserueth the same, vsing them for Gods glorie and the good of his owne soule, and of his brethren: like as we are counted faithfull with men, when wee keepe that thing safe which is committed vntounto vsus of trust. The meaning then of Christ is this: Thou hast made a promise vntounto mee in baptisme, to renounce sinne and Sathan, and to keepe faith and a good conscience vntounto death; therefore performe this thy promise: and for those gifts which I hauehave committed of trust vntounto thee, see thou keepe them well, and vse them to my glorie in the good of thy brethren.

Against this precept, three sorts of men offend, and bee vnfaithfull vntounto God. I. Those that being baptized, doe yet liue in ignorance and securitie, neuer seeking to know God, or to vnderstand his will, no not so much as for their owne vow in baptisme; though none will brag more of fidelitie vntounto God, than these men do. II. Those that hauehave knowledge and vnderstanding in Gods will, and yet make no conscience to liue accordingly. III. Those that for a time shew forth many good things, as care to get knowledge, and to keepe faith and a good conscience, but after suffer themselues to be intangled and drawne away with the profites and pleasures of the world, or els to bee driuen backe by trials and persecutions. And of these three sorts be most men generally: whose case is fearefull and dangerous, for they shall neuer hauehave the crowne of life, if they continue thus vnfaithfull.

To induce men to fidelitie, Christ addeth a most forcible reason: promising thereunto, The crowne of eternall life. Hence the Papists conclude, that Martyrs by suffering martyrdome doe merite the kingdome of heauen; because it is called a crowne, therefore say they it is a reward. Whereto I answere two wayes: I. The kingdome of heauen is called a crowne onelyonly in resemblance, because as with men after the race is run, they receiue the garland; euen so after men hauehave fought the good fight of faith, and kept good conscience in this life, then in the life to come they receiue the crowne of glorie. For the keeping of faith & good conscience is not the cause, but the antecedent of eternall life. Secondly, the reward is promised not to the martyrdome but to the martyr; and yet not for his sufferings, but because hee is a member of Christ, and by suffring death hath shewed his faith in Christ; for whose merit alone hee is so rewarded. And so must this and all other promises of like sort be vnderstood: for the Papists do foulely erre, when they apply the promises vntounto the workes, which are made vntounto the workers. By this promise, wee all that hauehave made our vow to God in baptisme, must learne to become faithfull in keeping the same vntounto the end. It is a shame for a man to be vnfaithfull vntounto men, much more with God. And the more fearefull is this sinne, because onelyonly the faithfull shall inherite eternall life. Secondly, all such as hauehave made a shew of good things heretofore, and now doe suffer the same to decay, must call to mind from whence they are fallen, and become faithfull keepers of the graces of God, holding fast true religion and good conscience, and walke constantly in obedience: and then shall they hauehave the crowne of life, though not for their deserts, but only for the merits of Christ.

Verse. 11. Let him that hath an eare heare what the Spirit sayth vntounto the Churches▪ he that ouercommeth, shall not bee hurt of the second death.

These words containe the last part of this Epistle: namely, the Conclusion. Wherein obserue generally, as also in the two next verses, that Christ repeateth the same things which he spake before p. 109in this and the former chapters, yea, in the very same words. This must bee considered, because it is done by Christ, who is the doctor of his church; whose example both for matter and manner of teaching must bee our rule and precept. The like did the Apostles: It grieued not Paule to write the same things, Phil. 3.1. And Peter sayth vntounto the dispersed Church,(a)(a)2. Pet. ….12 That he will often put them in mind of the same things before his departing, wherein they had knowledge and were established. Hereby all the Ministers of the gospell in their Ministerie hauehave warrant, often to teach and repeat the same points of doctrine, euen in the same words. Yea, Gods faithfull Minister may preach the same Sermon oftentimes, if hee doe it not for ease to himselfe, but for the benefit of the people. And therefore if any hearer of Gods word shall at any time marke the Minister to deliuer the same things often; he is not curiously to find fault with his Ministerie, for by that reason they may find fault with Christ, who seuen times repeateth the same things vntounto these churches.

This Conclusion hath two parts: a Commaundement, and a Promise: The words of this commaundement hauehave beene expounded in the seuenth verse, with the doctrines and vses thereof: yet here is to bee obserued what the spirit commendeth thus seriously to our hearing. The things are three, which were handled in the former verses. First, touching Gods prouidence, that hee seeth and regardeth the tribulations of his church. The second, touching triall: that Gods church and people ought beforehand to consider of the day of visitation, and thereby arme themselues with courage against all afflictions, that they suffer not themselues to bee ouermuch daunted with any feare. The third touching faithfulnesse: Gods people must consider what promises they hauehave made to God in baptisme, namely, to keepe faith, true religion, and good conscience vntounto the end; and these they must performe vntounto death. These things being so carefully commended vntounto vsus by Christ, wee must labour to hauehave them engrauen in our hearts, that we may practise them in our liues. And to incite vsus hereunto, wee must marke the two reasons contained in the words. First, because the Spirit of Christ speaketh to vsus. Secondly, because they concerne all Churches, (though principally they were spoken to the church of Smyrna) and therefore none may seeke excuse to exempt himselfe from learning and obeying these things.

The Promise, Hee that ouercommeth shall not be hurt of the second death. Of the meanes of ouercomming, we hauehave spoken in the seuenth verse. By second death is meant the condemnation of the soule and bodie for euer and euer. For there be two kinds of death mentioned in Scripture: The first is the separation of bodie and soule asunder at the end of this life: The second is, when soule and bodie both are s…ered for euer from Gods comfortable presence, Reu. 21.8. This second death is expounded to bee an abode in the lake that burneth with fire and brimstone. The meaning therefore of the promise is this; that they which ouercome, thogh they may suffer the first death, yet they shall neuer suffer damnation: their soule and bodie may be seuered one from the other for a time, but neither soule nor bodie shall euer be seuered from God to goe into that lake that burneth with fire and brimstone. Which is a most gracious and happy promise.

Here first marke to whome this promise is made, namely, To them that ouercome. Where learne, that it is not sufficient for a man to professe and approoue, or to teach the doctrine of the gospell: but withall he must ioyne a fight against himselfe, against sinne, the world, the deuill, and against all the enemies of his saluation, and not suffer them to raigne ouer him, but so fight, as by Gods grace hee may ouercome; and then shall the second death neuer hurt him. It is nothing to professe, if we still liue in sinne: and therefore wee must not content our selues with knowledge, but labour to feele in our hearts such power of grace, as will make vsus truly to say we are conquerours ouer our spirituall enemies. This is that blessed state of all those, vntounto whom life euerlasting belongeth, who shall neuer taste of the second death.

Secondly, here is answered a great question, which eueryevery mans conscience will mooue vntounto him; namely, How may I p. 110scape the second death, that lake that burneth with fire and brimstone? Answ. Thou must in this life truely turne vntounto God from all thine euill wayes, renounce thy selfe, and put all thine affiance in Christ his death and passion; and euermore labour to keepe true religion, faith, and good conscience vntounto death in all estates. This doe, and though thou tast of the first, yet the second death shall neuer touch thee.

Thirdly, hereby Christ giueth vsus to vnderstand, that of the two deaths the second is the worser. The bodily death is terrible vntounto Nature; but the second is the proper death indeed, the destruction of the creature in soule and bodie eternally. And yet behold the madnesse of man, who feareth greatly the first death, and regardeth nothing the burning lake; like vntounto little children that feare their owne shaddowes, and yet are not afraid of fire and water, that will burne and drowne thē. This is mans miserable estate, through the blindnesse of his mind, & the hardnesse of his heart.

Verse. 12. And to the Angell of the Church which is at Pergamus write, This sayth hee, that hath that sharpe sword with two edges.

Here is the third particular commaundement which Christ gaue to Iohn, whereof wee hauehave spoken before in the first verse: shewing there what is meant by Angell; and why this particular commaundement was giuen vntounto Iohn. This third Epistle of Christ, as the former, hath three parts: a Preface in this verse: The Proposition of the Epistle, verse 13, and so forward vntounto the 17: And the Conclusion in the 17 verse.

I. part. The Preface sheweth in whose name this Epistle is written; namely, in Christs name: The causes whereof we hauehave shewed before in the first verse. Christ is here set foorth by an action of his kingly office, borrowed from the former Chapter, verse 16. These things sayth hee, that hath that sharpe two edged sword: that is, He who is not onelyonly Priest and Prophet of his church, but the king thereof, to guide and gouerne the same. The sword which hee hath in his hand, or in his mouth (as Isay sayth) is that two edged sword, yea, that sharpe two-edged sword▪ thereby is signified the whole word of God, the Law and Gospell: which is so called, by reason of the operation thereof, as it is Hebr. the 4.12.

Christ is thus described to comfort this Church of Pergamus. For hereby three things are signified: First, his wonderfull power in slaying originall sinne and corruption by his word; in all them that beleeue in him: so as there is no hope of recouerie for sinne, after it is once wounded. Secondly, that hee will strengthen and preserue his Church, and all the true members thereof, by the same word, against all their enemies. This it doth after this manner: The whole word of God, both law and gospell, must both bee knowne, and beleeued; then whensoeuer any temptation commeth, faith maketh the same word powerfull in vsus, to repell the temptation, and to strengthen vsus in affliction: for it is that sword of the spirit, whereby wee wound all our enemies. But if it bee not beleeued, it is but as a sword in a sheath, and will nothing helpe vsus. Thirdly, hereby he signifieth, that hee destroyeth all their enemies: this is the chiefe end why hee so describeth himselfe in this place. How Christ woundeth his enemies herewith, wee hauehave shewed in the former Chapter, and the sixteenth verse, with the vses thereof.

Verse 13. I know thy workes, and where thou dwellest, euen where Sathans throne is: and thou keepest my name, and hast not denied my faith, euen in th…se dayes when Antipas my faithfull Martyr was slaine among you, where Sathan dwelleth.

Here beginneth the second part of this Epistle; to wit, the Proposition: which containeth two parts: A commendation of this Church, in this verse: and a Reproofe, vers. 14, 15. The commendation is twofold: First, generall, in these words: I know thy workes; then speciall, in the words following, I know where thou dwellest, &c. Of the generall commendation wee hauehave spoken in the former Epistles, verse 2. and 9. p. 111This yet must be obserued, that Christ herewith beginneth the matter of all his Epistles: intending no doubt, hereby to settle the persuasion of his presence deepely in eueryevery one of our hearts: for it is indeed the ground of the holy feare of God, which is the beginning of all true religion and godlinesse. And here Christ giueth a president for his ministers: namely, that the first thing they must teach their people is, to be persuaded of this presence of Christ; wheresoeuer they are Christ is with them, and whatsoeuer they do he seeth them. This will cause them make conscience of all their waies, and it is impossible that any should euer hauehave sound knowledge or good conscience, till he be persuaded hereof. Abraham knew well that in Abimelekes court they would make no conscience of murther, because they (a)(a)Ge. 20.11▪wanted this feare of God: to feare God and keepe his commaundements is the whole man: and therefore wee should giuegive all diligence hereunto. It is indeed a hard lesson for vsus to learne, and of our selues wee cannot learne it: but if we vse the meanes, Gods blessing will be vponupon our endeuour, and then shall wee hauehave knowledge vponupon knowledge, and grace vponupon grace, with the comfort of a good conscience.

The particular commendation of this church is, for her constancie in maintaining the doctrine of the gospell, in these words, I know where thou dwellest, euen in a place where Sathans throne is, and yet for all that thou keepest my name: that is, thou holdest still my true religion and doctrine. The throne of Sathan is any place where superstition, idolatry, or profanenesse is maintained without controlement, and from whence wickednesse is conueyed to other places. For the diuell is the God of the world▪ and he hath his thrones among men. Pergamus was a great citie of the gentiles which maintained idolatry, and persecuted the gospell, from whence also iniquitie was deriued to other townes and places: therefore it is called the diuels throne.

Herein we may obserue sundrie points of great importance. First, the exceeding pollicie of Sathan: he hath his kingdome in this world: and for the establishing thereof, he must hauehave his thrones where wickednesse and idolatrie is maintained without controlement, and whence sin is deriued to other places. In all ages it hath bene thus, and will continue so to the end. In the old world hee had his thrones among Cains posteritie: in the church of the Iewes, euen in the daies of the kings of Israell, the high places and groues▪ where the people sacrificed to their idols were the diuels thrones: the oracles of the gentiles where the diuels gaue answere vntounto men were his cheefe thrones: in the dayes of poperie, euerie church and chappell were thrones of Sathan, wherein were erected images & holy roods for the worship of saints; whither the people came to worship from countrey to countrey. In most schooles of learning for many hundred yeares the diuell had his thrones; For therein was nothing taught but errors, heresies, and most abhominable idolatries. In these our dayes the diuell hath his thrones among vsus, where any wizard dwelleth, or cūning person (as they are called) for thither whole countries do flocke for helpe and for counsell, and so yeeld homage to Sathan. All dicing, & all brothel houses, wherein abhominable wickednesse is freely committed, are Sathans thrones. Yea all those families are the diuels thrones, where men liue without louelove or practise of religion, in blindnesse and ignorance, in blasphemie, drunkennesse, whoredome, iniustice, or any such impieties. And in reason it must needs bee thus, for the diuell being a prince of this world, will hauehave his throne in some parts thereof.

Hereby we see it is most needfull in euerie Christian kingdom,The Vse. there should be thrones of iustice in ciuill courts, for the maintenance of equity, the reward of vertue, and for the repressing of iniustice and iniquitie. And also thrones of Ecclesiasticall iurisdiction for the reprehending and punishing of all those sinnes which the ciuill court reacheth not vntounto. And it is necessarie that in these thrones iustice should bee administred without partialitie, that Gods throne may bee erected, which is opposit to the throne of Sathan.

Againe, the diuels cunning appeares notably in the choise of the place where he setteth vp his throne: it was no petty towne or village, but a chiefe and famous p. 112citie, which had beene the seate of many kings. This hath bene his practise in all ages, to chuse the chiefest places for the seat of his throne. Great Babylon in Scripture is called, A citie of iniquitie, that is, a throne of the diuell. And Rome that was once a famous church, is now, and hath beene long that spirituall Babylon, the throne of the diuell. Yea, in Ierusalem the city of the great king, had the diuell got vp his throne, when Christ called the temple a den of theeues. And in our dayes the people of great towns and cities are generally more backward in embracing the gospell, than in little villages. The cause hereof is, the malice of the diuell, who will hauehave his throne in chiefest places, for the greater hinderance of religion: there he much preuaileth by choaking the word with pride, profit, and pleasures, causing them to content themselues with a forme of godlinesse, when as they want the power thereof. And thus he dealeth in greater townes, that thence impietie may be deriued to the countrie round about, as tradesmen do their wares from place to place. And therefore the people of great townes especially, must labour not onelyonly to know the gospell, but to beleeue and obey the same. EueryEvery man must reforme himselfe, and euerie familie themselues, that Gods throne may be established, & the diuels throne battered down among them.

Secondly, whereas this church dwelleth where the diuels throne is, wee may obserue, whence the church of God is gathered, namely, out of Sathans kingdome. Gods church is a company of men ordained to saluation, taken from vnderunder the power of the diuell: though after their calling they be Gods peculiar flocke, yet they are by nature the children of wrath. Thus Paul speaketh of all the Gentiles, Act. 26.18. And particularly of the church of Colossa, Colos. 1.13. that God deliuered them from the power of darknesse, and translated them into the kingdome of his deare sonne.

Hence we learn. I. That no man is to stand vponupon his his gentilitie,The Vse. or glory in his parentage for nobilitie and great bloud, but onelyonly reioyce in this, that hee is drawne out of the kingdome of darknesse, and from vnderunder the power of Sathan, and placed by Christ Iesus in the kingdom of grace. For what will it profit a man to weare about his necke a chaine of gold, if so be his heart, will, & affections bee chained to the diuels seruice? and what auaileth it princes to sit vponupon their stately thrones, if they themselues be in subiection vntounto Sathan, and do homage vntounto his throne? yea what will all the treasures, honors, and pleasures of the world auaile to him that is debarred from the riches of Gods louelove in Christ, and destitute of the treasures of his grace, and so led captiue by Sathan at his will and pleasure? Secondly, some do thinke that a man may be saued by any religion, the Iew by his religion, the Turke by his, and the Papist by his, &c. Yea, it is the common receiued opinion of our ignorant people, that euerie one shall bee saued by his good meaning. But all these are meere dotages of mens braine: for a man may hold his good meaning, and yet serue the diuell at his throne. It is not sufficient to hold this or that religion, or to practise ciuill vertues, as iustice, temperance, &c. vnlesse a man be one of Gods church, seuered frō the company of thē that serue Sathan. Thirdly, here all Gods seruants hauehave a notable meanes of stay and comfort in afflictions. If they be persecuted, and cast into most darke dung…ons for the name of Christ, they must call to mind, that they are taken out of the diuels prison in the kingdome of darknes, and placed in the glorious kingdome of Iesus Christ, and made members of his church, and shall be inheritors of his glory. Fourthly, hence wee learne, that the preaching of the gospell hath in it a diuine power: no creatures, except the good Angels, hauehave power comparable to the diuels: and yet the preaching of the gospell is stronger than al the power of Sathan, for it gathereth a church where the diuell hath his throne, it deliuers men from vnderunder the power of Sathan, and placeth them in the glorious libertie of the sonnes of God: although therefore it be preached by sinfull man, yet it must be reuerenced as the power of God, and his owne arme to saue his elect. Fiftly, hence wee gather that God will hauehave his people to dwell with wicked and vngodly men: for the church of p. 113Pergamus dwelleth where Sathans throne is. This hee doth with wicked and vngodly men for good causes: I. That their faith, obedience, and repentance might be exercised, and they preserued from many sins which otherwayes they should fall into. Moses telleth the Israelits that the Cananits must not be all cast out at their first entrance, but dwell among them, lest wild beasts did grow vp which would deuour them: & so the wicked must dwell among the godly to exercise Gods graces in them, lest they fall into sinne and securitie. II. That they might shine foorth as lights vntounto the wicked by their godly conuersation, Phil. 2.15. That ye may be blameles…e and pure, the sonnes of God without rebuke in the middes of a naughtie and crooked nation, and among whom ye shine as lights in the world: holding foorth word of life. And thus the godly must do, that by their vnblameable life others might bee wonne to the faith; for godly example is a notable meanes to draw men to louelove and embrace faith and true religion, 1. Pet. 3.1. III. That God may shew on the godly tokens of his speciall louelove and fauour: which he doth when hee sendeth iudgements vponupon the wicked, and spareth his children. Hence it was, that when the Lord would bring a common iudgement vponupon the Iewes, he causeth those that mourned for their owne sinnes, and for the abhominations of the people, (a)(a)Exe. 9.4.To bee marked in the forehead, that they might bespared. So that if any godly person dwell among such as hate religion, and bee profane, he must content himselfe, knowing it is Gods will his church should be vexed and troubled by the societies of the wicked and vngodly. Sixtly, hence it appeareth that Gods people may lawfully dwell among wicked and vngodly men, alwayes remembring that they communicate not with them in their sins and rebellions against God: For so L…t dwelt in Sodome, and this church of Pergamus, where the diuell had his throne. 1. Cor. 7.2▪ This question is answered: a maister is a heathen man, and his seruant is conuerted to the faith; whereupon hee thinketh that he is free from seruing his maister: but Paule telleth him he must doe externall seruice still, so farre forth as he keepe good conscience, and bee not constrained to renounce true religion. Lastly, hence wee hauehave direction to aunswere a question much vrged against vsus by the Papists, to wit, Where our church was fourescore yeares ago, when Luther first beganne to preach: they intend hereby to proue our church to be but of fourscore yeares continuance, and so our religion to be new. We aunswere by the like, Where was the church of Pergamus when the diuels throne was in that citie? Surely it was there where the diuell had his throne. And so when Antichrist that man of sin, had spread poperie ouer all Europe, at that verie same time was Gods church in Europe where poperie was professed, mingled with the Papists: which to bee true appeareth by this, that in all ages there hauehave bene some, who openly hauehave oppugned poperie, more or lesse, partly by writing, and partly by speaking, as the records of all ages do testifie & make manifest: so that though iniquitie had the vpper hand, yet our church had his being in the middest of poperie.