A Hundred Sermons on Revelation, Sermons · Sermon 11
¶ The latter parte of the third Epiſtle is expounded, wherein is ſpoken of the Nicolaitans, whiche are damned. And exhortation is made to repentaunce. The .xi. Sermon.
BVt I hauehave a fewe thinges againſt thee: Nume. 24that thou haſt the there, that mainteine the doctrine of Balaā which taught in Balacke, to put occaſion of ſinne before the children of Iſrael, that they ſhould eate of meate dedicate vntounto Idolles, & cōmitte fornicatiō. Euen ſo haſte thou them that mainteine the doctrine of the Nicolaitans, whiche thing I hate. But be conuerted, or els I wil come to thee ſhortely, & will fight againſt them with the ſworde of my mouth. Let him that hathe eares, heare what the ſpirite ſayeth to cōgregations. To him yt ouercometh wil I geue to eate Māna that is hidde, & geue him a white ſtone, & in the ſtone a new name writē, which no mā knoweth ſauing he that receiueth it.
In the firſt parte of this epiſtle the Lorde cōmendeth many thinges in the church of Pergamos,The lorde reprehendeth a few things in ye churche of pergamos, howe? in the ſeconde parte he will reprehende a fewe. And he ſayeth a fewe thinges, not that the errour, of the Nicolaitans is a light offence, but that the ſinne is in others rather, than in the trewe Church it ſelf: to witte in them, whiche notwithſtandinge that they were not of the bodye of the churche in dede, yet did they ioyne with the churche outwardely, and would be taken for membres of the ſame. After he ſpeaketh modeſtly, leaſt by exaſperatinge ouer muche the ſinne and errour in the faithfull, he ſhoulde trouble theyr mindes and diſcourage them vtterly. There is a meaſure in al thinges, as the common ſaiynge is. And if in a Churche ſo commendable, there is founde of Chriſt that is thought woorthie reprehenſion, what ſhall we ſaye of thoſe that be leſſe commendable?the church hath alwaies that may be reprehēded. yea whie ſhould we not ſee in all churches alwaies ſome thing to be founde, that maye be blamed: not ſo muche for that the Sainctes are alwayes troubled with the infirmitie of the fleſhe, as that euer more hypocrites and corrupte perſons ioyne them ſelues to the church of God: ſuche as were here the Nicolaitans, and as Iudas the thiefe and traytour was in the nombre of Apoſtles. In Chriſt the churche is without any ſpotte or wrincle as the Lorde ſayeth in the 13. of Iohn. And in the countrie to come ſhal moſte fully be made perfit: whiche S. Auſten alſo affirmeth.
And the Lorde Ieſus reprehendeth in the churche of Pergamos, not that they mainteyne the Nicolaitan or Galaamitical doctrine, but that they hauehave ſuche as maintayne that doctrine. They offended therefore, for that they did not hate ſo muche the Nicolaitans as the Epheſians did:They offende that hauehave them whiche maynteyne wicked doctrine. of whome we hearde in the firſte epiſtle, that they coulde not abide the wicked. Wherefore leeſie the ſowrenes of the leuen ſhoulde crepe further through out of the whole lumpe of dowe, the olde leuen muſte be purged. It muſte be tried, whether you fouour or cleaue to Hereſies: And furthermore the Lorde requireth that we ſhould not nurriſh them, but that we ſhould perſecute them with an holy hatred. Whereof is ſpoken in the firſt epiſtle.
Moreouer he deſcribeth the hereſie of the Nicolaitans to the intent we maye ſee,What is ye errour of ye nicolaitās. wherefore he blameth it, wherfore he cōdemneth it, & wherfore it ought to be hated. And he deſcribeth it trimly by the example of the Scripture, that chaſte cares or ſhamefaſtenes mighte not be hurte or offended. I tolde you before how they were moſte filthie thinges, which the auncient wryters reporte of the Nicolaitans. But all things are moſt aptely and chaſtely declared of Chriſt. They are taken out of the 22. 23. 24. 25. chapter of the fourth boke of Moſes called Numeri. He calleth the Nicolaitan doctrine, the doctrine of Balaam, and that by a ſimilitude. In Balaā the ſouthſayer theſe wicked actes are manifeſte: whereof it maye eaſely appere, of what ſorte his doctrine was. Firſt he toke the rewarde or price of iniquitie as ſ. Peter termeth it: And woulde curſe them whome God hathe bleſſed, doynge cleane contrary to his owne minde. Secondly he geueth the king moſte peſtilent counſell: whiche the Scripture therfore calleth a ſclaunder or offence. For he taught the king a waie or meane, wherby he mighte intiſe the people of God into certaine deſtruction, into the moſt vncleane feding of meats offered to Idolles, and into moſte filthie whoredome. Al this than ſhall be compted the doctrine of Balaā, whiche in hope of filthy lucre beyng vttered agaynſte Gods worde and his owne conſciēce, teacheth Idolatrie, vncleane eating, and fornication: or reproueth not, but counſelleth rather, when he knoweth the thing to be filthy. Euen ſo did the Nicolaitans, in ſpeaking euill of the trueth and of chriſten purenes, gaue naughtie counſell to many, that they ſhould be partakers of meates offered vp to Idolles, and couple with harlots, as in the firſt epiſtle I declared more at large.
How hereſies muſte be cōfuted.Here we perceiue by the example of our Sauiour Chriſt, howe hereſies ſhoulde be confuted, not with braweling nor rayling wordes, but rather by the places and examples of holye Scripture: like as here at this preſent moſte fittely is condemned the hereſie of the Nicolaitans. And beyng ones of the Lorde condemned, it abideth condemned for euer: neither nede we any newe counſelles, wherwith to condemne impuritie. Againe in caſe all the counſelles in the worlde decree the contrary, yet remayneth this trewe and ſure, which the Lord Chriſt here pronounceth: accurſed be he that determineth otherwiſe.
And here it ſemeth good nowe to conſider, whether the Balaamiticall and Nicolaitane doctrine in the churche be cleane extinguiſſhed.Of the Nicolaitās of our time. The name verely of Balaam and Nicolaitans we abhorre all, but the thinge it ſelfe aſwell in the ſtates of menne ſpiritual as temporal, is moſt openly foūde. For there be men in highe authoritie, in ſondrie kindes of learnynge right excellent, moſte expert in the lawes both of God and men, who neuertheleſſe blinded with the rewarde of iniquitie, curſe bothe the perſones and thinges, whiche they knowe that God bleſſed. Of theſe S. Peter alſo made mention in the 2. Chapt. of the 2. Epiſtle. Theſame doe ſuggeſte euill counſelles to Kynges and Princes, tendyng to the diſtruction bothe of the preachynge of the Goſpell and ſafegarde of the Churche. The ſame beyng geuen to Idolatrie, and drowned in fleſhely pleaſures, eate of the ſacrifices of the dead, and euen fede of Idoll offeringes, and in fornications runne at riot. Conſider I praye you what be the moſte parte of popiſhe prieſtes, whereof they liue and be fed, what opinion they hauehave of holy matrimony, and how much they abhorre aduoutrie and whoredome. They dare be bold to cōdemne matrimony, and to iudge whoredome better: ſo that they maye in ioye the ſacrifices of the dead, and many waies take theyr pleaſure. Yf any for ye auoyding of whoredome be ioyned in lawfull matrimony, he is though vnworthie to ſacrifice or to come at the aultar: but whore mongers are admitted thicke and three folde. And all they for the moſt parte are the moſt beaſtly bondſlaues of the bealy, of whom you maie beleue that the holy Apoſtle of Chriſt ſ. Paul hath ſpokē: whoſe God is the bealy, & glory in reproche of them, that ſeke earthly thinges. And who will not acknoweledge theſe. And affirme them to be very Nicolaitās, mainteyning the doctrine of Balaā the inchaunter? amongs the tēporaltie you ſhal find men of al ſortes which ſet more by the doctrine of Balaā, & wantonnes of zambre, than thei do by modeſtie,Nume. 25. grauitie & chriſten ſinceritie. They louelove the libertie and wantonnes of the fleſh. They wil not hauehave youth & free people to be reſtreined by vertuouſe lawes. They wil euen at this day banket & maſke with the maidens of Madian, & follow their fleſhly luſt. For thei mainteine ſurfetting, drōknes, & whoredome. And theſe be alſo very Nicolaitans. And hauehave nother fewe nor abiectes to fauour theyr ſecte. And wante not their worldly reaſons bothe many & great to maynteine the ſame.
God hateth all vncleanes.But let vsus heare what Chriſt him ſelf, ſitting on the right hande of his father, iudgeth of thē. Thoſe or that ſame which theſe men thincke, teache and doe I hate, ſayeth the Lorde. What thinge can be ſpoken more greuouſly, than that God hateth the doctrine of the Nicolaitans? For the whole ſcripture of bothe Teſtamentes condemneth this Nicolaiſme.
He exhorteth to amēdemēt.After this deſcription & reprehenſion of the Nicolaitās, he procedeth like as in the fourmer epiſtles to exhorte them to amendement, or repentaūce. For where he ſaieth, repent, he vnderſtandeth or cōprehendeth all penaunce, or repentaūce. That we ſayed to be a conuerſion vntounto God, wherby we amende euil thinges for good, relinquiſſhing that is euill, & in ſtead therof placing that is good: & that of faith in the ſincere louelove & ſcare of God. Thou ſhalt amende therfore in caſe thou doeſt abſteine frō meates offered vp to Idolles & from fornication, & receiueſt the true religiō of Chriſt inſtituted, & doeſt poſſeſſe thy body in honour, not in the luſt of cōcupiſcēce: as S. Paul ſayeth 1. Theſſalon. 4. The church of Pergamos repē ted, in caſe they diſſēbled not nor winked at ye filthines of the Nicolaitās, but ſtoutely with ſtode the ſame. The Nicolaitās repented, if laiyng their filthines a ſide, they receiued againe the puretie of faith & life. And to al & ſingular is ſaied, repent.
Threateninges againſte the impenitēt.The Lord driueth them now alſo to repentaūce with greuouſe threatnings: except thou amende ſayeth he, I wil come to thee ſhortely of the whiche maner of ſpeakinge, hath ben treated before. He addeth, and I will fight with thē with the ſworde of my mouthe. With whom? with the impenitēt, and eſpecially with the Nicolaitans. He threatened not vtter diſtruction or deſolatiō to the church, wherof there was great hope yt they ſhould pourge the olde leuen: but he threateneth the people impenitent. And like as a iudge, or magiſtrate or ſoldiour vſeth the ſworde, ſo doeth Chriſt his worde. And the worde in dede woundeth or ſleyeth no man but in ye meane time it ſheweth Gods worde ſo doeth the executiō of Gods power inſewe. Therfore Chriſt, euen as he ſheweth with his word, he ſheweth yt he wil iud…e idolaters, be… gods, hogs, dogs, & whoremōgers, & not only iudge, but puniſh thē: And as he threatneth, he doeth.Chriſt fighteth with his ſword. Thus fighteth he wt the ſworde of his mouth. We hauehave an example in the Iſraelites, of whom were diſtroyed, for that they had followed the doctrine of Balaā. 25000. men. After were diſtroyed alſo the Moabites and Madianites, neither were the corrupte women ſpared. Whiche Moſes in the 31. of Numeri diſcourſeth at length. We ſee alſo at this day the ſword of God to go through out the world, and to ouerthrow now theſe, now them, for none other cauſes, than for the which the Lord ſlewe and diſtroied Balaam with his adherentes. Therfore let vsus feare the lord, and walke in his cōmaundements. For he will ſtrike a farre of more greuouſely with his ſworde, when he ſhal pronoūce in iudgement, go ye curſed into fire euerlaſting. &c. Math. 25. And he ſayeth not expreſſely, I wil cutte you with the ſword of my mouth. For we are many times and ofte ſeuered and cut with the word of God, to our great profit and diſcipline, & for our amendement. At this preſent he ſayeth he wil fight: beholde he will fight, namely agaynſt his enemies. Therfore he threateneth deſtruction. And we doubte nothing but that the impenitents of thoſe & of al times ſhall be diſtroyed. For (as I ſaied euen nowe) at this daye we want not examples.
Agayne leeſt that notable & holſome doctrine ſhould ſeme to apperteyne to a fewe men of Pergamos,This doctrine is comon or generall. and not to all in the whole worlde, he applieth this profitable doctrine to all churches. Of the whiche application we hauehave ſpoken ones or twiſe in the former epiſtles.
Finally after his maner to thentent we ſhould al be more ſtrongly moued to repentaunce: & obedience, he propoūdeth a promeſſe moſt ample: and yt to them that ſtriue & ouercome the fleſh, the world & the deuil: not to ſluggardes, nor to ſuch as lie in the mire of miſchiefe. We are incouraged therefore with yt promiſſe, whiche is of three ſortes. Firſt he promiſeth to them that fight manfully & ouercome, and do their duety, Manna, & that ſecret or hidde.Manna hidde. That externall Manna to all men knowen, is not the trewe Manna. For the vnthankful Iſraelites do lothe it, as a meat moſt light, & had rather hauehave the fleſh pottes of Aegipte full of meate, onions, leekes and garlicke, that they mought eate theyr fille. They ſee not the Manna celeſtial figured by this outwarde Manna, geuyng al ſweetnes and ſpirituall pleaſure: The faithful ſee, that this hidde Manna is Chriſt, as he him ſelfe expoundeth it in the 6. of Iohn. Chriſt therfore geueth him ſelf to them that ouercome, geueth him to them in meate, which filleth in dede. He that ſhal ones with trewe faith hauehave taſted Chriſt, wil wiſhe to hauehave none other meate geuen him. For in Chriſt he hath al thinges, in Chriſt he is complete, & with all good thinges fully ſatiſtiſed. O that our ſubtil diſputers vnderſtoode theſe things, they would reaſon nothing at all of the merites & interceſſion of Sainctes & ſuche other thinges, wherof whileſt they reaſon after theyr woōted maner, thei declare thēſelues not to hauehave taſted as yet howe good and ſwete is the Lord.
A white ſtone.After he promiſeth to geue vntounto ye victours a white ſtone, to wit abſolution & remiſſion of al ſinnes, & that ful vndoubtedly. For Chriſt doeth verely abſolue vsus from our ſinnes & from the paines dewe for the ſame, and from cōdemnation. And he alluded to thee cuſtome of the aūcient men in iudgementes, in the whiche they condemned with blacke ſtones, & quitte menne with white. For theſe verſes of Ouide are well knowen in the 15. boke of Metamorphoſ. The maner was in old time lōg agone to caſt with blacke, & quitte with a white ſtone, and here we geue warning, that the remiſſiō of ſinnes is not graunted to men liuing for theyr worke or merite: but that faithe is the victory, that ouercometh the worlde. The which S. Iohn him ſelf teſtifieth: And yt faith in dede fighteth ſtoutely in our hartes, but in ye meane time it acknowledgeth in all things the grace of God, neither maketh it voide ye merite of chriſt. For as it is not ſlouthful, ſo is it againe fearful.
A newe name.Laſte of all he promiſeth, that he will write in the ſtone a new name, & that ſuch as no mā knoweth, ſauing he that inioyeth the ſame. Chriſt wil not geue vsus only remiſſiō of our ſinnes, but ye glory morouer & cōmunion of his heauēly ioye vnſpeakable. Of this newe name bothe Eſaye & other Prophets hauehave made mētion. Cōquerours had famouſe names. If we ouercome we inioye ye glory celeſtial. That is ſo vnmeſurable that it may only be perceiued by feling, not by ſpeaking. For what ſo euer thou ſhalt ſay be it neuer ſo great, famous, or excellent, that is greater that ſhall be geuen to the ouercōmers. For the Apoſtle S. Paull citeth out of Eſaye: That whiche the eye hath not ſene, nor the eare hearde, God hath prepared for thoſe that louelove him. And in this preſent worlde alſo is geuen vsus a quiet cōſcience and ioye vnſpeakeable: which they in deede fele, that do in ioye the ſame. They yt hauehave not taſted therof, can neuer beleue that it is ſo much, as it is in dede. Wherupon S. Paull ſayed, and the peace of God whiche paſſeth all vnderſtanding, &c. ſuche mindes ſo affected our Sauiour Chriſt graunte vsus. Amen.