A Hundred Sermons on Revelation, Sermons · Sermon 12
¶ The Epiſtle of Thyatirena is expounded, wherin are ſondry vertues commended, and the vice of Ieſabell reprehended. The .xii. Sermon.
ANd vntounto the Meſſenger of the cō gregatiō of Thiatira write. This ſayeth the ſonne of God, whiche hath his eyes like vntounto a flāme of fire, and his fete are like braſſe: I knowe thy workes & thy louelove, ſeruice & faith, and thy patiēce, and thy dedes which are mo at the laſt, then at the firſt. Notwithſtāding I hauehave a fewe things againſt thee, that thou ſuffereſt that woman Ieſabell, whiche called her ſelf a prophetiſſe, to teache & diſceaue my ſeruaunts, to make them cōmit fornication, and to eate meates offered vp vntounto Idolles.
The fourth epiſtle written to the Thyatirenians,The argumēt of the fourthe epiſtle. is more plentifull then the reſidue, and with manifolde fruites repleniſhed. For it cōmendeth and praiſeth in that churche excellent vertues, and ſingular giftes not a fewe. Streight wayes he reproueth in them, that they ſuffer ouer gētly the Iezabeliſme, whiche he deſcribeth what, and howe filthie it is. He threateneth them ſore, vnleſſe with perfit repentaunce, they amende theyr ſinnes and wickednes. Further more he warneth, that they loke for no newe reuelations: but that they perſeuer & abide in thoſe which they had learned hitherto, & in the which they nowe are. Hither alſo with moſt large promiſſes he allureth them, & finally cōmunicateth & cōmendeth this doctrine to al churches. And there is a wōderful likenes and correſpondaunce in al epiſtles: As the ſame may be ſene alſo in al the bokes of the prophetes, in the ſtory of the euangeliſtes,The ſcripture is in al thinges like & agreable to it ſelfe. & in Paules epiſtles. Wherof it maye eaſely be gathered, that the doctrine of the vexitie is moſt abſolute perfit and plaine, and agreable to it ſelfe in al thinges. In ſo muche that if al the writinges of all other Apoſtles and Prophetes did remaine, we ſhould hauehave had no more in thoſe many and moſt plētuouſe bokes, then we now hauehave in the holy Bible. God prouided wel for vsus and for our infirmitie by this briefe waye. Here be ſeuen Epiſtles ſet in the 2. Chapter: but it is maruell to ſee howe like they be all, teachinge in a maner all one thinge.
The vſe of this epiſtleThis fourth is chiefly profitable for thoſe congregations whiche are ſounde in the purenes of doctrine, and are pure moreouer in holines of life, but doe not with a feruent zeale enough perſecute open hereſies. There be other fruictes and cōmodities, whiche we ſhall ſpeake of in order. But like as in al other epiſtles that goo before, firſt is ſet forth, to whom the epiſtle is ſent, and from whom it cōmeth: So alſo in this epiſtle Thyatirene both the ſuperſcription as they terme it,The ſuperſcriptiō of this epiſtle & the ſubſcriptiō is expreſſely ſet. It is ſent to the Meſſenger of the church of Thyatira, & ſo to the whole churche, as I hauehave tolde you before oftētimes. And Thyatira is a noble and famouſe citie of Lydia,Thyatira. in Aſia, on the riuer of Hermus: where we reade yt the woman was borne, that ſolde purple, whiche was conuerted to Chriſt by ſ. Paull in the 16. of the Actes, it was a populouſe citie, & much frequēted, ſo that it is no maruell though mē diuerſly geuē, vncleane, curiouſe, & heretikes did aſſociate & ioyne them ſelues to the churche of God. The Geographers wryte many thinges of yt famouſe citie of Aſia.
Thautour of ye epiſtleAnd the author of thepiſtle is the Lord Chriſt him ſelf, the high king & Biſhop, which vſeth thapoſtle his pen, or bleſſed ſ. Iohn for his Scribe or Secretarie, by whome he will hauehave thoſe things publiſhed through out the whole world. And he getteth the epiſtle authoritie, whileſt repeting certen mēbres of the former image & deſcriptiō, he ſheweth him ſelf in ſuch ſorte to be ſene of the church, to be viewed in faithe, that they help ye matter wōderfully. He ſeeth here hereſies & the ſecrets of hartes, and treadeth vnderunder his moſte pure and cleane fete, what ſo euer auaūceth it ſelfe againſt Gods glory & veritie.
He calleth him ſelfe therfore the ſonne of God,Chriſte the ſonne of God and man. whome before we hearde to be the ſonne of man. He is therfore and remaineth both, euen in glory, aſwel the ſonne of God as mā. In the diuine nature of the ſame ſubſtaunce with the father, in the humane nature cōmunicating with vsus in al things, except ſinne, the other nature is not ſwallowed vp in glory but two diſtinct & ſeueral natures without any permixtiō, abide in one perſone vndiuided: which in dede be one Chriſt, very God & very mā, to be worſhipped world without end. Herof we hauehave teſtimonies in the 1. of Luke, in the 1. of Iohn, & the 1. chapt. to the Romanes. And whiche of the heretickes or perſecutours wil make warre with the liuing ſonne of God?
After he attributeth to him ſelfe eyes,His eyes … flamme of fire. caſting out fire and flamme. For nothing eſcapeth the knowledge & iudgement of Chriſte our Iudge, he beholdeth the raynes and hartes. Moreouer he lighteth ſome, and ſome he cōmitteth to euerlaſting fire, therin to burne for euer. Nowe then if anye doe imagine with them ſelues, that they can hide hereſies and malice in theyr hartes, they are diſceiued. For in the eyes of Chriſt, the darkenes it ſelfe is light alſo. The ſame Lorde alſo hathe fete moſte pourged and cleane, he treadeth downe all vngodlines: And where ſo euer he walketh with his ſhining feete of braſſe, he conſumeth immediatly all hereſies and corrupte life. Therfore this prelate moſte pure, and moſte fitte and apte to pourge, finally beſte furniſſhed to boulte out the ſecrettes of hartes, ſheweth to the cōgregations theſe things that followe: he himſelfe walketh and is conuerſaunt in the middes of the churche, bothe Kinge and Prieſte.
And like as he hath in all epiſtles teſtified, that he knewe the workes of the ſame church, euen ſo he repeteth here alſo, to the intent we ſhoulde neuer admitte wicked ſecuritie, as though the almightie and alwitting God knewe not vsus and al ours, of the which matter I hauehave ſpoken ſufficiētly before.
Now doeth he ſet forth gallaūtly eueryevery worke of this congregation, and cōmendeth fiue moſt notable giftes or brighteſt vertues.Charitie. 1 Firſte Charitie, whiche compriſeth the louelove of God and our neighbour: wherby is broughte to paſſe, that we preferre nothing in the world before God, neither hurte our neighbour, but rather heape vponupon him all duties & benefites. This we owe to God and all our bretherne in the congregation. Of Charitie is ſpokē els where moſt abondātly, as in the goſpel and epiſtle of S. Iohn. Secondly he praiſeth Diaconian,Miniſterie. 2. that is, the Miniſterie. The whiche maye be expoūded two wayes. For either he vnderſtandeth, as Aretas ſuppoſeth, miniſteries towardes the poore and nedy, that is to wit dueties and paynes taken about the poore, by lēding, relieuing, ſuccouringe, ſpeaking faythfully in theyr cauſe, in geuing them meate, drinke, clothing, and viſiting them. For ſo this worde Diaconia is vſed in the 2. epiſtle to the Corinth. &c. Or els he meaneth the miniſterie of the woorde, by the whiche in teachyng, exhorting, comfortyng and rebukinge, we auaunce very muche gods glory, and the helth of ſoules. The Thyatirenians were doubtles diligēt in either of both. And accuſe vsus greuouſely, whiche addicte to our owne affaires, do neglect our poore bretherne: who finally make the miniſterie of Gods woorde odiouſe, by our raylinge and ſclaundering, eſpecially with them that be ignoraunt as yet, and hauehave hearde nothyng of gods worde.
Fayth. 3.He cōmendeth alſo faith in the Thyaterians. Thomas of Aquine in his cōmentary vponupon this boke admoniſſheth that faith cōmeth not of Charitie, becauſe it is foūde ſet here in ye firſt place: but that Charitie & good workes ſpring of faith? And ye Iohn hath recited charitie before faithe, for that faith hath her eſtimation of Charitie & workes. Howbeit howe ſo euer it is faith ſemeth here not ſo much to be takē for truſt in God, as for fidelitie & trueth & promiſſe kepte. For faithfulnes beautifieth all other giftes. Admitte that thou haſte men ſeruaūtes & maide ſeruaūtes that are lucky enough in doing of their things, but imagine that the ſelfe ſame be in ye meane time vntruſtie, ſlipper and diſceiptefull: what ſhall auayle I praye thee, yt they be furniſſhed with ſondry giftes? Imagine againe that a preacher or Senatour be not ſo furniſhed with wiſedome & experience of matters, but yet to be neuertheles faithfull, and with all his harte to doe all thinges vprightly, and to fauoure ye iuſt cauſe: ſhall not fidelitie here ſupplie his want? Great therfore is faith, that is, fidelitie, and veritie: That not with out cauſe the Apoſtle required this of the miniſters in the .14. chap. of the firſt Epiſtle to the Corinthians, ſaying: That ſame is chieflye required of Stewardes, that a man be found truſty. This faith is alſo required of vsus at this daie, this faith, good brethrē is rare: And therfore hauehave euils ouerflowed eueryevery where. Let vsus hartely praie to the Lorde, that he wyll graunte vsus the ſame, and that we maye expulſe out of our breſtes vnfaithfulnes, and diſceiptfulnes.
Hereunto is added patience,Patience. 4. whiche is prayſed alſo in the fourmer churches. Which is a neceſſary vertue. For impatientnes cauſeth vsus to murmur and grudge againſt God, that we ſtande not ſtrong in the confeſſion of faith, whileſt we refuſe to ſuffer patiently ſuche thinges as the ennemies of faith threaten to put vsus to. But why defileſt thou thy ſelfe with thefte? Why runneſt thou into the warres of a forein prince? Why doeſt thou practiſe vſurie and bawdrie? For becauſe thou lackeſt pacience in thy pouertie, which thou wilt releue with wicked doynges.
To be ſhort, ye Lord now reciteth al maner of good works:To abond in good workes. 5. Wherin he chiefly commendeth, that many tymes they excelled them ſelues, in doing more and greater thinges. And this is a worthy praiſe. For the huſbandman, that is to ſaye, the heauēly father pourgeth and cutteth the vines, that they may bryng more plentiful fruite. It becometh not the Godly to ſtande ſtill at a ſtay, and not to procede in Godlines.
And moſte ſhame of all it is, to be euer the longer the worſe. As the finger, the longer the leſſe: Whiche is obiected to children in ſcholes that learne nothing. Let vsus be aſhamed of our ſloughtfulnes. &c. Let vsus I ſay way theſe thinges dilligently in our myndes: and thinke oft, that God alloweth them, requireth them, and that they be the true ſeales of the faithfull walking in the veritie, and of ſuche as boaſte of faith only a vaine name without the thing. If thou fele thy ſelfe not to be vtterly voyde of theſe giftes, prayſe God: and knowe that none of all theſe thinges is of thy ſelfe, but of grace: And pray for the increaſe of theſe giftes. If thou be deſtitute of theſe vertues, mourne and lament before the Lorde, humbly axe hym forgeuenes, and require the aboundaunce of Gods giftes.
What thīgs are reprehended in the ſame churche.In the ſecond place he reproueth ſome things in the ſame congregation, namely that they permitted Iezabel to teache &c. That ſame he calleth ſmall, not that the doctrine of Iezabel of it ſelfe is litle, but foraſmuch as though it be founde in others, rather then in the churche, yet did the church ſuffer it more gently, that is to ſay, did not perſecute it with greater ſeueritie. But of this phraſe of ſpeache I hauehave ſpoken alſo before.Permiſſiō and coſent We allowe not the ſhameful actes of Iezabel nor cōent not to the ſame: But when we might let thē by more ſeuere puniſhment, we permit thē to abound & increaſe. Albeit therfore there be many goodly giftes in vsus: Yet hath the Lorde ye ſame againſt vsus, that we ſuffer vngodlines to reigne.
But in caſe the Lord blameth that ſame permiſſion, howe muche more blame worthy ſuppoſe we the wickednes it ſelfe to be, I meane, the Iezabeliſme? Whiche how vile and filthie it is, I wyll briefly declare.
Cataphrygians or Mōtaniſt.In like caſe as before by the example of Balaam alledged out of the ſcripture, he cōfuted the Nicolaitās, euen ſo at this preſent he bringeth forth the example of Iezabel, therwith to confute the Cataphrygians, or Montaniſtes. Aretas vnderſtandeth the whole place of the Nicolaitās, which I dare not agre to by reaſon of yt whole cōpoſitiō of the epiſtle. I graūt that the Mōtaniſtes were partakers in filthines with the Nicolaitans. But Iezabel hath a peculiar thing by her ſelfe.
The ſtory of Iezabel.Iezabel, as the ſacred Hiſtory teſtifieth in the .iii. and .iiii. boke of Kinges, the .xvi. and .xvii. Chap. &c. Was the daughter of Hethbahal king of Sidon, whiche maried to Achab, brought in the worſhipping of Baal into the kingdom of Iſrael, building a goodly tēple in Samaria, & founding a great college of Baal his prieſtes. For Helias is red to hauehave ſlain of Baalites .450. euen of the kinges chapplains, & as it were Canons or prebendaries, and .400. miniſters or countrie chaplains that ſerueth in hilles, woodes, & groues. Theſame woman therfore founded this religion & ſeketh to gouerne the propheciyng at her pleaſure. For pourſewing ſore after Helias, ſhe ſlewe very many of the Prophetes: Verely for that they would not teache after the womās appetite. Moreouer through Baal his religion was augmented whordome & all vncleanes. King Iehu obiecteth to king Ioram her ſonne ye whordoms of his mother. So Iezabel alſo augmēted the eating of meates offered vntounto idols, & all idolatrie throughout the whole kingdom: Euen than alſo, what time the lord in a ſolemne ſacrifice by miracle in mount Carmel through the miniſtery of Helias, had declared to yt whole Realme that the religion of Baal was moſte vaine & falſe, & that the religiō of thonly God of Iſrael was moſt ſincere & true: For Iezabel neuertheleſſe perſecuted ye truth, and eſtabliſhed falſhod. Yea moreouer ſhe toke vponupon her gouernemēt in ciuile matters.
For ſhe vſurped the kings ſeale, & countrefetied letters & ſent them in ye kinges name to put Naboth to death, a right good and innocent man. Such in dede was filthy Iezabel.
Now after thexample of this defiled woman,Women Prophetes that is, heretikes. were womē in the church of Thyatira which chalēged to thē ſelues a prerogatiue in the religion & teaching in the cōgregatiō, taking vponupon thē the ſpirite of prophecie: wherof they taught in dede but corrupt doctrine ſeducing thē, whō God by his doctrine had prepared to be his ſeruaūts. But theſe falſe prophetiſſes, corrupted their mindes, & brought forth a new doctrine & prophecie & many thinges not ſet forth in the ſcriptures, but fetched out of their own deueliſh dreames & diſceiptfulnes. And amōgs other things thei cōmunicated wt the Nicolaitans, in whordō, & participating of meates offred to idols. Wherof hath ben ſpokē before. And the lord ſemeth plainly to ſpeake of the Cataphrygiās or Mōtaniſtes, whoſe foundatiō being laid in ye time of S. Iohn, after in proceſſe of time, & eſpecially in thempire of Antoninus .lx. yeares after the Apocalipſe ſet forth, brake out more ſtrongly & plentifully. They ſay howe Montanus had prophetiſſes Priſcilla & Maximilla, whiche had viſions, & brought in wōderful reuelatiōs into ye church. Of whom Euſebius treateth at large in the fift boke of theccleſ. ſtory, Chap. 16. And Epiphanius in the .48. hereſie. in Panario. Certes Iohn, or Chriſt him ſelf by Ihon, going about at the firſt beginning to pluck vp & diſtroy the rotes of this hereſie, by thexample of that wicked woman Iezabel, hath cō demned that ſame hereſie. The ſcripture alſo elſwhere prohibiteth a womā to rule, teache or miniſter in the congregatiō. By and by the Lorde hym ſelfe wyl confute the new prophecies, when he ſhall admoniſhe vsus, that he will reueale none other new kinde of doctrine, beſides that whiche he hath cō mitted or deliuered to his churche. Nowe alſo fornication, & the eating of meates offered to Idolles, are condemned els wherein the ſcripture moſte ſeueeely, as before is ſayd.
But ſince that thoſe thinges ſo afflicted and troubl… …he churche of God in the time of the Apoſtles, it is not hard to gether how vndiſcrete they be, whiche at this daye (as I ſhewed you before) for the hatred of the true religion reſtored, accuſe it of ſectes, whiche boyle vp in ſuche plentie, as though that filthines did proue, that the Goſpel yt we preach were not the Goſpell. For the Goſpell that was preached of Iohn and the reſte of the Apoſtles, was the moſte true and moſte pure Goſpel, how ſo euer of the falſe Goſpellers crept vp the Nicolaitans, Cataphrygians, and other ſectes innumerable. Where neuertheleſſe the Goſpell impugneth and condemneth all ſuche maner of ſectes, and mainteineth the Chriſtian veritie and vnitie of the catholique church. Prayſe be to the Lorde our God. Amen.