signe or rule whereto hee will conforme and square the last iudgement Secondly whereas euery man must bee iudged that is saued or condemned according to his workes hence wee may gather that good workes are necessarie to saluation yet not as causes thereof either efficient or helping any way but onely as a way or meanes to come vnto saluation For faith is necessarie and good workes are the tokens and fruits of faith and so are necessarie Thirdly here we must bee admonished to bee carefull to abound in good workes not to win heauen by them but to get assurance of saluation in our selues And these good workes are the doing of the duties of pietie vnto God and of charitie vnto our brethren euen the duties of the Morall law or more plainely the doing of the generall duties of a Christian and the particular duties of a mans calling for if these bee done in obedience to God and to his glory proceeding from faith and loue vnto our brethren though the calling bee neuer so base they are good workes And on the contrarie this must admonish vs to make conscience of euery euill way for sinnes be the markes of condemnation and so many wicked workes as we commit so many markes and brands doe wee set vpon our selues of our iust and deserued condemnation vnlesse wee repent Lastly hence wee may gather that there bee degrees of ioy in heauen and of torments in hell For iudgements and rewards goe according to mens workes And therefore they that testifie their faith by great and many good workes shall haue great reward they that testifie their faith by lesser and fewer workes shall haue lesser reward and so for sinnes the more heynous they bee the deeper condemnation they doe procure Vers. 24. And to you I say the rest of them of Thyatira as many as haue not this learning neither haue knowne the deepenesse of Sathan as they speake I will put vpon you none other burden 25. But that which you haue already hold fast till I come Here Christ commeth to a second part of his counsell which concernes the Angell and the better part of this Church of Thyatira and first hee beginneth with the Preface of this counsell wherein wee may obserue two points First who speaketh Secondly to whom hee speaketh For the first hee that speaketh is Christ. I say hereby Christ challengeth vnto himselfe the absolute and all sufficient authoritie of the supreme Doctor of his Church in that hee speaketh in his owne name Whereby hee putteth a plaine difference betweene himselfe and all other his Ministers either Prophets Apostles or ordinarie teachers for they must not propound any thing vnto Gods people in their owne names but in the name of Christ. But Christ teacheth in his owne name being the fountaine of all diuine knowledge and vnderstanding that iâ— reuealed in the word of God And thus Christ himselfe speaketh in his owne name to strike the hearts of the Angell of this Church and the better part thereof with reuerence and to mooue them to receiue and obey the counsell following considering it comes immediately from Christ the Doctor of the Church II. point The parties to whom he speaketh To you that is the Angell and the better part of this Church for so Christ expounds it in the words following though first hee say in generall To you that is The rest of them of Thyatira When as Christ will behaue himselfe as the doctor and chiefe Angell of this Church note that he maketh a distinction of the persons in the Church and also deuideth his counsell giuing one doctrine and one iudgement to one part and a diuers doctrine and iudgement to another This giueth vs good direction for sundry actions for some may aske how must doctrine bee deliuered in a mixt congregation where some are Papists some Protestants some are hardened others despaire Answ. The persons must bee distinguished after the example of Christ and sutable doctrines deuided for them that euery one may haue his due Impenitent sinners must be terrified and threatenings deliuered against them with exception of them that repent Comforts must be propounded and applied to them that despaire with restraint from all impenitent persons that goe on in sinne If any demaund more particularly who these bee whom Christ calleth The rest of them of Thyatyra Christ answeres directly as the words import to as many as haue not this learning neither haue knowne the deepenesse of Sathan Where Christ giueth two notes whereby to discerne who bee the rest of them of Thyatira The first is the not receiuing or maintaining of the false doctrine of Iezabell whereof entreatie hath beene formerly made The second note is ignorance in the deepenesse of Sathan neither haue knowne the deepenesse of Sathan that is neither haue acknowledged nor approoued the doctrine of Iezabell which is the deepe and profound learning as themselues doe iudge In this obserue a most wicked practise of Iezabell and her followers they esteemed highly of their owne opinions calling them profound and deepe learning but for the doctrine of the Prophets and Apostles in the Old and New Testaments in it there was no such matter This in all ages hath beene the practise of wicked persons highly to esteeme their owne conceits and basely to neglect the word of God The teachers of the Iewes doe hold to this day That the Lord gaue to Moses a most plain and easie law which he deliuered to his people but the most secret and profound doctrine was vnwritten shewed to Moses by reuelation and by him deliuered to the Priests and Leuites which they keepe still in their Cabbala And of the like iudgement touching Scripture are the Popish Churches The Word written is but an inkie word a dead letter or a nose of waxe but the most perfect Scripture is vnwritten which is the consent of faith and of doctrine in the hearts of all Catholickes And by such great tearmes the Anabaptists Libertines and Arrians maintaine their doctrine and abuse Scripture calling the written Word milke for euery nouice but the consent of heart among themselues with reuelations that is the strong meates Yea this opinion hath crept in among vs in part men thinke basely of Scripture and preferre other mens writings before it For let a man preach plainely the bare word of God and deliuer doctrines and exhortations out of the same this is but plaine preaching But let another come and vtter his mind partly in Latine and partly in Greeke and other languages alleadging withall the testimonies of Fathers Counsels and other Writers that is the learned preaching And thus doe most men abase Scripture and exalt the writings of men aboue it But seeing this is the practise of Iezabell and wicked men let vs on the contrary learne to reuerence the written word and giue place thereto aboue all the testimonies and sayings of men whatsoeuer The deepenesse of Sathan As if he should say They count it deepe learning but
in two things In due deserued praise commendation in a careful imitatiō of their good vertues godly liues and for this end doth Christ cōmend Antipas vnto this church that they might follow his good conuersation but as for popish honor of inuocation adoration it hath no ground in Gods word Againe in calling him faithfull martyr hee commendeth more the cause of his death than the death to shew that the cause maketh a martyr not the death For an hereticke may be put to death for his damnable opinions Therefore Antipas is a martyr not because he was slain but because he was faithful vnto death for the maintenance of Christs true religion II. point In the end of the verse Christ sheweth who were the authors of Antipas his death namely such among them in whom Sathan ruled for he was slaine sayth Christ among you where Sathan dwelleth Which words hee repenteth to giue vs to vnderstand that all persecutors let them carry what face they will are in truth such in whome the deuill ruleth where he hath his hold and keepes possession Quest. Why did Sathan more dwell there than in other places Answ. Because many in this place were Gentiles who contemned and mocked the gospell and maintained idolatrie wherby they became the holds of Sathan And by proportion we may gather that all contemners of religion and all that walke in their owne wicked wayes are indeed the stables and holds of the deuill though they should bee the temples of the holy ghost And so many families as there are where religion is mocked Gods name blasphemed iniustice and impietie practised so many holds of Sathan there are where the deuill ruleth and such they continue till they reforme themselues of their impieties and embrace the Gospell syncerely And therefore all masters of families especially should loue the Gospell and see that in their families religion be taught embraced and obeyed that so the deuill may haue no hold in their families Que. Whether might not Antipas being Pastour of this Church haue fled for the safetie of his life Answ. There bee two kinds of persecution one that is directly intended against the Pastor principally the other against the whole Church equally In the persecution directed against the Pastor this must bee considered Whether God gaue him oportunitie and libertie to flie or not if God giue him libertie and oportunitie hee may flie and the Church is to assist him and to vse means for his preseruation but if God denie him meanes to escape then he must iudge himselfe to bee called of God to suffer death for his name and so hee may not flie And such was the cause of Antipas in this Church But if the persecution be directed against the whole church equally then the Pastor may not flie but take part in their sufferings that hee may be a meanes to stay and comfort his brethren Verse 14. But I haue a few things against thee because thou hast there them that maintaine the doctrine of Balaam which taught Balac to put a stumbling blocke before the children of Israell that they should eat of things sacrificed vnto Idols and commit fornication Here followeth the reproofe of this Church of Pergamus which is first generally propounded in these words I haue a few things against thee Secondly in particular for want of zeale in suffering among them such as maintained the doctrine of Balam Thirdly hee setteth downe a reason or confirmation thereof in the end of the 14 verse and in the 15. The generall reproofe is the same which was giuen out against the Church of Ephesus vers 4. Whereby hee would teach vs a speciall dutie namely that euery man must seriously consider with himselfe what sinnes hee hath in him which Christ may haue to lay vnto his charge For this very cause doth Christ rehearse it vnto this Church And therefore wee must call our selues to reckoning and examine our selues not by our owne wits but by the rule of Gods word and search out all our thoughts words and actions and see how many things Christ may haue against vs that so making a forehand reckoning and seeking to be cleared by true repentance we may not bee condemned for them at the last day for if we would iudge our selues we should not be iudged This is a necessarie dutie and the practise of it is the ground of all grace and conscionable obedience as on the other side the want hereof is the cause why many that liue in the Church doe perish eternally For a day of accounts will come wherein wee shall neuer escape vnlesse by a forehand reckoning in the practise of true repentance from dead workes and by faith in Christ Iesus wee preuent the same Lamentable and fearefull is the state of all those that neuer call themselues to this account it causeth them to goe on in sinne without remorse Hos 7.2 Hereof Ieremie complained That no man sayd what haue I done And for that cause hee denounceth fearefull iudgements against the people This was the sinne of the old world men knew nothing till the floud came and destroyed them all This securitie bringeth mens soules to hell before they wot where they are And therefore Dauid crieth out Psal. 50. vers 22. Oh consider this meaning the account that God will take with them least God teare them in pieces and there bee none to deliuer them The end of preaching and hearing Gods word is to bring the soule to eternall life and saluation but the want of this account maketh the holy ordinance of God to bee of none effect to many a one For how should men embrace with comfort the word of reconciliation till they feele in themselues their enmitie with God and desert of condemnation II. point Because thou hast them that maintaine the doctrine of Balaam c. Here is the particular reproofe of this Church for want of zeale in that they entertained and suffered hereticall Ministers to liue among them which maintained the doctrine of Balaam This shewed that though they loued the gospell and embraced it yet it was very coldly and without that feruent zeale which they ought to haue shewed against such heretickes Here first Christ teacheth this church to shew forth zeale in excommunicating and casting out such heretickes as by damnable doctrine did trouble them This place is a sufficient ground for the practise of that Ecclesiasticall censure When men hold hereticall opinions the Church after two or three admonitions is to excommunicate them and cast them out So did Paule to Hymaeneus and Alexander 1. Tim. 1.20 Secondly Christ reprouing this Church for entertaining such heretickes and wicked men doth giue vs to vnderstand that euery member of Gods church should haue a great dislike of all persons that hold not the doctrine of Christ in truth but maintaine errours against the tenour of Scripture and the profession of the Church For this cause Paule chargeth Timothie to separat
as he appeared to Iohn in vision We haue shewed before what is signified by these fierie eyes namely Christs infinite wisedome in himselfe and vigilant zeale ouer his church The end wherefore hee so describeth himselfe to this church is to giue them to vnderstand that hee can see and discerne their very secret sinnes for sundry among them were giuen to priuate offences as to fornication and idolatrie as we shall see afterward Here then wee haue an excellent remedie against secret sinnes shame and feare of punishment will restraine some men from open sinnes but yet the same men when they are in secret doe without fear commit priuie sinnes against the first and second table But these men must remember that being withdrawne from the presence of men they are yet in the presence of Christ for hee hath fierie eyes wherewith he seeth their most secret sinnes which they hide from the world For though we may make faire weather with men yet wee can neuer bleare the eyes of Christ. If fornicators wantons vsurers and blasphemers would remember this by Gods grace it would bee a notable meanes at least to restraine them from their secret sinnes if not to mooue them vnto the practise of true repentance Thirdly Christ is sayd to haue feete like fine brasse Whereby is signified as hath beene shewed his infinit power and strength whereby he doth subdue sinne Sathan and al his enemies first vnto himselfe and then vnto his members And Christ is thus described vnto this church to terrifie certaine wicked men among them that gaue themselues to fornication idolatrie and other sinnes as also to affright this whole church who by their wicked companie were almost drawne away to the same sinnes Here wee haue a notable remedie against loosenesse of life namely to consider that Christ whom we call our Sauiour walketh continually in his church with feet of brasse to tread Sathan and all his enemies vnder his feet and such are all that will not submit themselues to the regiment of his word Luk. 19.27 If the blasphemer could consider this it would stop his mouth and when the adulterer the theefe or any sinner goeth about his wicked deuices this by Gods grace would be a notable means to make him breake off his wicked purpose When Benhadad heard that the king of Israel would come against him in battell He sent his men with ropes about their necks to craue peace and in them humbled himselfe Shall men be thus afraid at the furie of man and shall not wee tremble and feare at the fury of Christ who hath these feet of brasse to trample in pieces all his enemies The want of this consideration is one maine cause why sinne doth abound Verse 19. I know thy workes and thy loue and seruice and faith and thy patience and thy deeds which are moe at the last than at the first Here begins the second part of this Epistle to wit the Proposition which containeth the substance matter thereof and it hath two parts a commendation of this church and a rebuke thereof The commendation in the 19 verse the rebuke or dispraise in the 20 verse and those that follow almost to the end of the chapter The commendation is twofold generall in these words I know thy workes This hath beene handled before vers 2. The particular commendation standeth in fiue notable workes to wit Loue Seruice Faith Patience and Encrease in godlinesse For the first by Loue wee must vnderstand Loue to men for afterward they are coÌ„mended for duties to God in faith and patience but loue and seruice are duties of man to man Touching Loue note three points What this loue is What is the propertie of this loue and how it is to be practised First Loue to man is a gift of the spirit of God whereby a man is well affected to his neighbour for Gods sake That loue is a gift of the Spirit is plaine Galat. 5. verse 22. where it is reckoned among the gifts of the spirit Next I adde That hereby a man is well affected to his neighbour To bee well affected to another is to reioyce at his good and to desire and seeke the same and withall to bee grieued at his miserie and to â—eare the bowels of compassion towards him being readie to releeue and helpe him to our vttermost By Neighbour wee must not vnderstand only those that are neere vnto vs in habitation but euen all those that are of the same nature with vs euen any of mankind Hee is thy neighbour that is a man as thou art and so bearing the image of God as thou doest bee hee friend or foe neere or stranger vnto thee and to him must thou be well affected Lastly I say For Gods sake for God is first and principally to bee loued for himselfe and man in God and for God because hee is the creature of God and beareth his image The loue we beare to man is a fruit of our loue vnto God for this commaundement wee haue of him That he that loueth God should loue his brother also 1. Iohn 4.21 II. point The propertie of this loue is To be feruent and that for two causes First if need require euery man is bound within his calling to testifie his loue by giuing his life for his neighbour though he be our enemie or a stranger which wee shall neuer doe vnlesse our loue be feruent Secondly there is much ingratitude hatred emulation and many iniuries in the world Now the persons from whom these come must be loued the vnworthinesse of the partie must not quench our loue but it must burne when the waters of mens iniuries and malice would quench the same III. point The practise of our loue must be squared by this rule The loue of our selues as wee wish our owne good heartely so we must wish our neighbours good This is the law of Nature To doe as a man would be done vnto And it is the law of God Thou shalt loue thy neighbour as thy selfe Example A man of some trade is to make a bargaine and if hee will lye or vse false weights and measures he may aduantage himselfe This the deuill and his owne corruption will suggest vnto him while hee is about the bargaine he therefore must call to mind this rule of loue and examine his owne heart whether hee would haue another man to deceiue him by lying by false weights c. The same thing must men doe when they are tempted to oppression or crueltie let them thinke whether they would haue others to wrong or oppresse them and so shew forth loue by this rule doing as they would bee done vnto It were to bee wished that our Church might haue the deserued prayse of this vertue of loue But Christ foretold of these our dayes That loue should waxe cold Matth. 24.12 And that men should be louers of themselues And so it is for euery man now is for himselfe no man
ministerie will soone bee tainted with the filthie puddles of mens inuentions Againe in this dealing of God with Iohn we may obserue the truth of Christs saying to him that hath it shall be giuen For though Iohn was endued with rare knowledge and singular gifts yet the Lord addeth more knowledge to his former The Lord found him faithfull in the duties of an Apostle and therefore reuealeth the knowledge of many secrets vnto him in most full manner euen so it is in Gods church at this day all that haue care to know the will of God and doe it though their knowledge be small at the first yet the Lord will helpe them and adde dayly to their knowledge And the cause why many heare the word of God and profit not but wax worse or stand at a stay is because they labour not to haue their knowledge encreased by putting in practise that which they know for if they did then to him which hath should more bee added and hee should haue abundance As on the contrarie when we be negligent to heare or know and to obey the will of God wee haue a spirit indeed sent vpon vs yet not Gods spirit but the spirit of slumber of blindnesse ignorance so that we see and see not heare and vnderstand not Isay. 6.9 On the Lords day In these words is the fourth circumstance namely the time when this vision was shewed to S. Iohn This day which here is called the Lords day among the Iewes was the first day of the weeke called by vs Sunday It is called the Lords day for two causes First because on this day Christ rose from death to life for Christ was buried the euen of the Iewes Sabboath which is our Friday and hee rested in the graue their whole Saboath which is our saturday and rose the first day of the weeke early in the morning which is our Sonday Secondly this first day of the weeke according to the Iewes account came in stead of the Iewes Saboath and was ordained a day of rest for the New testament and sanctified for the solemne worship of the Lord. And for this cause especially it is called the Lords day the manifestation whereof as some thinke Iohn chiefly intended in this title And touching this time for our better vnderstanding let vs consider three points First who changed the Iewes Saboath secondly for what cause thirdly whether the Church hath now in the New testament power to change the Saboath day we now celebrate to any other day of the weeke For the first it is commonly thought that the Iewes Saboath was changed into this Lords day by christian emperours long after the ascention of Christ. But it is more consonant to the tenour of the New testament to hold that Christ himselfe was the author of this change My reasons are these First that which the Apostles deliuered and enioyned the Church that they receiued from Christ either by voyce or instinct for they deliuered nothing of their owne head But the Apostles deliuered and inioyned this Saboath to the Church as to be kept a day of holy rest to the Lord as appeareth 1. Cor. 16.1 Where Paule ordained in the churches of Galatia and Corinth that the collection for the poore should be on the first day in the weeke This hee left not to the choise of the church but appointed it by authoritie Apostolicall from Christ. Now the day of collecting for the poore as appeareth in the histories of the church was the Saboath day when the people were assembled for Gods seruice For this was the custome of the church for many yeares after Christ First to haue the word preached and the Sacraments administred then to gather for the poore and for this cause in the writings of the church the Lords supper is called a sacrifice an oblation and the masse not a reall sacrifice as the papists vse it but spirituall because therewith was ioined collection for the poore which was a spirituall oblation not to the Lord but to the church for the releefe of the poore and it was called the masse because the collected releefe therat was sent to the poore saints abroad A second reason is this The Apostles theÌ„selues kept this day for the Saboath of the New testament Act. 20.7 And it cannot bee proued that they obserued any other day for an holy rest to the Lord after Christs assention saue onely in one case when they came into the assemblies of the Iewes who would keepe none other but the old Saboath of the law A third reason is Iohn 20.19.26 The same day whereâ—n Christ rose from death being the first day of the weeke â—e appeared to his disciples being gathered together and taught them many things which concerned the gouernement of his Church And eight dayes after being the first day of the weeke hee appeared vnto them for the same end Now it is more than likely that Christ in his own person gaue them an example to celebrate and keepe that day wherein he rose againe for a Saboath of the New testamenâ— II. point The Saboath of the Iewes was changed for two causes First to maintaine the libertie of the church of the New testament whereof this was a great part thaâ— they were freed from the ceremonies of the Iewes For when this day was changed the church was no more tied to the Iewes Saboath neither had any such regard of dayes and times Secondly that there might be a more fit time for the memorie of the worke of mans redemption For as God in the Old testament appointed the seuenth day to be a day of rest to remember the first creation So in the New testament it stands with reason there should be a day to celebrate this worke of redemption which is a wonderfull creation wherein as Isay saith are made a new heauen a new earth Chap. 66. And wherby men become new creatures 2. Cor. 5.17 Nay this redemption is a more glorious worke than the creation for in that creation Adam was the head but in this redemption Christ Iesus is our head By the first creation wee receiued a temporall life but by redemption wee receiue life eternall In the creation Adam was espoused to Eue but in the worke of redemption euery christian is espoused to Christ Iesus By creation Adam had an earthly Paradise In this redemption we haue an heauenly kingdome In the creation Gods power and wisedom did principally appeare In this redemption with power and wisedome he shewed mercie and iustice Iustice in Christs passion and mercie in our forgiuenesse By creation he made man of nothing but by redemption hee made him of worse then nothing and better then he was Therefore seeing this worke of our redemption is farre passing the creation it was meete a day should be set a apart for the memorie thereof Now no day could be more fit then the first day of the weeke in which Christ rose againe whereby he confirmed
reuerence as from the Lord. Lastly in this exceeding feare of Iohn who was an Apostle and a very godly and righteous man wee learne that the most holy man that is will be astonied euen to death with the presence of Gods glorious maiestie And if no man be he neuer so holy can stand before Gods presence much lesse can the most righteous workes of any man endure the triall of his iudgement if his person cannot abide his presence his workes will neuer beare his iudgement For the person must first bee approoued before the workes be accepted Therefore damnable is the doctrine of the church of Rome which teach that such as in themselues are sinfull men must stand before Gods iudgement seate bringing with them works of grace as meanes of their iustification and part of satisfaction to Gods iustice It is a doctrine of desperation for how can our works be perfectly holie seeing our persons are but sanctified here in part And who can thinke that the infinit iustice of God can bee satisfied by the imperfect righteousnesse of man II. point The effect of this feare in his body He fell downe as dead at his feete This was no small feare but exceding great astonishing his senses and laying him downe as dead Physitions say and that truly the mind followeth the temperature of the body But hence we may as truly say That the body followeth the disposition of the mind for the affections of the soule wil worke vpon the body like vnto strong diseases Iohns feare casteth his body into a sound And so horrour of conscience when the heart is cold will make the body hot and the intrals to roule in the body The same may be sayd of anger 1. Reg. 21.4 When Ahab could not obtaine Nabals vineyard he layd him downe on his bed in displeasure and was almost dead Euen so will other affections worke vpon the body Hence wee learne that the bodies of men being diseased must not alwayes be cured by bare physike but somtimes by curing of the mind and ordering of the affections for when the distemper of the body ariseth from the disorder of the mind then till the mind be well composed and setled physicke will little auaile III. point The kind of this feare is insinuated in these words he fell at his feet Wherby the holy Ghost giueth vs to vnderstand that this was a religious reuerent feare which hee bare to Christ For this kind of prostrating the body betokeneth humilitie and argueth a reuerent estimation of the thing feared Hence we are taught when we come into the presence of Christ we must prostrat our selues as Iohn did and looke that we be striken with a religious feare of his maiestie If any shall thinke that Christ is now ascended into heauen and therefore we cannot now fall down at his feet as Iohn did I answer though Christ be now in heauen yet hath he his feet vpon earth at which we must fall downe In the old testament the mercy-seat was the pledge of Gods presence and therefore it is called Gods footestoole Psal. 99.5 before which the Iewes were to fall downe Well though the mercy-seat be now taken away yet some thing is instead thereof For wheresoeuer Gods people assemble themselues in the name of God there is his footstoole and therfore in the assemblies of Gods saints we must cast downe our selues before Christ Iesus and do all duties vnto him with all feare awe and reuerence of his maiestie This feare of Iohn though it was holy yet is it tainted with some sinne and corruption for it was an immoderat feare of death which made him thus astonished and affright Whence wee learne that the most holy affections of righteous men are not perâ—ectly holy but mixed with imperfection according to the measure of their sanctification which is alwayes in part in this life Whereby it appeares that no man hath in him a filiall feare of God alone but some seruile feare whereby wee feare God for his iudgements is mixed therewith And thus much for Iohns feare which is the occasion of his confirmation Now followeth the meanes of his confirmation in these words Then he layd his right hand vpon me saying feare not I am the first and the last and I am aliue but I was dead and behold I am aliue for euermore Amen and I haue the keyes of hell and death Here note two things first the time when Christ vsed these meanes for Iohns confirmation secondly the means themselues The time is noted in this word then that is after his presence had stroken a feare in my heart which made me as dead then the Lord vsed meanes to comfort me The meanes of comfort and confirmation are then vsed when the party is humbled And thus the Lord dealeth with all his seruants in the matter of their saluation First he bruiseth their stonie hearts and woundeth their sinfull soules before hee powreth in the oyle of grace First a man must bee a lost sheepe and then Christ findeth him and layeth him on his shoulders and bringeth him home And indeed they that would feele sound comfort by Christ must first be humbled in themselues And the reason why men reape so little comfort either by the word or sacraments is the want of true humiliation before they come whereby the soule is fitted for grace and consolation II. point The meanes vsed by Christ to confirme Iohn and they are two First a sensible signe He layd his right hand vpon me Secondly comfortable words Feare not Here first obserue in generall Christs gratious dealing with Iohn he vseth not one meanes apart but in great mercie that he may throughly confirme Iohn he giueth him both a signe and words And so hee hath alwayes dealt with his seruants When he called Moses to bee a deliuerer of his people First hee gaue him his word saying I will be with thee and then a signe saying Vpon this mountaine shal ye serue God Exâ—d 3.12 So when he would confirme the heart of Ahaz against his enemies he first giues him a promise of deliuerance verse 7. then biddeth him aske a signe vers 11. And for this cause Christ in the publishing of his Gospell added signes and miracles vnto his word that the truth thereof might be fully confirmed And so in the worke of our saluation besides his mercifull promises which were sufficient in respect of his fidelitie he giueth vs further signes and seales to support our weaknesse and to confirme our faith in the assurance thereof euen the vse of the holy Sacraments This teacheth vs that Christ hath a speciall care ouer his church and people in that he doth so condescend and abase himselfe vnto their weaknesse adding vnto his word which of it selfe were sufficient signes and tokens that by both he might more euidently giue that assurance which by one alone our weaknes would not so well conceiue Againe in this meanes of confirmation note the order which Christ vseth
this is the manner of all wicked men to blesse themselues in their wickednesse and whatsoeuer they doe yet still to say and thinke God will blesse them Take an heretickâ— 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 haue 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 vnto 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 vnto our sinnes and bee humbled for them that God may lift vs 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 speciâ—ll election is when in his eternall counsâ—ll he chuseth a man to life eternall and â—his befell not all the Iewes but some onely Gods generall election is â—heÌ„ he â—ouchsafeth any people to become his visible church to haue and 〈◊〉 the outward signeâ— and 〈…〉 his coâ—eâ—antâ— 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 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 sâ—â—e 2. Tim. 2.19 his calling is without repentance Rom. 11. â—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 confessâ—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 â— â—â— But when the Apostles had a long time preached Christ vnto 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 Gâ—â—â—ils Whereby 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 Loue and such like namely 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 haue no church among vs because some priuat men haue 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 vs 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 vnto 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 giue vnto 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 haue 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 wheÌ„ 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 vs 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 vs 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 coÌ„uersations Verse 10. Feare none of thâ—se things which thou shalt suffer Behold it shall come to passe that the 〈◊〉 shall cast 〈◊〉 of you into prison that yee may be trieâ— and yee shall haue tribulation ten dayes Be thou faithfull vnto the death and I will giue thee the crowne of life Here followeth the second part of thâ— 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
are vnfaithfull vnto God in regard of their vow in baptisme For as they account gaine godlinesse so gold is their god and they say to the wedge of gold Thou art my confidence Seeing then all these be vnfaithfull vnto God we must hereby be admonished to remember what wee haue promised in our baptisme And withall haue care to performe the same as wee tender the saluation of our soules For if we be vnfaithfull as Paule said of the yonger widdows damnation belongs vnto vs. The fourth vertue for which this church is commended is patience Of this I haue spoken before verse 2. Here onely note that it is ioyned with loue to men with fidelitie to God and with seruice both to God and men in the duties of loue Whereby Christ would signifie that no good thing can be done by any man without patience Loue is no loue without patience neither is faith any faith without patieÌ„ce for when a man loueth another for his loue hee shall sometime receiue hatred Now vnlesse hee haue patience to beare that hatred his loue will surcease And so if a man haue care to bee faithfull vnto God in the world he shall be sure to haue much contempt so that vnlesse he haue patience to beare the same his faithfulnesse will faile Patience bringeth forth experience and experience hope Rom. 5.4 Rom. 15.4 No comfort of the Scriptures nor hope without patience And therefore in the parable of the sower The good ground bringeth forth fruit with patience though a man haue neuer so good gifts yet without patience he cannot put them in practise This therefore we must ioyne with all the good graces wee haue as Peter counselleth vs 2. Peter 1.6 When a man is in temptation and apprehendeth the wrath of God which is the sorest thing that can be without patience he will dispaire Without patience a man will bee wearie of well-doing both in duties to God and man and to his owne soule Hence the Apostle saith yee haue need of patience Heb. 10.36 And thy workes Here Christ repeateth his generall coÌ„mendation of this church which we must not thinke to be done in vaine but herby he would let vs see how exceeding well hee did approue of their workes The cause why he liked them so well was their increase in well-doing whereof we shall intreat afterward Christ repeateth his approbation of their workes after foure worthy vertues to shew vnto vs what things are required in the doing of any worke that shall bee acceptable to God Namely these foure things faith loue seruice and patience Faith is necessarie because in well doing a man must testifie his fidelity to God which hee shall best doe if first hee learne out of the word whether God haue commanded that worke to be done or not that so hee may bee sure to do or not do that which God will haue him for it is not sufficient to haue a good intent in the doing of our workes as is coÌ„monly thought though falsly but our workes must be done in faith that is in a sure persuasioÌ„ out of Gods word that the things we do are approued of God for whatsoeuer is not of faith is sinne Secondly loue is necessarie in euery good worke we go about For faith worketh by loue Gal. 5.6 Hence the Apostle saith 1. Cor. 13.3 If a man should giue his body to bee burned and bestow all his goods in almes vpon the poore yet if he did not these in loue it would not please God Thirdly seruice to man is required in our good workes This must be carefully marked for the end of mans life is in his calling to serue man and by that to serue God Col. 3.24 Seruants must obey their maisters and in their persons doe seruice vnto Christ. And that which is there spoken of seruants must bee referred to the works of euery man in his calling they must be done for the good of men so as God may bee serued in them This ouerthrowes the foolish conceit of the Papistes which thinke that the most excellent workes of all are fasting pilgramage wearing of rough attire and whipping of their bodies For good workes must bee done in faith and loue to benefit men either in soule or bodie but these works of theirs are not done in faith neither do they profit the doers nor any others Fasting hath it place yet it is no good worke but a thing indifferent in it selfe Lastly patience is necessarie in euery good worke that men faint not in doing that which is good for they that do any good thing shall be sure of many crosses partly from men and partly from Sathan as also by Gods prouideÌ„ce Now when these befal a man in well doing without patieÌ„ce they wil stay his proceeding And therfore it is truly said That be good ground bringeth forth fruit with patieÌ„ce These being the vertues that make a worke acceptable to God we must labour in euery action of our lawfull calling whatsoeuer it bee to practise the same in faith loue seruice and patience We must not tie good workes to church matters onely as hearing the word and giuing almes but the practise of any worke of a mans lawfull calling be it neuer so base with these vertues is a good worke and approued of God in it kind as well as the best worke that is not for the worke it selfe but because therein doth appeare faith loue seruice and patience and because this church so performed their workes therefore doth God double his approbation The last vertue for which this church is commended is increase in godlinesse in these words And that they are moe at the last than at the first The church of Ephesus was before reprooued for decay and losse of the graces of God but this church did grow and increase in graces and therfore are her works more approued than the works of any other church It were to be wished that our congregations might bee commended for their increase in godlinesse in faith obedience and other good workes but that cannot iustly bee done for the number of our people is increased but their growth in grace doth not appeare Many liue in ignorance and though they heare much yet they profit little so as it may be sayd of them as the Author to the Hebrews saith Whereas concerning the time ye ought to be teachers you haue need againe that we teach you the first principles of the word of God And as Paul saith of certaine women They are alwayes learning and neuer come to the knowledge of the truth Others also though they know something yet they practise lesse than they which know nothing And which is worst of all many that heretofore haue â—ad good beginning in them by their bad conuersation and the greedie cares of this world haue lost the same againe and go backward in knowledge in obedience in faith and loue Rare it is to find those that are like to
This dutie especially concernes the preachers of the Gospell they should teach the truth and confute errours and beat downe false doctrines which poyson the truth of God If in the night season a man set vp a false light in the hauen all the ships that are comming to land are in danger of shipwrack So in Gods Church if the bright light of pure religion bee not set vp and aduaunced the soules of men are cast into the gulfe of hell The want of care in performing this dutie is the cause why God sends heresies and Apostacies into his Church Thus came in the Apostacie of Antichrist 2. Thess. 2.10 11 Because men loued not the truth And I no doubt will the Lord deale with vs if we haue not care to maintaine the puritie of Apostolicall doctrine Verse 26. For hee that ouercommeth and keepeth my workes vnto the end to him will I giue power ouer nations 27. And he shall rule them with a rod of yron and as the vessels of a potter shall they be broken 28. Euen as I receiued of my father so will I giue him the morning starre 29. Let him that hath an eare heare what the spirit sayth to the Churches Here is the conclusion of this Epistle which containeth two parts First a promise vers 26 27 28. Secondly a commaundement vers 29. In the promise note two things the parties to whom it is made and the benefit promised The parties to whom are euery one that ouercommeth whom Christ describeth by a propertie of syncere obedience To keepe his workes vnto the end Here then we haue a description of true obedience First the forme thereof consisteth in obseruing the workes of Christ which we must not vnderstand of doing them according to the rigor of the law but of a purpose and indeuour to keepe them For this is a priuiledge belonging to all that are in Christ that God accepteth their wils and indeuours of obedience for perfect obedience it selfe This we must know and hold for truth for many haue but little knowledge and thereupon are driuen to despaire yet they must know for their comfort that if they haue care to get more knowledge and make conscience to obey that which they know then they are keepers of the workes of Christ and shall haue the reward promised Secondly obedience is here described by the obiect or matter thereof to wit the workes of Christ that is all such workes as Christ hath ordained in his word and those whereof he is the author by his spirit in his members Hereby we learne first that he that will obey God in Christ Iesus must not thinke his owne thoughts speake his owne words nor do his owne deeds but he must thinke speake do that which Christ would haue him Secondly that no worke is or can bee acceptable to Christ but that which is ordained by him Isay complaineth of them that would teach the feare of God by mens commandements so that there is no true feare of God but that which is taught by Gods commaundements and the like may bee sayd of all other our obedience This rule ouerthroweth all other religions besides the true religion as of the Iewes Turkes and Papists For almost all their workes are of mens inuenting and were neuer ordained by Christ such are most points in poperie as saying of masse going on pilgrimage fastings vowing and praying to saints c. Thirdly whereas he â—aith my workes meaning not one or two but all his workes we learne that true obedience consisteth in doing all the workes of Christ For Christ and the diuel will neuer part stakes God must either haue all our workes or none And therefore Dauid saith I shall not be confounded because I haue respect vnto all thy commandements And good king Iosiaâ— is commâ—nded For that he turned to the Lord according to all the law of Moses This point must be learned of al For many thinke if they doe many good things with Herod all is well and for this cause many a man abhors couetousnesse and pride and yet is a contemner of the Gospell But true obedience must bee in all things Vnto the end Here is the fourth branch of true obedience it is constant That obedience which Christ will reward must not be for a day or a yeare but from time to time through the whole course of our life to the end of our dayes And thus wee must iudge of obedience not by some particular actions but by the whole tenour of a mans life Put case a man hath made conscience of all his wayes through the whole course of his life and yet in sicknesse by reason of the extremitie thereof is distracted and raueth blaspheming God and so dieth What must wee iudge of this man Surely we must not censure him by his behauiour in his sicknesse but consider what hath beene thâ—â—enour of his life if that haue beene vpright then his obedience was good and shall bee rewarded II. Point The benefits promised and they are two The first is power to rule verse 27. And he shall rule them with a rod of iron And as the vessels of a potter shall they bee broken euen as I receiued of my father The second is the morning starre verse 28. where note by the way that these words Euen as I haue receiued of my father are referred amisse in our English translation to the giuing of the morning starre when as they properly belong to the former words in this sence As I haue receiued power ouer nation of my father so will I giue to him that ouercommeth power to rule with the rod of Iron c. Now come to the benefits First here is promised by Christ A power to rule ouer nations Christâ— power as he is mediator is very great and here it is set foorth by three arguments borrowed from the second Psalme verse 8.9 First by the largenesse of it iâ— reacheth not to one countrie alone but to all countries and to all men in all nations Secondly by the Soueraigntie of it Christs power is absolute in ruling and ouerruling And this his Soueraigntie consisteth in two things First in making lawes vnto the consciences of men so as if they be not kept hee may iustly condemne them and in ouerruling the wils of all men conforming them to his will will they nill they which is signified by this He shall rule rule them with a rod of iron Secondly in that hee hath this absolute power in himselfe to saue and to destroy and therefore is sayd to haue The keyes of heauen and hell Which is signified in the next words And as the vessell of a potter shall they be broken Thirdly by the fountaine of it Christ receiueth this power from his father Indeed as Christ is God he is equall with his father and hath this power of himselfe But as he is mediator his power is giuen him of his father Mat. 28.18 For the better
holy Ghost but by Christ it is manifest that none can haue fellowship with the Father but by Christ. And here the same is verified touching fellowship with the holy ghost especially for the obtaining of those graces that concerne eternall life This serueth for our speciall instruction for among the Papists there are many that haue worthy and excellent gifts of God as knowledge memorie c. And yet in them be wanting the special giftes of the spirit as faith which iustifieth regeneration for touching assurance of these in themselues they professe themselues to be ignorant And whence coÌ„meth this but onely from their want of Christ for the Christ of the Papists as they teach him is an idoll Christ and therefore wee are not to maruell though wee see the most learned among them to scoffe and mock at our doctrin of assurance of Faith certainty of electioÌ„ Secondly we haue many among vs that will say they looke to be saued by Christ to haue their sins pardoned by him and yet you shall perceiue in them no grace of knowledge or conscience of true obedience But these things caÌ„not stand together to wit loosnes of life and forgiuenes of sins therfore these men deceiue themselues for if they had Christ they should haue his spirit and the graces thereof purging their hearts for Christ and his spirit are neuer seuered he that hath the spirit of Christ working in him faith good conscience hath an infallible token that Iesus Christ is his This must admonish vs to labour for 〈◊〉 vnion with Christ Iesus our head to become flesh of his flesh bone of his bone that in him we may haue fellowship with the father and with the holy Ghost for till we be vnited vnto Christ we shall neuer haue the graces of saluation wrought effectually in our hearts The second royaltie of Christ is that he hath the seuen starres that is the seuen Pastors of the seuen Churches of Asia they are called starres because in their ministerie they inlighten men in the way that leadeth vnto life And Christ is said to haue them because hee is a soueraigne Lord ouer them they bee his seruants For he â—ppointeth that person that shall be his minister among men hee giueth him gifts meet for his calling he prescribeth also vnto him his office and duties But the Pastors of Churches will some say are made by the Church Answ. The right of ordaining Pastors belongs to Christ as his royaltie the office of the Church is to testifie ratifie according to the word of God to approoue of them whom Christ maketh and indueth with gifts and for that cause is the Church said to call and ordaine Ministers The end why Christ is said to haue soveraigntie ouer the Ministers is to strike the heart of the minister of this Church of Sardis with conscience of his former negligence to stir him vp to diligence and carefulnes in his place And indeede the consideration of Christs soueraigntie ouer them is an excellent motiue to stir vp all Ministers to bee diligent in their place and so likewise all Christians For considering that they are Christs and the gifts they haue come from him this must mooue them to make conscience of all good duties for being Christs they must giue themselues wholy to do the will of Christ whose they are If he would haue vs liue we must be thankefull because he is Lord of life if our death will glorifie him we must be content because wee are his Thus much of the Preface The matter of this Epistle containeth two parts A reproofe of a vice with the remedie thereof Vers. 1.2.3 And a praise or commendation vers 4. The reproofe in these words I know thy works that is I know all thy workes they are all manifest vnto me and I mislike of them So must these wordes be vnderstood in this place as may appeare by the reason of this reproofe in the wordes following Thou hast a name that thou liuest but thou art dead Wherein is set downe the fault of this Church namely Hypocrisie for that they pretended christian religion in outward profession but yet wanted the life of christianitie the power of godlines for the meaning of the reason is this Thou hast a name that thou liuest that is Churches round about thee iudge and speak of thee as of a church that is borne anew in Christ and is guided by his spirit for by life we must vnderstand spirituall life not corporall but yet for all this thou art dead that is thou wantest true spirituall life by regeneration and art indeed dead in thy sinnes this is a great and a sharpe reproofe That which is here said of this Church of Sardis may be truly verified of diuers churches in this age As first of the great church of Rome who are guided by the Pope as by their head That church hath a name to be aliue in their owne pretence it is the only true church of God in the world but in truth and before God it is dead Some say it is as a body full of diseases and whose throat is cut but yet the heart panteth life remaineth therin But we may say it hath no manner of spirituall life but lyeth starke dead as a carkasse in the graue The reasons that some alledge for it are of small moment first they say it hath the SacrameÌ„t of baptisme which is a note of a true Church and therefore it hath some life Ans. First Baptisme is not alwayes a note of a true church for circumcision in whose stead commeth baptisme was a sacrament vsed of the Samaritans when they were no people of God and so no church of God Againe Baptisme without the true preaching of the Gospel is no infallible signe of a church it is but a seale pulled from the writing or set to a bare paper to no vse and further outward Baptisme without inward Baptisme is no note of a church but such is baptisme in the church of Rome it hath not inward baptisme ioyned vnto it neither the true preaching of the word for the doctrine which they teach is a quite ouerturning of Christ and his Gospel and therefore outward baptisme may bee where there is no church Secondly I answer that baptisme in the church of Rome is a Sacrament not to their synagogue but to the hiddeÌ„ church of God among them For God had his Church among them euen in the midst of Poperie There were alwayes some among them that renounced their religion whom God called home vnto himself by the meanes which were among them as the vse of this Sacrament the Apostles Creed and of other books of holy Scripture For as God said to Elias in Ahabs time I haue reserued seuen thousand that neuer bowed the knee to Baal So may it bee sayd of many among the Papists God hath there his secret Church who neuer yeelded to the Popes gouernment