Revelation 2 commentary

These churches were in such different states as to purity of doctrine and the power of godliness, that the words of Christ to them will always suit the cases of other churches, and professors. Christ knows and observes their state; though in heaven, yet he walks in the midst of his churches on earth, observing what is wrong in them, and what they want. The church of Ephesus is commended for diligence in duty. Christ keeps an account of every hour's work his servants do for him, and their labour shall not be in vain in the Lord. But it is not enough that we are diligent; there must be bearing patience, and there must be waiting patience. And though we must show all meekness to all men, yet we must show just zeal against their sins. The sin Christ charged this church with, is, not the having left and forsaken the object of love, but having lost the fervent degree of it that at first appeared. Christ is displeased with his people, when he sees them grow remiss and cold toward him. Surely this mention in Scripture, of Christians forsaking their first love, reproves those who speak of it with carelessness, and thus try to excuse indifference and sloth in themselves and others; our Saviour considers this indifference as sinful. They must repent: they must be grieved and ashamed for their sinful declining, and humbly confess it in the sight of God. They must endeavour to recover their first zeal, tenderness, and seriousness, and must pray as earnestly, and watch as diligently, as when they first set out in the ways of God. If the presence of Christ's grace and Spirit is slighted, we may expect the presence of his displeasure. Encouraging mention is made of what was good among them. Indifference as to truth and error, good and evil, may be called charity and meekness, but it is not so; and it is displeasing to Christ. The Christian life is a warfare against sin, Satan, the world, and the flesh. We must never yield to our spiritual enemies, and then we shall have a glorious triumph and reward. All who persevere, shall derive from Christ, as the Tree of life, perfection and confirmation in holiness and happiness, not in the earthly paradise, but in the heavenly. This is a figurative expression, taken from the account of the garden of Eden, denoting the pure, satisfactory, and eternal joys of heaven; and the looking forward to them in this world, by faith, communion with Christ, and the consolations of the Holy Spirit. Believers, take your wrestling life here, and expect and look for a quiet life hereafter; but not till then: the word of God never promises quietness and complete freedom from conflict here.

Our Lord Jesus is the First, for by him were all things made; he was before all things, with God, and is God himself. He is the Last, for he will be the Judge of all. As this First and Last, who was dead and is alive, is the believer's Brother and Friend, he must be rich in the deepest poverty, honourable amidst the lowest abasement, and happy under the heaviest tribulation, like the church of Smyrna. Many who are rich as to this world, are poor as to the next; and some who are poor outwardly, are inwardly rich; rich in faith, in good works, rich in privileges, rich in gifts, rich in hope. Where there is spiritual plenty, outward poverty may be well borne; and when God's people are made poor as to this life, for the sake of Christ and a good conscience, he makes all up to them in spiritual riches. Christ arms against coming troubles. Fear none of these things; not only forbid slavish fear, but subdue it, furnishing the soul with strength and courage. It should be to try them, not to destroy them. Observe, the sureness of the reward; “I will give thee:” they shall have the reward from Christ's own hand. Also, how suitable it is; “a crown of life:” the life worn out in his service, or laid down in his cause, shall be rewarded with a much better life, which shall be eternal. The second death is unspeakably worse than the first death, both in the agonies of it, and as it is eternal death: it is indeed awful to die, and to be always dying. If a man is kept from the second death and wrath to come, he may patiently endure whatever he meets with in this world.

The word of God is a sword, able to slay both sin and sinners. It turns and cuts every way; but the believer need not fear this sword; yet this confidence cannot be supported without steady obedience. As our Lord notices all the advantages and opportunities we have for duty in the places where we dwell, so he notices our temptations and discouragements from the same causes. In a situation of trials, the church of Pergamos had not denied the faith, either by open apostacy, or by giving way so as to avoid the cross. Christ commends their stedfastness, but reproves their sinful failures. A wrong view of gospel doctrine and Christian liberty, was a root of bitterness from which evil practices grew. Repentance is the duty of churches and bodies of men, as well as of particular persons; those who sin together, should repent together. Here is the promise of favour to those that overcome. The influences and comforts of the Spirit of Christ, come down from heaven into the soul, for its support. This is hidden from the rest of the world. The new name is the name of adoption; when the Holy Spirit shows his own work in the believer's soul, this new name and its real import are understood by him.

Even when the Lord knows the works of his people to be wrought in love, faith, zeal, and patience; yet if his eyes, which are as a flame of fire, observe them committing or allowing what is evil, he will rebuke, correct, or punish them. Here is praise of the ministry and people of Thyatira, by One who knew the principles from which they acted. They grew wiser and better. All Christians should earnestly desire that their last works may be their best works. Yet this church connived at some wicked seducers. God is known by the judgments he executes; and by this upon seducers, he shows his certain knowledge of the hearts of men, of their principles, designs, frame, and temper. Encouragement is given to those who kept themselves pure and undefiled. It is dangerous to despise the mystery of God, and as dangerous to receive the mysteries of Satan. Let us beware of the depths of Satan, of which those who know the least are the most happy. How tender Christ is of his faithful servants! He lays nothing upon his servants but what is for their good. There is promise of an ample reward to the persevering, victorious believer; also knowledge and wisdom, suitable to their power and dominion. Christ brings day with him into the soul, the light of grace and of glory, in the presence and enjoyment of him their Lord and Saviour. After every victory let us follow up our advantage against the enemy, that we may overcome and keep the works of Christ to the end.

CHAPTER 2

Re 2:1-29. Epistles to Ephesus, Smyrna, Pergamos, Thyatira.

Each of the seven epistles in this and the third chapter, commences with, "I know thy works." Each contains a promise from Christ, "To him that overcometh." Each ends with, "He that hath an ear, let him hear what the Spirit saith unto the churches." The title of our Lord in each case accords with the nature of the address, and is mainly taken from the imagery of the vision, Re 1:12-16. Each address has a threat or a promise, and most of the addresses have both. Their order seems to be ecclesiastical, civil, and geographical: Ephesus first, as being the Asiatic metropolis (termed "the light of Asia," and "first city of Asia"), the nearest to Patmos, where John received the epistle to the seven churches, and also as being that Church with which John was especially connected; then the churches on the west coast of Asia; then those in the interior. Smyrna and Philadelphia alone receive unmixed praise. Sardis and Laodicea receive almost solely censure. In Ephesus, Pergamos, and Thyatira, there are some things to praise, others to condemn, the latter element preponderating in one case (Ephesus), the former in the two others (Pergamos and Thyatira). Thus the main characteristics of the different states of different churches, in all times and places, are portrayed, and they are suitably encouraged or warned. 1. Ephesus--famed for the temple of Diana, one of the seven wonders of the world. For three years Paul labored there. He subsequently ordained Timothy superintending overseer or bishop there: probably his charge was but of a temporary nature. John, towards the close of his life, took it as the center from which he superintended the province.

holdeth--Greek, "holdeth fast," as in Re 2:25; Re 3:11; compare Joh 10:28, 29. The title of Christ here as "holding fast the seven stars (from Re 1:16: only that, for having is substituted holding fast in His grasp), and walking in the midst of the seven candlesticks," accords with the beginning of His address to the seven churches representing the universal Church. Walking expresses His unwearied activity in the Church, guarding her from internal and external evils, as the high priest moved to and fro in the sanctuary.

2. I know thy works--expressing His omniscience. Not merely "thy professions, desires, good resolutions" (Re 14:13, end).

thy labour--Two oldest manuscripts omit "thy"; one supports it. The Greek means "labor unto weariness."

patience--persevering endurance.

bear--evil men are a burden which the Ephesian Church regarded as intolerable. We are to "bear (the same Greek, Ga 6:2) one another's burdens" in the case of weak brethren; but not to bear false brethren.

tried--by experiment; not the Greek for "test," as 1Jo 4:1. The apostolical churches had the miraculous gift of discerning spirits. Compare Ac 20:28-30, wherein Paul presciently warned the Ephesian elders of the coming false teachers, as also in writing to Timothy at Ephesus. Tertullian [On Baptism, 17], and Jerome [On Illustrious Men, in Lucca 7], record of John, that when a writing, professing to be a canonical history of the acts of Paul, had been composed by a presbyter of Ephesus, John convicted the author and condemned the work. So on one occasion he would not remain under the same roof with Cerinthus the heretic.

say they are apostles--probably Judaizers. Ignatius [Epistle to the Ephesians, 6], says subsequently, "Onesimus praises exceedingly your good discipline that no heresy dwells among you"; and [Epistle to the Ephesians, 9], "Ye did not permit those having evil doctrine to sow their seed among you, but closed your ears."

3. borne ... patience--The oldest manuscripts transpose these words. Then translate as Greek, "persevering endurance ... borne." "Thou hast borne" My reproach, but "thou canst not bear the evil" (Re 2:2). A beautiful antithesis.

and ... hast laboured, and hast not fainted--The two oldest manuscripts and oldest versions read, "and ... hast not labored," omitting "and hast fainted." The difficulty which transcribers by English Version reading tried to obviate, was the seeming contradiction, "I know thy labor ... and thou hast not labored." But what is meant is, "Thou hast not been wearied out with labor."

4. somewhat ... because--Translate, "I have against thee (this) that," &c. It is not a mere somewhat"; it is everything. How characteristic of our gracious Lord, that He puts foremost all He can find to approve, and only after this notes the shortcomings!

left thy first love--to Christ. Compare 1Ti 5:12, "cast off their first faith." See the Ephesians' first love, Ep 1:15. This epistle was written under Domitian, when thirty years had elapsed since Paul had written his Epistle to them. Their warmth of love had given place to a lifeless orthodoxy. Compare Paul's view of faith so called without love, 1Co 13:2.

5. whence--from what a height.

do the first works--the works which flowed from thy first love. Not merely "feel thy first feelings," but do works flowing from the same principle as formerly, "faith which worketh by love."

I will come--Greek, "I am coming" in special judgment on thee.

quickly--omitted in two oldest manuscripts, Vulgate and Coptic versions: supported by one oldest manuscript.

remove thy candlestick out of his place--I will take away the Church from Ephesus and remove it elsewhere. "It is removal of the candlestick, not extinction of the candle, which is threatened here; judgment for some, but that very judgment the occasion of mercy for others. So it has been. The seat of the Church has been changed, but the Church itself survives. What the East has lost, the West has gained. One who lately visited Ephesus found only three Christians there, and these so ignorant as scarcely to have heard the names of St. Paul or St. John" [Trench].

6. But--How graciously, after necessary censure, He returns to praise for our consolation, and as an example to us, that we would show, when we reprove, we have more pleasure in praising than in fault-finding.

hatest the deeds--We should hate men's evil deeds, not hate the men themselves.

Nicolaitanes--Irenæus [Against Heresies, 1.26.3] and Tertullian [Prescription against Heretics, 46] make these followers of Nicolas, one of the seven (honorably mentioned, Ac 6:3, 5). They (Clement of Alexandria [Miscellanies, 2.20 3.4] and Epiphanius [Heresies, 25]) evidently confound the latter Gnostic Nicolaitanes, or followers of one Nicolaos, with those of Revelation. Michaelis' view is probable: Nicolaos (conqueror of the people) is the Greek version of Balaam, from Hebrew "Belang Am," "Destroyer of the people." Revelation abounds in such duplicate Hebrew and Greek names: as Apollyon, Abaddon: Devil, Satan: Yea (Greek, "Nai"), Amen. The name, like other names, Egypt, Babylon, Sodom, is symbolic. Compare Re 2:14, 15, which shows the true sense of Nicolaitanes; they are not a sect, but professing Christians who, like Balaam of old. tried to introduce into the Church a false freedom, that is, licentiousness; this was a reaction in the opposite direction from Judaism, the first danger to the Church combated in the council of Jerusalem, and by Paul in the Epistle to Galatians. These symbolical Nicolaitanes, or followers of Balaam, abused Paul's doctrine of the grace of God into a plea for lasciviousness (2Pe 2:15, 16, 19; Jude 4, 11 who both describe the same sort of seducers as followers of Balaam). The difficulty that they should appropriate a name branded with infamy in Scripture is met by Trench: The Antinomian Gnostics were so opposed to John as a Judaizing apostle that they would assume as a name of chiefest honor one which John branded with dishonor.

7. He that hath an ear--This clause precedes the promise in the first three addresses, succeeds it in the last four. Thus the promises are enclosed on both sides with the precept urging the deepest attention as to the most momentous truths. Every man "hath an ear" naturally, but he alone will be able to hear spiritually to whom God has given "the hearing ear"; whose "ear God hath wakened" and "opened." Compare "Faith, the ears of the soul" [Clement of Alexandria].

the Spirit saith--What Christ saith, the Spirit saith; so one are the Second and Third Persons.

unto the churches--not merely to the particular, but to the universal Church.

overcometh--In John's Gospel (Joh 16:33) and First Epistle (1Jo 2:13, 14; 5:4, 5) an object follows, namely, "the world," "the wicked one." Here, where the final issue is spoken of, the conqueror is named absolutely. Paul uses a similar image (1Co 9:24, 25; 2Ti 2:5; but not the same as John's phrase, except Ro 12:21).

will I give--as the Judge. The tree of life in Paradise, lost by the fall, is restored by the Redeemer. Allusions to it occur in Pr 3:18; 11:30; 13:12; 15:4, and prophetically, Re 22:2, 14; Eze 47:12; compare Joh 6:51. It is interesting to note how closely these introductory addresses are linked to the body of Revelation. Thus, the tree of life here, with Re 22:1; deliverance from the second death (Re 2:11), with Re 20:14; 21:8; the new name (Re 2:17), with Re 14:1; power over the nations, with Re 20:4; the morning star (Re 2:28), with Re 22:16; the white raiment (Re 3:5), with Re 4:4; 16:15; the name in the book of life (Re 3:5), with Re 13:8; 20:15; the new Jerusalem and its citizenship (Re 3:12), with Re 21:10.

give ... tree of life--The thing promised corresponds to the kind of faithfulness manifested. They who refrain from Nicolaitane indulgences (Re 2:6) and idol-meats (Re 2:14, 15), shall eat of meat infinitely superior, namely, the fruit of the tree of life, and the hidden manna (Re 2:17).

in the midst of the paradise--The oldest manuscripts omit "the midst of." In Ge 2:9 these words are appropriate, for there were other trees in the garden, but not in the midst of it. Here the tree of life is simply in the paradise, for no other tree is mentioned in it; in Re 22:2 the tree of life is "in the midst of the street of Jerusalem"; from this the clause was inserted here. Paradise (a Persian, or else Semitic word), originally used of any garden of delight; then specially of Eden; then the temporary abode of separate souls in bliss; then "the Paradise of God," the third heaven, the immediate presence of God.

of God--(Eze 28:13). One oldest manuscript, with Vulgate, Syriac, and Coptic, and Cyprian, read, "MY God," as in Re 3:12. So Christ calls God, "My God and your God" (Joh 20:17; compare Ep 1:17). God is our God, in virtue of being peculiarly Christ's God. The main bliss of Paradise is that it is the Paradise of God; God Himself dwelling there (Re 21:3).

8. Smyrna--in Ionia, a little to the north of Ephesus. Polycarp, martyred in A.D. 168, eighty-six years after his conversion, was bishop, and probably "the angel of the Church in Smyrna" meant here. The allusions to persecutions and faithfulness unto death accord with this view. Ignatius [The Martyrdom of Ignatius 3], on his way to martyrdom in Rome, wrote to Polycarp, then (A.D. 108) bishop of Smyrna; if his bishopric commenced ten or twelve years earlier, the dates will harmonize. Tertullian [The Prescription against Heretics, 32], and Irenæus, who had talked with Polycarp in youth, tell us Polycarp was consecrated bishop of Smyrna by St. John.

the first ... the last ... was dead ... is alive--The attributes of Christ most calculated to comfort the Church of Smyrna under its persecutions; resumed from Re 1:17, 18. As death was to Him but the gate to life eternal, so it is to be to them (Re 2:10, 11).

9. thy works, and--omitted in two oldest manuscripts, Vulgate, and Coptic. Supported by one oldest manuscript.

tribulation--owing to persecution.

poverty--owing to "the spoiling of their goods."

but thou art rich--in grace. Contrast Laodicea, rich in the world's eyes and her own, poor before God. "There are both poor rich-men, and rich poor-men in God's sight" [Trench].

blasphemy of them--blasphemous calumny of thee on the part of (or arising from) them.

say they are Jews, and are not--Jews by national descent, but not spiritually of "the true circumcision." The Jews blaspheme Christ as "the hanged one." As elsewhere, so at Smyrna they bitterly opposed Christianity; and at Polycarp's martyrdom they joined the heathens in clamoring for his being cast to the lions; and when there was an obstacle to this, for his being burnt alive; and with their own hands they carried logs for the pile.

synagogue of Satan--Only once is the term "synagogue" in the New Testament used of the Christian assembly, and that by the apostle who longest maintained the union of the Church and Jewish Synagogue. As the Jews more and more opposed Christianity, and it more and more rooted itself in the Gentile world, the term "synagogue" was left altogether to the former, and Christians appropriated exclusively the honorable term "Church"; contrast an earlier time when the Jewish theocracy is called "the Church in the wilderness." Compare Nu 16:3; 20:4, "congregation of the Lord." Even in Jas 2:2 it is "your (not the Lord's) assembly." The Jews, who might have been "the Church of God," had now, by their opposition and unbelief, become the synagogue of Satan. So "the throne of Satan" (Re 2:13) represents the heathens' opposition to Christianity; "the depths of Satan" (Re 2:24), the opposition of heretics.

10. Fear none, &c.--the oldest manuscripts read, "Fear not those things," &c. "The Captain of our salvation never keeps back what those who faithfully witness for Him may have to bear for His name's sake; never entices recruits by the promise they shall find all things easy and pleasant there" [Trench].

devil--"the accuser." He acted, through Jewish accusers against Christ and His people. The conflict of the latter was not with mere flesh and blood, but with the rulers of the darkness of this world.

tried--with temptation by "the devil." The same event is often both a temptation from the devil, and a trial from God--God sifting and winnowing the man to separate his chaff from his wheat, the devil sifting him in the hope that nothing but chaff will be found in him [Trench].

ten days--not the ten persecutions from Nero to Diocletian. Lyra explains ten years on the year-day principle. The shortness of the duration of the persecution is evidently made the ground of consolation. The time of trial shall be short, the duration of your joy shall be for ever. Compare the use of "ten days" for a short time, Ge 24:55; Nu 11:19. Ten is the number of the world powers hostile to the Church; compare the ten horns of the beast, Re 13:1.

unto death--so as even to endure death for My sake.

crown of life--Jas 1:12; 2Ti 4:8, "crown of righteousness"; 1Pe 5:4, "crown of glory." The crown is the garland, the mark of a conqueror, or of one rejoicing, or at a feast; but diadem is the mark of a KING.

11. shall not be hurt--Greek, "shall not by any means (or possibly) be hurt."

the second death--"the lake of fire." "The death in life of the lost, as contrasted with the life in death of the saved" [Trench]. The phrase "the second death" is peculiar to the Apocalypse. What matter about the first death, which sooner or later must pass over us, if we escape the second death? "It seems that they who die that death shall be hurt by it; whereas, if it were annihilation, and so a conclusion of their torments, it would be no way hurtful, but highly beneficial to them. But the living torments are the second death" [Bishop Pearson]. "The life of the damned is death" [Augustine]. Smyrna (meaning myrrh) yielded its sweet perfume in being bruised even to death. Myrrh was used in embalming dead bodies (Joh 19:39); was an ingredient in the holy anointing oil (Ex 30:23); a perfume of the heavenly Bridegroom (Psa 45:8), and of the bride (So 3:6). "Affliction, like it, is bitter for the time being, but salutary; preserving the elect from corruption, and seasoning them for immortality, and gives scope for the exercise of the fragrantly breathing Christian virtues" [Vitringa]. Polycarp's noble words to his heathen judges who wished him to recant, are well known: "Fourscore and six years have I served the Lord, and He never wronged me, how then can I blaspheme my King and Saviour?" Smyrna's faithfulness is rewarded by its candlestick not having been removed out of its place (Re 2:5); Christianity has never wholly left it; whence the Turks call it, "Infidel Smyrna."

12. Trench prefers writing Pergamus, or rather, Pergamum, on the river Caicus. It was capital of Attalus the Second's kingdom, which was bequeathed by him to the Romans, 133 B.C. Famous for its library, founded by Eumenes (197-159), and destroyed by Caliph Omar. Parchment, that is, Pergamena charta, was here discovered for book purposes. Also famous for the magnificent temple of Æsculapius, the healing god [Tacitus, Annals, 3.63].

he which hath the sharp sword with two edges--appropriate to His address having a twofold bearing, a searching power so as to convict and convert some (Re 2:13, 17), and to convict and condemn to punishment others (Re 2:14-16, especially Re 2:16; compare also see on Re 1:16).

13. I know thy works--Two oldest manuscripts omit this clause; one oldest manuscript retains it.

Satan's seat--rather as the Greek is translated all through Revelation, "throne." Satan, in impious mimicry of God's heavenly throne, sets up his earthly throne (Re 4:2). Æsculapius was worshipped there under the serpent form; and Satan, the old serpent, as the instigator (compare Re 2:10) of fanatical devotees of Æsculapius, and, through them, of the supreme magistracy at Pergamos, persecuted one of the Lord's people (Antipas) even to death. Thus, this address is an anticipatory preface to Re 12:1-17; Note: "throne ... the dragon, Satan ... war with her seed," Re 12:5, 9, 17.

even in those days--Two oldest manuscripts omit "even"; two retain it.

wherein--Two oldest manuscripts omit this (then translate, "in the days of Antipas, My faithful witness," or "martyr"); two retain it. Two oldest manuscripts read, "My witness, MY faithful one"; two read as English Version. Antipas is another form for Antipater. Simeon Metaphrastes has a palpably legendary story, unknown to the early Fathers, that Antipas, in Domitian's reign, was shut up in a red-hot brazen bull, and ended his life in thanksgivings and prayers. Hengstenberg makes the name, like other apocalyptic names, symbolical, meaning one standing out "against all" for Christ's sake.

14. few--in comparison of the many tokens of thy faithfulness.

hold the doctrine of Balaam--"the teaching of Balaam," namely, that which he "taught Balak." Compare "the counsel of Balaam," Nu 31:16. "Balak" is dative in the Greek, whence Bengel translates, "taught (the Moabites) for (that is, to please) Balak." But though in Numbers it is not expressly said he taught Balak, yet there is nothing said inconsistent with his having done so; and Josephus [Antiquities,4. 6. 6], says he did so. The dative case is a Hebraism for the accusative case.

children--Greek, "sons of Israel."

stumbling-block--literally, that part of a trap on which the bait was laid, and which, when touched, caused the trap to close on its prey; then any entanglement to the foot [Trench].

eat things sacrificed unto idols--the act common to the Israelites of old, and the Nicolaitanes in John's day; he does not add what was peculiar to the Israelites, namely, that they sacrificed to idols. The temptation to eat idol-meats was a peculiarly strong one to the Gentile converts. For not to do so involved almost a withdrawal from partaking of any social meal with the heathen around. For idol-meats, after a part had been offered in sacrifice, were nearly sure to be on the heathen entertainer's table; so much so, that the Greek "to kill" (thuein) meant originally "to sacrifice." Hence arose the decree of the council of Jerusalem forbidding to eat such meats; subsequently some at Corinth ate unscrupulously and knowingly of such meats, on the ground that the idol is nothing; others needlessly tortured themselves with scruples, lest unknowingly they should eat of them when they got meat from the market or in a heathen friend's house. Paul handles the question in 1Co 8:1-13; 10:25-33.

fornication--often connected with idolatry.

15. thou--emphatic: "So THOU also hast," As Balak and the Moabites of old had Balaam and his followers literally, so hast thou also them that hold the same Balaamite or Nicolaitane doctrine spiritually or symbolically. Literal eating of idol-meats and fornication in Pergamos were accompanied by spiritual idolatry and fornication. So Trench explains. But I prefer taking it, "THOU also," as well as Ephesus ("in like manner" as Ephesus; see below the oldest reading), hast ... Nicolaitanes, with this important difference, Ephesus, as a Church, hates them and casts them out, but thou "hast them," namely, in the Church.

doctrine--teaching (see on Re 2:6): namely, to tempt God's people to idolatry.

which thing I hate--It is sin not to hate what God hates. The Ephesian Church (Re 2:6) had this point of superiority to Pergamos. But the three oldest manuscripts, and Vulgate and Syriac, read instead of "which I hate," "IN LIKE MANNER."

16. The three oldest manuscripts read, "Repent, therefore." Not only the Nicolaitanes, but the whole Church of Pergamos is called on to repent of not having hated the Nicolaitane teaching and practice. Contrast Paul, Ac 20:26.

I will come--I am coming.

fight against them--Greek, "war with them"; with the Nicolaitanes primarily; but including also chastisement of the whole Church at Pergamos: compare "unto THEE."

with the sword of my mouth--resumed from Re 1:16, but with an allusion to the drawn sword with which the angel of the Lord confronted Balaam on his way to curse Israel: an earnest of the sword by which he and the seduced Israelites fell at last. The spiritual Balaamites of John's day are to be smitten with the Lord's spiritual sword, the word or "rod of His mouth."

17. to eat--omitted in the three oldest manuscripts.

the hidden manna--the heavenly food of Israel, in contrast to the idol-meats (Re 2:14). A pot of manna was laid up in the holy place "before the testimony." The allusion is here to this: probably also to the Lord's discourse (Joh 6:31-35). Translate, "the manna which is hidden." As the manna hidden in the sanctuary was by divine power preserved from corruption, so Christ in His incorruptible body has passed into the heavens, and is hidden there until the time of His appearing. Christ Himself is the manna "hidden" from the world, but revealed to the believer, so that he has already a foretaste of His preciousness. Compare as to Christ's own hidden food on earth, Joh 4:32, 34, and Job 23:12. The full manifestation shall be at His coming. Believers are now hidden, even as their meat is hidden. As the manna in the sanctuary, unlike the other manna, was incorruptible, so the spiritual feast offered to all who reject the world's dainties for Christ is everlasting: an incorruptible body and life for ever in Christ at the resurrection.

white stone ... new name ... no man knoweth saving he--Trench's explanation seems best. White is the color and livery of heaven. "New" implies something altogether renewed and heavenly. The white stone is a glistening diamond, the Urim borne by the high priest within the choschen or breastplate of judgment, with the twelve tribes' names on the twelve precious stones, next the heart. The word Urim means "light," answering to the color white. None but the high priest knew the name written upon it, probably the incommunicable name of God, "Jehovah." The high priest consulted it in some divinely appointed way to get direction from God when needful. The "new name" is Christ's (compare Re 3:12, "I will write upon him My new name"): some new revelation of Himself which shall hereafter be imparted to His people, and which they alone are capable of receiving. The connection with the "hidden manna" will thus be clear, as none save the high priest had access to the "manna hidden" in the sanctuary. Believers, as spiritual priests unto God, shall enjoy the heavenly antitypes to the hidden manna and the Urim stone. What they had peculiarly to contend against at Pergamos was the temptation to idol-meats, and fornication, put in their way by Balaamites. As Phinehas was rewarded with "an everlasting priesthood" for his zeal against these very sins to which the Old Testament Balaam seduced Israel; so the heavenly high priesthood is the reward promised here to those zealous against the New Testament Balaamites tempting Christ's people to the same sins.

receiveth it--namely, "the stone"; not "the new name"; see above. The "name that no man knew but Christ Himself," He shall hereafter reveal to His people.

18. Thyatira--in Lydia, south of Pergamos. Lydia, the purple-seller of this city, having been converted at Philippi, a Macedonian city (with which Thyatira, as being a Macedonian colony, had naturally much intercourse), was probably the instrument of first carrying the Gospel to her native town. John follows the geographical order here, for Thyatira lay a little to the left of the road from Pergamos to Sardis [Strabo, 13:4].

Son of God ... eyes like ... fire ... feet ... like fine brass--or "glowing brass" (see on Re 1:14,15, whence this description is resumed). Again His attributes accord with His address. The title "Son of God," is from Psa 2:7, 9, which is referred to in Re 2:27. The attribute, "eyes like a flame," &c., answers to Re 2:23, "I am He which searcheth the reins and hearts." The attribute, "feet like ... brass," answers to Re 2:27, "as the vessels of a potter shall they be broken to shivers," He treading them to pieces with His strong feet.

19. The oldest manuscripts transpose the English Version order, and read, "faith and service." The four are subordinate to "thy works"; thus, "I know thy works, even the love and the faith (these two forming one pair, as 'faith works by love,' Ga 5:6), and the service (ministration to the suffering members of the Church, and to all in spiritual or temporal need), and the endurance of (that is, shown by) thee (this pronoun belongs to all four)." As love is inward, so service is its outward manifestation. Similarly, faith and persevering endurance, or "patient continuance (the same Greek as here, Ro 2:7) in well-doing," are connected.

and thy works; and the last--Omit the second "and," with the three oldest manuscripts and the ancient versions; translate, "And (I know) thy works which are last (to be) more in number than the first"; realizing 1Th 4:1; the converse of Mt 12:45; 2Pe 2:20. Instead of retrograding from "the first works" and "first love," as Ephesus, Thyatira's last works exceeded her first (Re 2:4, 5).

20. a few things--omitted in the three oldest manuscripts. Translate then, "I have against thee that," &c.

sufferest--The three oldest manuscripts read, "lettest alone."

that woman--Two oldest manuscripts read, "THY wife"; two omit it. Vulgate and most ancient versions read as English Version. The symbolical Jezebel was to the Church of Thyatira what Jezebel, Ahab's "wife," was to him. Some self-styled prophetess (or as the feminine in Hebrew is often used collectively to express a multitude, a set of false prophets), as closely attached to the Church of Thyatira as a wife is to a husband, and as powerfully influencing for evil that Church as Jezebel did Ahab. As Balaam, in Israel's early history, so Jezebel, daughter of Eth-baal, king of Sidon (1Ki 16:31, formerly priest of Astarte, and murderer of his predecessor on the throne, Josephus [Against Apion, 1.18]), was the great seducer to idolatry in Israel's later history. Like her father, she was swift to shed blood. Wholly given to Baal worship, like Eth-baal, whose name expresses his idolatry, she, with her strong will, seduced the weak Ahab and Israel beyond the calf-worship (which was a worship of the true God under the cherub-ox form, that is, a violation of the second commandment) to that of Baal (a violation of the first commandment also). She seems to have been herself a priestess and prophetess of Baal. Compare 2Ki 9:22, 30, "whoredoms of ... Jezebel and her witchcrafts" (impurity was part of the worship of the Phoenician Astarte, or Venus). Her spiritual counterpart at Thyatira lured God's "servants" by pretended utterances of inspiration to the same libertinism, fornication, and eating of idol-meats, as the Balaamites and Nicolaitanes (Re 2:6, 14, 15). By a false spiritualism these seducers led their victims into the grossest carnality, as though things done in the flesh were outside the true man, and were, therefore, indifferent. "The deeper the Church penetrated into heathenism, the more she herself became heathenish; this prepares us for the expressions 'harlot' and 'Babylon,' applied to her afterwards" [Auberlen].

to teach and to seduce--The three oldest manuscripts read, "and she teaches and seduces," or "deceives." "Thyatira was just the reverse of Ephesus. There, much zeal for orthodoxy, but little love; here, activity of faith and love, but insufficient zeal for godly discipline and doctrine, a patience of error even where there was not a participation in it" [Trench].

21. space--Greek, "time."

of her fornication ... she repented not--The three oldest manuscripts read, "and she willeth not to repent of (literally, 'out of,' that is, so as to come out of) her fornication." Here there is a transition from literal to spiritual fornication, as appears from Re 2:22. The idea arose from Jehovah's covenant relation to the Old Testament Church being regarded as a marriage, any transgression against which was, therefore, harlotry, fornication, or adultery.

22. Behold--calling attention to her awful doom to come.

I will--Greek present, "I cast her."

a bed--The place of her sin shall be the place of her punishment. The bed of her sin shall be her bed of sickness and anguish. Perhaps a pestilence was about to be sent. Or the bed of the grave, and of the hell beyond, where the worm dieth not.

them that commit adultery with her--spiritually; including both the eating of idol-meats and fornication. "With her," in the Greek, implies participation with her in her adulteries, namely, by suffering her (Re 2:20), or letting her alone, and so virtually encouraging her. Her punishment is distinct from theirs; she is to be cast into a bed, and her children to be killed; while those who make themselves partakers of her sin by tolerating her, are to be cast into great tribulation.

except they repent--Greek aorist, "repent" at once; shall have repented by the time limited in My purpose.

their deeds--Two of the oldest manuscripts and most ancient versions read "her." Thus, God's true servants, who by connivance, are incurring the guilt of her deeds, are distinguished from her. One oldest manuscript, Andreas, and Cyprian, support "their."

23. her children--(Is 57:3; Eze 23:45, 47). Her proper adherents; not those who suffer her, but those who are begotten of her. A distinct class from the last in Re 2:22 (compare Note, see on Re 2:22), whose sin was less direct, being that only of connivance.

kill ... with death--Compare the disaster that overtook the literal Jezebel's votaries of Baal, and Ahab's sons, 1Ki 18:40; 2Ki 10:6, 7, 24, 25. Kill with death is a Hebraism for slay with most sure and awful death; so "dying thou shalt die" (Ge 2:17). Not "die the common death of men" (Nu 16:29).

all the churches shall know--implying that these addresses are designed for the catholic Church of all ages and places. So palpably shall God's hand be seen in the judgment on Thyatira, that the whole Church shall recognize it as God's doing.

I am he--the "I" is strongly emphatical: "that it is I am He who," &c.

searcheth ... hearts--God's peculiar attribute is given to Christ. The "reins" are the seat of the desires; the "heart," that of the thoughts. The Greek for "searcheth" expresses an accurate following up of all tracks and windings.

unto every one of you--literally, "unto you, to each."

according to your works--to be judged not according to the mere act as it appears to man, but with reference to the motive, faith and love being the only motives which God recognizes as sound.

24. you ... and ... the rest--The three oldest manuscripts omit "and"; translate then, "Unto you, the rest."

as many as have not--not only do not hold, but are free from contact with.

and which--The oldest manuscripts omit "and"; translate, "whosoever."

the depths--These false prophets boasted peculiarly of their knowledge of mysteries and the deep things of God; pretensions subsequently expressed by their arrogant title, Gnostics ("full of knowledge"). The Spirit here declares their so-called "depths," (namely, of knowledge of divine things) to be really "depths of Satan"; just as in Re 2:9, He says, instead of "the synagogue of God," "the synagogue of Satan." Hengstenberg thinks the teachers themselves professed to fathom the depths of Satan, giving loose rein to fleshly lusts, without being hurt thereby. They who thus think to fight Satan with his own weapons always find him more than a match for them. The words, "as they speak," that is, "as they call them," coming after not only "depths," but "depths of Satan," seem to favor this latter view; otherwise I should prefer the former, in which case, "as they speak," or "call them," must refer to "depths" only, not also "depths of Satan." The original sin of Adam was a desire to know EVIL as well as good, so in Hengstenberg's view, those who professed to know "the depths of Satan." It is the prerogative of God alone to know evil fully, without being hurt or defiled by it.

I will put--Two oldest manuscripts have "I put," or "cast." One oldest manuscript reads as English Version.

none other burden--save abstinence from, and protestation against, these abominations; no "depths" beyond your reach, such as they teach, no new doctrine, but the old faith and rule of practice once for all delivered to the saints. Exaggerating and perfecting Paul's doctrine of grace without the law as the source of justification and sanctification, these false prophets rejected the law as a rule of life, as though it were an intolerable "burden." But it is a "light" burden. In Ac 15:28, 29, the very term "burden," as here, is used of abstinence from fornication and idol-meats; to this the Lord here refers.

25. that which ye have already--(Jude 3, end).

hold fast--do not let go from your grasp, however false teachers may wish to wrest it from you.

till I come--when your conflict with evil will be at an end. The Greek implies uncertainty as to when He shall come.

26. And--implying the close connection of the promise to the conqueror that follows, with the preceding exhortation, Re 2:25.

and keepeth--Greek, "and he that keepeth." Compare the same word in the passage already alluded to by the Lord, Ac 15:28, 29, end.

my works--in contrast to "her (English Version, 'their') works" (Re 2:22). The works which I command and which are the fruit of My Spirit.

unto the end--(Mt 24:13). The image is perhaps from the race, wherein it is not enough to enter the lists, but the runner must persevere to the end.

give power--Greek, "authority."

over the nations--at Christ's coming the saints shall possess the kingdom "under the whole heaven"; therefore over this earth; compare Lu 19:17, "have thou authority [the same word as here] over ten cities."

27. From Psa 2:8, 9.

rule--literally, "rule as a shepherd." In Psa 2:9 it is, "Thou shalt break them with a rod of iron." The Septuagint, pointing the Hebrew word differently, read as Revelation here. The English Version of Psa 2:9 is doubtless right, as the parallel word, "dash in pieces," proves. But the Spirit in this case sanctions the additional thought as true, that the Lord shall mingle mercy to some, with judgment on others; beginning by destroying His Antichristian foes, He shall reign in love over the rest. "Christ shall rule them with a scepter of iron, to make them capable of being ruled with a scepter of gold; severity first, that grace may come after" (Trench, who thinks we ought to translate "SCEPTER" for "rod," as in He 1:8). "Shepherd" is used in Jr 6:3, of hostile rulers; so also in Zec 11:16. As severity here is the primary thought, "rule as a shepherd" seems to me to be used thus: He who would have shepherded them with a pastoral rod, shall, because of their hardened unbelief, shepherd them with a rod of iron.

shall they be broken--So one oldest manuscript, Vulgate, Syriac, and Coptic Versions read. But two oldest manuscripts, read, "as the vessels of a potter are broken to shivers." A potter's vessel dashed to pieces, because of its failing to answer the design of the maker, is the image to depict God's sovereign power to give reprobates to destruction, not by caprice, but in the exercise of His righteous judgment. The saints shall be in Christ's victorious "armies" when He shall inflict the last decisive blow, and afterwards shall reign with Him. Having by faith "overcome the world," they shall also rule the world.

even as I--"as I also have received of (from) My Father," namely, in Psa 2:7-9. Jesus had refused to receive the kingdom without the cross at Satan's hands; He would receive it from none but the Father, who had appointed the cross as the path to the crown. As the Father has given the authority to Me over the heathen and uttermost parts of the earth, so I impart a share of it to My victorious disciple.

28. the morning star--that is, I will give unto him Myself, who am "the morning star" (Re 22:16); so that reflecting My perfect brightness, he shall shine like Me, the morning star, and share My kingly glory (of which a star is the symbol, Nu 21:17; Mt 2:2). Compare Re 2:17, "I will give him ... the hidden manna," that is, Myself, who am that manna (Joh 6:31-33).

Unto the angel of the Church of Ephesus - By αγγελος, angel, we are to understand the messenger or person sent by God to preside over this Church; and to him the epistle is directed, not as pointing out his state, but the state of the Church under his care. Angel of the Church here answers exactly to that officer of the synagogue among the Jews called שליח ציבור sheliach tsibbur, the messenger of the Church, whose business it was to read, pray, and teach in the synagogue. The Church at Ephesus is first addressed, as being the place where John chiefly resided; and the city itself was the metropolis of that part of Asia. The angel or bishop at this time was most probably Timothy, who presided over that Church before St. John took up his residence there, and who is supposed to have continued in that office till a.d. 97, and to have been martyred a short time before St. John's return from Patmos.

Holdeth the seven stars - Who particularly preserves, and guides, and upholds, not only the ministers of those seven Churches, but all the genuine ministers of his Gospel, in all ages and places.

Walketh in the midst of the seven golden candlesticks - Is the supreme Bishop and Head, not only of those Churches, but of all the Churches or congregations of his people throughout the world.

I know thy works - For the eyes of the Lord are throughout the earth, beholding the evil and the good; and, being omnipresent, all things are continually open and naked before him. It is worthy of remark, that whatsoever is praiseworthy in any of these Churches is first mentioned; thereby intimating that God is more intent on finding out the good than the evil in any person or Church; and that those who wish to reform such as have fallen or are not making sufficient advances in the Divine life, should take occasion, from the good which yet remains, to encourage them to set out afresh for the kingdom of heaven. The fallen or backsliding who have any tenderness of conscience left are easily discouraged, and are apt to think that there is no seed left from which any harvest can be reasonably expected. Let such be told that there is still a seed of godliness remaining, and that it requires only watching and strengthening the things which remain, by prompt application to God through Christ, in order to bring them back to the full enjoyment of all they have lost, and to renew them in the spirit of their mind. Ministers continually harping on Ye are dead, ye are dead; there is little or no Christianity among you, etc., etc., are a contagion in a Church, and spread desolation and death wheresoever they go. It is far better to say, in such cases, "Ye have lost ground, but ye have not lost all your ground; ye might have been much farther advanced, but through mercy ye are still in the way. The Spirit of God is grieved by you, but it is evident he has not forsaken you. Ye have not walked in the light as ye should, but your candlestick is not yet removed, and still the light shines. Ye have not much zeal, but ye have a little. In short, God still strives with you, still loves you, still waits to be gracious to you; take courage, set out afresh, come to God through Christ; believe, love, obey, and you will soon find days more blessed than you have ever yet experienced." Exhortations and encouragements of this kind are sure to produce the most blessed effects; and under such the work of God infallibly revives.

And thy labor - He knew their works in general. Though they had left their first love, yet still they had so much love as excited them to labor, and enabled them to bear persecution patiently, and to keep the faith; for they could not tolerate evil men, and they had put fictitious apostles to the test, and had found them to be liars, pretending a Divine commission while they had none, and teaching false doctrines as if they were the truths of God.

And hast borne - The same things mentioned in the preceding verse, but in an inverted order, the particular reason of which does not appear; perhaps it was intended to show more forcibly to this Church that there was no good which they had done, nor evil which they had suffered, that was forgotten before God.

And hast not fainted - They must therefore have had a considerable portion of this love remaining, else they could not have thus acted.

Nevertheless I have somewhat against thee - The clause should be read, according to the Greek, thus: But I have against thee that thou hast left thy first love. They did not retain that strong and ardent affection for God and sacred things which they had when first brought to the knowledge of the truth, and justified by faith in Christ.

Remember - Consider the state of grace in which you once stood; the happiness, love, and joy which you felt when ye received remission of sins; the zeal ye had for God's glory and the salvation of mankind; your willing, obedient spirit, your cheerful self-denial, your fervor in private prayer, your detachment from the world, and your heavenly-mindedness. Remember - consider, all these.

Whence thou art fallen - Fallen from all those blessed dispositions and gracious feelings already mentioned. Or, remember what a loss you have sustained; for so εκπιπτειν is frequently used by the best Greek writers.

Repent - Be deeply humbled before God for having so carelessly guarded the Divine treasure.

Do the first works - Resume your former zeal and diligence; watch, fast, pray, reprove sin, carefully attend all the ordinances of God, walk as in his sight, and rest not till you have recovered all your lost ground, and got back the evidence of your acceptance with your Maker.

I will come unto thee quickly - In the way of judgment.

And will remove thy candlestick - Take away my ordinances, remove your ministers, and send you a famine of the word. As there is here an allusion to the candlestick in the tabernacle and temple, which could not be removed without suspending the whole Levitical service, so the threatening here intimates that, if they did not repent, etc., he would unchurch them; they should no longer have a pastor, no longer have the word and sacraments, and no longer have the presence of the Lord Jesus.

The deeds of the Nicolaitanes - These were, as is commonly supposed, a sect of the Gnostics, who taught the most impure doctrines, and followed the most impure practices. They are also supposed to have derived their origin from Nicolas, one of the seven deacons mentioned Act 6:5 (note). The Nicolaitanes taught the community of wives, that adultery and fornication were things indifferent, that eating meats offered to idols was quite lawful; and mixed several pagan rites with the Christian ceremonies. Augustine, Irenaeus, Clemens Alexandrinus, and Tertullian, have spoken largely concerning them. See more in my preface to 2d Peter, where are several particulars concerning these heretics.

He that hath an ear - Let every intelligent person, and every Christian man, attend carefully to what the Holy Spirit, in this and the following epistles, says to the Churches. See the note on Mat 11:15, where the same form of speech occurs.

To him that overcometh - To him who continues steadfast in the faith, and uncorrupt in his life; who faithfully confesses Jesus, and neither imbibes the doctrines nor is led away by the error of the wicked; will I give to eat of the tree of life. As he who conquered his enemies had, generally, not only great honor, but also a reward; so here a great reward is promised τῳ νικωντι, to the conqueror: and as in the Grecian games, to which there may be an allusion, the conqueror was crowned with the leaves of some tree; here it is promised that they should eat of the fruit of the tree of life, which is in the midst of the paradise of God; that is, that they should have a happy and glorious immortality. There is also here an allusion to Gen 2:9, where it is said, God made the tree of life to grow out of the midst of the garden; and it is very likely that by eating the fruit of this tree the immortality of Adam was secured, and on this it was made dependent. When Adam transgressed, he was expelled from this garden, and no more permitted to eat of the tree of life; hence he became necessarily mortal. This tree, in all its sacramental effects, is secured and restored to man by the incarnation, death, and resurrection of Christ. The tree of life is frequently spoken of by the rabbins; and by it they generally mean the immortality of the soul, and a final state of blessedness. See many examples in Schoettgen. They talk also of a celestial and terrestrial paradise. The former, they say, "is for the reception of the souls of the just perfect; and differs as much from the earthly paradise as light from darkness."

The Epistle to the Church at Smyrna

Unto the angel - This was probably the famous Polycarp. See below.

These things saith the first and the last - He who is eternal; from whom all things come, and to whom all things must return. Which was dead, for the redemption of the world; and is alive to die no more for ever, his glorified humanity being enthroned at the Father's right hand.

I know thy works - As he had spoken to the preceding Church, so he speaks to this: I know all that ye have done, and all that ye have suffered. The tribulation here mentioned must mean persecution, either from the Jews, the heathens, or from the heretics, who, because of their flesh-pampering doctrines might have had many partisans at Smyrna.

And poverty - Stripped probably of all their temporal possessions, because of their attachment to the Gospel.

But thou art rich - Rich in faith, and heir of the kingdom of Christ.

The blasphemy of them which say they are Jews - There were persons there who professed Judaism, and had a synagogue in the place, and professed to worship the true God; but they had no genuine religion, and they served the devil rather than God. They applied a sacred name to an unholy thing: and this is one meaning of the word blasphemy in this book.

Fear none of those things which thou shalt suffer - This may be addressed particularly to Polycarp, if he was at that time the bishop of this Church. He had much to suffer; and was at last burnt alive at Smyrna, about the year of our Lord 166. We have a very ancient account of his martyrdom, which has been translated by Cave, and is worthy of the reader's perusal. That account states that the Jews were particularly active in this martyrdom, and brought the fagots, etc., by which he was consumed. Such persons must indeed have been of the synagogue of Satan.

Ten days - As the days in this book are what is commonly called prophetic days, each answering to a year, the ten years of tribulation may denote ten years of persecution; and this was precisely the duration of the persecution under Diocletian, during which all the Asiatic Churches were grievously afflicted. Others understand the expression as implying frequency and abundance, as it does in other parts of Scripture. Gen 31:7, Gen 31:41 : Thou hast changed my wages Ten Times; i.e. thou hast frequently changed my wages Num 14:22 : Those men have tempted me now these Ten Times; i.e. they have frequently and grievously tempted and sinned against me. Neh 4:12 : The Jews that dwelt by them came and said unto us Ten Times, i.e. they were frequently coming and informing us, that our adversaries intended to attack us, Job 19:3; These Ten Times have ye reproached me; i.e. ye have loaded me with continual reproaches. Dan 1:20 : In all matters of wisdom, he found them Ten Times better than all the magicians; i.e. the king frequently consulted Daniel and his companions, and found them more abundantly informed and wise than all his counsellors.

Some think the shortness of the affliction is here intended, and that the ten days are to be understood as in Terence, Heaut., Act v., scen. 1, ver. 36, Decem dierum vis mi est familia. "I have enjoyed my family but a short time."

Be thou faithful unto death - Be firm, hold fast the faith, confess Christ to the last, and at all hazards, and thou shalt have a crown of life - thou shalt be crowned with life, have an eternal happy existence, though thou suffer a temporal death. It is said of Polycarp that when brought before the judge, and commanded to abjure and blaspheme Christ, he firmly answered, "Eighty and six years have I served him, and he never did me wrong, how then can I blaspheme my king who hath saved me?" He was then adjudged to the flames, and suffered cheerfully for Christ his Lord and Master.

He that overcometh - The conqueror who has stood firm in every trial, and vanquished all his adversaries.

Shall not be hurt of the second death - That is, an eternal separation from God and the glory of his power; as what we commonly mean by final perdition. This is another rabbinical mode of speech in very frequent use, and by it they understand the punishment of hell in a future life.

The Epistle to the Church at Pergamos

The angel of the Church in Pergamos - See the description of this place, Rev 1:11.

Which hath the sharp sword - See on Rev 1:16 (note). The sword of the Spirit, which is the word of God, cuts every way; it convinces of sin, righteousness, and judgment; pierces between the joints and the marrow, divides between the soul and spirit, dissects the whole mind, and exhibits a regular anatomy of the soul. It not only reproves and exposes sin, but it slays the ungodly, pointing out and determining the punishment they shall endure. Jesus has the sword with the two edges, because he is the Savior of sinners, and the Judge of quick and dead.

Where Satan's seat is - Ὁπου ὁ θρονος του Σατανα· Where Satan has his throne - where he reigns as king, and is universally obeyed. It was a maxim among the Jews, that where the law of God was not studied, there Satan dwelt; but he was obliged to leave the place where a synagogue or academy was established.

Thou holdest fast my name - Notwithstanding that the profession of Christianity exposed this Church to the bitterest persecution, they held fast the name of Christian, which they had received from Jesus Christ, and did not deny his faith; for when brought to the trial they openly professed themselves disciples and followers of their Lord and Master.

Antipas was my faithful martyr - Who this Antipas was we cannot tell. We only know that he was a Christian, and probably bore some office in the Church, and became illustrious by his martyrdom in the cause of Christ. There is a work extant called The Acts of Antipas, which makes him bishop of Pergamos, and states that he was put to death by being enclosed in a burning brazen bull. But this story confutes itself, as the Romans, under whose government Pergamos then was, never put any person to death in this way. It is supposed that he was murdered by some mob, who chose this way to vindicate the honor of their god Aesculapius, in opposition to the claims of our Lord Jesus.

I have a few things against thee - Their good deeds are first carefully sought out and commended; what was wrong in them is touched with a gentle but effectual hand.

The followers of Balaam, the Nicolaitanes, and the Gnostics, were probably all the same kind of persons; but see on Rev 2:6 (note). What the doctrine of Balaam was, see the notes on Num 24:1 (note) through Num 25:18; and Numbers 31:1-54 (note). It appears that there were some then in the Church at Pergamos who held eating things offered to idols in honor of those idols, and fornication, indifferent things. They associated with idolaters in the heathen temples, and partook with them in their religious festivals.

The doctrine of the Nicolaitanes - See on Rev 2:6 (note).

Will fight against them with the sword of my mouth - See on Rev 2:12 (note). He now speaks for their edification and salvation; but if they do not repent, he will shortly declare those judgments which shall unavoidably fall upon them.

The hidden manna - It was a constant tradition of the Jews that the ark of the covenant, the tables of stone, Aaron's rod, the holy anointing oil, and the pot of manna, were hidden by King Josiah when Jerusalem was taken by the Chaldeans; and that these shall all be restored in the days of the Messiah. This manna was hidden, but Christ promises to give it to him that is conqueror. Jesus is the ark, the oil, the rod, the testimony, and the manna. He who is partaker of his grace has all those things in their spiritual meaning and perfection.

And will give him a white stone -

I. It is supposed that by the white stone is meant pardon or acquittance, and the evidence of it; and that there is an allusion here to the custom observed by judges in ancient times, who were accustomed to give their suffrages by white and black pebbles; those who gave the former were for absolving the culprit, those who gave the latter were for his condemnation. This is mentioned by Ovid, Metam. lib. xv., ver. 41:

Mos erat antiquus, niveis atrisque lapillis,

His damnare reos, illis absolvere culpa.

Nunc quoque sic lata est sententia tristis. "A custom was of old, and still remains,

Which life or death by suffrages ordains:

White stones and black within an urn are cast,

The first absolve, but fate is in the last."

Dryden.

II. Others suppose there is an allusion here to conquerors in the public games, who were not only conducted with great pomp into the city to which they belonged, but had a white stone given to them, with their name inscribed on it; which badge entitled them, during their whole life, to be maintained at the public expense. See Pind., Olymp. vii. 159, and the Scholia there; and see the collections in Wetstein, and Rosenmuller's note. These were called tesserae among the Romans, and of these there were several kinds.

1. Tesserae conviviales, which answered exactly to our cards of invitation, or tickets of admission to a public feast or banquet; when the person invited produced his tessera he was admitted. The mention of the hidden manna here may seem to intimate that there is a reference to these convivial tesserae, whether given to the victor in the public games, entitling him to be fed at the public expense, or to a particular friend, inviting him to a family meal or to a public banquet.

2. There were tesserae inscribed with different kinds of things, such as provisions, garments, gold or silver vessels, horses, mares, slaves, etc. These were sometimes thrown by the Roman emperors among the crowd in the theatres, and he that could snatched one; and on producing it he received that, the name of which was inscribed on it. But from Dio Cassius it appears that those tesserae were small wooden balls, whereas the tesserae in general were square, whence they had their name, as having four sides, angles, or corners. Illi τεσσαρην , vel τεσσαραν, vocabant figuram quamvis quadratam, quae quatuor angulos haberet; and these were made of stone, marble, bone, or ivory, lead, brass, or other metal. See Pitiscus.

3. Tesserae frumentariae, or tickets to receive grain in the public distributions of corn; the name of the person who was to receive, and the quantum of grain; being both inscribed on this badge or ticket. Those who did not need this public provision for themselves were permitted to sell their ticket, and the bearer was entitled to the quantum of grain mentioned on it.

4. But the most remarkable of these instruments were the tesserae hospitales, which were given as badges of friendship and alliance, and on which some device was engraved, as a testimony that a contract of friendship had been made between the parties. A small oblong square piece of wood, bone, stone, or ivory, was taken and divided into two equal parts, on which each of the parties wrote his own name, and then interchanged it with the other. This was carefully preserved, and handed down even to posterity in the same family; and by producing this when they traveled, it gave a mutual claim to the bearers of kind reception and hospitable entertainment at each other's houses.

It is to this custom that Plautus refers in his Poenulus, act. v., scen. 2, ver. 80, in the interview between Agorastocles, and his unknown uncle Hanno.

Hanno. - O mi popularis, salve!

Agorastocles. - Et tu edepol, quisquis es. Et si quid opus est, quaeso, die atque impera, Popularitatis caussa.

Han. - Habeo gratiam. Verum ego hic hospitium habeo: Antidamae filium Quaero; commonstra, si novisti, Agorastoclem. Ecquem adolescentem tu hic novisti Agorastoclem?

Agor. - Siquidem tu Antidamarchi quaeris adoptatitium, Ego sum ipsus, quem tu quaeris.

Han. - Hem! quid ego audio?

Agor. - Antidamae gnatum me esse.

Han. - si ita est, tesseram Conferre si vis hospitalem, eccam adtuli.

Agor. - Agedum huc ostende; est par probe: nam habeo domi.

Han. - O mi hospes, salve multum! nam mihi tuus pater, Pater tuus ergo, hospes Antidamas fuit. Haec mihi hospitalis tessera cum illo fuit.

Agor. - Ergo hic apud me hospitium tibi praebebitur. Nam haud repudio hospitium, neque Carthaginem: Inde sum oriundus.

Han. - Di dent tibi omnes quae velis.

Hanno. - Hail, my countryman!

Agorastocles. - I hail thee also, in the name of Pollux, whosoever thou art. And if thou have need of any thing, speak, I beseech thee; and thou shalt obtain what thou askest, for civility's sake.

Hanno - I thank thee, but I have a lodging here; I seek the son of Antidamas. Tell me if thou knowest Agorastocles. Dost thou know in this place the young Agorastocles?

Agorastocles - If thou seek the adopted son of Antidamarchus, I am the person whom thou seekest.

Hanno - Ha! What do I hear?

Agorastocles - Thou hearest that I am the son of Antidamas.

Hanno - If it be so, compare, if thou pleasest, the hospitable tessera; here it is, I have brought it with me.

Agorastocles - Come then, reach it hither: it is the exact counterpart; I have the other at home.

Hanno - O my friend, I am very glad to see thee, for thy father was my friend; therefore Antidamas thy father was my guest. I divided this hospitable tessera with him.

Agorastocles - Therefore, a lodging shall be provided for thee with me; I reverence hospitality, and I love Carthage, where I was born.

Hanno - May all the gods grant thee whatsoever thou wishest!

The tessera taken in this sense, seems to have been a kind of tally; and the two parts were compared together to ascertain the truth. Now it is very probable that St. John may allude to this; for on this mode of interpretation every part of the verse is consistent.

1. The word ψηφος does not necessarily signify a stone of any kind, but a suffrage, sentence, decisive vote; and in this place seems answerable to the tessera. The tessera which Hanno had, he tells us in his Punic language, was inscribed with the image or name of his god. "Sigillum hospitii mei est tabula sculpta, conjus sculptura est Deus meus. This is the interpretation of the Punic words at the beginning of the above 5th act of the Poenulus, as given by Bochart.

2. The person who held it had a right to entertainment in the house of him who originally gave it; for it was in reference to this that the friendly contract was made.

3. The names of the contracting persons, or some device, were written on the tessera, which commemorated the friendly contract; and as the parts were interchanged, none could know that name or device, or the reason of the contract, but he who received it.

4. This, when produced, gave the bearer a right to the offices of hospitality; he was accommodated with food, lodging, etc., as far as these were necessary; and to this the eating of the hidden manna may refer.

But what does this mean in the language of Christ?

1. That the person is taken into an intimate state of friendship with him.

2. That this contract is witnessed to the party by some especial token, sign, or seal, to which he may have recourse to support his claim, and identify his person. This is probably what is elsewhere called the earnest of the Spirit; see the note on Eph 1:14, and the places there referred to. He then who has received and retains the witness of the Spirit that he is adopted into the heavenly family, may humbly claim, in virtue of it, his support of the bread and water of life; the hidden manna - every grace of the Spirit of God; and the tree of life - immortality, or the final glorification of his body and soul throughout eternity.

3. By this state of grace into which he is brought he acquires a new name, the name of child of God; the earnest of the Spirit, the tessera, which he has received, shows him this new name.

4. And this name of child of God no man can know or understand, but he who has received the tessera or Divine witness.

5. As his Friend and Redeemer may be found everywhere, because he fills the heavens and the earth, everywhere he may, on retaining this tessera, claim direction, succor, support, grace, and glory; and therefore the privileges of him who overcometh are the greatest and most glorious that can be imagined.

For a farther account of the tessera of the ancients, as well as for engravings of several, see Graevii Thesaur.; Pitisci Lexic.; and Poleni Supplement; and the authors to whom these writers refer.

The Epistle to the Church at Thyatira

These things saith the Son of God - See the notes on Rev 1:14-15 (note).

I know thy works - And of these he first sets forth their charity, την αγαπην, their love to God and each other; and particularly to the poor and distressed: and hence followed their faith, την πιστιν, their fidelity, to the grace they had received; and service, την διακονιαν, and ministration; properly pious and benevolent service to widows, orphans, and the poor in general.

And thy patience - Την ὑπομονην σου· Thy perseverance under afflictions and persecutions, and thy continuance in well-doing. I put faith before service according to the general consent of the best MSS. and versions.

Thy works - The continued labor of love, and thorough obedience.

The last to be more than the first - They not only retained what they had received at first, but grew in grace, and in the knowledge and love of Jesus Christ. This is a rare thing in most Christian Churches: they generally lose the power of religion, and rest in the forms of worship; and it requires a powerful revival to bring them to such a state that their last works shall be more than their first.

That woman Jezebel - There is an allusion here to the history of Ahab and Jezebel, as given in 2 Kings 9:1-10:36; and although we do not know who this Jezebel was, yet from the allusion we may take it for granted she was a woman of power and influence in Thyatira, who corrupted the true religion, and harassed the followers of God in that city, as Jezebel did in Israel. Instead of that woman Jezebel, την γυναικα Ιεζαβηλ, many excellent MSS., and almost all the ancient versions, read την γυναικα σου Ιεζαβηλ, Thy Wife Jezebel; which intimates, indeed asserts, that this bad woman was the wife of the bishop of the Church, and his criminality in suffering her was therefore the greater. This reading Griesbach has received into the text. She called herself a prophetess, i.e., set up for a teacher; taught the Christians that fornication, and eating things offered to idols, were matters of indifference, and thus they were seduced from the truth. But it is probable that by fornication here is meant idolatry merely, which is often its meaning in the Scriptures. It is too gross to suppose that the wife of the bishop of this Church could teach fornication literally. The messenger or bishop of this Church, probably her husband, suffered this: he had power to have cast her and her party out of the Church, or, as his wife, to have restrained her; but he did not do it, and thus she had every opportunity of seducing the faithful. This is what Christ had against the messenger of this Church.

I gave her space to repent - "This alludes to the history of Jezebel. God first sent Elijah to Ahab to pronounce a severe judgment upon him; upon which Ahab showed tokens of repentance, and so God put off his punishment. By these means the like punishment pronounced against Jezebel was also put off. Thus God gave her time to repent, which she did not, but instead of that seduced her sons to the same sins. See 1 Kings 21:1-29. According to the Mosaical law, the punishment of idolatrous seducers was not to be delayed at all, but God sometimes showed mercy; and now much more under the Christian dispensation, though that mercy is often abused, and thus produces the contrary effect, as in the case of this Jezebel. See Ecc 8:11.

Behold, I will cast her into a bed - "This again alludes to the same history. Ahaziah, son of Ahab and Jezebel, by his mother's ill instruction and example, followed her ways. God punished him by making him fall down, as is supposed, from the top of the terrace over his house, and so to be bedridden for a long time under great anguish, designing thereby to give him time to repent; but when, instead of that, he sent to consult Baalzebub, Elijah was sent to pronounce a final doom against his impenitence. Thus the son of Jezebel, who had committed idolatry with and by her advice, was long cast into the bed of affliction, and not repenting, died: in the same manner his brother Jehoram succeeded likewise. All this while Jezebel had time and warning enough to repent; and though she did not prevail with Jehoram to continue in the idolatrous worship of Baal, yet she persisted in her own way, notwithstanding God's warnings. The sacred writer, therefore, here threatens the Gnostic Jezebel to make that wherein she delighteth, as adulterers in the bed of lust, to be the very place, occasion, and instrument, of her greatest torment. So in Isaiah, the bed is made a symbol of tribulation, and anguish of body and mind. See Isa 28:20; Job 33:19.

And I will kill her children with death - "That is, I will certainly destroy her offspring and memory, and thereby ruin her designs. Jezebel's two sons, being both kings were both slain; and after that, all the seventy sons of Ahab; (2Kgs 10:1); in all which the hand of God was very visible. In the same manner God predicts the destruction of the heretics and heresies referred to; see Rev 2:16. It should seem by the expression, I am he which searcheth the reins and the hearts, that these heretics lurked about, and sowed their pernicious doctrines secretly. But our Savior tells them that it was in vain, for he had power to bring their deeds to light, having that Divine power of searching into the Evilly and affections of men; and hereby he would show both them and us that he is, according to his title, The Son of God; and hath such eyes to pry into their actions, that, like a fire, they will search into every thing, and burn up the chaff which cannot stand his trial; so that the depths of Satan, mentioned in the next verse, to which this alludes, (Christ assuming here this title purposely) shall avail nothing to those who think by their secret craft to undermine the Christian religion; he will not only bring to light, but baffle all their evil intentions. See Rev 17:9.

But unto you I say, and unto the rest - "But unto the rest, etc. This is the reading of the Complutensian, and seems preferable to the common one, as it evidently shows that the rest of the epistle wholly concerns the faithful, who have not received the former doctrine of error. I will put upon you none other burden is a commendation of the sound part of the Church, that they have no need of any new exhortation or charge to be given them, no new advice but to persevere as usual. See Rom 15:14, Rom 15:15. The expression of burden is taken from the history of Ahab, 2Kgs 9:25 : The Lord laid this burden on him; a word often used by the prophets to signify a prophecy threatening heavy things to be suffered. See on Isa 13:1 (note), and Num 4:19 (note)." See Dodd's Notes.

It is worthy of remark that the Gnostics called their doctrine the depths of God, and the depths of Bythos, intimating that they contained the most profound secrets of Divine wisdom. Christ here calls them the depths of Satan, being master pieces of his subtlety. Perhaps they thought them to be of God, while all the time they were deceived by the devil.

That which ye have - That is, the pure doctrine of the Gospel, hold fast till I come - till I come to execute the judgments which I have threatened.

Power over the nations - Every witness of Christ has power to confute and confound all the false doctrines and maxims of the nations of the world, for Christianity shall at last rule over all; the kingdom of Christ will come, and the kingdoms of this world become the kingdoms of our God and of his Christ.

He shall rule them with a rod of iron - He shall restrain vice by the strictest administration of justice; and those who finally despise the word and rebel shall be broken and destroyed, so as never more to be able to make head against the truth. This seems to refer to the heathen world; and perhaps Constantine the Great may be intended, who, when he overcame Licinius, became the instrument in God's hand of destroying idolatry over the whole Roman empire; and it was so effectually broken as to be ever after like the fragments of an earthen vessel, of no use in themselves, and incapable of being ever united to any good purpose.

And I will give him the morning star - He shall have the brightest and most glorious empire, next to that of Christ himself. And it is certain that the Roman empire under Constantine the Great was the brightest emblem of the latter day glory which has ever yet been exhibited to the world. It is well known that sun, moon, and stars are emblems, in prophetic language, of empires, kingdoms, and states. And as the morning star is that which immediately precedes the rising of the sun, it probably here intends an empire which should usher in the universal sway of the kingdom of Christ.

Ever since the time of Constantine the light of true religion has been increasingly diffused, and is shining more and more unto the perfect day.

He that hath an ear - Let every Christian pay the strictest regard to these predictions of Christ; and let them have a suitable influence on his heart and life.

Write - So Christ dictated to him every word. These things saith he who holdeth the seven stars in his right hand - Such is his mighty power! Such his favour to them and care over them, that they may indeed shine as stars, both by purity of doctrine and holiness of life! Who walketh - According to his promise, "I am with you always, even to the end of the world." In the midst of the golden candlesticks - Beholding all their works and thoughts, and ready to "remove the candlestick out of its place," if any, being warned, will not repent. Perhaps here is likewise an allusion to the office of the priests in dressing the lamps, which was to keep them always burning before the Lord.

I know - Jesus knows all the good and all the evil, which his servants and his enemies suffer and do. Weighty word, "I know," how dreadful will it one day sound to the wicked, how sweet to the righteous! The churches and their angels must have been astonished, to find their several states so exactly described, even in the absence of the apostle, and could not but acknowledge the all - seeing eye of Christ and of his Spirit. With regard to us, to every one of us also he saith, "I know thy works." Happy is he that conceives less good of himself, than Christ knows concerning him. And thy labour - After the general, three particulars are named, and then more largely described in an inverted order, Thy labour Thy patience: Thou canst not bear evil men: Thou hast patience: Thou hast tried those who say they are apostles and are not, and hast found them liars. Thou hast borne for my name's sake and hast not fainted. And thy patience - Notwithstanding which thou canst not bear that incorrigibly wicked men should remain in the flock of Christ. And thou hast tried those who say they are apostles, and are not - For the Lord hath not sent them.

But I have against thee, that thou hast left thy first love - That love for which all that church was so eminent when St. Paul wrote his epistle to them. He need not have left this. He might have retained it entire to the end. And he did retain it in part, or there could not have remained so much of what was commendable in him. But he had not kept, as he might have done, the first tender love in its vigour and warmth. Reader, hast thou?

It is not possible for any to recover the first love, but by taking these three steps, 1. Remember: 2. Repent: 3. Do the first works. Remember from whence thou art fallen - From what degree of faith, love, holiness, though perhaps insensibly. And repent - Which in the very lowest sense implies a deep and lively conviction of thy fall. Of the seven angels, two, at Ephesus and at Pergamos, were in a mixed state; two, at Sardis and at Laodicea, were greatly corrupted: all these are exhorted to repent; as are the followers of Jezebel at Thyatira: two, at Smyrna and Philadelphia, were in a flourishing state, and are therefore only exhorted to steadfastness. There can be no state, either of any pastor, church, or single person, which has not here suitable instructions. All, whether ministers or hearers, together with their secret or open enemies, in all places and all ages, may draw hence necessary self - knowledge, reproof, commendation, warning, or confirmation. Whether any be as dead as the angel at Sardis, or as much alive as the angel at Philadelphia, this book is sent to him, and the Lord Jesus hath something to say to him therein. For the seven churches with their angels represent the whole Christian church, dispersed throughout the whole world, as it subsists, not, as some have imagined, in one age after another, but in every age. This is a point of deep importance, and always necessary to be remembered: that these seven churches are, as it were, a sample of the whole church of Christ, as it was then, as it is now, and as it will be in all ages. Do the first works - Outwardly and inwardly, or thou canst never regain the first love. But if not - By this word is the warning sharpened to those five churches which are called to repent; for if Ephesus was threatened, how much more shall Sardis and Laodicea be afraid! And according as they obey the call or not, there is a promise or a threatening, Rev 2:5,16,22; Rev 3:3,20. But even in the threatening the promise is implied, in case of true repentance. I come to thee, and will remove thy candlestick out of its place - I will remove, unless thou repent, the flock now under thy care to another place, where they shall be better taken care of. But from the flourishing state of the church of Ephesus after this, there is reason to believe he did repent.

But thou hast this - Divine grace seeks whatever may help him that is fallen to recover his standing. That thou hatest the works of the Nicolaitans - Probably so called from Nicolas, one of the seven deacons, Acts 6:5. Their doctrines and lives were equally corrupt. They allowed the most abominable lewdness and adulteries, as well as sacrificing to idols; all which they placed among things indifferent, and pleaded for as branches of Christian liberty.

He that hath an ear, let him hear - Every man, whoever can hear at all, ought carefully to hear this. What the Spirit saith - In these great and precious promises. To the churches - And in them to every one that overcometh; that goeth on from faith and by faith to full victory over the world, and the flesh, and the devil. In these seven letters twelve promises are contained, which are an extract of all the promises of God. Some of them are not expressly mentioned again in this book, as "the hidden manna," the inscription of "the name of the new Jerusalem," the "sitting upon the throne." Some resemble what is afterwards mentioned, as "the hidden name," Rev 19:12; "the ruling the nations," Rev 19:15; "the morning star," Rev 22:16. And some are expressly mentioned, as "the tree of life," Rev 22:2; freedom from "the second death," Rev 20:6; the name in "the book of life," Rev 20:12; 21:27; the remaining "in the temple of God," Rev 7:15; the inscription of "the name of God and of the Lamb," Rev 14:1; 22:4. In these promises sometimes the enjoyment of the highest goods, sometimes deliverance from the greatest evils, is mentioned. And each implies the other, so that where either part is expressed, the whole is to be understood. That part is expressed which has most resemblance to the virtues or works of him that was spoken to in the letter preceding. To eat of the tree of life - The first thing promised in these letters is the last and highest in the accomplishment, Rev 22:2,14,19. The tree of life and the water of life go together, Rev 22:1,2; both implying the living with God eternally. In the paradise of my God - The word paradise means a garden of pleasure. In the earthly paradise there was one tree of life: there are no other trees in the paradise of God.

These things saith the first and the last, who was dead and is alive - How directly does this description tend to confirm him against the fear of death! verses 10, 11. Rev 2:10,11 Even with the comfort wherewith St. John himself was comforted, Rev 1:17,18, shall the angel of this church be comforted.

I know thy affliction and poverty - A poor prerogative in the eyes of the world! The angel at Philadelphia likewise had in their sight but "a little strength." And yet these two were the most honourable of all in the eyes of the Lord. But thou art rich - In faith and love, of more value than all the kingdoms of the earth. Who say they are Jews - God's own people. And are not - They are not Jews inwardly, not circumcised in heart. But a synagogue of Satan - Who, like them, was a liar and a murderer from the beginning.

The first and last words of this verse are particularly directed to the minister; whence we may gather, that his suffering and the affliction of the church were at the same time, and of the same continuance. Fear none of those things which thou art about to suffer - Probably by means of the false Jews. Behold - This intimates the nearness of the affliction. Perhaps the ten days began on the very day that the Revelation was read at Smyrna, or at least very soon after. The devil - Who sets all persecutors to work; and these more particularly. Is about to cast some of you - Christians at Smyrna; where, in the first ages, the blood of many martyrs was shed. Into prison, that ye may be tried - To your unspeakable advantage, 1Pet 4:12,14. And ye shall have affliction - Either in your own persons, or by sympathizing with your brethren. Ten days - (Literally taken) in the end of Domitian's persecution, which was stopped by the edict of the emperor Nerva. Be thou faithful - Our Lord does not say, "till I come," as in the other letters, but unto death - Signifying that the angel of this church should quickly after seal his testimony with his blood; fifty years before the martyrdom of Polycarp, for whom some have mistaken him. And I will give thee the crown of life - The peculiar reward of them who are faithful unto death.

The second death - The lake of fire, the portion of the fearful, who do not overcome, Rev 21:8.

The sword - With which I will cut off the impenitent, verse 16. Rev 2:16

Where the throne of Satan is - Pergamos was above measure given to idolatry: so Satan had his throne and full residence there. Thou holdest fast my name - Openly and resolutely confessing me before men. Even in the days wherein Antipas - Martyred under Domitian. Was my faithful witness - Happy is he to whom Jesus, the faithful and true witness, giveth such a testimony!

But thou hast there - Whom thou oughtest to have immediately cast out from the flock. Them that hold the doctrine of Balaam - Doctrine nearly resembling his. Who taught Balak - And the rest of the Moabites. To cast a stumblingblock before the sons of Israel - They are generally termed, the children, but here, the sons, of Israel, in opposition to the daughters of Moab, by whom Balaam enticed them to fornication and idolatry. To eat things sacrificed to idols - Which, in so idolatrous a city as Pergamos, was in the highest degree hurtful to Christianity. And to commit fornication - Which was constantly joined with the idol - worship of the heathens.

In like manner thou also - As well as the angel at Ephesus. Hast them that hold the doctrine of the Nicolaitans - And thou sufferest them to remain in the flock.

If not, I come to thee - who wilt not wholly escape when I punish them. And will fight with them - Not with the Nicolaitans, who are mentioned only by the by, but the followers of Balaam. With the sword of my mouth - With my just and fierce displeasure. Balaam himself was first withstood by the angel of the Lord with "his sword drawn," Num 22:23, and afterwards "slain with the sword," Num 31:8.

To him that overcometh - And eateth not of those sacrifices. Will I give of the hidden manna - Described, John vi. The new name answers to this: it is now "hid with Christ in God." The Jewish manna was kept in the ancient ark of the covenant. The heavenly ark of the covenant appears under the trumpet of the seventh angel, Rev 11:19, where also the hidden manna is mentioned again. It seems properly to mean, the full, glorious, everlasting fruition of God. And I will give him a white stone - The ancients, on many occasions, gave their votes in judgment by small stones; by black, they condemned; by white ones they acquitted. Sometimes also they wrote on small smooth stones. Here may be an allusion to both. And a new name - So Jacob, after his victory, gained the new name of Israel. Wouldest thou know what thy new name will be? The way to this is plain, - overcome. Till then all thy inquiries are vain. Thou wilt then read it on the white stone.

And to the angel of the church at Thyatira - Where the faithful were but a little flock. These things saith the Son of God - See how great he is, who appeared "like a son of man!" Rev 1:13. Who hath eyes as a flame of fire - "Searching the reins and the heart," verse 23. Rev 2:23 And feet like fine brass - Denoting his immense strength. Job comprises both these, his wisdom to discern whatever is amiss, and his power to avenge it, in one sentence, Job 42:2, "No thought is hidden from him, and he can do all things."

I know thy love - How different a character is this from that of the angel of the church at Ephesus! The latter could not bear the wicked, and hated the works of the Nicolaitans; but had left his first love and first works. The former retained his first love, and had more and more works, but did bear the wicked, did not withstand them with becoming vehemence. Mixed characters both; yet the latter, not the former, is reproved for his fall, and commanded to repent. And faith, and thy service, and patience - Love is shown, exercised, and improved by serving God and our neighbour; so is faith by patience and good works.

But thou sufferest that woman Jezebel - who ought not to teach at all, 1Tim 2:12. To teach and seduce my servants - At Pergamos were many followers of Balaam; at Thyatira, one grand deceiver. Many of the ancients have delivered, that this was the wife of the pastor himself. Jezebel of old led the people of God to open idolatry. This Jezebel, fitly called by her name, from the resemblance between their works, led them to partake in the idolatry of the heathens. This she seems to have done by first enticing them to fornication, just as Balaam did: whereas at Pergamos they were first enticed to idolatry, and afterwards to fornication.

And I gave her time to repent - So great is the power of Christ! But she will not repent - So, though repentance is the gift of God, man may refuse it; God will not compel.

I will cast her into a bed - into great affliction - and them that commit either carnal or spiritual adultery with her, unless they repent - She had her time before. Of her works - Those to which she had enticed their and which she had committed with them. It is observable, the angel of the church at Thyatira was only blamed for suffering her. This fault ceased when God took vengeance on her. Therefore he is not expressly exhorted to repent, though it is implied.

And I will kill her children - Those which she hath borne in adultery, and them whom she hath seduced. With death - This expression denotes death by the plague, or by some manifest stroke of God's hand. Probably the remarkable vengeance taken on her children was the token of the certainty of all the rest. And all the churches - To which thou now writest. Shall know that I search the reins - The desires. And hearts - Thoughts.

But I say to you who do not hold this doctrine - Of Jezebel. Who have not known the depths of Satan - O happy ignorance! As they speak - That were continually boasting of the deep things which they taught. Our Lord owns they were deep, even deep as hell: for they were the very depths of Satan. Were these the same of which Martin Luther speaks? It is well if there are not some of his countrymen now in England who know them too well! I will lay upon you no other burden - Than that you have already suffered from Jezebel and her adherents.

What ye - Both the angel and the church have.

By works - Those which I have commanded. To him will I give power over the nations - That is, I will give him to share with me in that glorious victory which the Father hath promised me over all the nations who as yet resist me, Psalm 2:8,9.

And he shall rule them - That is, shall share with me when I do this. With a rod of iron - With irresistible power, employed on those only who will not otherwise submit; who will hereby be dashed in pieces - Totally conquered.

I will give him the morning star - Thou, O Jesus, art the morning star! O give thyself to me! Then will I desire no sun, only thee, who art the sun also. He whom this star enlightens has always morning and no evening. The duties and promises here answer each other; the valiant conqueror has power over the stubborn nations. And he that, after having conquered his enemies, keeps the works of Christ to the end, shall have the morning star, - an unspeakable brightness and peaceable dominion in him.

1 UNTO the Angel of the church of Ephesus write , These things, saith he that holdeth the seven stars in his right hand , who walketh in the midst of the seven golden candlesticks :

Ephesus was the principal City of Asia the less, it lay in the Western parts of it upon the Ionian Sea, a City of great Riches and Trade, but much given to Idolatry and Superstition, famous for the Temple of Diana; Paul was there twice, at his second coming he staid thereabouts three years, Acts 18. ch. 19, ch. 20. He was by a Tumult driven thence into Macedonia, and left Timothy there, 1 Tim. 1.3. It appears from Acts 20.17. that there were more Ministers there than one; but they were all Angels, and from the oneness of their Business, are all called an Angel.

That is, Christ, ch. 1 16, 20. who hath put an Honour on his Ministers, sheweth special Favour to them, and will protect them.

Who hath a special Eye to his Church, being not an idle Spectator, but present with his Church, to observe how all in it walk, and perform their several parts, and is at hand, either to reward, or punish them.

2 I know thy works , and thy labour, and thy patience , and how thou canst not bear them which are evil : and thou hast tried them which say they are apostles, and are not ; and hast found them liars :

These words being in the Front of all the seven Epistles, cannot be interpreted, as signifying a Knowledge of Approbation, as Psalm 1.6. but of a Comprehension in the Vnderstanding, and as signifying Christ's Omnisciency; tho it be true, that [illegible: 1 letter]he Lord both understood, [illegible: 2 letters]d approved of some of the Works of this Church particularly.

Their Labour in propagating the Knowledg of Christ, and Doctrine of the Gospel, and their patient taking up, and bearing the Cross.

And their Zeal and Warmth, that they would not endure either Persons erroneous in Judgment, or lewd in their Lives, in their Communion.

In the Primitive Church there were some that falsely pretended an immediate Call, or Mission from Christ, to preach what they did, but this Church would not indure them. It appears from Paul's Epistle to Timothy, that there were then false Teachers very busie in that Church[illegible: 1 letter]punc; possibly Ebion and Cerinthus, (who both lived in this time, and Cerinthus preached in Asia) or their Disciples, might be some of them. They tried them, possibly, by the Word of God, according to the Rules given in it to try the Spirits.

And found that they had no such immediate Mission, no Authority from Christ.

Marginal references: Ver. 13, 19. Chap. 3.1, 8. 1 Joh. 4.1.; Ver. 13, 19. Chap. 3.1, 8. 1 Joh. 4.1.

3 And hast born , and hast patience , and for my names sake hast laboured and hast not fainted .

The Contradiction of false Teachers, and the Persecutions of Iews, and Pagans, (for at this time the second Persecution was began by Domitian)

Grace (with Quietness and Submission) to bear the Will of God in any sort of Evils.

And for me hast laboured actively in propagating the Truths of my Gospel, as well as passively in the Fornace of Trials and Persecutions.

And hast persevered so as thou hast neither been seduced to other Doctrine by false Teachers, nor lost thy Integrity, and Holiness of Conversation.

4 Nevertheless I have somewhat against thee , because thou hast lost thy first love .

Something to accuse thee of, and blame thee for.

Of late thou hast not been so warm in the Propagation of my Gospel, and maintaining my Truth. The love of many in this Church, both toward God and their Brethren, probably was cooled, tho not wholly extinguished.

5 Remember therefore from whence thou art fallen , and repent , and do thy first works ; or else I will come unto thee quickly , and will remove thy candlestick out of his place , except thou repent.

That is, in what degree thy Love was formerly, and compare it with what it is now.

Repentance in Man, signifieth both the change of the Heart, and of the Actions.

Recover thy former warmth of Love, and Zeal for good Works.

If thou dost not, I that know th[illegible: 1 letter]e, and walk in the midst of thee, will shew my self an Enemy to thee,

and u[illegible: 1 letter]church thee, and say unto thee, Loammi, you are not my People. Which threatning is long since made good; for where is now the famous Church of Ephesus?

6 But this thou hast , that thou hatest the deeds of the Nicolaitans , which I also hate .

Thou hast yet thus much to commend thee.

Thou hatest the Deeds of those who teach the Lawfulness of a common Use of Wives, and eat things offered to Idols; for these, they say, were the Tenets of the Nicolaitans, so called from one Nicholas; but whether he were one of the first Deacons named, Acts 6.5. (who, they say, to avoid the Imputation of Jealousie, brought forth his Wife, being a beautiful Woman, and prostituted her) or from some other of that Name, I cannot determine.

God, as a lover of his own Order, and of Human Society, hateth such Doctrines and Practices, as are contrary to the Rule of his Word, and tend to the Confusion of Human Societies.

Marginal references: Ver. 1[illegible: 1 letter] ▪

7 He that hath an ear, let him hear what the Spirit saith unto the churches : To him that overcometh , will I give to eat of the tree of life , which is in the midst of the paradise of God .

To whom God hath given an Ability, and Power to understand what I say. It is a Form of Speech which Christ often used, when he would quicken up Peoples Attention, Match. 11.15. and 13.9, 43. Mark 4.9, 23. and 7.16. we shall find it again in there two chapters six times; from which some would conclude, that in these Epistles there is something mysterious, parabolical, and prophetical, it being a Form of Speech prefixed to many Parables.

The Holy Spirit of God, from whose Inspiration all Scripture is.

Not only at Ephesus, but elsewhere in Asia, or any other part of the World.

That is, a Conqueror in fighting the good Fight of Faith, against the World, the Flesh, and the Devil.

I will give him a share in my Merits, and eternal Life; which blessed Enjoyments are set out unto us under the Notion of Eating, Luke 12.37. and 22.28, &c. This is the Promise he hath made, John. 10.28. 1 Iohn 2.25▪ Heaven is expressed to us under this Notion, with reference to the Tree of Life mentioned, Gen. 2.9. whi[illegible: 1 letter]h was in the Old Paradise; for it is added,

which is in the midst of the Pa[illegible: 1 letter]adise of God; or which is the same, Christ himself is here intended▪ who is the Tree of [illegible: 1 letter]i[illegible: 1 letter]e mentioned, chap. [illegible: 2 letters].[illegible: 2 letters] and the Happiness of Heaven is thus exprest, 1 Thess. 4.17. We shall be ever with the Lord: This is the sum of the Epistle to the first mentioned Church, by which those that judge these Epistles Prophetical, understand all the Primitive Churches, during the Apostles Age, or the most of their Ages, for Iohn himself lived under the second Persecution.

Marginal references: Ver. 11, 1[illegible: 2 letters] 29. Chap. 3.6, [illegible: 3 letters] 22.

8 And unto the angel of the church in Smyrna, write , These things saith the first and the last, which was dead, and is alive .

Smyrna was a City in Ionia, we read not when, or by whom the Gospel was first planted, and a Church gathered there; nor can we tell who are meant by the Angel of this Church, see chap. 1.20. That it was no single Person, is probable, for he speaks plurally, v. 10. the Devil shall cast some of you [non-Latin text not transcribed], into Prison.

For the meaning of this Phrase, see Annotat. on chap. 1.8, 17, 18. only it is observable how Christ speaking to this Church, under great Tribulation and Persecution, fits a Name proper to comfort them, for he himself was Dead, and yet now alive, and, he living, those that believe in him, because he lives, shall live also, Io. 14.9. and as he was the first, so he will be the last, surviving all his Enemies, and be at last a Conqueror over them.

9 I know thy works and tribulation , and poverty , but thou art rich; and I know the blasphemy of them which say they are Jews , and are not, but are the synagogue of Satan .

Though the term know, doth not necessarily signify approbation, yet both as to the Church of Ephesus and Smyrna, the particular works mentioned, assure us, that God approved their patient suffering affliction for his Name,

and the poor condition (as to outward things) into which they had brought themselves, for their owning and profession of the Gospel of Christ, having their Estates rent from them, &c.

But yet they were Rich, both really in the Love and Favour of God, and also in the esteem of God, who accounteth them rich who abound in Spiritual Habits, and good Works, the exercise of those Habits.

God also knows the evil Speeches of his Church's Enemies, whether Native Iews, glorying in Circumcision and the Law, and that they were descended from Abraham; or, false Christians, who may be here meant (called Iews by a Figure; the Iews being once the only Church of God.)

But are indeed a collection of Devils, or the Children of the Devil, whose works they do, continually reviling true Christians, and murdering the Saints, after the manner of their Father, who was a Murderer from the Beginning.

Marginal references: Ver. 2.

10 Fear none of those things which thou shalt suffer : behold, the devil shall cast some of you into prison , that you may be tried , and ye shall have tribulation ten days , Be thou faithful unto death , and I will give thee a crown of life .

Thou art like to suffer yet sharper things than thou hast suffered; the Persecutions are but begun, but pluck up a good Courage, fear not your Enemies, Matth. 10.28.

You shall be cast into Prison, by Iews and Pagans, who are the Devils Instruments, and execute his Malice against you, which should both incourage you that your Fight is with the common Enemy of Mankind, and teach you to pity and Pray for your Persecutors who are but the Devil's Instruments, whose Hearts he hath filled with Malice against you.

Interpreters are divided about these Ten Days, what space of time is meant by them; some think the whole time of the Ten Persecutions, but they lasted above 200 years; others will have them the 10 years of Trajan's Persecution from 99, to 109. Others observe that in 10 days are 240 Hours, which make up the number of years from 85, when the second Persecution (under which Iohn at this time was) to 325, when all the Persecutions ceased, But to let these fancies go: It is either a certain number put for an uncertain; or, it signifies many days; as in Gen. 31.42. Thou hast changed my wages ten times, that is, many times, so 2 Sam. 19.43. Iob 19.3. Or, else it signifies a little time, as in Gen. 24.55. Amos 5.3. and 6.9. If we understand this Epistle, as only concerning the Church of Smyrna at that time, it may signify a small time. If we understand it Prophetically, describing the state of all Churches, till the Paga[illegible: 1 letter] Persecution ceased (which was more chan 240 years) ten days signifies a long time.

That your Faith, Love, Patience, Obedience may be tried.

Hold fast to thy Profession of Faith and Holiness, to the end of thy Life here.

And I will give thee Eternal Life and Salvation, which shall be a great reward. It is call'd a Crown of Righteousness ▪ 2 Tim. 4.8.

11 He that hath an ear, let him hear what the Spirit saith unto the Churches, He that overcometh shall not be hurt of the second death .

For the opening of these passages; see the Notes on v. 7.

We read of the second Death, chap. 20.6, 14. the meaning is, that he shall escape the Eternal D[illegible: 1 letter]mnation of Soul and Body in the day of Judgment. Those that make these Epistles Prophetical say, that the Church of Smyrna was a Type of all the Churches of Christ to the year 325, (when Constantine overcame Lycinius, and gave rest and peace to the Churches of Christ,) which was all a time of severe Persecution under the Roman Emperors, who to that time were all Hea[illegible: 1 letter]hens: It is very observable, that Christ blameth nothing in this Church, the Church of God keeps always its Purity best in the Fire; but doubtless there were in this time many Apostacies, and other Errors, but God allows much to his Peoples Temptations; hence though Iob shewed much impatience, yet we are call'd to behold him as a pattern of Patience.

Marginal references: Chap. 13.9.; Chap. 21.8.

12 And to the angel of the church in Pergamos write These things saith he, which hath the sharp sword with two edges .

Pergamos was a famous City of Troas, we read of Pergamos no where else in Scripture, but of Troas we read, of Paul's being there, Acts 16.8, 11. and 20.5, 6. and Preaching Christ there, 2 Cor. 2.12.

See the Notes on chap. 1. v. 16.

Marginal references: Chap. 1.16.

13 I know thy works, and where thou dwellest , even where Satans seat is , and thou holdest fast my name , and hast not denied my faith , even in those days wherein Antipas was my faithful martyr who was slain amongst you where Satan dwelleth.

Ver. 2.

God knows all his Peoples Circumstances, where they dwell, as well as what they do, and how they behave themselves in their habitations.

Where the Devil rules by his Pagan Deputies and Antichrist's Officers.

The Word of my Truth, by which I am known, as a Man by his Name.

Neither by the Words of thy Mouth, nor by any Apostacy from this Profession, notwithstanding the Temptations thou hast had from Seducers, and from Persecutors, and the sight of those who have been put to Death for their Profession.

It is much no Ecclesiastical History makes mention of this Martyr Antypas, which argueth him to have been a person but of an obscure note in the World; but Christ seeth and taketh notice of those little ones who belong to him, though the World overlooks them. Our being able from no History to give an account of this Martyr, hath inclined some to think this Epistle wholly Prophetical, and that Antipas signifieth not any particular person, but all those that have opposed the Pope, as if it were A[illegible: 1 letter]tipapa. But certainly there was such a Martyr as Antipas belonging to the Church at Smyrna, at that time, who suffered for the Truth, though we do allow this Church to have been Typical of all the Gospel-Churches for many years.

14 But I have a few things against thee , [illegible: 1 letter]ecause thou hast there them that hold the Doctrine of Balaam , who taught Balak to cast a stumbling-block before the children of Israel to eat things sacrificed unto Idols, and to commit fornication e.

Though I have much to commend thee for, yet I have some things to accuse thee of, and to compain of [illegible: 1 letter]hee for.

By the Doctrine of Balaam, he means the Doctrine of the Nicolai[illegible: 1 letter]ans (as he expounds himself, v. 18.) which was like the Doctrine of Balaam ▪

That Balaam of whom we read, Numb. chap. 24. chap. 25. who being sent for by Balak the King of Moab, to come and Curse Israel, and finding that God restrained him, and turned his Tongue from Cursing them, to pronounce Blessings to them, instructed Balak at last, how to lay a stumbling-Block before them, to make them to fall, viz. to set the M[illegible: 1 letter]abitish Women to tempt them to commit Uncleanness with them, and so to Feast with them in their Idols Temples, and eating of their Mea[illegible: 1 letter] first Offered unto their Idols.

Marginal references: Num. 31.16.

15 So ha[illegible: 1 letter]t thou also them that hold the Doctrine of the Nicolaitans , which thing I hate .

So saith he, thou sufferest in thy Communion filthy persons, who maintain Fornication lawful, and the lawfulness of eating Meat offered to Idols, which exactly corresponds with Balaam's Doctrine, or Counsel given to Balak in order to his weakning the Israelites, by separating them from God.

His Counsel took place, to the Destruction of 24000 Israeli[illegible: 1 letter]es. I am the same God still, and hate such Doctrines, as much as ever I did in the time of Balak.

16 Repent ; or else I will come unto thee quickly and will sight against them with the sword of my mouth .

Thou that art guilty of con[illegible: 1 letter]iving at such things change thy Mind and P[illegible: 1 letter]actice, and let those who have [illegible: 1 letter]ntertained these Opinion, and run into those filthy practices, change their Hearts and [illegible: 3 letters]ctices, on els[illegible: 1 letter]

I will quickly come against thee, and punish thee; see the Notes on ver. 5.

And Fight against them by my Word; either convincing them, or pronouncing Sentence against them; or, by raising up other Teachers, who shall preach my Word more faithfully, and whose Doctrine shall be like a Sword to devour and to destroy them.

Marginal references: Isa. 11.4. 2 Thess. 2.8. Chap. 1.16. and 19.15, 21.

17 He that hath an ear, let him hear what the Spirit saith unto the Churches: To him that overcometh will I give to eat of the hidden Manna , and will give him a white stone , and in the stone, a new name written , which no Man knoweth, saving he that receiveth it .

See the Annotation on v. 7, 11.

Here is a manifest allusion to that Bread from Heaven, with which God fed his People in the Wilderness, called Angels Food, Psal. 78.25. The Story of it we have, Exod. 16.31, 32. a Pot of which God ordained to be kept in the Ark, for a Memorial of God's Mercy, Heb. 9.4. It was a Type of Christ who was the true Bread that came down from Heaven, Ioh. 6.32, 33. it here signi[illegible: 2 letters]es Christ himself with all the influences of his Grace, whether for Strength or Comfort. As a Feast was wont to follow a Victory; so Christ promiseth to those that fought, and overcome in the Spiritual Fight, to feast them with himself and the influences of his Spirit.

The use of Stones anciently was so various, that it hath given a great Liberty to Interpreters to vary in their Senses of the White-Stone here mentioned. They made use of them (as we since of Counters) to compt: They used them also in Judgments, acquitting Persons by White-Stones, in which their Names were wrote; as they condemned others by Black Stones; they also used them in giving Suffra[illegible: 2 letters]s in Elections, &c. They also used them to mark happy or lucky days, and they used other Stones to mark such days as they counted unlucky; and finally, they used them as Rewards to those who Conquered in their Games▪ Hence Interpreters vary in their Opinions, whether this be a general Promise of a Reward, or a more particular Promise of Pardon and Absolution; or, of the assurance of their Election to Life. It seems most properly to be Interpreted of Pardon, or the notification of Pardon of Sins, or more generally of a Reward.

By the new Name which

no Man knoweth but he that hath it, the same thing seemeth to be signified, the Spirit wi[illegible: 1 letter]nessing with their Spirits, that they are the Children of God. They say, that in those White Stones (used in Absolutions of Persons▪ or in [illegible: 2 letters] ving Suffrages) the Name of the Person Absolved or Chosen, was wont to be written, and none knew it [illegible: 1 letter]u[illegible: 1 letter] those that had it, unless they imparted it, to which custom this allusion is. Those that make this Church Typical, say it [illegible: 1 letter]ypified the Churches of the Gospel during the times of Popery, to the end of the Persecutions of the Waldenses and Al[illegible: 2 letters]ge[illegible: 1 letter]ses, when about 100000 of them were destroyed by 8000 Papist[illegible: 1 letter]; or, the time when Antichrist first [illegible: 1 letter]ate in the Temple of God, as chap. 13. and the Woman f[illegible: 1 letter]ed into the Wilderness, chap. 11.

Marginal references: Chap. 3.12.

18 And unto the angel of the church in Thyatira, write , These things saith the Son of God, who hath his eyes like unto a flame of fire , and his feet are like fine Brass .

Thya[illegible: 2 letters]ra was a City of Mysia or Lydia, not far from Philippi the chief City of Macedonia; for Lydia, who traded in Purple, and was of this City went to Philippi to Trade, as we read, Acts 16.12, 14.

See chap. 1.14, 15. it signifies eithe[illegible: 1 letter] angry Eyes, or quick and piercing Eyes.

The comparing of his Feet to fine Brass, seemeth to signify bo[illegible: 2 letters] the purity and holiness of his wa[illegible: 1 letter]s and methods of Providence, and also his firmness and steadiness in them.

19 I know thy works and charity , and service , and saith , and thy patience , and thy works ; and the last to be more than the first .

The works of the Ministry of this Church, were such as Christ knew, not only with a knowledg of comprehension, but approbation also.

Such were his Charity to Christians that were in distress.

His Diligence in his Ministration.

His Faith and adherence to Christ▪ and the Doctrine of the Gospel.

His meek beating of his Crosses and Trials, and

his other Works, the fruit of Faith and Love:

And his proficiency both in spiritual habits, and good works, the fruits of them.

20 Notwithstanding I have a few things against thee , because thou sufferest that woman Jezebel , which calleth her self a prophetess , to teach, and to seduce my servants to commit fornication and to eat things sacrificed to idols .

See the Notes upon v. 4.14.

The Doctrine of the Nicola[illegible: 2 letters]ans mentioned v. 6.14. is so plainly expressed in the Latter part of the Verse, viz. [illegible: 1 span] the lawfulness of eating things o[illegible: 2 letters]ered to Idols, and of For[illegible: 2 letters]cation; that whosoever this Woman was, it is plain she was one of that filthy Sect: It is also plain, that she is called Iezebel, with allusion to that wicked Woman of that Name who was the Wife of Ahab, of whom we read 1 King. 16.31. She was an Instrument to bring Ahab her Husband to serve and worship Baal. It is also plain; that she was one

that pre[illegible: 1 letter]ended to Divine Revelations, she called her self a Prophetes[illegible: 1 letter]

and that [illegible: 1 letter]aught in publick, which no Wo[illegible: 1 letter]en but Prophetesses might do, 1 Cor. 14.34. 1 Tim. 2.11, 12.

And that she [illegible: 1 letter]aught a community of Women, and

the lawfulness as of Fornication, so of eating things o[illegible: 1 letter]fered to Idols, directly contrary to the Apostle's Doctrine, 1 Cor. 9.10. But what she was cannot be determined: for though we allow this Church to be Typi[illegible: 3 letters] of the Church i[illegible: 1 letter] the times of Popery, and the Popish Synagogue, which maintaineth both these things to be the A[illegible: 1 letter]tityp[illegible: 1 letter]; yet certainly, there was some famous Heritical Strumpet i[illegible: 1 letter] this Church, which the Governors did no[illegible: 1 letter] restrain and cast out of their Communion, which is the thing Christ had against this Church, and the Officers in it who ought to have restrained her extravaga[illegible: 2 letters]i[illegible: 1 letter]s both in teaching such Doctrines (being contrary to the Apostle's Doctrine in the places before mentioned,) and from Teaching at all, being [illegible: 1 letter]o Prophetess though she pretended to it.

Marginal references: 2 Kings 9.7.; Exod. 34.15. Act. 15.20. 1 Cor. 10.19, 20.

21 And I gave her space to repent of her fornication , and she repented not .

I was not quick with her, but gave her a time of Patience, and did not cut her off at first;

But she was incorrigible, and went on in her sinful Courses.

22 Behold, I will cast her into a bed , and them that commit adultery with her into great tribulation , except they repent of their deeds .

Another kind of Bed than she hath sinned in and by, not a Bed of Ease and Pleasure, but of Pain and Torment.

Nor shall the Seduced escape, they shall be also cast into great Tribulation, Pains and Torments of Conscience, or afflictions more corporal, either from the more immediate hand of God, or the hands of Men.

This is to be supposed to all God's Threatnings of Judgments▪ the execution of them ordinarily may be prevented by Repentance, and such is the Patience of God, that he gives the vilest Sinners a space to Repeat.

23 And I will kill her children with death : and all the churches shall know that I am he which searcheth the reins and hearts, and I will give unto every one o[illegible: 1 letter] you according to your works .

Those who are seduced by her,

I will destroy them, unless some special Death, such as the Plague, be here threatned.

So shall all the Churches near Thya[illegible: 1 letter]ire know, that I am a God who do not only take notice of overt, scand[illegible: 1 letter]lous acts, but of the secret thoughts, motions, counsels and de[illegible: 1 letter]igns of Mens Hearts, Psal. 7.10. Ier. 11.20. & 17.10. and that I am a Just God, who will deal with all according to their works.

Marginal references: 1 Sam. 16.7. 1 Chro. 28.9[illegible: 1 letter] and 29.17.; Rom. 2.6. and 14.12. 2 Cor. 5.10. Gal. 6.5. Chap. 20.12▪

24 But unto you I say, and unto the rest in Thyatira, As many as have not this doctrine and which have not known the depths of Satan (as they speak ) I will put upon you none other burden .

You that are the Ministers, for they are distinguished from the rest in Thyatira. The Word again is Plural, which lets us know these Epistles were directed to no single Persons.

The rest of the Members of the Church in Thyatira who have not embraced this Doctrine of the Nicolaitans published by Iezebel, &c.

Those Seducers call their Doctrine Deep things, great Mysteries revealed to them; as there are the deep things of God, 1 Cor. 2.10. So these Seducers would pretend their Doctrines also were deep things. Christ calls them the Devils Mysteries, deep things of Satan.

I will lay no other Burden of Trials and Afflictions.

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

Then you already groan under. Or no other Precepts than what you have had from the Apostles; The Precepts of God are called Burdens, Matth. 11.29. Acts 15.28.

Hold fast your Professio[illegible: 1 letter], your [illegible: 1 word] and Holiness till I come [illegible: 1 word] Iu[illegible: 1 letter]gment.

Marginal references: Chap. 3.[illegible: 2 letters].

26 And he that overcometh, and keepeth my works to the end , to him will I give power over the nations .

See the Notes on v. 7▪ 11▪ 17. Overcoming is here expounded by keeping Christ's Works; that is either the Works by him commanded, [illegible: 1 word] walking as he walked, and persevering therein to [illegible: 1 word] [illegible: 1 letter]nd of his or their Lives.

[illegible: 1 word] to judg those who live Heath[illegible: 1 letter]nish Lives; or to [illegible: 1 word] Na[illegible: 1 letter]ions to the Faith or which is most probable, Matth. 19.28. he shall sit with me upon a Throne in the day of Judgment, and Iudg the World, 1 Cor. 6.2.

Marginal references: Luke 22.19▪ Chap. 3.21.

27 (And he shall rule them with a rod of iron : as the vessels of a potter shall they be broken to shivers , even as I received of my Father .

An Iron Rod, either signifies a [illegible: 1 letter]ight Rod, that will not be easily bent, and made crooked, or a severe Rod, (which is most probably the sense) See Psal. 2.9. chap. 12.5. The words by the Psalmist are applied to Christ; and to the Church, Rev. 12.5. To particular Saints here, who rule the Nations either in Christ their Head, or with Christ as their Chie[illegible: 2 letters]ain, with the Word of God powerfully convincing the World of Sin and Righteousness.

And all Paganism and Heathen Idolatries, shall be broken in pieces. Or in the day of Judgment the Saints that persevere shall sit with Christ, and judg and condemn the World severely, and then they shall be broken in pieces, never again to be sodered or cemented.

For such a Power and Authority my Father hath given me, and I will give it to all them.

28 And I will give him the morning star .

Either the Light of Glory, the Blessed Vision of God; or a certain Hope of Eternal Life, or the Holy Spirit, called so, 2 Pet. 1.19. or rather of my self. Christ himself is not only called the Su[illegible: 1 letter] of Righteousness, Mal. 4.2. but the Morning-Star, chap. 22.16. Because he excelleth all other Stars in Glory, and scattereth the darkness of Ignorance and Error by the Light of his Gospel; I will make him partaker of my self.

29 He that hath an ear, let him hear what the Spirit saith unto the churches .

Here the same conclusion of this Epistle, as of all the rest, v. 7, 11, 17. See the Notes on v. 7. Those who make this Epistle Typical and Prophetical, make it a Type of all the Churches of Christ, from about 1260, or the end of the Persecution of the Waldenses until the Protestant Religion so far obtained, that whole Nations owned it, which was about 1560, by which time England and Scotland had made it the Religion of those Nations; it had before this prevailed in Germany, Helvetia, France, and many other places where it was the Religion of whole Cities and particular Jurisdictions, &c.

The Church in Ephesus. (a. d. 95.)

1 Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; 2 I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: 3 And hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted. 4 Nevertheless I have somewhat against thee, because thou hast left thy first love. 5 Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. 6 But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate. 7 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.

We have here,

I. The inscription, where observe, 1. To whom the first of these epistles is directed: To the church of Ephesus, a famous church planted by the apostle Paul (Acts xix.), and afterwards watered and governed by John, who had his residence very much there. We can hardly think that Timothy was the angel, or sole pastor and bishop, of this church at this time,—that he who was of a very excellent spirit, and naturally cared for the good state of the souls of the people, should become so remiss as to deserve the rebukes given to the ministry of this church. Observe, 2. From whom this epistle to Ephesus was sent; and here we have one of those titles that were given to Christ in his appearance to John in the chapter foregoing: He that holds the seven stars in his right hand, and walks in the midst of the seven golden candlesticks, ch. i. 13, 16. This title consists of two parts:—(1.) He that holds the stars in his right hand. The ministers of Christ are under his special care and protection. It is the honour of God that he knows the number of the stars, calls them by their names, binds the sweet influences of Pleiades and looses the bands of Orion; and it is the honour of the Lord Jesus Christ that the ministers of the gospel, who are greater blessings to the church than the stars are to the world, are in his hand. He directs all their motions; he disposes of them into their several orbs; he fills them with light and influence; he supports them, or else they would soon be falling stars; they are instruments in his hand, and all the good they do is done by his hand with them. (2.) He walks in the midst of the golden candlesticks. This intimates his relation to his churches, as the other his relation to his ministers. Christ is in an intimate manner present and conversant with his churches; he knows and observes their state; he takes pleasure in them, as a man does to walk in his garden. Though Christ is in heaven, he walks in the midst of his churches on earth, observing what is amiss in them and what it is that they want. This is a great encouragement to those who have the care of the churches, that the Lord Jesus has graven them upon the palms of his hands.

II. The contents of the epistle, in which, as in most of those that follow, we have,

1. The commendation Christ gave this church, ministers and members, which he always brings in by declaring that he knows their works, and therefore both his commendation and reprehension are to be strictly regarded; for he does not in either speak at a venture: he knows what he says. Now the church of Ephesus is commended, (1.) For their diligence in duty: I know thy works, and thy labour, v. 2. This may more immediately relate to the ministry of this church, which had been laborious and diligent. Dignity calls for duty. Those that are stars in Christ's hand had need to be always in motion, dispensing light to all about them. For my name's sake thou hast laboured, and hast not fainted, v. 3. Christ keeps an account of every day's work, and every hour's work, his servants do for him, and their labour shall not be in vain in the Lord. (2.) For their patience in suffering: Thy labour and thy patience, v. 2. It is not enough that we be diligent, but we must be patient, and endure hardness as good soldiers of Christ. Ministers must have and exercise great patience, and no Christian can be without it. There must be bearing patience, to endure the injuries of men and the rebukes of Providence; and there must be waiting patience, that, when they have done the will of God, they may receive the promise: Thou hast borne, and hast patience, v. 3. We shall meet with such difficulties in our way and work as require patience to go on and finish well. (3.) For their zeal against what was evil: Thou canst not bear those that are evil, v. 2. It consists very well with Christian patience not to dispense with sin, much less allow it; though we must show all meekness to men, yet we must show a just zeal against their sins. This their zeal was the more to be commended because it was according to knowledge, a discreet zeal upon a previous trial made of the pretences, practices, and tenets of evil men: Thou hast tried those that say they are apostles and are not, and hast found them liars. True zeal proceeds with discretion; none should be cast off till they be tried. Some had risen up in this church that pretended to be not ordinary ministers, but apostles; and their pretensions had been examined but found to be vain and false. Those that impartially search after truth may come to the knowledge of it.

2. The rebuke given to this church: Nevertheless, I have somewhat against thee, v. 4. Those that have much good in them may have something much amiss in them, and our Lord Jesus, as an impartial Master and Judge, takes notice of both; though he first observes what is good, and is most ready to mention this, yet he also observes what is amiss, and will faithfully reprove them for it. The sin that Christ charged this church with was their decay and declension in holy love and zeal: Thou hast left thy first love; not left and forsaken the object of it, but lost the fervent degree of it that at first appeared. Observe, (1.) The first affections of men towards Christ, and holiness, and heaven, are usually lively and warm. God remembered the love of Israel's espousals, when she would follow him withersoever he went. (2.) These lively affections will abate and cool if great care be not taken, and diligence used, to preserve them in constant exercise. (3.) Christ is grieved and displeased with his people when he sees them grow remiss and cold towards him, and he will one way or other make them sensible that he does not take it well from them.

3. The advice and counsel given them from Christ: Remember therefore whence thou hast fallen, and repent, &c. (1.) Those that have lost their first love must remember whence they have fallen; they must compare their present with their former state, and consider how much better it was with them then than now, how much peace, strength, purity, and pleasure they have lost, by leaving their first love,—how much more comfortably they could lie down and sleep at night,—how much more cheerfully they could awake in the morning,—how much better they could bear afflictions, and how much more becomingly they could enjoy the favours of Providence,—how much easier the thoughts of death were to them, and how much stronger their desires and hopes of heaven. (2.) They must repent. They must be inwardly grieved and ashamed for their sinful declension; they must blame themselves, and shame themselves, for it, and humbly confess it in the sight of God, and judge and condemn themselves for it. (3.) They must return and do their first works. They must as it were begin again, go back step by step, till they come to the place where they took the first false step; they must endeavour to revive and recover their first zeal, tenderness, and seriousness, and must pray as earnestly, and watch as diligently, as they did when they first set out in the ways of God.

4. This good advice is enforced and urged, (1.) By a severe threatening, if it should be neglected: I will come unto thee quickly, and remove thy candlestick out of its place. If the presence of Christ's grace and Spirit be slighted, we may expect the presence of his displeasure. He will come in a way of judgment, and that suddenly and surprisingly, upon impenitent churches and sinners; he will unchurch them, take away his gospel, his ministers, and his ordinances from them, and what will the churches or the angels of the churches do when the gospel is removed? (2.) By an encouraging mention that is made of what was yet good among them: This thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate, v. 6. "Though thou hast declined in thy love to what is good, yet thou retainest thy hatred to what is evil, especially to what is grossly so." The Nicolaitans were a loose sect who sheltered themselves under the name of Christianity. They held hateful doctrines, and they were guilty of hateful deeds, hateful to Christ and to all true Christians; and it is mentioned to the praise of the church of Ephesus that they had a just zeal and abhorrence of those wicked doctrines and practices. An indifference of spirit between truth and error, good and evil, may be called charity and meekness, but it is not pleasing to Christ. Our Saviour subjoins this kind commendation to his severe threatening, to make the advice more effectual.

III. We have the conclusion of this epistle, in which, as in those that follow, we have,

1. A call to attention: He that hath an ear, let him hear what the Spirit saith unto the churches. Observe, (1.) What is written in the scriptures is spoken by the Spirit of God. (2.) What is said to one church concerns all the churches, in every place and age. (3.) We can never employ our faculty of hearing better than in hearkening to the word of God: and we deserve to lose it if we do not employ it to this purpose. Those who will not hear the call of God now will wish at length they had never had a capacity of hearing any thing at all.

2. A promise of great mercy to those who overcome. The Christian life is a warfare against sin, Satan, the world, and the flesh. It is not enough that we engage in this warfare, but we must pursue it to the end, we must never yield to our spiritual enemies, but fight the good fight, till we gain the victory, as all persevering Christians shall do; and the warfare and victory shall have a glorious triumph and reward. That which is here promised to the victors is that they shall eat of the tree of life which is in the midst of the paradise of God. They shall have that perfection of holiness, and that confirmation therein, which Adam would have had if he had gone well through the course of his trial: he would then have eaten of the tree of life which was in the midst of paradise, and this would have been the sacrament of confirmation to him in his holy and happy state; so all who persevere in their Christian trial and warfare shall derive from Christ, as the tree of life, perfection and confirmation in holiness and happiness in the paradise of God; not in the earthly paradise, but the heavenly, ch. xxii. 1, 2.

The Church in Smyrna. (a. d. 95.)

8 And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; 9 I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. 10 Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. 11 He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.

We now proceed to the second epistle sent to another of the Asian churches, where, as before, observe,

I. The preface or inscription in both parts. 1. The superscription, telling us to whom it was more expressly and immediately directed: To the angel of the church in Smyrna, a place well known at this day by our merchants, a city of great trade and wealth, perhaps the only city of all the seven that is still known by the same name, now however no longer distinguished for its Christian church being overrun by Mahomedism. 2. The subscription, containing another of the glorious titles of our Lord Jesus, the first and the last, he that was dead and is alive, taken out of ch. i. 17, 18. (1.) Jesus Christ is the first and the last. It is but a little scantling of time that is allowed to us in this world, but our Redeemer is the first and the last. He is the first, for by him all things were made, and he was before all things with God and was God himself. He is the last, for all things are made for him, and he will be the Judge of all. This surely is the title of God, from everlasting and to everlasting, and it is the title of one that is an unchangeable Mediator between God and man, Jesus, the same yesterday, to-day, and for ever. He was the first, for by him the foundation of the church was laid in the patriarchal state; and he is the last, for by him the top-stone will be brought forth and laid in the end of time. (2.) He was dead and is alive. He was dead, and died for our sins; he is alive, for he rose again for our justification, and he ever lives to make intercession for us. He was dead, and by dying purchased salvation for us; he is alive, and by his life applies this salvation to us. And if, when we were enemies, we were reconciled by his death, much more, being reconciled, we shall be saved by his life. His death we commemorate every sacrament day; his resurrection and life every sabbath day.

II. The subject-matter of this epistle to Smyrna, where, after the common declaration of Christ's omniscience, and the perfect cognizance he has of all the works of men and especially of his churches, he takes notice,

1. Of the improvement they had made in their spiritual state. This comes in in a short parentheses; yet it is very emphatic: But thou art rich (v. 10), poor in temporals, but rich in spirituals—poor in spirit, and yet rich in grace. Their spiritual riches are set off by their outward poverty. Many who are rich in temporals are poor in spirituals. Thus it was with the church of Laodicea. Some who are poor outwardly are inwardly rich, rich in faith and in good works, rich in privileges, rich in bonds and deeds of gift, rich in hope, rich in reversion. Spiritual riches are usually the reward of great diligence; the diligent hand makes rich. Where there is spiritual plenty, outward poverty may be better borne; and when God's people are impoverished in temporals, for the sake of Christ and a good conscience, he makes all up to them in spiritual riches, which are much more satisfying and enduring.

2. Of their sufferings: I know thy tribulation and thy poverty—the persecution they underwent, even to the spoiling of their goods. Those who will be faithful to Christ must expect to go through many tribulations; but Jesus Christ takes particular notice of all their troubles. In all their afflictions, he is afflicted, and he will recompense tribulation to those who trouble them, but to those that are troubled rest with himself.

3. He knows the wickedness and the falsehood of their enemies: I know the blasphemy of those that say they are Jews, but are not; that is, of those who pretend to be the only peculiar covenant-people of God, as the Jews boasted themselves to be, even after God had rejected them; or of those who would be setting up the Jewish rites and ceremonies, which were now not only antiquated, but abrogated; these may say that they only are the church of God in the world, when indeed they are the synagogue of Satan. Observe, (1.) As Christ has a church in the world, the spiritual Israel of God, so the devil has his synagogue. Those assemblies which are set up in opposition to the truths of the gospel, and which promote and propagate damnable errors,—those which are set up in opposition to the purity and spirituality of gospel worship, and which promote and propagate the vain inventions of men and rites and ceremonies which never entered into the thoughts of God,—these are all synagogues of Satan: he presides over them, he works in them, his interests are served by them, and he receives a horrid homage and honour from them. (2.) For the synagogues of Satan to give themselves out to be the church or Israel of God is no less than blasphemy. God is greatly dishonoured when his name is made use of to promote and patronize the interests of Satan; and he has a high resentment of this blasphemy, and will take a just revenge on those who persist in it.

4. He foreknows the future trials of his people, and forewarns them of them, and fore-arms them against them. (1.) He forewarns them of future trials: The devil shall cast some of you into prison, and you shall have tribulation, v. 10. The people of God must look for a series and succession of troubles in this world, and their troubles usually rise higher. They had been impoverished by their tribulations before; now they must be imprisoned. Observe, It is the devil that stirs up his instruments, wicked men, to persecute the people of God; tyrants and persecutors are the devil's tools, though they gratify their own sinful malignity, and know not that they are actuated by a diabolical malice. (2.) Christ fore-arms them against these approaching troubles, [1.] By his counsel: Fear none of these things. This is not only a word of command, but of efficacy, no, only forbidding slavish fear, but subduing it and furnishing the soul with strength and courage. [2.] By showing them how their sufferings would be alleviated and limited. First, They should not be universal. It would be some of them, not all, who should be cast into prison, those who were best able to bear it and might expect to be visited and comforted by the rest. Secondly, They were not to be perpetual, but for a set time, and a short time: Ten days. It should not be everlasting tribulation, the time should be shortened for the elect's sake. Thirdly, It should be to try them, not to destroy them, that their faith, and patience, and courage, might be proved and improved, and be found to honour and glory. [3.] By proposing and promising a glorious reward to their fidelity: Be thou faithful to death, and I will give thee a crown of life. Observe, First, The sureness of the reward: I will give thee. He has said it that is able to do it; and he has undertaken that he will do it. They shall have the reward from his own hand, and none of their enemies shall be able to wrest it out of his hand, or to pull it from their heads. Secondly, The suitableness of it. 1. A crown, to reward their poverty, their fidelity, and their conflict. 2. A crown of life, to reward those who are faithful even unto death, who are faithful till they die, and who part with life itself in fidelity to Christ. The life so worn out in his service, or laid down in his cause, shall be rewarded with another and a much better life that shall be eternal.

III. The conclusion of this message, and that, as before, 1. With a call to universal attention, that all men, all the world, should hear what passes between Christ and his churches—how he commends them, how he comforts them, how he reproves their failures, how he rewards their fidelity. It concerns all the inhabitants of the world to observe God's dealings with his own people; all the world may learn instruction and wisdom thereby. 2. With a gracious promise to the conquering Christian: He that overcometh shall not be hurt of the second death, v. 11. Observe, (1.) There is not only a first, but a second death, a death after the body is dead. (2.) This second death is unspeakably worse than the first death, both in the dying pangs and agonies of it (which are the agonies of the soul, without any mixture of support) and in the duration; it is eternal death, dying the death, to die and to be always dying. This is hurtful indeed, fatally hurtful, to all who fall under it. (3.) From this hurtful, this destructive death, Christ will save all his faithful servants; the second death shall have no power over those who are partakers of the first resurrection: the first death shall not hurt them, and the second death shall have no power over them.

The Church in Pergamos. (a. d. 95.)

12 And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges; 13 I know thy works, and where thou dwellest, even where Satan's seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. 14 But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. 15 So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate. 16 Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth. 17 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.

Here also we are to consider,

I. The inscription of this message. 1. To whom it was sent: To the angel of the church of Pergamos. Whether this was a city raised up out of the ruins of old Troy, a Troy nouveau (as our London was once called), or some other city of the same name, is neither certain nor material; it was a place where Christ had called and constituted a gospel church, by the preaching of the gospel and the grace of his Spirit making the word effectual. 2. Who it was that sent this message to Pergamos: the same Jesus who here describes himself as one that hath the sharp sword with two edges (ch. i. 16), out of whose mouth went a sharp two-edged sword. Some have observed that, in the several titles of Christ which are prefixed to the several epistles, there is something suited to the state of those churches; as in that to Ephesus, what could be more proper to awaken and recover a drowsy and declining church than to hear Christ speaking as one that held the stars in his hand, and walked in the midst of the golden candlesticks? &c. The church of Pergamos was infested with men of corrupt minds, who did what they could to corrupt both the faith and manners of the church; and Christ, being resolved to fight against them by the sword of his word, takes the title of him that hath the sharp sword with two edges. (1.) The word of God is a sword; it is a weapon both offensive and defensive, it is, in the hand of God, able to slay both sin and sinners. (2.) It is a sharp sword. No heart is so hard but it is able to cut it; it can divide asunder between the soul and the spirit, that is, between the soul and those sinful habits that by custom have become another soul, or seem to be essential to it. (3.) It is a sword with two edges; it turns and cuts every way. There is the edge of the law against the transgressors of that dispensation, and the edge of the gospel against the despisers of that dispensation; there is an edge to make a wound, and an edge to open a festered wound in order to its healing. There is no escaping the edge of this sword: if you turn aside to the right hand, it has an edge on that side; if on the left hand, you fall upon the edge of the sword on that side; it turns every way.

II. From the inscription we proceed to the contents of the epistle, in which the method is much the same as is observed in the rest. Here,

1. Christ takes notice of the trials and difficulties this church encountered with: I know thy works, and where thou dwellest, &c., v. 13. The works of God's servants are best known when the circumstances under which they did those works are duly considered. Now that which added very much lustre to the good works of this church was the circumstance of the place where this church was planted, a place where Satan's seat was. As our great Lord takes notice of all the advantages and opportunities we have for duty in the places where we dwell, so he takes notice of all the temptations and discouragements we meet with from the places where we dwell, and makes gracious allowances for them. This people dwelt where Satan's seat was, where he kept his court. His circuit is throughout the world, his seat is in some places that are infamous for wickedness, error, and cruelty. Some think that the Roman governor in this city was a most violent enemy to the Christians; and the seat of persecution is Satan's seat.

2. He commends their stedfastness: Thou holdest fast my name, and hast not denied my faith. These two expressions are much the same in sense; the former may, however, signify the effect and the latter the cause or means. (1.) "Thou holdest fast my name; thou art not ashamed of thy relation to me, but accountest it thine honour that my name is named on thee, that, as the wife bears the name of the husband, so thou art called by my name; this thou holdest fast, as thine honour and privilege." (2.) "That which has made thee thus faithful is the grace of faith: thou hast not denied the great doctrines of the gospel, nor departed from the Christian faith, and by that means thou hast been kept faithful." Our faith will have a great influence upon our faithfulness. Men who deny the faith of Christ may boast very much of their sincerity, and faithfulness to God and conscience; but it has been seldom known that those who let go the true faith retained their fidelity; usually on that rock on which men make shipwreck of their faith they make shipwreck of a good conscience too. And here our blessed Lord aggrandizes the fidelity of this church from the circumstance of the times, as well as of the place where they lived: they had been stedfast even in those days wherein Antipas his faithful martyr was slain among them. Who this person was, and whether there be anything mysterious in his name, we have no certain account. He was a faithful disciple of Christ, he suffered martyrdom for it, and sealed his faith and fidelity with his blood in the place where Satan dwelt; and though the rest of the believers there knew this, and saw it, yet they were not discouraged nor drawn away from their stedfastness: this is mentioned as an addition to their honour.

3. He reproves them for their sinful failures (v. 14): But I have a few things against thee, because thou hast there those that hold the doctrine of Balaam, &c., and those that hold the doctrine of the Nicolaitans, which thing I hate. There were some who taught that it was lawful to eat things sacrificed to idols, and that simple fornication was no sin; they, by an impure worship, drew men into impure practices, as Balaam did the Israelites. Observe, (1.) The filthiness of the spirit and the filthiness of the flesh often go together. Corrupt doctrines and a corrupt worship often lead to a corrupt conversation. (2.) It is very lawful to fix the name of the leaders of any heresy upon those who follow them. It is the shortest way of telling whom we mean. (3.) To continue in communion with persons of corrupt principles and practices is displeasing to God, draws a guilt and blemish upon the whole society: they become partakers of other men's sins. Though the church, as such, has no power to punish the persons of men, either for heresy or immorality, with corporal penalties, yet it has power to exclude them from its communion; and, if it do not so, Christ, the head and lawgiver of the church, will be displeased with it.

4. He calls them to repentance: Repent, or else I will come unto thee quickly, &c., v. 16. Observe here, (1.) Repentance is the duty of saints as well as sinners; it is a gospel duty. (2.) It is the duty of churches and communities as well as particular persons; those who sin together should repent together. (3.) It is the duty of Christian societies to repent of other men's sins, as far as they have been accessory to them, though but so much as by connivance. (4.) When God comes to punish the corrupt members of a church, he rebukes that church itself for allowing such to continue in its communion, and some drops of the storm fall upon the whole society. (5.) No sword cuts so deep, nor inflicts so mortal a wound, as the sword of Christ's mouth. Let but the threatenings of the word be set home upon the conscience of a sinner, and he will soon be a terror to himself; let these threatenings be executed, and the sinner is utterly cut off. The word of God will take hold of sinners, sooner or later, either for their conviction or their confusion.

III. We have the conclusion of this epistle, where, after the usual demand of universal attention, there is the promise of great favour to those that overcome. They shall eat of the hidden manna, and have the new name, and the white stone, which no man knoweth, saving he that receiveth it, v. 17. 1. The hidden manna, the influences and comforts of the Spirit of Christ in communion with him, coming down from heaven into the soul, from time to time, for its support, to let it taste something how saints and angels live in heaven. This is hidden from the rest of the world—a stranger intermeddles not with this joy; and it is laid up in Christ, the ark of the covenant, in the holy of holies. 2. The white stone, with a new name engraven upon it. This white stone is absolution from the guilt of sin, alluding to the ancient custom of giving a white stone to those acquitted on trial and a black stone to those condemned. The new name is the name of adoption: adopted persons took the name of the family into which they were adopted. None can read the evidence of a man's adoption but himself; he cannot always read it, but if he persevere he shall have both the evidence of sonship and the inheritance.

The Church in Thyatira. (a. d. 95.)

18 And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass; 19 I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. 20 Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. 21 And I gave her space to repent of her fornication; and she repented not. 22 Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. 23 And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works. 24 But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden. 25 But that which ye have already hold fast till I come. 26 And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: 27 And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. 28 And I will give him the morning star. 29 He that hath an ear, let him hear what the Spirit saith unto the churches.

The form of each epistle is very much the same; and in this, as the rest, we have to consider the inscription, contents, and conclusion.

I. The inscription, telling us, 1. To whom it is directed: To the angel of the church of Thyatira, a city of the proconsular Asia, bordering upon Mysia on the north and Lydia on the south, a town of trade, whence came the woman named Lydia, a seller of purple, who, being at Philippi in Macedonia, probably about the business of her calling, heard Paul preach there, and God opened her heart, that she attended to the things that were spoken, and believed, and was baptized, and entertained Paul and Silas there. Whether it was by her means that the gospel was brought into her own city, Thyatira, is not certain; but that it was there, and successful to the forming of a gospel church, this epistle assures us. 2. By whom it was sent: by the Son of God, who is here described as having eyes like a flame of fire, and feet like as fine brass. His general title is here, the Son of God, that is, the eternal and only-begotten Son of God, which denotes that he has the same nature with the Father, but with a distinct and subordinate manner of subsistence. The description we have here of him is in two characters:—(1.) That his eyes are like a flame of fire, signifying his piercing, penetrating, perfect knowledge, a thorough insight into all persons and all things, one who searches the hearts and tries the reins of the children of men (v. 23), and will make all the churches to know he does so. (2.) That his feet are like fine brass, that the outgoings of his providence are steady, awful, and all pure and holy. As he judges with perfect wisdom, so he acts with perfect strength and steadiness.

II. The contents or subject-matter of this epistle, which, as the rest, includes,

1. The honourable character and commendation Christ gives of this church, ministry, and people; and this given by one who was no stranger to them, but well acquainted with them and with the principles from which they acted. Now in this church Christ makes honourable mention, (1.) Of their charity, either more general, a disposition to do good to all men, or more special, to the household of faith: there is no religion where there is no charity. (2.) Their service, their ministration; this respects chiefly the officers of the church, who had laboured in the word and doctrine. (3.) Their faith, which was the grace that actuated all the rest, both their charity and their service. (4.) Their patience; for those that are most charitable to others, most diligent in their places, and most faithful, must yet expect to meet with that which will exercise their patience. (5.) Their growing fruitfulness: their last works were better than the first. This is an excellent character; when others had left their first love, and lost their first zeal, these were growing wiser and better. It should be the ambition and earnest desire of all Christians that their last works may be their best works, that they may be better and better every day, and best at last.

2. A faithful reproof for what was amiss. This is not so directly charged upon the church itself as upon some wicked seducers who were among them; the church's fault was that she connived too much at them.

(1.) These wicked seducers were compared to Jezebel, and called by her name. Jezebel was a persecutor of the prophets of the Lord, and a great patroness of idolaters and false prophets. The sin of these seducers was that they attempted to draw the servants of God into fornication, and to offer sacrifices to idols; they called themselves prophets, and so would claim a superior authority and regard to the ministers of the church. Two things aggravated the sin of these seducers, who, being one in their spirit and design, are spoken of as one person:—[1.] They made use of the name of God to oppose the truth of his doctrine and worship; this very much aggravated their sin. [2.] They abused the patience of God to harden themselves in their wickedness. God gave them space for repentance, but they repented not. Observe, First, Repentance is necessary to prevent a sinner's ruin. Secondly, Repentance requires time, a course of time, and time convenient; it is a great work, and a work of time. Thirdly, Where God gives space for repentance, he expects fruits meet for repentance. Fourthly, Where the space for repentance is lost, the sinner perishes with a double destruction.

(2.) Now why should the wickedness of this Jezebel be charged upon the church of Thyatira? Because that church suffered her to seduce the people of that city. But how could the church help it? They had not, as a church, civil power to banish or imprison her; but they had ministerial power to censure and to excommunicate her: and it is probable that neglecting to use the power they had made them sharers in her sin.

3. The punishment of this seducer, this Jezebel, v. 22, 23, in which is couched a prediction of the fall of Babylon. (1.) I will cast her into a bed, into a bed of pain, not of pleasure, into a bed of flames; and those who have sinned with her shall suffer with her; but this may yet be prevented by their repentance. (2.) I will kill her children with death; that is, the second death, which does the work effectually, and leaves no hope of future life, no resurrection for those that are killed by the second death, but only to shame and everlasting contempt.

4. The design of Christ in the destruction of these wicked seducers, and this was the instruction of others, especially of his churches: All the churches shall know that I am he that searcheth the reins and the hearts; and I will give to every one of you according to your works. God is known by the judgments that he executes; and, by this revenge taken upon seducers, he would make known, (1.) His infallible knowledge of the hearts of men, of their principles, designs, frame, and temper, their formality, their indifference, their secret inclinations to symbolize with idolaters. (2.) His impartial justice, in giving every one according to his work, that the name of Christians should be no protection, their churches should be no sanctuaries for sin and sinners.

5. The encouragement given to those who keep themselves pure and undefiled: But to you I say, and unto the rest, &c., v. 24. Observe, (1.) What these seducers called their doctrines—depths, profound mysteries, amusing the people, and endeavouring to persuade them that they had a deeper insight into religion than their own ministers had attained to. (2.) What Christ called them—depths of Satan, Satanical delusions and devices, diabolical mysteries; for there is a mystery of iniquity, as well and the great mystery of godliness. It is a dangerous thing to despise the mystery of God, and it is as dangerous to receive the mysteries of Satan. (3.) How tender Christ is of his faithful servants: "I will lay upon you no other burden; but that which you have already hold fast till I come, v. 24, 25. I will not overburden your faith with any new mysteries, nor your consciences with any new laws. I only require your attention to what you have received. Hold that fast till I come, and I desire no more." Christ is coming to put an end to all the temptations of his people; and, if they hold fast faith and a good conscience till he come, all the difficulty and danger will be over.

III. We now come to the conclusion of this message, v. 26-29. Here we have, 1. The promise of an ample reward to the persevering victorious believer, in two parts:—(1.) Very great power and dominion over the rest of the world: Power over the nations, which may refer either to the time when the empire should turn Christian, and the world be under the government of the Christian emperor, as in Constantine's time; or to the other world, when believers shall sit down with Christ on his throne of judgment, and join with him in trying, and condemning, and consigning over to punishment the enemies of Christ and the church. The upright shall have dominion in the morning. (2.) Knowledge and wisdom, suitable to such power and dominion: I will give him the morning-star. Christ is the morning-star. He brings day with him into the soul, the light of grace and of glory; and he will give his people that perfection of light and wisdom which is requisite to the state of dignity and dominion that they shall have in the morning of the resurrection. 2. This epistle ends with the usual demand of attention: He that hath an ear let him hear what the Spirit saith unto the churches. In the foregoing epistles, this demand of attention comes before the concluding promise; but in this, and all that follow, it comes after, and tells us that we should all attend to the promises as well as to the precepts that Christ delivers to the churches.

CHAP. II. Verſe 1 Ʋnto the Angel]

THis was Timothy, as ſome think; who not ſtirring up the gift of God that was in him, had remitted ſomewhat of his former fervour. By the ſtile here given him (Angel) he is moniſhed not more of his dignity, then of his duty. That Angel at Bochim, Judg.Eccle[illegible: 1 letter]. 56. 2.1. is thought to have been Phineas. And ſome interpret that of Solomon, Neither ſay thou before the Angel, that it was an errour of the Prieſt. It is good counſel to Miniſters that one gives, Ange'orum induiſt is nom[illegible: 1 letter]n, induite & naturam, neſit ([illegible: 2 letters] dixit nonnemo) nomen inanc, crimen immanc.

Verſe 2. I know thy works and thy labour] Not thy works only, but thy labour in doing them, and what ends thou putteſt upon them. How accurately did our Saviour caſt up and count how long the multitude had been with him, how little they had to eat, how ill it would fare with them if ſent away faſting, &c. Mat 15.32.

And how thou canſt not bear] Moved with a zeal of God, and having a ſtomack for him. Mihi ſanè Auxentius nunquam aliud quàm dia[illegible: 1 letter]olus erit, quia Arrianus, ſaith Hilary. I ſhall look upon Auxentius, as upon a devil, ſo long as he is an Arrian.

Verſe 3. And haſt born] Beat the falſe Apoſtles thou couldſt not; but haſt borne much from them. Morientium nempe ſerarum violen[illegible: 1 letter]iores ſunt morſ[illegible: 1 letter]s. Beaſts bite hardeſt when to bite their laſt.

Verſe 4. Thou haſt left thy fi[illegible: 1 letter]st love] Thoſe first ripe fruits that Chriſts ſoul deſireth, M[illegible: 1 letter]c 7.1. that kindeneſſe of youth, that ſpouſall-love that God ſo well remembreth, Jer. 2.2. This, Epheſus had left, and ſo became Apheſis, remiſſe and retchleſſe, poſſeſt with a ſpirit of ſloth and indevotion. And ſurely he is a rate and happy man that can ſay in a ſpirituall ſenſe (as it was ſaid of Moſes) that after long profeſſion of zeal, his ſight is not waxed dim, his holy heat not abated, that runs not retrograde, as did Solomon, Aſa, others, with whom the end was worſe then the beginning.

Verſe 5. From whence thou art fallen] viz, From thy former feelings, and preſent fitnes for Gods kingdom, Luk. 9.62.

Andrepent] See the practice of this ſecond repentance, in the relapſed Spouſe returning to her old husband, Cant. 9. See the Note on 2 Cor. 7.11. See an excellent Letter of the Lady Jane to that apoſtate Harding, ſometime her Chaplain, Act. and Mon. fol. 1292. and what ſweet counſel Bradford afterwards gave the ſame Harding, Ib. fol. 1564. beſides the example of Mr Bartlet Green Martyr, fol. 1680.

And doe th[illegible: 1 letter] firſt works] Begin the world again (as the Nazarite was to do, that had broken his vow, Numb. 6.) and, to let thee up afreſh, make a gathering of praiers, and ſee that thy works be better at laſt then at firſt.

And remove thy Candleſtick] Sins are the ſnuffs that dim our Candleſtick, and threatneth the removall of it. And ſurely if we repent not, a removall thereof may be as certainly fore-ſeen and ſore-told, as if viſions and letters were ſent us from heaven, as to theſe ſeven Churches.

Except thou repent] Minatur Deus ut non puniat. God therefore menaceth, that men may be warned. As a Bee ſtings not till provoked: ſo neither doth God puniſh till there be no remedy, a Chron. 36.16.

Verſe 6. But this thou haſt] That they might not ſay,Jer. 2.17. & 18.12. when called upon to repent, Nay, but there is no hope. Chriſt picks out that which is praiſe-worthy in them, and commends it. Deſpair carries men to hell, as the devils did the ſwine into the ſea. Caſt not away therefore your confidence, &c.Iren[illegible: 1 letter]us. Theod.

The works of the Nicolaitans] Who taught a community of wives, and that it was but a thing indifferent to commit adultery.

Verſe 7. Let him hear] Not with that griſtle only that grows upon his head, but with the ear of his heart. Let him draw up the ear of his heart to the ear on his head, that one found may pierce both. Or Let him hear what, &c. that is, Let him hear for himſelf, hear and know that (each member for his own good) that was delivered to the whole Church.

To eat of the tree of life] This tree is Chriſt. The devil alſo (as he loves to be Gods ape) hath prompted Mahomet to promiſe to ſuch as die in warre for the Mahometan ſaith, delicious fare in Paradiſe, pleaſant walkes, and other ſenſuall delights eternally to be enjoyed, [illegible: 1 letter] lunts voiage. p 67. notwithſtanding any former ſinnes.

Verſe 8. Of the Church in Smyrna] Sweet-ſmelling Smyrna, the pooreſt but pureſt of the ſeven.

Verſe 9. I know thy works and tribulation] Mark (ſaith one) the conjunction, Works and tribulation. Active ſtirting Chriſtians are like to ſuffer much. Of Sardis and Laodicea only, we reade not of any troubles they had.

And poverty, but thou art rich] Poverty diſcommends not any to Chriſt: money bears no maſtery in his kingdome. Thou art poor, ſaith he here: but that's neither here nor there: its a matter of nothing, that.

That ſay they are Iews] That is, right worſhippers, as the Turks at this day ſtile themſelves Muſ[illegible: 1 letter]lmans, that is, the only true believers,Cyprian Papiſts the only Catholikes. Faciunt & vespa favos. & ſimiae imitantur homines.

Verſe 10. Fear none of thoſe things] Quit thy heart of that cowardly paſſion, and die rather then deny the truth. Put on that reſolution, Neceſſe eſſe ut eam, non ut vivam. Duty muſt be done, though I die for it.

Behold the devil] viz. By his imps and inſtruments whom he acts and agitates, Epheſ 2.2. But he and his are over-ruled and limitted: for he ſhall cast ſome of you, not all of you, into priſon, not into hell, that ye may be tried, no[illegible: 1 letter] deſtroied; and this, for ten daiesonly, not for any long continnance.

A crown of life] A crown without eares, corrivals, envy, end.

Verſe 11. Shall not be hurt of the ſecond death] Shall not be killed with death,Bern as ver. 23. Death ſhall not be to him (as it is to the wicked) a trap door to hell, but janua vitae, porta coeli, an in let into life eternall.

Verſe 12. And to the Angel] See the Note on Verſe 1. and on Chap. 1.16.

Verſe 13. Even where Satans ſeat is] There was the Court of King Attalus (—diſcedat ab aulâ qui velit eſſe pius; Flee thee away, O thou ſeer, for this is the Kings Court, Amos 7.13.) and there was after wards the ſeat of the Roman perſecuting Proconſuls, Qui ab aſcenſ[illegible: 1 letter]re ſuo Satana perurgebantur, as Bernard hath it. Such a ſeat of Satan is both old and new Rome. At Constantinople (which was called new Rome) Arrius that arch-heretike, Sedens in latrina effudit intestina, voided his entrails at the ſtool, and left Mahometiſme there behinde him as his excrement. Yet, as at Pergamus alſo God had a Church, ſo hath he ſtill even at Conſtantinople; the Patriarch whereof Cyril hath lately ſet forth a Confeſſion of the faith of thoſe Eaſtern Churches, agreeable in all points almoſt to the Proteſtant religion, but diametrally oppoſite to Popery.

Thou holdest fast] As with tooth and nail, [non-Latin text not transcribed] or by main ſtrength.

Who was ſlain] An honour not granted to the Angels of heaven, as Latimer was wont to ſay.

Verſe 14. I have a few things] More he might have had, but the Lord is not extream to mark what is amiſſe in his weak,2 Chron. 15.17 but willing people. The high places were not removed: nevertheleſſe (though that was his fault) the heart of Aſa was perfect all his daies.

And to commit fornication] Nothing hath ſo enriched hell (ſaith one) as fair faces. Theſe were thoſe Balaams-blocks, that Iſrael ſo ſtumbled at.

Verſe 15. The doctrine of the Nicolaitans] See the Note on Verſe 6. In the year 1067. The Popiſh Synod of M[illegible: 1 letter]llain make laws againſt ſimony, and the hereſie of the Nicolaitans: by which later they meant Prieſts-marriage. Brutum fulmen, novum crimen.

Verſe 16. Or elſe I will come unto thee] He was in the midſt of the ſeven golden Candleſticks before. But when he comes to correct, he comes out of his place, Iſa. 26.21. and it is a motion, that he hath no ſuch minde to, Lam 3.33. it is to do his work, his ſtrange work, Iſa. 28.21.

With the ſword of my mouth] With fearfull threatnings, terrible executions, Having vengeance in readineſſe for the diſobedient, 1 Cor. 10.6. Eliſha had his ſword as well as I[illegible: 1 letter]hu and Hazael theirs, 1 King. 19.17. See Hoſea 6.5. Ieremy 1.10. Iſa. 11.4.

Verſe 17. Of the hidden Manna] That is, of Chriſt, whom none of the Princes of this world knew: but God hath revealed him to his hidden ones by the Spirit, 1 Cor. 2.8, 10. with Pſ. 83.3. [non-Latin text not transcribed] [illegible: 1 span]. and given them to taſte of that heavenly gift.

A white stone] In token of abſolution. With this white ſtone may the Saints comfort themſelves againſt all the black coals wherewith the world ſeeks to beſmear them. If Libanius could ſay, Let Baſil praiſe me, and I ſhall ſing away all care, who reproacheth me; May not we much more ſay ſo of Chriſt? It is be that juſtifieth us: who ſhall condemn us? Rom 8.34

A new name] Better then that of ſonnes and daughters, Iſa. 56.5. The aſſurance whereof is (ſaith Father Latimer) the ſweet meats of the feaſt of a good conſcience, which is unconceivable and full of glory.

Verſe 18. Who hath his eyes, &c.] See the Note on Chap. 1.14, 15.

Verſe 19. The laſt to be more] This is not every mans happineſſe. See the Note on verſe 4. It is a diſputable queſtion (ſaith one) whether any Chriſtian (except he die ſoon after his converſion) doe go on from ſtrength to ſtrength without ſome ſenſible decay of the inward power of that grace wherewith he is indued.

Verſe 20. Thou ſuffereſt that woman Iezabel] It is a fault then, not only to be active in evil, but to be paſſive of evil. Non faciendo malus, ſed patiendo fuit, ſaid the Poet concerning the Emperour Claudius. The Kings of the earth are taxed, Revel. 18. for not rooting out the Romiſh religion, and ſetting up the truth.

Verſe 21. And I gave her space to repent] In ſpace comes grace, proves not alwaies a true Proverb. They that defer the work, and ſay, that men may repent hereafter, ſay truly, but not [illegible: 1 word]. The branch that bears not timely fruit is cut off, Ioh. 15.2 The ground that yeelds not a ſeaſonable and ſutable return, is nigh unto curſing, Heb. 68. The chick that comes not at the clucking of the hen, becomes a prey to the kite, &c.

Verſe 22. Behold I will caſt her into a bed] A bed of affliction for that bed of ſecurity, upon which ſhe had ſtretcht her ſelf, Amos 64. God hath his ſeaſon, his harveſt for judgement, Mat. 1.30. Men may expect a time of healing and curing, when they ſhall finde nothing elſe, but a time of trouble, Ier. 14.19. One may defer a ſore till it be incurable. See Ezek. 24.13.

Verſe 23. And I will kill her children with death] All men die (ſaith a Divine, deſcanting upon this text) but all are not killed with death. As a godly man ſaid, that he did agrotare vitalitèr, ſo godly men doe mori vitalitèr. He that can ſo die, is fit to die; and the contrary. O it is a wofull thing to be killed with death.

Verſe 24. But unto you I ſay] Here Chriſt comes with his fan, ſhedding and ſhoaling out his own from others, that they might not be diſheartned, when worſe men were menaced.

The depths of Satan] That ſcience falſly ſo called. 1 Tim. 6.20. Thoſe profound points, which the Impoſtours profeſſed and pretended to: as the Gnoſticks, who would needs be held the only knowing men; the Illuminates, and other ſeducers.

Verſe 25. Hold faſt] Hold by ſtrong hand, [non-Latin text not transcribed] tugg for it with thoſe that would take it from you.

Verſe 26. And keepeth my works] In oppoſition to Iezabels works, q. d. that keepeth himſelf unſpotted of the world, that foul lusk that lieth in that wicked one, 1 Joh 5.19.

Verſe 27. And he ſhall rule them] q.d. I will communicate my ſelf wholly to him. See Pſ. 139.6, 7, 8, 9 Mat. 19.28.1 Cor. 6.2, 3.

Verſe 28. I will give him the morning ſtarre] i. e. I will clear his wronged innocency, Pſal. 37.6. and grant him a glorious reſurrection, Dan. 12, 3.

Verſe 29. He that hath an ear] See the Note on Verſe 7.

Unto the angel. The minister; the presiding presbyter; the bishop--in the primitive sense of the word bishop--denoting one who had the spiritual charge of a congregation. Rev 1:20.

Of the church. Not of the churches of Ephesus, but of the one church of that city. There is no evidence that the word is used in a collective sense to denote a group of churches, like a diocese; nor is there any evidence that there was such a group of churches in Ephesus, or that there was more than one church in that city. It is probable that all who were Christians there were regarded as members of one church--though for convenience they may have met for worship in different places. Thus there was one church in Corinth, (1Cor 1:1) one church in Thessalonica, (1Thes 1:1,) etc.

Of Ephesus. On the situation of Ephesus, Acts 18:19, and the Introduction to the Notes on the Epistle to the Ephesians. It was the capital of Ionia; was one of the twelve Ionian cities of Asia Minor in the Mythic times, and was said to have been founded by the Amazons. It was situated on the river Cayster, not far from the Icarian Sea, between Smyrna and Miletus. It was one of the most considerable cities of Asia Minor, and while, about the epoch when Christianity was introduced, other cities declined, Ephesus rose more and more. It owed its prosperity, in part, to the favour of its governors, for Lysimachus named the city Arsinbe, in honour of his second wife, and Attalus Philadelphus furnished it with splendid wharves and docks. Under the Romans it was the capital not only of Ionia, but of the entire province of Asia, and bore the honourable title of the first and greatest metropolis of Asia. John is supposed to have resided in this city, and to have preached the gospel there for many years; and on this account perhaps it was, as well as on account of the relative importance of the city, that the first epistle of the seven was addressed to that church. On the present condition of the ruins of Ephesus, Rev 2:5. We have no means whatever of ascertaining the size of the church when John wrote the book of Revelation. From the fact, however, that Paul, as is supposed, (see Introduction to the Epistle to the Ephesians,) laboured there for about three years; that there was a body of "elders" who presided over the church there, (Acts 20:1) and that the apostle John seems to have spent a considerable part of his life there in preaching the gospel, it may be presumed that there was a large and flourishing church in that city. The epistle before us shows also that it was characterized by distinguished piety.

These things saith he that holdeth the seven stars in his right hand. Rev 1:16. The object here seems to be to turn the attention of the church in Ephesus to some attribute of the Saviour which deserved their special regard, or which constituted a special reason for attending to what he said. To do this, the attention is directed in this case to the fact that he held the seven stars--emblematic of the ministers of the churches--in his hand, and that he walked in the midst of the lamp-bearers--representing the churches themselves, intimating that they were dependent on him; that he had power to continue or remove the ministry, and that it was by his presence only that those lamp-bearers would continue to give light. The absolute control over the ministry, and the fact that he walked amidst the churches, and that his presence was necessary to their perpetuity and their welfare, seem to be the principal ideas implied in this representation. These truths he would impress on their minds in order that they might feel how easy it would be for him to punish any disobedience, and in order that they might do what was necessary to secure his continual presence among them. These views seem to be sanctioned by the character of the punishment threatened, (Rev 2:5,) "that he would remove the candlestick representing their church out of its place." Rev 2:5.

Who walketh in the midst, etc. In chapter Rev 1:13, he is represented simply as being seen amidst the golden candlesticks, Rev 1:13. Here there is the additional idea of his "walking" in the midst of them, implying perhaps constant and vigilant supervision. He went from one to another, as one who inspects and surveys what is under his care; perhaps also with the idea that he went among them as a friend to bless them.

(a) "that holdeth" Rev 1:16,20

I know thy works. The common formula with which all the epistles to the seven churches are introduced. It is designed to impress upon them deeply the conviction that he was intimately acquainted with all that they did, good and bad, and that therefore he was abundantly qualified to dispense rewards or administer punishments according to truth and justice. It may be observed, that as many of the things referred to in these epistles were things pertaining to the heart--the feelings, the state of the mind--it is implied that he who speaks here has an intimate acquaintance with the heart of man --a prerogative which is always attributed to the Saviour. See Jn 2:25. But no one can do this who is not Divine; and this declaration, therefore, furnishes a strong proof of the divinity of Christ. See Ps 7:9, Jer 11:20, 17:10, 1Sam 16:7, 1Kgs 8:39.

And thy labour. The word here used--κοπος--means properly a beating, hence wailing, grief, with beating the breast; and then it means excessive labour or toil adapted to produce grief or sadness, and is commonly employed in the New Testament in the latter sense. It is used in the sense of trouble in Mt 26:10--"Why trouble ye [literally, why give ye trouble to] the woman?" (compare also Mk 14:6, Lk 11:7, 18:5, Gal 6:17) and in the sense of labour, or wearisome toil, in Jn 4:38, 1Cor 3:8, 15:58, 2Cor 6:5 2Cor 10:15, 2Cor 11:23,27 et al. The connexion here would admit of either sense. It is commonly understood, as in our translation, in the sense of labour, though it would seem that the other signification-- that of trouble--would not be inappropriate. If it means labour, it refers to their faithful service in his cause, and especially in opposing error. It seems to me, however, that the word trouble would better suit the connexion.

And thy patience. Under these trials; to wit, in relation to the efforts which had been made by the advocates of error to corrupt them, and to turn them away from the truth. They had patiently borne the opposition made to the truth; they had manifested a spirit of firm endurance amidst many arts of those opposed to them to draw them off from simple faith in Christ.

And how thou canst not bear them which are evil. Canst not endure or tolerate them. Compare Barnes on "2Jo 1:10,11". That is, they had no sympathy with their doctrines or their practices; they were utterly opposed to them. They had lent them no countenance, but had in every way shown that they had no fellowship with them. The evil persons here referred to were doubtless those mentioned in this verse as claiming that "they were apostles," and those mentioned in Rev 2:6 as the Nicolaitanes.

And thou hast tried them which say they are apostles. Thou hast thoroughly examined their claims. It is not said in what way they had done this, but it was probably by considering attentively and candidly the evidence on which they relied, whatever that may have been. Nor is it certainly known who these persons were, or on what grounds they advanced their pretensions to the apostolic office. It cannot be supposed that they claimed to have been of the number of apostles selected by the Saviour, for that would have been too absurd; and the only solution would seem to be that they claimed either

(1) that they had been called to that office after the Saviour ascended, as Paul was; or

(2) that they claimed the honour due to this name or office in virtue of some election to it; or

(3) that they claimed to be the successors of the apostles, and to possess and transmit their authority. If the first of these, it would seem that the only ground of claim would be that they had been called in some miraculous way to the rank of apostles, and, of course, an examination of their claims would be an examination of the alleged miraculous call, and of the evidence on which they would rely that they had such a call. If the second, then the claim must have been founded on some such plea as that the apostolic office was designed to be elective, as in the case of Matthias, (Acts 1:23-26,) and that they maintained that this arrangement was to be continued in the church; and then an examination of their claims would involve an investigation of the question whether it was contemplated that the apostolic office was designed to be perpetuated in that manner, or whether the election of Matthias was only a temporary arrangement, designed to answer a particular purpose. If the third, then the claim must have been founded on the plea that the apostolic office was designed to be perpetuated by a regular succession, and that they, by ordination, were in a line of that succession; and then the examination and refutation of the claim must have consisted in showing, from the nature of the office, and the necessary qualifications for the office of apostle, that it was designed to be temporary, and that there could be properly no successors of the apostles as such. On either of these suppositions such a line of argument would be fatal to all claims to any succession in the apostolic office now. If each of these points should fail, of course their claims to the rank of apostles would cease--just as all claims to the dignity and rank of the apostles must fail now. The passage becomes thus a strong argument against the claims of any persons to be "apostles," or to be the "successors" of the apostles in the peculiarity of their office.

And are not. There were never any apostles of Jesus Christ but the original twelve whom he chose; Matthias, who was chosen in the place of Judas, (Acts 1:26;) and Paul, who was specially called to the office by the Saviour after his resurrection. On this point, see my work on the "Apostolic Church," [pp. 49-57, London ed.]

And hast found them liars. Hast discovered their pretensions to be unfounded and false. In 2Cor 11:13, "false apostles" are mentioned; and in an office of so much honour as this, it is probable that there would be not a few claimants to it in the world. To set up a claim to what they knew they were not entitled to would be a falsehood; and as this seems to have been the character of these men, the Saviour in the passage before us does not hesitate to designate them by an appropriate term, and to call them liars. The point here commended in the Ephesian church is, that they had sought to have a pure ministry--a ministry whose claims were well founded. They had felt the importance of this; had carefully examined the claims of pretenders; and had refused to recognise those who could not show in a proper manner that they had been designated to their work by the Lord Jesus. The same zeal in the same cause would be commended by the Saviour now.

(b) "know thy works" Rev 2:4,13,19, 3:1,8,15, Ps 1:6 (c) "tried" 1Jn 4:1 (d) "are not" 2Cor 11:13

And hast borne. Hast borne up under trials; or hast borne with, the evils with which you have been assailed. That is, you have not given way to murmuring or complaints in trial; you have not abandoned the principles of truth and yielded to the prevalence of error.

And hast patience. That is, in this connexion, hast shown that thou canst bear up under these things with patience. This is a repetition of what is said in Rev 2:2, but in a somewhat different connexion. There it rather refers to the trouble which they had experienced on account of the pretensions of false apostles, and the patient, persevering, and enduring spirit which they had shown in that form of trial; here the expression is more general, denoting a patient spirit in regard to all forms of trial.

And for my name's sake hast laboured. On account of me, and in my cause. That is, the labour here referred to, whatever it was, was to advance the cause of the Redeemer. In the word rendered "hast laboured" --εκοπιασας--there is a reference to the word used in the previous verse-- "thy labour"--κοπονσου; and the design is to show that the "labour," or trouble there referred to, was on account of him.

And hast not fainted. Hast not become exhausted, or wearied out, so as to give over. The word here used (καμνω) occurs in only three places in the New Testament: Heb 12:3, "Lest ye be wearied, and faint; Jas 5:15, "the prayer of faith shall save the sick;" and in the passage before us. It means properly to become weary and faint from toil, etc.; and the idea here is, that they had not become so wearied out as to give over from exhaustion. The sense of the whole passage is thus rendered by Professor Stuart: "Thou canst not bear with false teachers, but thou canst bear with troubles and perplexities on account of me; thou hast undergone wearisome toil, but thou art not wearied out thereby." The state of mind, considered as the state of mind appropriate to a Christian, here represented, is, that we should not tolerate error and sin, but that we should bear up under the trials which they may incidentally occasion us; that we should have such a repugnance to evil that we cannot endure it, as evil, but that we should have such love to the Saviour and his cause as to be willing to bear anything, even in relation to that, or springing from that, that we may be called to suffer in that cause; that while we may be weary in his work--for our bodily strength may become exhausted (compare Mt 26:41) --we should not be weary of it; and that though we may have many perplexities, and may meet with much opposition, yet we should not relax our zeal, but should persevere with an ardour that never faints, until our Saviour calls us to our reward.

(a) "fainted" Gal 6.9

Nevertheless I have somewhat against thee. Notwithstanding this general commendation, there are things which I cannot approve.

Because thou hast left thy first love. Thou hast remitted-- αφηκας--or let down thy early love; that is, it is less glowing and ardent than it was at first. The love here referred to is evidently love to the Saviour; and the idea is, that, as a church, they had less of this than formerly characterized them. In this respect they were in a state of declension; and though they still maintained the doctrines of his religion, and opposed the advocates of error, they showed less ardour of affection towards him directly than they had formerly done. In regard to this, we may remark,

(1.) that what is here stated of the church at Ephesus is not uncommon.

(a) Individual Christians often lose much of their first love. It is true, indeed, that there is often an appearance of this which does not exist in reality. Not a little of the ardour of young converts is often nothing more than the excitement of animal feeling, which will soon die away of course, though their real love may not be diminished, or may be constantly growing stronger. When a son returns home after a long absence, and meets his parents and brothers and sisters, there is a glow, a warmth of feeling, a joyousness of emotion, which cannot be expected to continue always, and which he may never be able to recall again, though he may be ever growing in real attachment to his friends and to his home.

(b) Churches remit the ardour of their first love. They are often formed under the reviving influences of the Holy Spirit when many are converted, and are warm-hearted and zealous young converts. Or they are formed from other churches that have become cold and dead, from which the new organization, embodying the life of the church, was constrained to separate. Or they are formed under the influence of some strong and mighty truth that has taken possession of the mind, and that gives a peculiar character to the church at first. Or they are formed with a distinct reference to promoting some one great object in the cause of the Redeemer. So the early Christian churches were formed. So the church in Germany, France, Switzerland, and England, came out from the Roman communion under the influence of the doctrine of justification by faith. So the Nestorians in former ages, and the Moravians in modern times, were characterized by warm zeal in the cause of missions. So the Puritans came out from the established church of England at one time, and the Methodists at another, warmed with a holier love to the cause of evangelical religion than existed in the body from which they separated. So many a church is formed now amidst the exciting scenes of a revival of religion, and in the early days of its history puts to shame the older and the slumbering churches around them. But it need scarcely be said that this early zeal may die away, and that the church, once so full of life and love, may become as cold as those that went before it, or as those from which it separated, and that there may be a necessity for the formation of new organizations that shall be fired with ardour and zeal. One has only to look at Germany, at Switzerland, at various portions of the reformed churches elsewhere; at the Nestorinns, whose zeal for missions long since departed, or even at the Moravians, among whom it has so much declined; at various portions of the Puritan churches; and at many an individual church formed under the warm and exciting feelings of a revival of religion, to see that what occurred at Ephesus may occur elsewhere.

(2.) The same thing that occurred there may be expected to follow in all similar cases. The Saviour governs the church always on essentially the same principles; and it is no uncommon thing that when a church has lost the ardour of its first love, it is suffered more and more to decline, until "the candlestick is removed"--until either the church becomes wholly extinct, or until vital piety is wholly gone, and all that remains is the religion of forms.

Remember therefore from whence thou art fallen. The eminence which you once occupied. Call to remembrance the state in which you once were. The duty here enjoined is, when religion has declined in our hearts, or in the church, to call to distinct recollection the former state--the ardour, the zeal, the warmth of love which once characterized us. The reason for this is, that such a recalling of the former state will be likely to produce a happy influence on the heart. Nothing is better adapted to affect a backsliding Christian, or a backsliding church, than to call to distinct recollection the former condition--the happier days of piety. The joy then experienced; the good done; the honour reflected on the cause of religion; the peace of mind of that period, will contrast strongly with the present, and nothing will be better fitted to recall an erring church or an erring individual from their wanderings than such a reminiscence of the past. The advantages of thus "remembering" their former condition would be many--for some of the most valuable impressions which are made on the mind, and some of the most important lessons learned, are from the recollections of a former state. Among those advantages, in this case, would be such as the following:

(a) It would show how much they might have enjoyed if they had continued as they began--how much more real happiness they would have had than they actually have enjoyed.

(b) How much good they might have done, if they had only persevered in the zeal with which they commenced the Christian life. How much more good might most Christians do than they actually accomplish, if they would barely, even without increasing it, continue with the degree of zeal with which they begin their course.

(c) How much greater attainments they might have made in the Divine life, and in the knowledge of religion, than they have made: that is, how much more elevated and enlarged might have been their views of religion, and their knowledge of the word of God. And

(d) such a recollection of their past state, as contrasted with what they now are, would exert a powerful influence in producing true repentance--for there is nothing better adapted to do this than a just view of what we might have been, as compared with what we now are. If a man has become cold towards his wife, nothing is better fitted to reclaim him than to recall to his recollection the time when he led her to the altar; the solemn vow then made; and the rapture of his heart when he pressed her to his bosom and called her his own.

And repent. The word here used means to change one's mind and purposes, and, along with that, the conduct or demeanour. The duty of repentance here urged would extend to all the points in which they had erred.

And do the first works. The works which Were done when the church was first established. That is, manifest the zeal and love which were formerly evinced in opposing error, and in doing good. This is the true counsel to be given to those who have backslidden, and have "left their first love," now. Often such persons, sensible that they have erred, and that they have not the enjoyment in religion which they once had, profess to be willing and desirous to return, but they know not how to do it--how to revive their ardour--how to rekindle in their bosom the flame of extinguished love. They suppose it must be by silent meditation, or by some supernatural influence, and they wait for some visitation from above to call them back, and to restore to them their former joy. The counsel of the Saviour to all such, however, is to do their first works. It is to engage at once in doing what they did in the first and best days of their piety--the days of their: espousals (Jer 2:2) to God. Let them read the Bible as they did then; let them pray as they did then; let them go forth in the duties of active benevolence as they did then; let them engage in teaching a Sabbath school as they did then; let them relieve the distressed, instruct the ignorant, raise up the fallen, as they did then; let them open their heart, their purse, and their hand to bless a dying world. As it was in this way that they manifested their love then, so this would be better fitted than all other things to rekindle the flame of love when it is almost extinguished. The weapon that is used keeps bright; that which has become rusty will become bright again if it is used.

Or else I will come unto thee quickly. On the word rendered quickly-- ταχει--Rev 1:1. The meaning is, that he would come as a Judge, at no distant period, to inflict punishment in the manner specified--by removing the candlestick out of its place. He does not say in what way it would be done--whether by some sudden judgment, by a direct act of power, or by a gradual process that would certainly lead to that result.

And will remove thy candlestick out of his place, except thou repent. On the meaning of the word candlestick, Rev 1:12. The meaning is, that the church gave light in Ephesus; and that what he would do in regard to that place would be like removing a lamp, and leaving a place in darkness. The expression is equivalent to saying that the church there would cease to exist. The proper idea of the passage is, that the church would be wholly extinct, and it is observable that this is a judgment more distinctly disclosed in reference to this church than to any other of the seven churches. There is not the least evidence that the church at Ephesus did repent, and the threatening has been most signally fulfilled. Long since the church has become utterly extinct, and for ages there was not a single professing Christian there. Every memorial of there having been a church there has departed, and there are nowhere, not even in Nineveh, Babylon, or Tyre, more affecting demonstrations of the fulfilment of ancient prophecy than in the present state of the ruins of Ephesus. A remark of Mr. Gibbon (Dec. and Fall, iv. 260) will show with what exactness the prediction in regard to this church has been accomplished. He is speaking of the conquests of the Turks. "In the loss of Ephesus, the Christians deplored the fall of the first angel, the extinction of the first candlestick of the Revelations; the desolation is complete; and the Temple of Diana, or the Church of Mercy, will equally elude the search of the curious traveller." Thus the city, with the splendid Temple of Diana, and the church that existed there in the time of John, has disappeared, and nothing remains but unsightly ruins. These ruins lie about ten days' journey from Smyrna, and consist of shattered walls, and remains of columns and temples. The soil on which a large part of the city is supposed to have stood, naturally rich, is covered with a rank, burnt up vegetation, and is everywhere deserted and solitary, though bordered by picturesque mountains. A few corn-fields are scattered along the site of the ancient city. Towards the sea extends the ancient port, a pestilential marsh. Along the slope of the mountain, and over the plain, are scattered fragments of masonry and detached ruins, but nothing can now be fixed on as the great Temple of Diana. There are ruins of a theatre; there is a circus, or stadium, nearly entire; there are fragments of temples and palaces scattered around; but there is nothing that marks the site of a church in the time of John; there is nothing to indicate even that such a church then existed there. About a mile and a half from the principal ruins of Ephesus, there is indeed now a small village called Asalook--a Turkish word, which is associated with the same idea as Ephesus, meaning, The City of the Moon. A church, dedicated to John, is supposed to have stood near, if not on the site of, the present Mosque. Dr. Chandler (p. 150, 4to) gives us a striking description of Ephesus as he found it in 1764: "Its population consisted of a few Greek peasants, living in extreme wretchedness, dependence, and insensibility, the representatives of an illustrious people, and inhabiting the wreck of their greatness. Some reside in the substructure of the glorious edifices which they raised; some beneath the vaults of the stadium, and the crowded scenes of these diversions; and some in the abrupt precipice, in the sepulchres which received their ashes. Its streets are obscured and overgrown. A herd of goats was driven to it for shelter from the sun at noon, and a noisy flight of crows from the quarries seemed to insult its silence. We heard the partridge call in the area of the theatre and of the stadium ....Its fate is that of the entire country--a garden has become a desert. Busy centres of civilization, spots where the refinements and delights of the age were collected, are now a prey to silence, destruction, and death. Consecrated first of all to the purposes of idolatry, Ephesus next had Christian temples almost rivalling the Pagan in splendour, wherein the image of the great Diana lay prostrate before the cross; after the lapse of some centuries, Jesus gives way to Mohammed, and the crescent glittered on the dome of the recently Christian church. A few more scores of years, and Ephesus has neither temple, cross, crescent, nor city, but is desolation, a dry land, and a wilderness." See the article Ephesus in Kitto's Cyclo., and the authorities there referred to. What is affirmed here of Ephesus has often been illustrated in the history of the world, that when a church has declined in piety and love, and has been called by faithful ministers to repent, and has not done it, it has been abandoned more and more until the last appearance of truth and piety has departed, and it has been given up to error and to ruin. And the same principle is as applicable to individuals--for they have as much reason to dread the frowns of the Saviour as churches have. If they who have "left their first love" will not repent at the call of the Saviour, they have every reason to apprehend some fearful judgment--some awful visitation of his Providence that shall overwhelm them in sorrow, as a proof of his displeasure. Even though they should finally be saved, their days may be without comfort, and perhaps their last moments without a ray of conscious hope. The engraving on the previous page, representing the present situation of Ephesus, will bring before the eye a striking illustration of the fulfilment of this prophecy that the candlestick of Ephesus would be removed from its place.

(a) "first works" Jer 2:2,3 (b) "remove" Mt 21:41,43

But this thou hast. This thou hast that I approve of, or that I can commend.

That thou hatest the deeds of the Nicolaitanes. Gr., works---ταεργα. The word Nicolaitanes occurs only in this place, and in Rev 2:15. From the reference in the latter place, it is clear that the doctrines which they held prevailed at Pergamos as well as at Ephesus; but from neither place can anything now be inferred in regard to the nature of their doctrines or their practices, unless it be supposed that they held the same doctrine that was taught by Balaam. Rev 2:15. From the two passages, compared with each other, it would seem that they were alike corrupt in doctrine and in practice, for in the passage before us their deeds are mentioned, and in Rev 2:15 their doctrine. Various conjectures, however, have been formed respecting this class of people, and the reasons why the name was given to them.

I. In regard to the origin of the name, there have been three opinions:

(1.) That mentioned by Irenoeus, and by some of the other fathers, that the name was derived from Nicolas, one of the deacons ordained at Antioch, Acts 6:5. Of those who have held this opinion, some have supposed that it was given to them because he became apostate and was the founder of the sect, and others because they assumed his name in order to give the greater credit to their doctrine. But neither of these suppositions rests on any certain evidence, and both are destitute of probability. There is no proof whatever that Nicolas the deacon ever apostatized from the faith and became the founder of a sect; and if a name had been assumed in order to give credit to a sect and extend its influence, it is much more probable that the name of an apostle would have been chosen, or of some other prominent man, than the name of an obscure deacon of Antioch.

(2.) Vitringa, and most commentators since his time, have supposed that the name Nicolaitanes was intended to be symbolical, and was not designed to designate any sect of people, but to denote those who resembled Balaam, and that this word is used in the same manner as the word Jezebel in Rev 2:20, which is supposed to be symbolical there. Vitringa supposes that the word is derived from νικος, victory, and λαος, people, and that thus it corresponds with the name Balaam, as meaning either lord of the people, or he destroyed the people; and that, as the same effect was produced by their doctrines a by those of Balaam, that the people were led to commit fornication and to join in idolatrous worship, they might be called Balaamites or Nicolaitanes--that is, corrupters of the people. But to this it may be replied,

(a) that it is far-fetched, and is adopted only to remove a difficulty;

(b) that there is every reason to suppose that the word here used refers to a class of people who bore that name, and who were well known in the two churches specified;

(c) that, in Rev 2:15, they are expressly distinguished from those who held the doctrine of Balaam, Rev 2:14--"So hast thou also (και) those that hold the doctrine of the Nicolaitanes."

(3.) It has been supposed that some person now unknown, probably of the name Nicolas, or Nicolaus, was their leader, and laid the foundation of the sect. This is by far the most probable opinion, and to this there can be no objection. It is in accordance with what usually occurs in regard to sects, orthodox or heretical, that they derive their origin from some person whose name they continue to bear; and as there is no evidence that this sect prevailed extensively, or was indeed known beyond the limits of these churches, and as it soon disappeared, it is easily accounted for that the character and history of the founder were so soon forgotten.

II. In regard to the opinions which they held, there is as little certainty. Irenaeus (Adv. Haeres. i. 26) says that their characteristic tenets were the lawfulness of promiscuous intercourse with women, and of eating things offered to idols. Eusebius (Hist. Eccl. iii. 29) states substantially the same thing, and refers to a tradition respecting Nicolaus, that he had a beautiful wife, and was jealous of her, and being reproached with this, renounced all intercourse with her, and made use of an expression which was misunderstood, as implying that illicit pleasure was proper. Tertullian speaks of the Nicolaitanes as a branch of the Gnostic family, and as, in his time, extinct. Mosheim (De Rebus Christian. Ante Con. 69) says that "the questions about the Nicolaitanes have difficulties which cannot be solved." Neander (History of the Christian Religion, as translated by Torrey, i. pp. 452, 453) numbers them with Antinomians; though he expresses some doubt whether the actual existence of such a sect can be proved, and rather inclines to an opinion noticed above, that the name is symbolical, and that it is used in a mystical sense, according to the usual style of the book of Revelation, to denote corrupters or seducers of the people, like Balaam. He supposes that the passage relates simply to a class of persons who were in the practice of seducing Christians to participate in the sacrificial feasts of the heathens, and in the excesses which attended them--just as the Jews were led astray of old by the Moabites, Numbers 25. What was the origin of the name, however, Neander does not profess to be able to determine, but suggests that it was the custom of such sects to attach themselves to some celebrated name of antiquity, in the choice of which they were often determined by circumstances quite accidental. He supposes also that the sect may have possessed a life of Nicolas of Antioch, drawn up by themselves or others from fabulous accounts and traditions, in which what had been imputed to Nicolas was embodied. Everything, however, in regard to the origin of this sect, and the reason of the name given to it, and the opinions which they held, is involved in great obscurity, and there is no hope of throwing light on the subject. It is generally agreed, among the writers of antiquity who have mentioned them, that they were distinguished for holding opinions which countenanced gross social indulgences. This is all that is really necessary to be known in regard to the passage before us, for this will explain the strong language of aversion and condemnation used by the Saviour respecting the sect in the epistles to the churches of Ephesus and Pergamos.

Which I also hate. If the view above taken of the opinions and practices of this people is correct, the reasons why he hated them are obvious. Nothing can be more opposed to the personal character of the Saviour, or to his religion, than such doctrines and deeds.

(a) "Nicolaitines" Rev 2:15

He that hath an ear, let him hear, etc. This expression occurs at the close of each of the epistles addressed to the seven churches, and is substantially a mode of address often employed by the Saviour in his personal ministry, and quite characteristic of him. See Mt 11:15 Mk 4:23, 7:16. It is a form of expression designed to arrest the attention, and to denote that what was said was of special importance.

What the Spirit saith unto the churches. Evidently what the Holy Spirit says--for he is regarded in the Scriptures as the Source of inspiration, and as appointed to disclose truth to man. The "Spirit" may be regarded either as speaking through the Saviour, (compare Jn 3:34;) or as imparted to John, through whom he addressed the churches. In either case it is the same Spirit of inspiration, and in either case there would be a claim that his voice should be heard. The language here used is of a general character" He that hath an ear;" that is, what was spoken was worthy of the attention not only of the members of these churches, but of all others. The truths were of so general a character as to deserve the attention of mankind at large.

To him that overcometh. Gr., "To him that gains the victory, or is a conqueror"--τωνικωντι. This may refer to any victory of a moral character, and the expression used would be applicable to one who should triumph in any of these respects:--

(a) over his own easily-besetting sins;

(b) over the world and its temptations;

(c) over prevalent error;

(d) over the ills and trials of life, so as, in all these respects, to show that his Christian principles are firm and unshaken. Life, and the Christian life especially, may be regarded as a warfare. Thousands fall in the conflict with evil; but they who maintain a steady warfare, and who achieve a victory, shall be received as conquerors in the end.

Will I give to eat of the tree of life. As the reward of his victory. The meaning is, that he would admit him to heaven, represented as paradise, and permit him to enjoy its pleasures--represented by being permitted to partake of its fruits. The phrase "of the tree of life" refers undoubtedly to the language used respecting the Garden of Eden, Gen 2:9, 3:22--where the "tree of life" is spoken of as that which was adapted to make the life of man perpetual. Of the nature of that tree nothing is known, though it would seem probable that, like the tree of the knowledge of good and evil, it was a mere emblem of life--or a tree that was set before man in connexion with the tree of the knowledge of good and evil, and that his destiny turned on the question whether he partook of the one or the other. That God should make the question of life or death depend on that, is no more absurd or improbable than that he should make it depend on what man does now--it being a matter of fact that life and death, happiness and misery, joy and sorrow, are often made to depend on things quite as arbitrary apparently, and quite as unimportant, as an act of obedience or disobedience in partaking of the fruit of a designated tree. Does it not appear probable that in Eden there were two trees designated to be of an emblematic character, of life and death, and that as man partook of the one or the other he would live or die? Of all the others he might freely partake without their affecting his condition; of one of these--the tree of life--he might have partaken before the fall, and lived for ever. One was forbidden on pain of death. When the law forbidding that was violated, it was still possible that he might partake of the other--but, since the sentence of death had been passed upon him, that would not now be proper, and he was driven from the garden, and the way was guarded by the flaming sword of the Cherubim. The reference in the passage before us is to the celestial paradise--to heaven--spoken of under the beautiful image of a garden; meaning that the condition of man, in regard to life, will still be the same as if he had partaken of the tree of life in Eden. Compare Rev 22:2.

Which is in the midst of the paradise of God. Heaven, represented as paradise. To be permitted to eat of that tree, that is, of the fruit of that tree, is but another expression implying the promise of eternal life, and of being happy for ever. The word paradise is of Oriental derivation, and is found in several of the Eastern languages. In the Sanscrit the word paradesha and paradisha is used to denote a land elevated and cultivated; in the Armenian the word pardes denotes a garden around the house planted with grass, herbs, trees for use and ornament; and in the Hebrew form , and Greek παραδεισος, it is applied to the pleasure gardens and parks, with wild animals, around the country residences of the Persian monarchs and princes, Neh 2:8. Compare Eccl 2:5, Song 4:13; Xen. Cyro. i. 3, 14.--Rob. Lex. Here it is used to denote heaven--a world compared in beauty with a richly cultivated park or garden. Compare 2Cor 12:4. The meaning of the Saviour is, that he would receive him that overcame to a world of happiness; that he would permit him to taste of the fruit that grows there imparting immortal life, and to rest in an abode fitted up in a manner that would contribute in every way to enjoyment. Man, when he fell, was not permitted to reach forth his hand and pluck of the fruit of the tree of life in the first Eden, as he might have done if he had not fallen; but he is now permitted to reach forth his hand and partake of the tree of life in the paradise above. He is thus restored to what he might have been if he had not transgressed by eating of the fruit of the tree of the knowledge of good and evil; and in the Paradise Regained, the blessings of the Paradise Lost will be more than recovered--for man may now live for ever in a far higher and more blessed state than his would have been in Eden.

(b) "he that hath" Rev 2:11,17,29, Mt 11:15 (c) "tree of life" Re 22:2 Ge 2:9

And unto the angel of the church in Smyrna write. On the meaning of the word angel, Rev 1:20.

These things saith the first and the last. Rev 1:8, Rev 1:17.

Which was dead, and is alive. Rev 1:18. The idea is, that he is a living Saviour; and there was a propriety in referring to that fact here from the nature of the promise which he was about to make to the church at Smyrna: "He that overcometh shall not be hurt of the second death," Rev 2:11. As he had himself triumphed over death in all its forms, and was now alive for ever, it was appropriate that he should promise to his true friends the same protection from the second death. He who was wholly beyond the reach of death could give the assurance that they who put their trust in him should come off victorious.

(a) "the first" Rev 1:8,17

I know thy works. The uniform method of introducing these epistles, implying a most intimate acquaintance with all that pertained to the church. Rev 2:2.

And tribulation. This word is of a general signification, and probably includes all that they suffered in any form, whether from persecution, poverty, or the blasphemy of opposers.

And poverty. It would seem that this church, at that time, was eminently poor, for this is not specified in regard to any one of the others. No reason is suggested why they were particularly poor. It was not, indeed, an uncommon characteristic of early Christians, (compare 1Cor 1:26-28,) but there might have been some special reasons why that church was eminently so. It is, however, the only church of the seven which has survived, and perhaps in the end its poverty was no disadvantage.

But thou art rich. Not in this world's goods, but in a more important respect--in the grace and favour of God. These things are not unfrequently united. Poverty is no hindrance to the favour of God, and there are some things in it favourable to the promotion of a right spirit towards God which are not found where there is abundant wealth. The Saviour was eminently poor, and not a few of his most devoted and useful followers have had as little of this world's goods as he had. The poor should always be cheerful and happy, if they can hear their Saviour saying unto them, "I know thy poverty--but thou art rich." However keen the feeling arising from the reflection "I am a poor man," the edge of the sorrow is taken off if the mind can be turned to a brighter image--"but thou art rich."

And I know the blasphemy. The reproaches; the harsh and bitter revilings. On the word blasphemy, Mt 9:3, 26:65. The word here does not seem to refer to blasphemy against God, but to bitter reproaches against themselves. The reason of these reproaches is not stated, but it was doubtless on account of their religion.

Of them which say they are Jews. Who profess to be Jews. The idea seems to be, that though they were of Jewish extraction, and professed to be Jews, they were not true Jews; they indulged in a bitterness of reproach, and a severity of language, which showed that they had not the spirit of the Jewish religion; they had nothing which became those who were under the guidance of the spirit of their own Scriptures. That would have inculcated and fostered a milder temper; and the meaning here is, that although they were of Jewish origin, they were not worthy of the name. That spirit of bitter opposition was indeed often manifested in their treatment of Christians, as it had been of the Saviour, but still it was foreign to the true nature of their religion. There were Jews in all parts of Asia Minor, and the apostles often encountered them in their journeyings, but it would seem that there was something which had particularly embittered those of Smyrna against Christianity. What this was is now unknown. It may throw some light on the passage, however, to remark, that at a somewhat later period--in the time of the martyrdom of Polycarp--the Jews of Smyrna were among the most bitter of the enemies of Christians, and among the most violent in demanding the death of Polycarp. Eusebius (Eccl. Hist. iv. 15) says, that when Polycarp was apprehended, and brought before the proconsul at Smyrna, the Jews were the most furious of all in demanding his condemnation. When the mob, after his condemnation to death, set about gathering fuel to burn him, "the Jews," says he, "being especially zealous, as was their custom--μαλιστα προθυμωςωςεθοςαυτοις--ran to procure fuel." And when, as the burning failed, the martyr was transfixed with weapons, the Jews urged and besought the magistrate that his body might not be given up to Christians. Possibly at the time when this epistle was directed to be sent to Smyrna, there were Jews there who manifested the same spirit which those of their countrymen did afterwards, who urged on the death of Polycarp.

But are the synagogue of Satan. Deserve rather to be called the synagogue of Satan. The synagogue was a Jewish place of worship, (compare Mt 4:23,) but the word originally denoted the assembly or congregation. The meaning here is plain, that though they worshipped in a synagogue, and professed to be the worshippers of God, yet they were not worthy of the name, and deserved rather to be regarded as in the service of Satan. Satan is the word that is properly applied to the great evil spirit, elsewhere called the devil. Lk 22:3; Job 1:6.

(b) "rich" 1Timm 6:18 (c) "Jews" Rom 2:28,29 (a) "synagogue" Rev 3:9

Fear none of those things which thou shalt suffer. He did not promise them exemption from suffering. He saw that they were about to suffer, and he specifies the manner in which their affliction would occur. But he entreats and commands them not to be afraid. They were to look to the "crown of life," and to be comforted with the assurance that if they were faithful unto death, that would be theirs. We need not dread suffering if we can hear the voice of the Redeemer encouraging us, and if he assures us that in a little while we shall have the crown of life.

Behold, the devil shall cast some of you into prison. Or, shall cause some of you to be cast into prison. He had just said that their persecutors were of the "synagogue of Satan." He here represents Satan, or the devil--another name of the same being--as about to throw them into prison. This would be done undoubtedly by the hands of men, but still Satan was the prime mover, or the instigator in doing it. It was common to cast those who were persecuted into prison. See Acts 12:3-4, 16:23. It is not said on what pretence, or by what authority, this would be done; but, as John had been banished to Patmos from Ephesus, it is probable that this persecution was raging in the adjacent places, and there is no improbability in supposing that many might be thrown into prison.

That ye may be tried. That the reality of your faith may be subjected to a test to show whether it is genuine. The design in the case is that of the Saviour, though Satan is allowed to do it. It was common in the early periods of the church to suffer religion to be subjected to trial amidst persecutions, in order to show that it was of heavenly origin, and to demonstrate its value in view of the world. This is, indeed, one of the designs of trial at all times, but this seemed eminently desirable when a new system of religion was about to be given to mankind. Compare Barnes on "1Pe 1:6-7".

And ye shall have tribulation ten days. A short time; a brief period; a few days. It is possible, indeed, that this might have meant literally ten days, but it is much more in accordance with the general character of this book, in regard to numbers, to suppose that the word ten here is used to denote a few. Compare Gen 24:55, 1Sam 25:38, Dan 1:12,14. We are wholly ignorant how long the trial actually lasted; but the assurance was that it would not be long, and they were to allow this thought to cheer and sustain them in their sorrows. Why should not the same thought encourage us now? Affliction in this life, however severe, can be but brief; and in the hope that it will soon end, why should we not bear it without murmuring or repining?

Be thou faithful unto death. Implying, perhaps, that though, in regard to the church, the affliction would be brief, yet that it might be fatal to some of them, and they who were thus about to die should remain faithful to their Saviour until the hour of death. In relation to all, whether they were to suffer a violent death or not, the same injunction and the same promise was applicable. It is true of every one who is a Christian, in whatever manner he is to die, that if he is faithful unto death, a crown of life awaits him. Compare 2Ti 4:8.

And I will give thee a crown of life. Jas 1:12. Compare 1Pet 5:4, 1Cor 9:24-27. The promise here is somewhat different from that which was made to the faithful in Ephesus, (Rev 2:7,) but the same thing substantially is promised theme happiness hereafter, or an admission into heaven. In the former case it is the peaceful image of those admitted into the scenes of paradise; here it is the triumph of the crowned martyr.

(b) "faithful" Mt 10:22 (c) "crown" Jas 1:12

He that hath an ear, etc. Rev 2:7.

He that overcometh. Rev 2:7. The particular promise here is made to him that should "overcome;" that is, that would gain the victory in the persecutions which were to come upon them. The reference is to him who would show the sustaining power of religion in times of persecution; who would not yield his principles when opposed and persecuted; who would be triumphant when so many efforts were made to induce him to apostatize and abandon the cause.

Shall not be hurt of the second death. By a second death. That is, he will have nothing to fear in the future world. The punishment of hell is often called death, not in the sense that the soul will cease to exist, but

(a) because death is the most fearful thing of which we have any knowledge, and

(b) because there is a striking similarity, in many respects, between death and future punishment. Death cuts off from life--and so the second death cuts off from eternal life; death puts an end to all our hopes here, and the second death to all our hopes for ever; death is attended with terrors and alarms--the faint and feeble emblem of the terrors and alarms in the world of woe. The phrase, "the second death," is three times used elsewhere by John in this book, (Rev 20:6,14, 21:8) but does not occur elsewhere in the New Testament. The words death and to die, however, are not unfrequently used to denote the future punishment of the wicked.

The promise here made would be all that was necessary to sustain them in their trials. Nothing more is requisite to make the burdens of life tolerable than an assurance that, when we reach the end of our earthly journey, we have arrived at the close of suffering, and that beyond the grave there is no power that can harm us. Religion, indeed, does not promise to its friends exemption from death in one form. To none of the race has such a promise ever been made, and to but two has the favour been granted to pass to heaven without tasting death. It could have been granted to all the redeemed, but there were good reasons why it should not be; that is, why it would be better that even they who are to dwell in heaven should return to the dust, and sleep in the tomb, than that they should be removed by perpetual miracle, translating them to heaven. Religion, therefore, does not come to us with any promise that we shall not die. But it comes with the assurance that we shall be sustained in the dying hour; that the Redeemer will accompany us through the dark valley; that death to us will be a calm and quiet slumber, in the hope of awaking in the morning of the resurrection; that we shall be raised up again with bodies incorruptible and undecaying; and that beyond the grave we shall never fear death in any form. What more is needful to enable us to bear with patience the trials of this life, and to look upon death when it does come, disarmed as it is of its sting, (1Cor 15:55-57) with calmness and peace?

(d) "second death" Rev 20:14

And to the angel of the church in Pergamos. Rev 1:20.

These things saith he which hath the sharp sword etc. Rev 1:16. Compare Heb 4:12, Eccl 12:11, Isa 49:2. Professor Stuart suggests that when the Saviour, as represented in the vision, "uttered words, as they proceeded from his mouth, the halitus which accompanied them assumed, in the view of John, the form of an igneous two-edged sword." It is more probable, however, that the words which proceeded from his mouth did not assume anything like a form or substance, but John means to represent them as if they were a sharp sword. His words cut and penetrate deep, and it was easy to picture him as having a sword proceeding from his mouth; that is, his words were as piercing as a sharp sword. As he was about to reprove the church at Pergamos, there was a propriety in referring to this power of the Saviour. Reproof cuts deep; and this is the idea represented here.

(a) "saith he" Rev 1:16

I know thy works. The uniform mode of addressing the seven churches in these epistles. Rev 2:2.

And where thou dwellest. That is, I know all the temptations to which you are exposed; all the allurements to sin by which you are surrounded; all the apologies which might be made for what has occurred arising from those circumstances; and all that could be said in commendation of you for having been as faithful as you have been. The sense of the passage is, that it does much to enable us to judge of character to know where men live. It is much more easy to be virtuous and pious in some circumstances than in others; and in order to determine how much credit is due to a man for his virtues, it is necessary to understand how much he has been called to resist, how many temptations he has encountered, what easily-besetting sins he may have, or what allurements may have been presented to his mind to draw him from the path of virtue and religion. In like manner, in order to judge correctly of those who have embraced error, or have been led into sin, it is necessary to understand what there may have been in their circumstances that gave to error what was plausible, and to sin what was attractive; what there was in their situation in life that exposed them to these influences, and what arguments may have been employed by the learned, the talented, and the plausible advocates of error, to lead them astray. We often judge harshly where the Saviour would be far less severe in his judgments; we often commend much where in fact there has been little to commend. It is possible to conceive that in the strugglings against evil of those who have ultimately fallen, there may be more to commend than in cases where the path of virtue has been pursued as the mere result of circumstances, and where there never has been a conflict with temptation. The adjudications of the great day will do much to reverse the judgments of mankind.

Even where Satan's seat is. A place of peculiar wickedness, as if Satan dwelt there. Satan is, as it were, enthroned there. The influence of Satan in producing persecution is that which is particularly alluded to, as is apparent from the reference which is immediately made to the case of Antipas, the "faithful martyr."

And thou holdest fast my name. They had professed the name of Christ; that is, they had professed to be his followers, and they had steadfastly adhered to him and his cause in all the opposition made to him. The name Christian, given in honour of Christ, and indicating that they were his disciples, they had not been ashamed of or denied. It was this name that subjected the early Christians to reproach. See 1Pet 4:14.

And hast not denied my faith. That is, hast not denied my religion. The great essential element in the Christian religion is faith, and this, since it is so important, is often put for the whole of religion.

Even in those days wherein Antipus was my faithful martyr. Of Antipas we know nothing more than is here stated. "In the Acta Sanctorum (ii. pp. 3, 4) is a martyrology of Antipas from a Greek MS.; but it is full of fable and fiction, which a later age had added to the original story."--Professor Stuart, in loc.

Who was slain among you. It would seem from this, that, though the persecution had raged there, but one person had been put to death, It would appear also that the persecution was of a local character, since Pergamos is described as "Satan's seat;" and the death of Antipus is mentioned in immediate connexion with that fact. All the circumstances referred to would lead us to suppose that this was a popular outbreak, and not a persecution carried on under the authority of government, and that Antipas was put to death in a popular excitement. So Stephen (Actsts 7) was put to death, and so Paul at Lystra was stoned until it was supposed he was dead, Acts 14:19.

Where Satan dwelleth. The repetition of this idea--very much in the manner of John--showed how intensely the mind was fixed on the thought, and how much alive the feelings were to the malice of Satan as exhibited at Pergamos.

(b) "know thy" Rev 2:9 (c) "denied" 2Ti 2:12

But I have a few things against thee. As against the church at Ephesus, Rev 2:4. The charge against this church, however, is somewhat different from that against the church at Ephesus. The charge there was, that they had "left their first love;" but it is spoken in commendation of them that they "hated the deeds of the Nicolaitanes," Rev 2:6. Here the charge is, that they tolerated that sect among them, and that they had among them also those who held the doctrine of Balaam. Their general Course had been such that the Saviour could approve it; he did not approve, however, of their tolerating those who held to pernicious practical error--error that tended to sap the very foundation of morals.

Because thou hast there them that hold the doctrine of Baalam. It is not necessary to suppose that they professedly held to the same opinion as Balaam, or openly taught the same doctrines. The meaning is, that they taught substantially the same doctrine which Balaam did, and deserved to be classed with him. What that doctrine was is stated in the subsequent part of the verse.

Who taught Balac to cast a stumbling-block before the children of Israel. The word stumbling-block properly means anything over which one falls or stumbles, and then anything over which any one may or fall into sin, which becomes the occasion of one's falling into sin. The meaning here is, that it was through the instructions of Balaam that Balak learned the way by which the Israelites might be led into sin, and might thus bring upon themselves the Divine malediction. The main circumstances in the case were these:

(1.)-Balak, king of Moab, when the children of Israel approached his borders, felt that he could not contend successfully against so great a host, for his people were dispirited and disheartened at their numbers, Nu 22:3-4.

(2.) In these circumstances he resolved to send for one who had a might distinguished reputation as a prophet, that he "curse" that people, or might utter a malediction over them, in order at the same time to ensure their destruction, and to inspirit his own people in making war on them: in accordance with a prevalent opinion of ancient times, that prophets had the power of blighting anything by their curse. Job 3:8. For this purpose, he sent messengers to Balaam to invite him to come and perform this service, Nu 22:5-6.

(3.) Balaam professed to be a prophet of the Lord, and it was obviously proper that he should inquire of the Lord whether he should comply with this request. He did so, and was positively forbidden to go, Nu 22:12.

(4.) When the answer of Balaam was reported to Balak, he supposed that he might be prevailed to come by the offer of rewards, and he sent more distinguished messengers, with an offer of ample honour if he would come, Nu 22:15-17.

(5.) Balaam was evidently strongly inclined to go, but, in accordance with his character as a prophet, he said that if Balak would give him his house full of silver and gold he could do no more, and say no more, than the Lord permitted, and he proposed again to consult the Lord, to see if he could obtain permission to go with the messengers of Balak. He obtained permission, but with the express injunction that he was only to utter what God should say; and when he came to Balak, notwithstanding his own manifest desire to comply with the wish of Balak, and notwithstanding all the offers which Balak made to him to induce him to do the contrary, he only continued to bless the Hebrew people, until, in disgust and indignation, Balak sent him away again to his own land, Numbers chapters 22-23 and Nu 24:10 seq.

(6.) Balaam returned to his own house, but evidently with a desire still to gratify Balak. Being forbidden to curse the people of Israel; having been overruled in all his purposes to do it; having been, contrary to his own desires, constrained to bless them when he was himself more than willing to curse them; and having still a desire to comply with the wishes of the king of Moab, he cast about for some way in which the object might yet be accomplished--that is, in which the curse of God might in fact rest upon the Hebrew people, and they might become exposed to the Divine displeasure. To do this, no way occurred so plausible, and that had such probability of success, as to lead them into idolatry, and into the sinful and corrupt practices connected with idolatry. It was, therefore, resolved to make use of the charms of the females of Moab, that through their influence the Hebrews might be drawn into licentiousness. This was done. The abominations of idolatry spread through the camp of Israel; licentiousness everywhere prevailed, and God sent a plague upon them to punish them, Nu 25:1. That also this was planned and instigated by Balaam is apparent from Nu 31:16: "Behold these [women] caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord, in the matter of Peor, and there was a plague among the congregation of the Lord." The attitude of Balaam's mind in the matter was this:

I. He had a strong desire to do that which he knew was wrong, and which was forbidden expressly by God.

II. He was restrained by internal checks and remonstrances, and prevented from doing what he wished to do.

III. He cast about for some way in which he might do it, notwithstanding these internal checks and remonstrances, and finally accomplished the same thing in fact, though in form different from that which he had first prepared. This is not an unfair description of what often occurs in the plans and purposes of a wicked man. The meaning in the passage before us is, that in the church at Pergamos there were those who taught, substantially, the same thing that Balaam did; that is, the tendency of whose teaching was to lead men into idolatry, and the ordinary accompaniment of idolatry--licentiousness.

To eat things sacrificed unto idols. Balaam taught the Hebrews to do this--perhaps in some way securing their attendance on the riotous and gluttonous feasts of idolatry celebrated among the people among whom they sojourned. Such feasts were commonly held in idol temples, and they usually led to scenes of dissipation and corruption. By plausibly teaching that there could be no harm in eating what had been offered in sacrifice--since an idol was nothing, and the flesh of animals offered in sacrifice was the same as if slaughtered for some other purpose--it would seem that these teachers at Pergamos had induced professing Christians to attend on those feasts--thus lending their countenance to idolatry, and exposing themselves to all the corruption and licentiousness that commonly attended such celebrations. See the banefulness of thus eating the meat offered in sacrifice to idols. 1Cor 8:1.

And to commit fornication. Balaam taught this; and that was the tendency of the doctrines inculcated at Pergamos. On what pretence this was done is not said; but it is clear that the church had regarded this in a lenient manner. So accustomed had the heathen world been to this vice, that many who had been converted from idolatry might be disposed to look on it with less severity than we do now, and there was a necessity of incessant watchfulness lest the members of the church should fall into it. Acts 15:20.

(a) "who taught" Nu 31:16 (b) "eat" Acts 15:29 (c) "fornication" 1Cor 6:13,18

So hast thou also them, etc. That is, there are those among you who hold those doctrines. The meaning here may be, either that, in addition to those who held the doctrine of Balaam, they had also another class who held the doctrine of the Nicolaitanes; or that the Nicolaitanes held the same doctrine, and taught the same thing as Balaam. If but one class is referred to, and it is meant that the Nicolaitanes held the doctrines of Balaam, then we know what constituted their teaching; if two classes of false teachers are referred to, then we have no means of knowing what was the peculiarity of the teaching of the Nicolaitanes. The more natural and obvious construction, it seems to me, is to suppose that the speaker means to say that the Nicolaitanes taught the same things which Balaam did--to wit, that they led the people into corrupt and licentious practices. This interpretation seems to be demanded by the proper use of the word so"--ουτως--meaning, in this manner, on this wise, thus; and usually referring to what pr cedes. If this be the correct interpretation, then we have, in fact, a description of what the Nicolaitanes held, agreeing with all the accounts given of them by the ancient fathers. Rev 2:6. If this is so, also, then it is clear that the same kind of doctrines was held at Smyrna, at Pergamos, and at Thyatira, (Rev 2:20) though mentioned in somewhat different forms. It is not quite certain, however, that this is the correct interpretation, or that the writer does not mean to say that in addition to those who held the doctrine of Balaam, they had also another class of errorists who held the doctrine of the Nicolaitanes.

Which thing I hate. So the common Greek text-- ομισω. But the best supported reading, and the one adapted by Griesbach, Tittmann, and Hahn, is ομοιως--in, like manner; that is, "as Balak retained a false prophet who misled the Hebrews, so thou retainest those who teach things like to those which Balaam taught."

Repent. Rev 2:5.

Or else I will come unto thee quickly. On the word quickly, Rev 1:1. The meaning here is, that he would come against them in judgment, or to punish them.

And will fight against them. Against the Nicolaitanes. He would come against the church for tolerating them, but his opposition would be principally directed against the Nicolaitanes themselves. The church would excite his displeasure by retaining them in its bosom, but it was in its power to save them from destruction. If the church would repent, or if it would separate itself from the evil, then the Saviour would not come against them. If this were not done, they would feel the vengeance of his sword, and be subjected to punishment. The church always suffers when it has offenders in its bosom; it has the power of saving them if it will repent of its own unfaithfulness, and will strive for their conversion.

With the sword of my mouth. Rev 1:16, 2:12. That is, he would give the order, and they would be cut as if by a sword. Precisely in what way it would be done he does not say; but it might be by persecution, or by heavy judgments. To see the force of this, we are to remember the power which Christ has to punish the wicked by a word of his mouth. By a word in the last day he will turn all the wicked into hell.

(a) "and will fight" Isa 11:4

He that hath an ear, etc. Rev 2:17.

To him that overcometh. Rev 2:7.

Will I give to eat of the hidden manna. The true spiritual food; the food that nourishes the soul. The idea is, that the souls of those who "overcame," or who gained the victory in their conflict with sin, and in the persecutions and trials of the world, would be permitted to partake of that spiritual food which is laid up for the people of God, and by which they will be nourished for ever. The Hebrews were supported by manna in the desert, (Ex 16:16-35) a pot of that manna was laid up in the most holy place to be preserved as a memorial, (Ex 16:32-34) it is called "angel's food," (Ps 78:25) and "corn of heaven," (Ps 78:24) and it would seem to have been emblematical of that spiritual food by which the people of God are to be fed from heaven, in their journey through this world. By the word "hidden," there would seem to be an allusion to that which was laid up in the pot before the ark of the testimony, and the blessing which is promised here is that they would be nourished as if they were sustained by that manna thus laid up before the ark: by food from the immediate presence of God. The language thus explained would mean that they who overcome will be nourished through this life as if by that "hidden manna;" that is, that they will be supplied all along through the "wilderness of this world" by that food from the immediate presence of God which their souls require. As the parallel places in the epistles to the churches, however, refer rather to the heavenly world, and to the rewards which they who are victors shall have there, it seems probable that this has immediate reference to that world also, and that the meaning is, that, as the most holy place was a type of heaven, they will be admitted into the immediate presence of God, and nourished for ever by the food of heaven--that which the angels have; that which the soul will need to sustain it there. Even in this world their souls may be nourished with this "hidden manna;" in heaven it will be their constant food for ever.

And will give him a white stone. There has been a great variety of opinion in regard to the meaning of this expression, and almost no two expositors agree. Illustrations of its meaning have been sought from Grecian, Hebrew, and Roman customs, but none of these have removed all difficulty from the expression. The general sense of the language seems plain, even though the allusion on which it is founded is obscure or even unknown. It is, that the Saviour would give him who overcame, a token of his favour which would have some word or name inscribed on it, and which would be of use to him alone, or intelligible to him only: that is, some secret token which would make him sure of the favour of his Redeemer, and which would be unknown to other men. The idea here would find a correspondence in the evidences of his favour granted to the soul of the Christian himself; in the pledge of heaven thus made to him, and which he would understand, but which no one else would understand. The things, then, which we are to look for in the explanation of the emblem are two--that which would thus be a token of his favour, and that which would explain the fact that it would be intelligible to no one else. The question is, whether there is any known thing pertaining to ancient customs which would convey these ideas. The word rendered stone--ψηφον--means properly a small stone, as worn smooth by water--a gravel-stone, a pebble; then any polished stone, the stone of a gem, or ring.- Rob. Lex. Such a stone was used among the Greeks for various purposes, and the word came to have a signification corresponding to these uses. The following uses are enumerated by Dr. Robinson, Lex.: the stones or counters for reckoning; dice, lots, used in a kind of magic; a vote, spoken of the black and white stones or pebbles anciently used in voting--that is, the white for approval, and the black for condemning. In regard to the use of the word here, some have supposed that the reference is to a custom of the Roman emperors, who, in the games and spectacles which they gave to the people in imitation of the Greeks, are said to have thrown among the populace dice or tokens inscribed with the words, "Frumentum, vestes," etc.; that is, "corn, clothing," etc.; and whosoever obtained one of these received from the emperor whatever was marked upon it. Others suppose that allusion is made to the mode of casting lots, in which sometimes dice or tokens were used with names inscribed on them, and the lot fell to him whose name first came out. The "white stone" was a symbol of good-fortune and prosperity; and it is a remarkable circumstance that, among the Greeks, persons of distinguished virtue were said to receive a ψηφον-- stone --from the gods, i.e. as an approving testimonial of their virtue. See Robinson's Lex., and the authorities there referred to; Wetstein, N. T., in loc., and Stuart, in loc. Professor Stuart supposes that the allusion is to the fact that Christians are said to be kings and priests to God, and that as the Jewish high priest had a mitre or turban, on the front of which was a plate of gold inscribed "Holiness to the Lord," so they who were kings and priests under the Christian dispensation would have that by which they would be known, but that, instead of a plate of gold, they would have a pellucid stone, on which the name of the Saviour would be engraved as a token of his favour. It is possible, in regard to the explanation of this phrase, that there has been too much effort to find all the circumstances alluded to in some ancient custom. Some well-understood fact or custom may have suggested the general thought, and then the filling up may have been applicable to this case alone. It is quite clear, I think, that none of the customs to which it has been supposed there is reference correspond fully with what is stated here, and that though there may have been a general allusion of that kind, yet something of the particularity in the circumstances maybe regarded as peculiar to this alone. In accordance with this view, perhaps the following points will embody all that need be said:

(1.) A white stone was regarded as a token of favour, prosperity, or success everywhere--whether considered as a vote, or as given to a victor, etc. As such, it would denote that the Christian to whom it is said to be given would meet with the favour of the Redeemer, and would have a token of his approval.

(2.) The name written on this stone would be designed also as a token or pledge of his favour--as a name engraved on a signet or seal would be a pledge to him who received it of friendship. It would be not merely a white stone--emblematic of favour and approval--but would be so marked as to indicate its origin, with the name of the giver on it. This would appropriately denote, when explained, that the victor Christian would receive a token of the Redeemer's favour, as if his name were engraven on a stone, and given to him as a pledge of his friendship; that is, that he would be as certain of his favour as if he had such a stone. In other words, the victor would be assured from the Redeemer, who distributes rewards, that his welfare would be secure.

(3.) This would be to him as if he should receive a stone so marked that its letters were invisible to all others, but apparent to him who received it. It is not needful to suppose that in the Olympic games, or in the prizes distributed by Roman emperors, or in any other custom, such a case had actually occurred, but it is conceivable that a name might be so engraved--with characters so small, or in letters so unknown to all others, or with marks so unintelligible to others--that no other one into whose hands it might fall would understand it. The meaning then probably is, that to the true Christian--the victor over sin--there is given some pledge of the Divine favour which has to him all the effect of assurance, and which others do not perceive or understand. This consists of favours shown directly to the soul--the evidence of pardoned sin; joy in the Holy Ghost; peace with God; clear views of the Saviour; the possession of a spirit which is properly that of Christ, and which is the gift of God to the soul. The true Christian understands this; the world perceives it not. The Christian receives it as a pledge of the Divine favour, and as an evidence that he will be saved; to the world, that on which he relies seems to be enthusiasm, fanaticism, or delusion. The Christian bears it about with him as he would a precious stone given to him by his Redeemer, and on which the name of his Redeemer is engraved, as a pledge that he is accepted of God, and that the rewards of heaven shall be his; the world does not understand it, or attaches no value to it.

And in the stone a new name written. A name indicating a new relation, new hopes and triumphs. Probably the name here referred to is the name of the Redeemer, or the name Christian, or some such appellation. It would be some name which he would understand and appreciate, and which would be a pledge of acceptance. Which no man knoweth, etc. That is, no one would understand its import, as no one but the Christian estimates the value of that on which he relies as the pledge of his Redeemer's love.

(b) "he that hath" Rev 2:7, 3:6,13,22 (c) "hidden manna" Ps 25:14 (d) "new name" Rev 3:12, 19:12,13, Isa 55:4,5, 65:15

And unto the angel of the church. Rev 1:20.

These things saith the Son of God. This is the first time, in these epistles, that the name of the speaker is referred to. In each other instance, there is merely some attribute of the Saviour mentioned. Perhaps the severity of the rebuke contemplated here made it proper that there should be a more impressive reference to the authority of the speaker; and hence he is introduced as the "Son of God." It is not a reference to him as the "Son of man"--the common appellation which he gave to himself when on earth--for that might have suggested his humanity only, and would not have conveyed the same impression in regard to his authority; but it is to himself as sustaining the rank, and having the authority of the Son of God--one who, therefore, has a right to speak, and a right to demand that what he says shall be heard.

Who hath his eyes like unto a flame of fire. Rev 1:14. Before the glance of his eye all is light, and nothing can be concealed from his view. Nothing would be better fitted to inspire awe then, as nothing should be now, than such a reference to the Son of God as being able to penetrate the secret recesses of the heart.

And his feet are like fine brass. Rev 1:15. Perhaps indicative of majesty and glory as he walked in the midst of the churches.

(a) "eyes" Rev 1:14,15

I know thy works. Rev 2:2. He knew all they had done, good and bad.

And charity. Love: love to God, and love to man. There is no reason for restricting this word here to the comparatively narrow sense which it now bears. 1Cor 13:1

And service. Gr., ministry--διακονιαν. The word would seem to include all the service which the church had rendered in the cause of religion; all which was the proper fruit of love, or which would be a carrying out of the principles of love to God and man.

And faith. Or, fidelity in the cause of the Redeemer. The word here would include not only trust in Christ for salvation, but that which is the proper result of such trust--fidelity in his service.

And thy patience. Patient endurance of the sorrows of life--of all that God brought upon them in any way, to test the reality of their religion.

And thy works. Thy works as the fruit of the virtues just mentioned. The word is repeated here, from the first part of the verse, perhaps, to specify more particularly that their works had been recently more numerous and praiseworthy even than they had formerly been. In the beginning of the verse, as in the commencement of each of the epistles, the word is used, in the most general sense, to denote all that they had done; meaning that he had so thorough an acquaintance with them in all respects, that he could judge of their character. In the latter part of the verse, the word seems to be used in a more specific sense, as referring to good works, and with a view to say that they had latterly abounded in these more than they had formerly.

And the last to be more than the first. Those which had been recently performed were more numerous, and more commendable, than those which had been rendered formerly. That is, they were making progress; they had been acting more and more in accordance with the nature and claims of the Christian profession. This is a most honourable commendation, and one which every Christian, and every church, should seek. Religion in the soul, and in a community, is designed to be progressive; and, while we should seek to live in such a manner always that we may have the commendation of the Saviour, we should regard it as a thing to be greatly desired that we may be approved as making advances in knowledge and holiness; that as we grow in years we may grow alike in the disposition to do good, and in the ability to do it; that as we gain in experience, we may also gain in a readiness to apply the results of our experience in promoting the cause of religion, lie would deserve little commendation in religion who should be merely stationary; he alone properly developes the nature of true piety, and shows that it has set up its reign in the soul, who is constantly making advances.

(b) "know" Rev 2:2

Notwithstanding, I have a few things against thee. Rev 2:4.

Because thou sufferest that woman Jezebel. Thou dost tolerate, or countenance her. Rev 2:14. Who the individual here referred to by the name Jezebel was, is not known. It is by no means probable that this was her real name, but seems to have been given to her as expressive of her character and influence. Jezebel was the wife of Ahab; a woman of vast influence over her husband--an influence which was uniformly exerted for evil. She was a daughter of Ethbaal, king of Tyre and Sidon, and lived about 918 years before Christ. She was an idolater, and induced her weak husband not only to connive at her introducing the worship of her native idols, but to become an idolater himself, and to use all the means in his power to establish the worship of idols instead of the worship of the true God. She was highly gifted, persuasive, and artful; was resolute in the accomplishment of her purposes; ambitious of extending and perpetuating her power, and unscrupulous in the means which she employed to execute her designs. See 1Kgs 16:31. The kind of character, therefore, which would be designated by the term as used here, would be that of a woman who was artful and persuasive in her manner; who was capable of exerting a wide influence over others; who had talents of a high order; who was a thorough advocate of error; who was unscrupulous in the means which she employed for accomplishing her ends, and the tendency of whose influence was to lead the people into the abominable practices of idolatry. The opinions which she held, and the practices into which she led others, appear to have been the same which are referred to in Rev 2:6, and Rev 2:14-15. The difference was, that the teacher in this case was a woman--a circumstance which by no means lessened the enormity of the offence; for, besides the fact that it was contrary to the whole genius of Christianity that a woman should be a public teacher, there was a special incongruity that she should be an advocate of such abominable opinions and practices. Every sentiment of our nature makes us feel that it is right to expect that if a woman teaches at all in a public manner, she should inculcate only that which is true and holy--she should be an advocate of a pure life. We are shocked; we feel that there is a violation of every principle of our nature, and an insult done to our common humanity, if it is otherwise. We have in a manner become accustomed to the fact that man should be a teacher of pollution and error, so that we do not shrink from it with horror; we never can be reconciled to the fact that a woman should.

Which calleth herself a prophetess. Many persons set up the claim to be prophets in the times when the gospel was first preached, and it is not improbable that many females would lay claim to such a character, after the example of Miriam, Deborah, Huldah, etc.

To teach and to seduce my servants to commit fornication. Compare Rev 2:14 Whether she herself practised what she taught is not expressly affirmed, but seems to be implied in Rev 2:22. It is not often that persons teach these doctrines without practising what they teach; and the fact that they desire and design to live in this manner will commonly account for the fact that they inculcate such views.

And to eat things sacrificed unto idols. Rev 2:14 The custom of attending on the festivals of idols led commonly to licentiousness, and they who were gross and sensual in their lives were fit subjects to be persuaded to attend on idol feasts--for nowhere else would they find more unlimited toleration for the indulgence of their passions.

(c) "Jezebel" 1Kgs 16:31 (d) "eat things" Ex 34:14, 1Cor 10:10,28

And I gave her space to repent of her fornication. Probably after some direct and solemn warning of the evil of her course. The error and sin had been of long standing, but he now resolved to bear with it no longer. It is true of almost every great sinner, that sufficient time is given for repentance, and that vengeance is delayed after crime is committed. But it cannot always be deferred, for the period must arrive when no reason shall exist for longer delay, and when punishment must come upon the offender.

And she repented not. As she did not do it; as she showed no disposition to abandon her course; as all plea of having had no time to repent would now be taken away, it was proper that he should rise in his anger and cut her down.

(e) "space" Rom 2:14 (f) "repented not" Rev 9:20

Behold, I will cast her into a bed. Not into a bed of ease, but a bed of pain. There is evidently a purpose to contrast this with her former condition. The harlot's bed and a sick bed are thus brought together, as they are often, in fact, in the dispensations of Providence and the righteous judgment of God. One cannot be indulged without leading on, sooner or later, to the horrid sufferings of the other: and how soon no one knows.

And them that commit adultery with her. Those who are seduced by her doctrines into this sin; either they who commit it with her literally, or who are led into the same kind of life.

Into great tribulation. Great suffering; disease of body or tortures of the soul. How often--how almost uniformly is this the case with those who thus live! Sooner or later, sorrow always comes upon the licentious; and God has evinced by some of his severest judgments, in forms of frightful disease, his displeasure at the violation of the laws of purity. There is no sin that produces a more withering and desicating effect upon the soul than that which is here referred to; none which is more certain to be followed with sorrow.

Except they repent of their deeds. It is only by repentance that we can avoid the consequences of sin. The word repent here evidently includes both sorrow for the past, and abandonment of the evil course of life.

(g) "I will cast" Eze 16:37, 23:29

And I will kill her children with death. A strong Hebraistic mode of expression, meaning that he would certainly destroy It them. has been made a question whether the word children here is to be taken literally or figuratively. The word itself would admit of either interpretation; and there is nothing in the connexion by which its meaning here can be determined. If it is to be taken literally, it is in accordance with what is often threatened in the Scriptures, that children shall be visited with calamity for the sins of parents, and with what often occurs in fact that they do thus suffer. For, it is no uncommon thing that whole families are made desolate on account of the sin and folly of the parent. Rom 5:19. If it is to be taken figuratively, then it refers to those who had imbibed her doctrines, and who, of course, would suffer in the punishment which would follow from the propagation of such doctrines. The reference in the word death here would seem to be to some heavy judgment, by plague, famine, or sword, by which they would be cut off. And all the churches shall know, etc. That is, the design of this judgment will be so apparent, that it will convince all that I know what is in the hearts of men, even the secret acts of wickedness that are concealed from human view.

I am he which searcheth the reins and hearts. This is clearly a claim to omniscience; and as it is the Lord Jesus who speaks in all these epistles, it is a full proof that he claims this for himself. There is nothing which more clearly appertains to God than the power of searching the heart, and nothing that is more constantly claimed by him as his peculiar prerogative, 1Chr 28:19, Ps 7:9, 11:4, 44:21 Ps 139:2, Prov 15:3, Jer 11:20, 17:10, 20:12, 32:19, Heb 4:13. The word reins--νεφρους--means, literally, the kidney, and is commonly used in the plural to denote the kidneys, or the loins. In the Scriptures, it is used to denote the inmost mind, the secrets of the soul; probably because the parts referred to by the word are as hidden as any other part of the frame, and would seem to be the repository of the more secret affections of the mind. It is not to be supposed that it is taught in the Scriptures that the reins are the real seat of any of the affections or passions; but there is no more impropriety in using the term in a popular signification than there is in using the word heart, which all continue to use, to denote the seat of love.

And I will give unto every one of you according to your works. To every one of you; not only to those who have embraced these opinions, but to all the church. This is the uniform rule laid down in the Bible by which God will judge men.

(a) "kill" Rev 6:8 (b) "churches" Zeph 1:11 (c) "I am" 1Chr 28:9, 2Chr 6:30, Ps 7:9, Jer 17:10

But unto you I say, and unto the rest in Thyatira. The word "and"--και--is omitted in many MSS. and versions, and in the critical editions of Griesbach, Tittmann, and Hahn, and the connexion demands that it should be omitted. As it stands in the received text, it would seem that what he here says was addressed to those who had received that doctrine, and to all others as well as to them; whereas the declaration here made pertains manifestly to those who had not received the doctrine. With that particle omitted, the passage will read, as rendered by Professor Stuart, "But I say unto you, the remainder in Thyatira, so many as hold not this doctrine," etc. That is, he addresses now all the members of the church who were not involved in the charges already made. He does not say how large a portion of the church had escaped the contaminating influence of those opinions, but to that portion, whether great or small, he addresses only words of exhortation and comfort.

As many as have not this doctrine. To all who have not embraced it, or been contaminated with it. It may be presumed that there was a considerable portion of the church which had not.

And which have not known the depths of Satan. The deep art and designs of Satan. Deep things are those which are hidden from view--as of things which are far under-ground; and hence the word is used to denote mysteries, or profound designs and purposes. The allusion here is not to any trials or sufferings that Satan might bring upon any one, or to any temptations of which he might be the author, but to his profound art in inculcating error and leading men astray. There are doctrines of error, and arguments for sin, to originate which seems to lie beyond the power of men, and which would appear almost to have exhausted the talent of Satan himself. They evince such a profound knowledge of man; of the Divine government; of the course of events on earth; and of what our race needs; and they are defended with so much eloquence, skill, learning, and subtilty of argumentation, that they appear to lie beyond the compass of the human powers.

As they speak. This cannot mean that the defenders of these errors themselves called their doctrines "the depths of Satan," for no teachers would choose so to designate their opinions; but it must mean, either that they who were opposed to those errors characterized them as "the depths of Satan," or that they who opposed them said that they had not known "the depths of Satan." Professor Stuart understands it in the latter sense. A somewhat more natural interpretation, it seems to me, however, is to refer it to what the opposers of these heretics said of these errors. They called them "the depths of Satan," and they professed not to have known anything of them. The meaning perhaps would be expressed by the familiar words, "as they say," or "as they call them," in the following manner: "As many as have not known the depths of Satan, as they say," or, "to use their own language." Doddridge paraphrases it, "as they proverbially speak." Tyndale encloses it in a parenthesis.

I will put upon you none other burden. That is, no other than that which you now experience from having these persons with you, and that which must attend the effort to purify the church. He had not approved their conduct for suffering these persons to remain in the church, and he threatens to punish all those who had become contaminated with these pernicious doctrines. He evidently designed to say that there was some token of his displeasure proper in the case, but he was not disposed to bring upon them any other expression of his displeasure than that which grew naturally and necessarily out of the fact that they had been tolerated among them, and those troubles and toils which must attend the effort to deliver the church from these errors. Under any circumstances the church must suffer. It would suffer in reputation. It would suffer in respect to its internal tranquillity. Perhaps, also, there were those who were implicated in these errors, and who would be implicated in the punishment, who had friends and kindred in the church; and the judgments which were to come upon the advocates of these errors must, therefore, come in a measure upon the church. A kind Saviour says, that he would bring upon them no other, and no weightier burden, than must arise from his purpose to inflict appropriate vengeance on the guilty themselves. The trouble which would grow out of that would be a sufficient expression of his displeasure. This is, in fact, often now all that is necessary as a punishment on a church for harbouring the advocates of error and of sin. The church has trouble enough ultimately in getting rid of them; and the injury which such persons do to its piety, peace, and reputation, and the disorders of which they are the cause, constitute a sufficient punishment for having tolerated them in its bosom. Often the most severe punishment that God can bring upon men is to "lay upon them no other burden" than to leave them to the inevitable consequences of their own folly, or to the trouble and vexation incident to the effort to free themselves from what they had for a long time tolerated or practised.

(e) "depths" 2Thes 2:9-12

But that which ye have, etc. All that there is of truth and purity remaining among you, retain faithfully. See Rev 3:11.

Till I come. To receive you to myself, Jn 14:3.

(f) "that which" Rev 3:11

And he that overcometh. Rev 2:7.

And keepeth my works unto the end. The works that I command and that I require, to the end of his life. See Jn 13:1.

To him will I give power over the nations. The evident meaning of what is said here, and in the next verse, is, that in accordance with the uniform promise made to the redeemed in the New Testament, they would partake of the final triumph and glory of the Saviour, and be associated with him. It is not said that they would have exclusive power over the nations, or that they would hold offices of trust under him during a personal reign on the earth; but the meaning is, that they would be associated with him in his future glory. Rom 8:17; 1Cor 6:2-3.

(g) "overcometh" Rev 2:7,11,17, 3:5,12,21, 21:7 (h) "works" Jn 6:29, Jas 2:20

And he shall rule them with a rod of iron. There is an allusion here to Ps 2:9: "Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel." There is a slight change in the passage, "he shall rule," instead of "thou shalt break," in order to adapt the language to the purpose of the speaker here. The allusion in the Psalm is to the Messiah as reigning triumphant over the nations, or subduing them under him, and the idea here, as in the previous verse, is, that his redeemed people will be associated with him in this dominion. To rule with a sceptre of iron, is not to rule with a harsh and tyrannical sway, but with power that is firm and invincible. It denotes a government of strength, or one that cannot be successfully opposed; one in which the subjects are effectually subdued.

As the vessels of a potter shall they be broken to shivers. The image here is that of the vessel of a potter--a fragile vessel of clay --struck with a rod of iron, and broken into fragments. That is, as applied to the nations, there would be no power to oppose his rule; the enemies of his government would be destroyed. Instead of remaining firm and compacted together, they would be broken like the clay vessel of a potter when struck with a rod of iron. The speaker does not intimate when this would be; but all that is said here would be applicable to that time when the Son of God will come to judge the world, and when his saints will be associated with him in his triumphs. As, in respect to all the others of the seven epistles to the churches, the rewards promised refer to heaven, and to the happy state of that blessed world, it would seem also that this should have a similar reference, for there is no reason why "to him that overcame" in Thyatira a temporal reward and triumph should be promised more than in the cases of the others. If so, then this passage should not be adduced as having any reference to an imaginary personal reign of the Saviour and of the saints on the earth.

Even as I received of my Father. As he has appointed me, Ps 2:6-9.

(a) "And he shall" Ps 49:14, 149:1-5 (b) "shivers" Ps 2:9

And I will give him the morning star. The "morning star" is that bright planet--Venus--which at some seasons of the year appears so beautifully in the east, leading on the morning--the harbinger of the day. It is one of the most beautiful objects in nature, and is susceptible of a great variety of uses for illustration. It appears as the darkness passes away; it is an indication that the morning comes; it is intermingled with the first rays of the light of the sun; it seems to be a herald to announce the coming of that glorious luminary; it is a pledge of the faithfulness of God. In which of these senses, if any, it is referred to here, is not stated; nor is it said what is used implied by its being given to him that overcomes. It would seem to be here to denote a bright and brilliant ornament; something with which he who "overcame" would be adorned, resembling the bright star of the morning. It is observable that it is not said that he would make him like the morning star, as in Dan 12:3; nor that he would be compared with the morning star, like the king of Babylon, Isa 14:12; nor that he would resemble a star which Balaam says he saw in the distant future, Nu 24:17. The idea seems to be, that the Saviour would give him something that would resemble that morning planet in beauty and splendour--perhaps meaning that it would be placed as a gem in his diadem, and would sparkle on his brow--bearing some such relation to him who is called "the Sun of Righteousness," as the morning star does to the glorious sun on his rising. If so, the meaning would be, that he would receive a beautiful ornament, bearing a near relation to the Redeemer himself as a bright sun--a pledge that the darkness was past--but one whose beams would melt away into the superior light of the Redeemer himself, as the beams of the morning star are lost in the superior glory of the sun.

(c) "star" Rev 22:16

He that hath an ear, etc. Rev 2:7.

Note here, 1. That the church of Ephesus, with the other six churches of Asia, were, at the time of St. John's writing, very flourishing churches, favoured as much with the special presence influence of Christ as ever any churches were.

Note, 2. That these churches are written to as a sort of types of all the Gentile churches unto the end of the world, and patterns also which the Gentile churches were to take warning by, Christ hereby declaring what all other churches, offending and declining in the same manner, might expect.

Note, 3. That the first church St. John is commanded to write unto, is the church of Ephesus, and what is written is directed to the angel, the bishop, the president and chief minister in that church, to be communicated to all in the church, both ministers and people, as that which nearly concerned them all.

Note, 4. That Christ in the beginning of every epistle doth notify himself by some one of those characters which he gave of himself in the former chapter, either as the faithful and true witness, or as the first and the last, or as having the seven stars in his hand.

Thus here, These things saith he that holdeth the seven stars in his right hand.

Mark, he holdeth the stars in his hand, to show his power, supporting and directing them, for the good of his people. It is added, that Christ walks in the midst of the seven golden candlesticks. Which expression denotes Christ's gracious presence with them, his strict observation of them, his tender care over them, his protecting and defending of them in doing their duty to him, his encouraging or reproving, his rewarding or punishing, as there should be cause: These things saith he that holdeth the seven stars in his right hand, and walketh in the midst of the seven golden candlesticks.

Learn hence, 1. That the ministers of Christ are stars, yet but stars, they shine but with a borrowed light, with a light derived from the sun: they shine but for a time, the day hastens when these stars shall disappear for ever.

Learn, 2. These stars are in the right hand of Christ, in his power, and at his disposal; he appoints them their orbs where they shall shine, and appoints them also their time for shining.

Learn, 3. That the church is a candlestick, a golden candlestick. As a candlestick has no more light than what is put into it, and must by continually maintained by a new supply of oil, such is the state of the church; and as a candlestick is a moveable thing, remove the candlestick, and the light is removed with it: so when God removes the light of the gospel from a people, he unchurches them.

Farther, the church is called is called a golden candlestick, because as gold is the purest of metals, and excels other metals in preciousness, so God expects his church should differ as much from the world, as gold doth from common clay.

Learn, 4. That there is a special gracious presence of Christ with his church in all her adminstrations. He walks in the midst of the golden candlesticks; it denotes his presence with them, and this presence, and a joyous presence.

Observe here, 1. A general declaration which stands in the front of the several epistles, I know thy works, both thy inward and outward works, to observe and mark them, to punish or reward them, as the case requires. This proves the divinity of Christ, that he is truly and essentially God; he knows the hearts of men, which none but a God can know. Ver. 23. All the churches shall know that I am he which searcheth the reins and the hearts.

Observe, 2. The commendation which is here given of this church for her labour in propagating the gospel, for her patience in bearing affliction and persecution for in, for the strictness of her discipline, that she did not bear with, nor tolerate and endure, such persons as were either erroneous in judgment or scandalous in practice; for her faithfulness in trying the authority of those who pretended to an immediate call from God to be apostles, but were found liars and false prophets; such were those two succeeding heretics, Ebion and Cerinthus, and their followers.

Mark here, How our Lord Jesus Christ doth observe and approve, doth commend and praise, whatever is good in his church, and whatever is commendable and praiseworthy in the members of it; yet, at the same time, when commends them for what is good, he reproves them for what is evil and amiss; and accordingly,

Observe, 3. The reprehension given, ver 4. Nevertheless I have somewhat against thee, because thou hast left thy first love.

As if Christ had said, "I observe amongst you a great abatement of your former zeal and fervour; you have not that hearty love to me, and to one another, which you had at first, but verily you grow cooler when you should grow better."

Learn hence, 1. That where there is truth of grace, there may yet be a sad decay and declining in grace.

2. That Christ takes notice of, and is displeased with, such decays and declining in grace, and severely checks and reproves his people for them: I have somewhat against thee because thou hast left thy first love.

We had Christ's commendation and reprehension of the church of Ephesus before, we have this admonition and exhortation now. The words before us are partly monitory, and partly minatory; monitory in the former part of the verse, Remember from whence thou art fallen and repent.

Note here, That Christ did not surprisingly come upon this church at unawares; they were admonished before chastised, warned before laid waste; Christ doth premonish before he punishes. In the minatory part we have a great guilt and sin supposed, a great judgment for that guilt denounced, the unchurching of them that had committed it; and the means prescribed for the averting of that judgment, to wit, repentence.

Learn hence, 1. That a people professing religion and godliness may fall.

2. That fallen professors should and ought to remember from whence they are fallen.

3. That fallen professors should be repenting professors, and do their first works.

4. That without repentance and reformation, God will certainly remove a people's candlestick, take away the gospel from them, as the severest judgment which he can inflict upon them.

Remember, repent, and do the first works, else I will remove thy candlestick out of its place: that is, such a tempest of persecution shall arise, as will shake your tottering candlestick out of its place. The universal church only has a promise of stability; any particular church may be unchurched finally.

As if Christ had said, "Though thou art not what thou shouldest be, yet this thou hast commendable in thee, that thou shouldest be, yet this thou hast commendable in thee, that thou hatest the deeds of the Nicolaitans, (who held community of wives, and ate things offered to idols,) which impure sect I also hate for their licentious doctrine and lewd practices, which tend to the ruin and bane of human societies."

Note here, 1. That it is not unlawful to call heretics by the name of their leaders; the Nicolaitans are here so called from one Nicolas, supposed to be the deacon mentioned, who having a beautiful wife exposed her as common, to avoid the imputation of jealousy.

Note, 2. That Christ hated all licentious doctrines and loose practices, and so should we.

That is, "Let all that hear and read these words unto the churches, which the Holy Spirit has uttered, consider them, and set their hearts to regard them as matters of great importance, and which nearly concern them."

Observe, That this form of speech, He that hath an ear to hear, let him hear, Christ often used at the end of his parables, when he would stir up the people to more than ordinary attention; and he uses it here in this and the next chapter, at the end of every one of these epistles to the several churches.

As if Christ had said, "Let all such as fall away from their holy profession for fear of persecution consider what they lose, even eternal life, which I only will give to such as persevere; for to him that overcometh trials and temptations, will I give a share of my merits, and thereby a title to eternal happiness, signified by the tree of life in paradise."

Note here, 1. It is not said, to him that striveth or resisteth will I give the crown of Life, but to him that overcometh. Lazy wishes are so far from saving men, that endeavours, yea, striving against temptation, without conquering and overcoming, will not save. It is not enough that we resist, but we must conquer; not sufficient that we strive, but we must overcome: To him that overcometh.

Note, 2. From the promise that Christ makes of eternal life, I will give, a clear argument for Christ's being God, essentially God; how is it else that he assumes to himself a power of dispensing eternal life? I will give to eat of the tree of life.

Here we have the second epistle, which St. John wrote by the command of Christ to the Church of Smyrna, a famous city in one of the provinces of Asia, where Polycarp was bishop, and suffered martyrdom.

Now in this epistle we have these particulars considerable.

1. The description which Christ is pleased here to give of himself, namely, The first and the last, which was dead and is alive; and the suitableness of this description, for the consolation of this church, which was now under great tribulation. It is as if Christ had said, "I am an eternal Being, the first cause, and last end; I was myself put to death, but I am alive again; therefore, fear neither sufferings nor death, for I will assist and strengthen you, and if you lose your lives for my sake, I will raise your bodies again to everlasting life."

Observe, 2. The commendation given by Christ of this church at Smyrna, it is large and full; nay, Christ blameth nothing in this church: she kept her purity best, because always in affliction: not but there were failings undoubtedly in this church, but Almighty God mercifully overlooked them. As in the case of Job, no mention is made of his impatience, though he showed much, but we are called upon to behold him as a pattern of patience.

Observe next, The particulars of this church's commendation, I know thy works, and thy tribulation, and poverty; that is, thy labour and sufferings, and worldly poverty, which thy profession of the gospel hath brought upon thee: but though thou art outwardly poor, yet art thou inwardly rich; rich in grace, rich in faith and patience, rich in meekness and humility, rich in courage and Christian fortitude.

And farther, I know also the blasphemy of them that say they are Jews, and are not; that is, I know the malicious reproaches and evil speeches of your enemies; cast upon you, partly by native Jews, who glory in circumcision and the law; and partly by false Christians, professing faith in Christ, but not daring to own him, for fear of persecution. These belong to Satan's synagogue, not to Christ's church. None are so bad as they who only profess and seem to be good.

Observe farther, The encouragement which Christ gives this church to persevere in the faith, though they should suffer much sharper things than ever they yet suffered: fear none of the things you may be called forth to suffer: what though the devil by his instruments cast some of you into prison, and you suffer for a short time, be faithful to your profession until the day of your death, and I shall reward you with a crown of life.

Note here, 1. That Satan by his instruments has been the cause of all those bitter and bloody persecutions which Christianity in all ages hath undergone.

Note, 2. That though Satan's malice be infinite, yet his power is limited and bounded; he cannot do all the mischief he would, and he shall not do all he can: Satan shall cast you into prison, but not into hell; and not all of you into prison neither, but some only.

Note, 3. How mercifully Almighty God overrules the devil's rage and malice, making it subservient to his own glory, and his church's good, causing that which Satan intended for destruction, to serve only for probation and trial. The devil's design by all those floods of wrath, which he pours out against the church, is that she may be destroyed; but God's intent is only that she may be tried; even as the wise refiner, when he casts his gold into the furnace, designs the purifying of the metal, and only the consuming of the dross.

Note, 4. That the sufferings of good men for the cause of Christianity, though they may be sharp, yet shall they be but short: Ye shall have tribulation ten days, that is, for a short space of time.

Note, 5. That a persevering faithfulness in the service of Christ in this life, is indispensably necessary to our obtaining the crown of life and immortality in the world to come: Be thou faithful unto death, and I will give thee a crown of life.

Observe lastly, The conclusion of this epistle to the church of Smyrna: this is partly hortatory: He that hath ears to hear, let him hear, what the spirit saith unto the churches. The warnings of the Holy Spirit to the churches are recorded as of great concernment for all to mind: and partly promissory, He that overcometh, that is, conquereth the love of this world, and the love of life, when God calls him forth to suffer, he shall not be hurt of the second death, that is, he shall escape eternal misery, that living death, and that dying life, which will be the assured lot and portion of the wicked and ungodly world.

In these verses is contained the third epistle, which St. John by direction had written and sent to the church of Pergamos, in which (as in the former) we have,

1. A description of Christ, as having a sharp two-edged sword in his mouth; denoting the word of God, and that piercing power which accompanies it to conquer the lusts and corruptions of men.

As also, 2. A commendation of what was good and excelling in that church, I know thy works; that is, with a knowledge of intelligence and observation, as also with a knowledge of approbation and acceptation. I know thee to be good in bad places, and in the worst of times, though thou dwellest where Satan's seat is, that is, where Satan bears sway by idolatry and persecution: yet dost thou hold fast my name, that is, the doctrine of the gospel preached in my name, and by which I am made known to the world as a man is by his name; and hast not denied my faith, but openly professed it in a time of persecution, even then when blood and slaughter attended the professors and profession of it, namely, when Antipas was slain, (who probably was a bishop, or some minister in Pergamos, of extraordinary piety; for upon such the storm of persecution generally falls;) who died a faithful witness to the truth of my gospel; even then and there, I say, hadst thou the courage to profess my name, and bear witness to the truth.

Mark here, What an honourable mention Christ makes of the services and sufferings of his people; nothing we either do or suffer for Christ, but it is recorded, and shall be remembered to our commendation and honour in this life, and to our consolation and happiness in the next.

Yet note farther, The holy impartiality of our blessed Lord; at the same time when he commends this church for what was commendable and praiseworthy, he reproves her for what was faulty and blameworthy, ver. 14. But I have a few things against thee, because thou hast them that hold the doctrine of Balaam, and the Nicolaitans; that is, the doctrine of the impure Gnostics, who teach men now to eat things offered to idols, and to commit fornication, even as Balaam of old directed Balak to ensnare the Israelites, by committing fornication with the Moabitish women, and to eat of what they sacrificed unto idols then.

Here observe, That it was not the being of those heretics and heresies among them that Christ blames them for, but the tolerating of these in their communion, who made light both of adultery and idolatry. They ought to have executed church discipline upon them, and denounced the church censures against them, as had been done by the church of Ephesus before them, that Christ might have said of them, as he did of those, v. 6. Thou hatest the deeds of the Nicolaitans, which I also hate.

Observe next, The counsel which Christ gives this church, Repent; that is, be humbled for this thy connivance at and tolerating of this wicked sect and damnable doctrine, and amend, or verily I will come quickly upon thee and them in a way of judgment; and fight against them with a two-edged sword, that is, with my holy word, convince, wound, and condemn them, &c. The want of zeal and severity against sin and incorrigible sinners, is very displeasing to Christ, and provokes him to anger greatly.

Observe lastly, The conclusion and close of this epistolary letter, which is partly exhortatory, He that hath ears, let him hear, and with his mind ponder and consider what the Spirit saith, by way of counsel and caution, unto the churches; and partly consolatory, To him that overcometh will I give, &c.

Mark, he doth not say, to every one that fighteth; no, not to every one that conquereth in one, two, or more particular acts of resistance; but to him that perseveringly conquers, and finally overcomes both tempter and temptations, both persecutors and persecutions, both false teachers and false doctrines, to them will I give the hidden manna, laid up, not in the earthly tabernacle, but the heavenly sanctuary; by which understand Christ himself, and the joys and consolations of the Holy Spirit, which are hidden from the world, and the peculiar portion of such as sincerely believe in him, and cheerfully suffer for him.

It is added, I will give him a white stone, and in the stone a new name; that is, absolution and pardon of sin, together with the privilege of adoption; it being a custom anciently, to give a white stone in token of absolution, and a black stone as a sign of condemnation, on which stones were written the names of the innocent and guilty; accordingly this new name signifies God's pardoned and adopted ones; the sweetness and comfort of which privilege no man knows, but he that is possessed of it: the happiness of God's sons both here and hereafter cannot be expressed; only they that are so, know what it is to be so: and whereas Christ says, I will give the hidden manna, I will give the white stone and the new name, to them that overcome; surely it affords a good argument to convince and prove his divinity; who but a God can pardon sin, and sanctify and save sinners?

The next epistle is directed by Christ, and written by St. John, to the church of Thyatira; in which epistle

observe, 1. The name given to Christ, he is styled the Son of God; that is, by eternal generation, being the only-begotten of the Father, as well as begotten of the Father only; and partaker of the Father's essence, as well as of his likeness: he is here called the Son of God, as being a distinct person from the Father; yet is he the first and the last, which denotes his eternity; and who is, and who was, and is to come, the Almighty, which are essential attributes of the Godhead.

Observe, 2. The description here given of Christ, His eyes like flaming fire, and his feet like burning brass: denoting thereby his piercing and discerning sight to see and observe his enemies, his fiery indignation, and fierce wrath, ready to take hold of them, and his irresistible power and strength to vanquish and tread them under his feet.

Observe, 3. The great and special commendation which Christ gives to this church: greatly she is commended for her charity to Christians in distress; for her service in ministering to them, and in comforting of them; for her faith and constant adherence to the profession of Christianity; and for her patience under persecutions for the gospel's sake; but her special and peculiar commendation was this, that her last works were more than her first; that is, her last works were better, did exceed and excel the first. Ephesus was best at first, and worst at last; but Thyatira's last works were best. It is a blessed thing when Christians grow in goodness, increase in faith and holiness, when their last days are their best days; their last works, and their last fruit, their best, their fairest fruit.

Observe, 4. The reprehension follows the commendation; as good as Thyatira was, she needed to be better. She was remiss and negligent in her duty of reproving, censuring, excommunicating vile seducers, the Gnostics, and Nicolaitans, the disciples of Simon Magus, and his lewd Helena, as some think; compared to Jezebel, because she enticed Ahab to worship Baal, as this woman, (whosoever she was,) calling herself a prophetess, and teaching the lawfulness of fornication, and eating things offered to idols.

Some observe, That there was scarce any heresy broached, but it had some woman or other for the propagator and promoter of it, who took upon them the name of prophetesses. Simon Magus had his Helena; Montanus had his Priscilla and Maximilla; Carpocrates his Marcellina. Concerning this person it is affirmed, that God gave her space to repent, but she repented not.

Learn thence, That great is the sin, folly, and danger, of deferring and putting off the duty of repentance, when God gives time and space sufficient to perform it.

1. Great is the sin, because it is a mocking of God's patience, and undervaluing of his service, a contempt of his authority, a presuming on his goodness, a defiance of his displeasure.

2. Great is the folly, as well as the sin of it, because we put it off to the most improper and unfitting season, and because we hereby make the work more hard and difficult, in what season soever we set about it; and the longer we delay our repentance, the more work shall we make for repentance.

3. As great is the danger as either the sin or folly, because it puts a person upon a mighty hazard; he runs a desperate venture, not knowing whether he shall live an hour longer; and because we forfeit by our delays that special grace, without the assistance whereof we can never repent.

Observe, 5. How severely God threatens Jezebel here, and in her all sinners, to whom he gives space for repentance, but it is not improved for that end: I will cast her into a bed of tribulation and torment, instead of her bed of lust and uncleanness, unless she repent. Behold here how great and immeasurable the patience of God is towards the greatest, the vilest, and the worst sinner; they have space for repentance, they have invitations to repent, they have judgments threatened to prevent their final impenitence: but if they prove incorrigible and unreclaimable, nothing is to be expected but approaching ruin: I will kill her children with death; that is, such as are seduced by her suffer with her, if judgments threatened be not by repentance prevented.

Observe lastly, The end and design of Christ in bringing upon vile sinners these exemplary punishments, namely, to declare his omniciency, power, and justice: All the churches shall know that I am he that searcheth the reins and hearts: that is, all the churches in and about Thyatira, says Christ, shall know that I not only observe outward acts, but take notice of the secret counsels, motions, and designs, of men's hearts, and will judge every man according to his works: a full and clear text to prove the divinity of Christ: he that searcheth men's hearts, and renders to all men according to their works, is God; but Christ doth both, and therefore is essentially and truly God.

Here Christ returns to his counsel and charge given to the church at Thyatira, Unto you I say: that is, to you the angel, the governors and pastors, and to all the members of the church; I say unto you all, who have not owned nor entertained these doctrines of the Gnostics, who proudly call their filthy opinions profound mysteries and depths of knowledge, though they are indeed the depths of Satan, his policies and devices: as if Christ had said, "These vile seducers call their opinions depths, and so, such depths as Satan has brought out of hell; they are the whisperings and hissings of the old serpent, not the inspirations of the holy God; to you, I say, that I will not oppose or put upon you any new doctrine, but charge you to hold fast the old, that apostolic doctrine which you have received; persevere therein till I come to relieve you, and to release you from your persecutions, which will soon be at an end: Hold fast till I come."

Observe farther, How our Saviour concludes this epistle to the church of Thyatira, as he did the former, with a consolatory promise to such as overcome temptations, persecutions, all and all manner of opposition in their Christian conversation, and faithfully persevere in well-doing to the end; to him, says Christ, will I give power over the nations; that is, power with me, and in subordination to me, to judge the world, wicked angels, and wicked men, at the great day; then shall you rule them with a rod of iron, and dash them to shivers like a potter's vessel, even as I have received of my Father. As if Christ had said, "I have received power, as Mediator, from my Father, effectually to subdue and conquer all mine and your enemies, and I will make you partakers of it in some measure; you shall exercise an irresistible power over them by consenting to, by approving and applauding of, that righteous judgment which I shall denounce against them, and execute and inflict upon them."

Learn, That believers shall sit as assessors with Christ in judgment, and approve the equity of his proceedings, against the finally impenitent then, though never so near and dear unto them now.

Observe lastly, The full and final reward which Christ promises to him that finally persevereth, and manfully overcometh, I will give him the morning star; that is, myself and Spirit to comfort him, and the light of glory to shine upon him to all eternity.

Note, Christ is called a star, because he enlightens all with the light of natural knowledge, and his church with divine illumination; and the morningstar, peradventure with respect to his incarnation, because as that rises not at the beginning of the night, or at the middle of it, but towards morning; so Christ came not in the beginning or middle of the dark time under the law, but in the last age of the world, in which he has shined forth the joy and comfort of all nations.

THE SECOND CHAPTER.

Vers. 1. Vnto the Angell of the Church of Ephesus write: These things sayth he that holdeth the seuen starres in his right hand and walketh in the middest of the seuen golden candlestickes.

IN this Chapter and in the next, is contained the fourth action of our Sauiour Christ: wherein he giueth seuen particular commaundements to Iohn, to write vnto the seuen Churches of Asia, and to send vnto them seuen letters or Epistles. The first of which commandements is expressed in the beginning of this first verse: Vnto the Angell of the Church of Ephesus write▪ Then after followeth the Epistle, These things, saith hee, &c. continuing to the eight verse. First, for the commaundement: The partie to whom Iohn must write is the Angell: which word may bee expounded two wayes: either to signifie the minister or pastor of the particular church of Ephesus, and so it is commonly taken of the most: or els it may be token the company of the ministers, teachers, and gouernours of the church of Ephesus: for therein were many pastors and gouernours, as appeareth Act. 20.28. where Paule calleth together the Bishops (as the word signifieth) and giueth them charge ouer their particular flockes. Now in Scripture the name of one person taken collectiuely, oftentimes signifieth the whole multitude, as Exod. 4.22. Israell is my sonne, euen my first borne, Where the whole body of the people of Israel is called by the name of one man. And so though Antichrist bee not one particular man, but a state and company of men in the succession of Popes: yet is that whole estate noted by the speciall name of one man[illegible: 1 letter] as that 2. Thes. 2. Antichrist; that man of sinne: and sonne of perdition. Thus we see how the word Angell may bee taken: and whether wee vnderstand it of one man, or of the whole company of elders, it is not much materiall.

In this particular commaundement note two points: First, that Christ his intent is to write to the whole church of Ephesus, as appeareth Chap. 1.11. where Iohn is commaunded to write in a boohe, and send it to the Churches: as also by the conclusion of this Epistle, where it is sayd, Let him that hath an eare to heare, heare what the spirit saith vnto the Churches: Verse. [illegible: 1 letter]. and yet he directeth his Epistle not to the whole church, but particularly to the Angel or pastor therof. This he doth for two causes: First, to intimate vnto this minister his duty: which stood in two things: In teaching the contents of this Epistle vnto the whole church: & in becomming a patterne and example to them all, of doing the things therin required. Secondly because either much good or much euill comes to euery particular church by the ministers thereof, such is the efficacie of his place and calling. If he be faithfull he bringeth great good to the church: if vnfaithfull, exceeding great hurt: as might easily be proued by many examples in all ages. Now Christ writeth to the Angell of this church, that he might be a meanes of much good vnto them al, by exciting them to the practise of all good duties required in this Epistle.

II. point. Among all the churches of Asia Christ writeth first to the church of Ephesus: not for that this church had authoritie ouer the rest (for they were all candlestickes, and all of gold) but because Ephesus was the mother citie, farre exceeding the rest in riches and estimation. Whereby Christ giueth vs to vnderstand, that his will is, that those people, towns and cities which excell others in estimation and wealth, should also go before them in knowledge▪ obedience and other graces of God. And so answerably should it bee with particular persons: They which excell others for outward reputation and temporal blessings, ought to go before them in spiritual graces, as godlinesse and religion. Those which shall faile herein, and suffer others that are far their inferiours for outward things to go before them in spiritual graces, shall find it true to their shame before men, but especially at the tribunall seat of Iesus Christ.

Thus much for the commandement. Now followeth the example it selfe, which containeth three parts (as all ordinarie Epistles doe.) A pereface▪ A proposition; and the conclusion. The preface is in these words, These things, saith he, that holdeth the seuen starres in his right hand, and walketh in the middest of the seuen golden candlestickes. The proposition and conclusion, in the verses following. The preface is borrowed from the former chapter, verse. 16. and 13. Where also it was handled. The intent of Christ herein is to draw this church to a reuerent adoration of his person; and to cause in them a greater care to embrace and obey his admonition. This appeareth by that twofold action which he auoucheth of himselfe, to wit, his holding the seuen starres in his right hand, and his walking in the midst of the seuen golden candlestickes: by the first whereof is signified his power in protecting and gouerning his ministers. And by the second is noted his presence in the middest of his church, guiding and blessing his ministers with all the members thereof. As if he had sayd: If I be he that haue power to protect and gouerne; that am present also to blesse and direct both ministers and people: then my admonitions are to be reuerenced and obeyed.

In this preface note two special points. First, that Christ here againe repeateth that which was before deliuered touching his presence in his church, and his mightie power and prouidence ouer the same in protecting, guiding, and blessing both minister and people. By which reputation hee would giue vs to vnderstand, the specall weight and moment of this point, to wit▪ that it ought to be ingrauen in the harts of euery one in Gods church. And indeed till we be persuaded thereof, wee shall neuer learne religion soundly. The ground of true religion is this▪: To take the true God for our God. And Christ Iesus for our redemer: and it consisteth not in a swimming notion hereof in the braine, but in the sure persuasion of the heart, which we neuer haue till we be resolued both of Christs presence with vs: and of his prouidence ouer vs; for our blessing and defence.

II. point. In this preface also note: that the persuasion of Christs presence and speciall prouidence in his church, is a notable meanes to draw vs on to all good duties; for thereby Christ would persuade both the ministers and people of Ephesus, to receiue and embrace this his Epistle. And no doubt he that is indeed persuaded hereof, cannot but bee moued to walke before God in all holinesse and obedience: as did Enoch, Abraham, and all the godly patriarkes. Thus much for the preface.

Verse. 2. I know thy workes and thy labour, and thy patience, and how thou canst not forbeare them which are euill, and hast examined them which say they are Apostles and are not, and hast found them liers.

Here beginneth the second part of this Epistle, to wit, the proposition; containing the substance and matter of the whole Epistle. This proposition hath two points. First, a commendation of this church, in the second and third verses. Secondly, a rebuke and reprehension, in the fourth verse. The commen [illegible: 1 letter]ation is first generall in these words: I know thy workes. Then more particular, for special duties & actions in the words following, and thy labour and patience, &c. For the first, I know thy workes: many doe expound this of workes of mercie and liberalitie: but that wil not so well stand; for he saith to euerie church, I know thy workes; and yet some of them are blamed for want of these good workes. By works then is meant, the wayes, that is, the practises and dealings of the whole church: as well of ministers as people, in all their affaires. Also by knowledge here we must vnderstand a knowledge that goeth with application, as may appeare by comparing this with the fourth verse, whither it hath relation: for thus they must go, I know thy workes, and approue of them: and yet I haue somthing against thee. So that his meaning is, I know thy workes, that is, all thy wayes and dealings in thy life and conuersation are manifest vnto me, and I do generally approue of them.

Here first in this testimonie of his knowledge, Christ ministreth a remedie against secret sinnes and offences. The theefe, the murtherer, and adulterer wait for the night wherein to attempt their shamefull practises: The tradesman in secret falsifyeth his weights, and mingleth his wares: among most men fraud, oppression and iniustice do abound: and all because they thinke, that if men see not, all is well: as Dauid saith the wicked man saith, God shall not see, he will not regard. Psa. 94.7. But if men could thinke and bee persuaded of this, that Christ seeth and knoweth all their wayes, it would cause them to make conscience not onely of grosse sinnes, but euen of their hidden and secret offences.

Secondly, whereas this knowledge is ioyned with approbation, it may be demanded how this can stand with the iustice of God, to approue of that which is not answerable to the tenour of his law, as the best workes of the most righteous man are not, beeing stained with some corruption, Isay. 64 6. Answ. The Gospell, which is another part of Gods wil, reuealeth more vnto vs than euer the law could do: namely, that if a man bee in Christ, to him there is no condemnation; and that God will accept his true desire and endeuour to please him for the deed it selfe, 2. Cor. 8.12. And thus according to the tenour of the Gospell Christ approueth of their workes in this place, though they were not able to abide the [illegible: 1 letter]igor of his law. But a Papist will here reason thus: If a righteous mans workes bee approued of God, then they are no sinnes (for God will not approue of any thing that is sinfull) and if his workes be no sinnes, then he may fulfill the law; and so bee iustified by his workes. Answ. That which Christ approueth simply, hath no sinne in it; but here he onely approueth of their workes in part, namely, so farre foorth as they came from the work of his spirit in them: but as they proceed from the will of the worker, which is in part corrupt, they are not free from the staine of sinne; and so he approueth them not. Againe, workes of grace are approued of Christ with the pardon of sinne: for accepting of the person, he remitteth the faults that be in his good workes, and so onely approueth his own worke in him. And so here we must conceiue of his approbation of their workes, to wit, as proceeding from his spirit, and hauing the faults thereof remitted in his owne merit.

The speciall commendation of this church is for particular actions: The first whereof is diligent labour: which is an excellent worke especally in a minister of Gods word, to be painefull in his particular calling, for the faithfull instruction and godly regiment of his particular charge. Hence Paule saith, 1. Tim. 5.17. He that laboureth in the word and doctrine is principally worthy double honor. And herein Paul matcheth, yea preferreth himselfe before other Apostles, That hee laboured more abundantly in the ministery of the Gospell than they all, 1. Cor. 15.10. Hence we learne that the worke of the ministerie, The Vse. if it be done as it ought, is a worke full of great paines and labour, contrary to the common opinion of men, who thinke that the life of the minister is full of ease, and his calling a matter of nothing, such as may be done with the turning of the hand: but here the iudgement of Christ is other wayes, who vseth not thus to approue a light or idle worke.

Secondly, this commendation of diligence in the minister must admonish all christians that desire to be approoued of Christ, to giue all diligence to learne and know the will of God that they may do the same. And here a common fault is to be reproued: many will heare, but where is their labour to grow in knowledge & in grace? that is wanting: which i[illegible: 1 letter] the cause of such fruitlesse hearing as is common in the world. For earthly things men refuse no paines: but Gods heauenly knowledge and graces are not regarded. What a shame is this that men should bestow their strength and wit about base and transitorie things, and yet neglect the main good which concernes their soules for euer.

Thirdly, the ministers diligence in teaching, must prouoke conscience of obedience in the hearers; that is the end of his worke, without this hee spends his strength in vaine, and therefore with the Apostle they must indeuour in all things to keepe a good conscience before God and all men, Act. 24.16.

The second thing which Christ here commends, is patien[illegible: 1 letter]e in bearing the crosse, which doth vsually accompanie the Gospell of Christ. And this indeed is praise worthy in the angel of this church: for herin he goeth before sundry worthy prophets: Ieremie was maruellous impatient, for the mockings of the people: Ier. 20.14, 15. And though Ionas had beene schooled in the whales belly, yet when all things went not according to his mind in the destruction of Niniuie, he became exceeding discontent.

Herein must all the ministers of the Gospell become followers of the Angell of this church. The Vse. While they labour in the Gospell of God▪ they must possesse their soules with patience, and make knowne to all men their meeke and mild spirit. Yea euerie christian in the profession of religion must learne to practise this duty. Luk. 8.16. The good ground receiueth the seed, and bringeth forth fruit: but how? with patience: Neither can wee possibly attaine to eternall life, vnlesse we arme our selues with patience to beare the crosse: for whosoeuer will liue godly must suffer affliction, 2. Tim. 3.12. Through many tribulations we must enter into heauen, Act. 14.22.

II. Againe here obserue how Christ ioyneth labour and patience together: this he doth for two causes. First, to let vs see the fruit of sinne which God hath set on the labour of man. Before the fall, the labour of mans calling was practised without all trouble or paines; but since mans fall, the best callings haue their crosses and vexations, which are the punishments of mans transgression. Socondly, to shew vs the malice of Sathan against the good progresse of the Gospell,1. The. 2.18. Paul saith to the Thessalonians, He would haue come to them but Sathan did binder him. He seeketh the trouble and sorrow of the minister, not onely by stirring vp persecution, but by keepinh his people from profiting by his ministerie: and therefore euerie minister had need to take paines with patience in his calling.

And as Christ ioyneth together labour and patience in the worke of the ministerie: so should euery christian after this direction ioyne patience with his paines in the duties of his particular calling, whether it be in church, commonwealth, or familie. For looke what is the estate of the minister in his place, such shall be the estate of euerie child of God in his. This therefore they must doe: first seeke to know the duties of their particular calling, and therein labour and take paines with all good conscience: Then considering the crosse doth accompany godly diligence, they must labour to ioyne patience with their diligence, for their continuance in weldoing euen vnder the crosse. And for attaining of this patience, they must set before them the promises of Gods blessing▪ and protection while they so continue, not suffering themselues to be dismayed by any affliction. And if we shal thus walke in the duties of our particular places painefully and with patience, wee shall haue our commendation of Christ Iesus and his blessed reward, which farre surpasseth the praise of men and their rewards. But on contrarie▪ if we walke in our callings negligently, or else forsake them because of afflictions: or be impatient in our labour, we shall loose our reward, and vndergo the rebuke of Christ, which is worse than all outward euils that can befall vs.

The third speciall worke for which Christ commendeth this church is, seueritie shewed against wicked men: in these words, And how thou canst not beare them which are euill. By euill men, Hee meaneth such as liued offensiuely, and maintained manifest errors and heresies. These she could not beare, but iudged them as burdens: and therefore sought to disburden her selfe of them.

Hence we may gather, that it is a necessary thing for euery church to be purged of euill men. The Vse. The church of God in all ages hath put in practise this worke. So soone as Cain had slaine his brother Abel, Gen. 4.14. God cast him out from his face, as appeareth by his owne complaint, to wit, from that particular place where Adam and his familie worshipped God. When false prophets and Idolaters did arise among the Israelits, the Lord commandeth Deu. 13.7, 8. That they should be killed and taken from among them. And therefore hee saith to Ieremie Ier. 15.19. If thou turne and repent, I wil bring thee againe, and if thou take away the pretious from the vile thou shalt be according to my word. 1. Cor. 5.4, 5, Paul commandeth in the name of Christ, that the incestuous mā be deliuered vnto Sathan, the church purged of that old leauen, and that wicked man put from among them, verse. 13. Besides the euidence of these testimonies, some reasons may be added to prooue the necessitie of this separation. First, God will be worshipped in an holy manner; and they that worship God must be purged and sanctified; but euill men defile Gods worship, and therefore they ought to be seuered from the church. Secondly, lest the whole church be infected with the contagion of their doctrine, or the infection of their life: for as leau[illegible: 1 letter]n sowreth the whole lumpe, so will euill men defile the whole church. Thirdly, they are burdens to the church, and therefore must be cast out. For the church should be eased of euery burden.

This doctrine is the truth of God, & ought to be practised of Gods church. Whereby we may see a common fault in the most cōgregations among vs: wherin all that will are admitted not onely to the hearing of the word, but also vnto the Lords table, hand ouer head without restraint, as though euerie man were a good & sound christian: Whereas experience sheweth, that many be ignorant, many contemners of the Gospell, many Saboath breakers, drunkards and blasphemers, all which ought to bee barred from the sacraments: and in that respect seuered from the church as burdens.

Secondly, hence we may gather, that Christ hath giuen to his church a power iudiciall, to suspend euill men from the sacraments, and to excommunicate them from the outward fellowship of the church: for els he would not haue commended this minister with his church for the execution of this power. The reasons alledged to the contrarie, are of no force. I. Say they, the parable, Matth. 13.30. alloweth the growing together of tares and wheate till haruest: and therefore euill men must bee suffered in the church without seperation. Answ. In that parable Christ speaketh not of any particular purging of the church by Ecclesiasticall iurisdiction: but of the vniuersall purging of his whole church by his holy Angels in the end of the world: for there the field doth not signifie any particular church, but the whole world: and the seruants are not m[illegible: 1 letter]n, but Angels▪ that must gather together all both good and bad in the end of the world, to the last iudgement. Againe they alledge, Luk▪ 14.23, Compell them in the high wayes to come into the supper. Here (say they) all must bee brought in, but none must bee excluded the society of the church. Ans. Christ speaketh not of compelling men vnto the sacraments, but vnto the ministerie of the word, wherto men must be caused to subiect themselues: which hindereth nothing why the vngodly should not be debarred from the sacraments, which are the seale of Gods mercy in Christ, ordained onely for such as repent and beleeue. Qu. Seeing this separation must be made, how farre forth may wee conuerse with those that are openly euill & offensiue either for life or doctrine? Ans. Euill men must be considered diuers waies: first, as they be members of some commonwealth, of some citie or incorporation: secondly, as they are members of some particular church by tolleration. In the first regard, it is lawfull for vs to conuerse with thē, I. for outward dealings and ciuile affairs, as bargaining, buying and selling, &c. II. we may maintaine outward ciuile peace with them. So Paule commandeth the Romans Rom. 12.18 to haue peace with al men so much as in them lay: that is, so far as it would stand with faith & good conscience. III. In this ciuile conuersing with the wicked we must perform all duties of outward courtesie and loue vnto them, so far forth as it doth not dishonor God, or hinder the good of the church. And therefore Paule commaundeth vs to be Tit. 3.2. soft and courteous, shewing all meekenesse vnto all men; euen to euill men, as the reason following sheweth:Verse 3. For wee our selues were in time past vnwise, disobedient, deceiued, &c. and then were we euill.

Secondly, consider them as dwellers in the church, and members by permission: and so we may liue with them in it: for we may not make a separation from the church, because wicked men are permitted therein. Christ liued among the Iewes, though their teachers and rulers were both heretickes and hypocrits: and yet wee must remember, that liuing among them, and beholding their wicked conuersation, wee must not approoue of their vngodlinesse, but bee grieued for the same, as righteous Lot was for the abhominations of Sodome, 2. Pet. 2.7▪ Further, if it fall out by the negligence of the gouernours, that euill men bee admitted to the Sacraments, we must not for their companie refuse to communicate: for our sauior Christ liuing among the Iews communicated with them in their Sacraments and seruice of the Temple, though many of them were notorious both for wicked life and false doctrine. The reason is: for that another mans euill conscience doth not defile our good conscience: but wee may keepe a good conscience in that action wherein the wicked is defiled. Now though wee may thus conuerse with euill men, yet these two caueats must be obserued, I. To haue no priuat companie with knowne and open euill persons. This Paule expressely forbiddeth, saying: I haue written vnto you, 1. Cor. 5.10, 1[illegible: 1 letter] that you companie not together: that is, in priuate and familiar manner. II. Wee must not shew speciall familiarit[illegible: 2 letters] to euill persons. God will not take the wicked by the hand, Iob. 8.20. and we should be followers of God. Therefore S. Iohn sayth: If any man come vnto you, and bring not this do[illegible: 1 letter]trine, receiue him not into house, neither bid him God speed. 2. Iohn. 9. Which must bee vnderstood of speciall familiaritie: for thereby we doe not onely performe outward dutie to the person, but also giue countenance to their sinnes: which in any case wee must not doe. And thus wee see how to conuerse with euill men.

Hereby all those are iustly blamed which fit themselues for the humors and dispositions of al companies. The Vse. This ought not to be. If any be knowne to be openly wicked, either for life or opinions, wee must not keepe priuate companie with them, or affoord them our speciall familiaritie; but by withdrawing our selues from them, case vs of such burdens:

Our Sauiour Christ hauing commended this church for her seueritie against the wicked, in that she could not endure them, doth prooue the same to bee true by two arguments. The first whereof is contained in these words: And hast examined them, &c. to the end of the third verse. The second, in the sixt verse. For the first: it is taken from the sharpe and round dealing of this church against euill men; and it hath two parts: First, her discouerie of false Apostles, And hast examined them which say they are Apostles, and are not, and hast found them liers. Secondly, her opposing her selfe against them, being discouered, in the third verse: Thou hast suffered, and hast patience, &c.

In their discouerie of these false Apostles note two speciall points: first, that God hath giuen to particular churches the spirit of wisedome, that is, the spirit of discerning: This appeareth by sundry testimonies of Scripture, 1. Cor. 2.15. The spirituall man, that is, bee which is endued with Gods holy spirit, discerneth all things. And Paule 1. Cor. 11.29. assumeth, That the faithfull Corinthians did discerne the Lords bodie: that is, see and put a great difference betweene the bread and wine in that sacrament, and other common bread & wine: which none that want the spirit of God can doe. Againe, he biddeth them 2. Cor. 13.5 proue themselues whether they be in the faith or not: to giue vs to vnderstand, that they had a gift of discerning, whereby they did know their owne estate, whether they were vnder the curse, or vnder grace. And S. Iohn biddeth the Church to 1. Ioh. 4.1. trie the spirits: that is, those doctrines which men pretending the gifts of the spirit, did teach. And in this place this churches discouering of false Apostles, declareth plainely, that shee hath a gift to discerne who bee sent of God to teach his church, and who not. And hence the godly learned in the church are sayd to haue their sences exercised to discerne both good and euill, Heb. 5.14. And in this regard, the churches of God differ from all other companies of men. For vnlesse men be of Gods church, they want this gift of discerning spirituall things that differ, as true Apostles and false, good and bad, truth and falshood, &c.

Hence we may gather, that the church of God hath a gift to discerne which is a true church, and which is not: The Vse. for the church can discerne whether a man bee a true Apostle, or not: and by the same gift it may discerne the state of any particular church. Whence also it followeth that wee may easily see whether the church of England bee a true church, or not: It pleaseth some to call it into question, as it now standeth; and they auouch, That it is no church of God, that there are no true Ministers, no true preaching, or right administration of the Sacraments in it: and that these things with vs are illusions of Sathan, and our church his synagogue. But that ours is a true church of God is thus prooued: The churches of Germanie, Fraunce, Scotland, and Italie, that haue receiued the Gospell, are the churches of God: and they haue the gift of discerning which is a true church of God, and which is not. Now they giue the right hands of fellowship vnto vs, and reuerence our church as the church of God. To whose testimonie we must rather cleaue, than to the opinion of a few priuate men, and so resolue our selues, that wee are the true church of God.

Secondly, hence we may gather, that the church of God hath a gift to discerne scripture from that which is no scripture. The papists say the church indeed hath this gift: but it is by counsell and commission frō the church of Rome; which is a meere forgerie. For the church of Ephesus, which could discerne of false Apostles, could no doubt by the same gift discerne of the booke[illegible: 1 letter] of God, and that without counsell from the church of Rome; for at this time when Iohn writ▪ it was a more famous church than the church of Rome, and therefore went not thither for counsell.

II. point. In what things this discerning of false Apostles doth consist: it is a iudiciall action of the church, consisting in two things here noted: First, in examination of false doctrine and false teachers: secondly, in condemnation afterward. The examination of them is set downe in these words: And hast examined them that say they are Apostles, and are not. Their condemning or sentence giuing, in the words following, And hast found them liers.

For the first: examination is a gift of God to his church, and was here vsed for the triall of false Apostles. Que. How may any church trie a false teacher? Answ. This is a point of large discourse: but the heads of true examination are these.

First, that church or that man that would rightly examine a false teacher, must prepare himselfe thereunto after this manner: he must looke that he haue a meeke spirit and an humble heart; for God reuealeth his will, not to the proud, but to the meeke and lowly: and as Isay sayth, to them that are of a contrite spirit, Isay. 57.15. And in this humbling of himselfe, a man must renounce his owne naturall wit and reason, and become nothing in himselfe but euen a foole, in respect of his owne conceit. Also he must vnfainedly pray to God, that hee would reueale vnto him his truth. Aske (sayth Christ) and it shall be giuen you▪ euen Luk. 11.13 the holy ghost, vnto them that desire of the father. And S. Iames sayth: Iames 1.5. If any man lack wisdome, let him aske of God, which giueth to all men liberally.

Secondly, after preparation hee must labour to know throughly what the false teachers are, and what be thei[illegible: 1 letter] opinions, with the grounds and foundations thereof; wherein they agree, and wherein they differ from the truth of God, maintained by the church: for it is a foule ouersight to misconceiue the state of the aduersaries question, by propounding it otherwise than they hold, as it falleth out with many in the handling of controuersies.

Thirdly, due proofe must bee made, whether the aduersaries doctrine bee of men or of God. This is Gods commandement, 1. Iohn. 4.1. Proue the spirits, whether they be of God, or not. And for triall hereof, we must haue recourse vnto the word of God; it must be Iudge in this cause, Isa. 8. vers. 20, To the law and to the testimonies, if they speake not according to this word, it is because there is no light in them. Iohn. 5.39, Search the Scriptures, for in them yee looke to haue eternall life, and they are they which testifie of mee. Who is so fit to iudge in the matters of God, as God himselfe? and so hee doth in his written word, of all doctrine and opinions in religion. The Scriptures shew whether the doctrine examined be directly gathered thence, and by iust consequent, or not.

Fourthly, serious consideration must bee had of the faith and liues of the teachers examined: for a false teacher by Gods iust iudgement is vsually a wicked liuer. And therefore Christ sayth: Mat. [illegible: 1 letter].1[illegible: 1 letter] ▪ yee shall know them by their fruits: if they bee throughly examined, such they will appeare, howsoeuer for a time they may bleare the eyes of men: as the hystories of the church in many famous heretickes doe plainely declare.

The second braunch of this discouerie, is sentence giuing, in these wordes: And hast found them liers ▪ The church here giueth out a sharpe and seuere sentence against them, shee calleth them false Apostles and liers; and yet she sinneth not, for Christ commendeth her for it. Though to raile or taunt cannot beseem any, yet magistrats and ministers in their places may giue ou[illegible: 1 letter] seuere speeches against offendors in token of detestation to their sinnes, and not offend. Thus Iohn called the Scribes and Pharisees a generation of vipers, Matth. 3.7: and our Sauiour Christ called Herod a foxe, Luk. 13.32. and Paule called the Galathians fooles, Gal. 3.1. And in this place the church calleth these false teachers lyers, which is very much: for therein shee accuseth them of three things: First, of teaching that which was false indeed: secondly, that they know it to be false, and so sinned of knowledge. Thirdly, that they did it of malice, with intent to blind the eyes of the Church, and to deceiue the people.

In this discouerie, The Vse. wee may obserue the iust accomplishment of Paules prophecie, Acts. 20.29, 30. namely, that there should rise vp among the Ephesians grieuous wolues, and men speaking peruerse things: and such were these false Apostles, who after examination were found liers.

Againe, seeing in the dayes of this Apostle Iohn, men durst presume to claim Apostolicke authoritie, and call themselues Apostles when they were not: no maruell if the Pope of Rome sixe hundred yeares after did challenge to himselfe to be Peters successour, and to haue Apostolicke authoritie: and that they dare now auouch some bookes to bee scripture which are not; as also bring in their traditions & vnwritten verities to bee receiued and obeyed equally with Gods word.

Verse 3. Thou hast suffered, and hast patience, and for my names sake hast laboured.

Here our Sauiour Christ declareth how this Minister and church of Ephesus opposed themselues against false teachers after their discouerie. The manner we shall see in handling the points particularly as they lie in order. Thou hast suffered, or, Thou hast borne a burden: for the word signifieth to be pressed downe vnder a great burden. This burden was the troubles which false Apostles brought vpon them after they were discouered, partly by open affliction and persecution, partly by the spreading of their hereticall and schismaticall doctrine. These false teachers were Ebion, Cerinthus, Marcion, and such like, who in the dayes of Iohn troubled this church, as hystories do shew.

Here wee may obserue, that it is Gods will, that the best churches should be troubled by wicked men and hereticall teachers, who both by false doctrine and persecution become grieuous burdens. This the Lord permits for weighty causes, I. That true beleeuers may bee excited more constantly to embrace the syncere doctrine of the Gospell: and therefore Iude Iud. 3. most worthily exhorts the Christians in his time to fight for the common faith. II. That professors may be tried whether they soundly hold the doctrine of the Gospell, or not. 1. Cor. 11.19. It is [illegible: 1 letter]ette (sayth Paule) that there should bee heresies in the Church, that they which are sound in the faith, and approoued, may [illegible: 1 letter]ee knowne. III. That God may execute his iudgements vpon wicked men and hypocrites that haue not loued his truth, reuealed vnto them, 2. Thess. 2.10, 11. God gaue them vp to strange illusions to beleeue lies, because they haue not loued his truth. For many know the word, that loue it not.

This must teach vs to take heed of a common scandale in the world, which is, The Vse. to be offended at religion, because there be in the church schismes and heresies: which come not from the Gospell, but from the malice of Sathan, who soweth his tares among the Lords wheate. Wee must consider, that it is the will of God there should be such euils in his church; and therefore should labour to bee so farre from offence, that hereby wee bee rather prouoked with more cheerefulnesse and courage to loue and embrace religion.

And hast patience, and for my name hast suffered, &c. Here is set downe the dealing of this church against these false Apostles in all their persecutions. But first note the coherence of this vertue with the former: Thou hast suffered trouble, and hast had patience. Quest. How can these stand together? It is against mans nature in trouble to be patient: for troubles and afflictions make men discontent, and to fret against God and man. Answ. They stand not by nature▪ but by grace, Rom. 5. vers. 4. Tribulation bringeth forth patience: namely, to all those that haue receiued to beleeue in Christ; for to them God giueth the spirit of meekenesse in their troubles, shedding his loue into their hearts, whereby they are enabled to suffer any thing for his name, euen with ioy.

And hast patience. This is the first means whereby this church opposed her selfe against the false Apostles: they troubled her two wayes; by persecution, and by false doctrine. Now▪ by patience this church opposeth her selfe against their persecutions. And indeed that is the most excellent meanes for any man or any church to oppose thēselues against their enemies, and to vanquish them: for hereby they shall stop their mouths, and if it bee possible win them to their faith and religion.

In this their practise wee haue an example for our direction: The Vse. how to oppose our selues against wicked men, with whom we liue; or any enemie that shall trouble vs, either by oppression, or hereticall doctrines: We must not render taunt for taunt, and abuse for abuse; but labour for patience, not in bearing with their sinnes (that may not bee) but in a meeke enduring of their iniuries and wrongs whereby they trouble vs. Thus shall we stoppe their mouths, and soonest ouercome them.

And for my names sake hast laboured. Here Christ setteth downe the second meanes whereby this church opposeth her selfe against the spreading of false doctrine by these false Apostles, which was the second way wherby they became a burden vnto her. The meaning of the words is this, that they had taken much paines to maintaine the glory of God, and the true doctrine of Christ Iesus, labouring therein as much as the false Apostles did to broach their damnable heresies.

Here wee are taught a second duty how we are to oppose our selues against all hereticall and scismaticall teachers: namely, as they labour to publish their false doctrine; so must wee endeuor to maintaine the glorie of God and his true religion. Hereunto a twofold labour is required: partly of the minister, and partly of the people. The labour of the minister stands in these things principally. I. He must endeuour by reading and studie to furnish himselfe with the true knowledge of the foundation and substance of the Gospel & true religion, that hee may be able soundly and plainly to teach the same. For this cause S. Iohn is commanded to eat the little booke, Re. 10.9, 10, which was as it were by studie and meditation to haue the same digested and setled in his heart. Hence Malachie saith Mal. 2.7. The priests lippes should preserue wisedome, and thither should the people come for instruction. And euerie scribe taught of God must haue store in the treasury of his har[illegible: 1 letter], like a good housholder, Matth. [illegible: 1 span], he must deliuer the whole will and counsell of God, concerning saluation, truly and distinctly vnto his people, as it is propounded in the booke[illegible: 1 letter] of the Prophets and Apostles. This Paul commendeth by his owne example, Act. 20.27. testifying vnto this Church that He had taught them all the will of God, and kept back[illegible: 1 letter] nothing which he was commanded to deliuer vnto them. III. Hee must labour to discerne and bee able to discouer false teachers vnto the people; that hee may not onely know them himselfe, but also cause the church to take notice of them, Tit. 19. Paul requireth that the teacher in the church, Be able to conuince the gainsaiers to his truth. In this discouerie he must do two things. First, detect their hereticall doctrins. Secondly, their wicked maners. Thus dealt our Sauiour Christ in his owne person liuing in the church of the Iewes, with the Scribes and Pharises: he did detect vnto the people their false interpretations of the law, Mat. 5.21, to the end. And also their wicked liues and damn[illegible: 1 letter]ble hypocrisie, Mat. 23.3, 4. &c. to the end. And Saint Paul in all his Epistles, laboureth to discouer the wicked liues, and to confute the hereticall opinions of the false Apostles. IV. Hee must endeuour that the doctrine of the gospell thus published, may edifie. This is the end of all teaching, as Paule sheweth, 1. Cor. 14. throughout the whole chapter. Now it doth edifie, when it is so applied to the hearers, that thereby they are wonne to Christ, suffering themselues to be reformed by it in heart and life, & so made fit for the kingdome of God. V. He must be careful in his own person to become a patterne of the doctrine of the Gospell which hee teacheth, that so the people may haue a double light to follow. This is a notable meanes in the minister to make men loue the Gospell, and the neglect hereof causeth many to contemne and despise the same. VI. Lastly, he must bee diligent in praying for his owne and other particular churches of God, that they may know, beleeue, and obey the same doctrine which is taught them out of Gods word. Thus did Paul as wee may see in his particular Epistles pray for euery church: that by the blessing of the spirit, they might embrace and obey the Gospell of Christ, Phil. 1.4.9, 10. Col. 1.9, 10, 11.

The people also for the name of Christ and his religion, must vndergo a threefold labour. I. Euery one must see that himselfe know and beleeue the true and sincere doctrine of the Gospell. This Christ inioyneth to all, in this commandement, Repent and beleeue, which none can do vnlesse they first know and vnderstand the doctrine thereof: and therfore euery one must do as Mary did, for which Christ so commends her: namely, lay aside matters of lesser moment, & giue our selues to heare and learne the doctrine of Christ, Luke. 10.39.42. II. Euery one must vse all good meanes that knowledge of religion which himselfe hath receiued, bee conueyed to others, And indeed if we truly beleeue, we cannot containe our selues, but must needs teach others. For as Christ saith, He Ioh. 7.38. that drinketh of the water of life, out of his belly shall flow riuers of water of life ▪ streaming out for the good of others. Que. How should priuat men conuey their knowledge vnto others? Answ. I. All maisters and gouernours of families are bound in conscience to teach those that are vnder them the maine points and grounds of true religion: his place requireth gifts, and God lookes for increase. For euery christian family should be a little church, as it is sayd of the house of Aquila and Priscilla, 1. Corinth. 16.19. II▪ Euerie man in his place must labour to conuey that knowledge he hath vnto his neighbour, yea to his enemies. The Iewes Mat. 23.15 would compasse sea and land to make a man a pros[illegible: 1 letter]lite: And Idolaters at this day will trauell farre and neere to make a man of their profession. Much more therefore must all true christians labour to conuey their knowledge to others, so to winne them vnto Christ. III. Euerie man is to edifie those that bee members of the same church, in these three things: faith, hope, and loue, as Iude notably exhorteth in the end of his Epistle, Edifie one another in your most holie faith, verse. 20. Haue compassion of some in putting difference, and others saue with feare in pulling them out of the fire, ver. 22.23. IV. Euery priuat man must professe and defend the true religion of Christ against all the enemies thereof. 1. Pet. 3.15. Be readie alwayes to giue an answer to euery man that asketh you a reason of the hope that is in you. And this confession must be, not onely in word, but in deed. For by a blamelesse and holy conuersation euerie christian holdeth foorth the word of life, Phil. 2, 15, 16.

Seeing the maintenance of true religion is so excellent a worke: The Vse. wee must be admonished euery one in our place, to take paines in all the duties that belong vnto vs: that by vs Christ[illegible: 1 letter] religion may be furthered. For Gods church is not called the piller of truth, onely because the minister thereof maintaineth Gods truth: but also because euery member of the church is as a piller in his place to maintaine and professe the true doctrine of Christ for his glory. Besides, this is a duty of the first table, and therefore we must haue more speciall care for the performance thereof. And thus wee see the two meanes whereby the church of Ephesus opposed her selfe against false teachers.

And hast not fainted. Here Christ setteth downe in what manner this church laboured to maintaine his true religion, and thereby his honor and glory: namely, by constancie and perseuerance in labour. This is an excellent vertue, and a notable example for vs to follow: for we through Gods goodnesse haue the true religion of Christ among vs, and for many yeares sundrie among vs haue maintained the same against all enemies, though not without some trouble and danger. Now this which hath beene done is nothing, vnlesse we hold on our good course constantly, and labour vnto death in the maintenance thereof. This exhortation is the more necessary, because we know not how long we shal enioy the gospel with peace; for vsually after long peace God trieth his by persecution: neither know we by what meanes of triall God will exercise vs. Therefore as we now professe the Gospell, so let vs continue constant therein, and not turne with time or state: for then wee loose our cōmendation at Christs hands. And thus much of the commendation of this church for her vertues.

Verse. 4. Neuerthelesse I haue somewhat against thee, because thou hast left thy first loue.

These words containe the second part of the proposition of this Epistle, to wit, a sharpe and seuere reproofe of this church for decay in grace; as will appeare in the opening of the words. Neuerthelesse I haue somewhat against thee, Here Christ speaketh as a Iudge vnto this church, and to the minister thereof, and layeth this action vnto their charge: that they had left their first loue, that is, that loue which they bare to God, and his religion, and to their brethren, at that time whē they were first called vnto the profession of the gospell. This loue they are sayd to haue left, not as though they had quite lost it, but onely because they suffered it to decay, and to waxe cold in good workes. But some will say they are before commended for their zeale and labour for Gods glory; and for their seueritie against false teachers: how then had they left their first loue? Answ. At this time when Christ doth thus reproue them, their loue was commendable; but yet it was nothing in regard of that which they had at their first conuersion.

If Christ haue something against this church for leauing her first loue; The Vse. then no doubt he hath something against the church of England, and against vs at this day▪ howsoeuer wee may persuade our selues that we be high in his fauour, yet we are in the like, or a worse estate than this church now was: for a great part of the body of our church hath left off their first loue: and the greatest part hath no loue at all. That many haue left their first loue is too too euident. For such as in Queene Maries time were content to suffer much for the Gospell, as the histories of our church do shew, after they inioyed a little quietnesse became meere worldlings, as their liues haue testified afterward. And in such congregations where the word hath long bin preached, this is too apparant that men who for the space of twentie, of ten, or seuen yeares haue shewed feruent loue to Christ and his Gospell, and to their brethren, do now fall away and shew none at all. He that hath but halfe an eye, may see many for a yeare or two very forward and zealous in religion, who soone after suffer pleasures, profits, or preferments to drawe them quite away: some I confesse through the mercie of God are free from this decay. But there is yet a more grieuous fault among vs: for the greatest part of our people haue no loue at all. These are the dayes whereof Christ sayd Matth. 24.12.22. loue should waxe cold. And whereof Paul sayd, Men should be 2. Ti. 3.2. louers of themselues: for take the most congregations where the Gospell hath bene long preached, yet you shall find that the hearers are neither bettered for knowledge nor for obedience, but remaine still as ignorant and profane as euer they were. This argueth that they haue no loue of God in their hearts, though they haue a formall profession of his name in their mouth: For where the loue of God is, there most needs bee increase in knowledge, in grace, and in obedience. Againe, see how men generally walke in their callings, and therin behold a meere defect of loue. All the paines they take is for their priuat gaine and pleasure; no regard is had of Gods glory, of the maintenance of true religiō, and of the good of their brethren: herein their owne consciences shall be the witnesses. So that generally this may be said, We haue no loue at all. What an action then shall we thinke hath Christ against vs? It must needs bee grieuous; and so our case fearefull and dangerous. If an earthly prince and potentat had an action against vs, and his case were good, it would make vs looke about vs, yea to tremble and quake, and to be at our wits end. Behold, not a worldly prince but the king of heauen and earth hath a matter against vs, iust and grieuo[illegible: 3 letters] oh how should this moue vs to search our selues, to trie our estate, and to humble our selues vpon the knees of our heart before his maiestie. We may not imagine that this charge of Christ doth not concerne vs: the conclusion of this Epistle shewes it belongs to all that haue eares to heare. And therefore we should labour to preuent Gods iudgement, by iudging our selues for our decay and want of loue.

Againe, this rebuke of Christ for decay of loue, should teach vs to labour for increase in loue to God and to our brethren; adding grace to grace in our harts, as we adde day vnto day in our liues, that so our loue may obound: read 1. Thes. 4.1.9, 10, where Paule vrgeth this dutie at large: he confesseth they did loue one another, and yet beseecheth them to increase therein. Phil. 3.13.4. in Pauls person we haue a worthie president, which we must follow, if wee thinke to come whither he is gone before: though hee had gone farre in the loue of God, yet he laboured to perfection, and therefore considered not that which was past, as resting in it, but rather how farre hee was too short, that so he might vse meanes to increase in loue, and in all other good graces, till hee come to perfection. A christian mans life is a way that leadeth to heauen, wherein we once setting foot, must [illegible: 1 letter]uer go forward, and not stand still or turne backe, lest we neuer come there. The state of a christian is like vnto a child, which still groweth till it come to a perfect strength: and so must euerie child of God labour to grow in the graces of God, till they bee perfect men in Christ: For if they stand still, Christ hath something against them.

The Rhemists in their annotations abuse this place, to proue that a man may quite fall away from grace. Therefore to cleare this text, and to confirme our hearts in the truth of Gods word, thi[illegible: 1 letter] question must be scanned, Whether a man may quite fall away from grace? Answ. Grace in Scripture is taken two wayes: First, for that fauour of God whereby hee accepteth of some for his children in Christ. This is the first grace and the fountaine of all other: and taking grace in this sense, I say, that the signes of grace and the sense thereof in the heart, may be lost: But the f[illegible: 2 letters]our of God it selfe cannot bee lost of them that truly beleeue. When an earthly father is displeased with his child for some notorious crime, hee will turne the signes of his fauour into signes of displeasure, and shew the same partly by words, and partly by stripes: and yet he still continueth his father, and holdeth him for his sonne, without any purpose to disinherit him: Euen so God dealeth with his children; for their sins and corruptions, he will turne away his louing countenance from them, and change the signes of his fauour into anger and displeasure; when as yet the good purpose of their adoption is not altered, but remaineth firme for euer: and God is still their father, though an angrie father through the prouocation of their sinnes. Secondly, grace in Scripture is taken for the gifts of grace which are bestowed on them that beleeue in Christ. These gifts of grace be of two sorts, some more principall, of absolute necessitie vnto saluation, without which none can bee saued; as faith, and also hope, and loue, which proceed from faith. There be others also lesse principall, which be very profitable and requisit, yet not absolutly needfull vnto saluation: As the feeling of Gods fauor, alacritie in prayer, & sense of ioy and comfort in the holy Ghost. These lesse principal graces may quite be lost. The principall graces also may be decayed, lessened, and couered, in regard of operation, euen in Gods children: but quite extinguished they cannot be, for God vpholdeth them by perseuerance; where faith, hope, & loue are once truly wrought by Gods spirit, they are neuer wholly or finally taken away, but onely in part, and in sense and feeling for a time. This answer is agreeable to this text, for the church of Ephesus is here blamed, not for quite loosing her loue[illegible: 1 letter] but because she had left her first loue, suffering it to decay and waxelesse than it was at their first conuersion.

And because this doctrine is oppugned earnestly, not onely by the church of Rome, but also by some churches and schooles of the Protestants: I will first shew the truth hereof out of Gods word, and then scan the cheefe reasons that are brought against it. That grace cannot bee wholly and finally lost, these reasons proue: I. Matth. 16.18. The promise is made to Peter, and in him to all the faithfull: That vpon that faith which he professed, Christ would build his temple, and the gates of hell should not preuaile against it. Which last words must be marked, for they intimate, that the diuell with his adherents would shew much force and violence against the faith of the elect, but yet they should neuer get the victory, or ouercome it wholly. II. Matth. 24.24, Christ foretelling that false Prophets should come, sayth: They should seduce, if it were possible, the very elect. Where he taketh this for graunted, that the elect, albeit they may bee assaulted greeuously, yet they can neuer be wholly or finally drawne away from their faith. III. Iohn. 10.27, 28, My sheepe heare my voyce (sayth Christ) and I know them, and they follow me: and I giue vnto them eternall life, and they shall neuer perish. To this they answer: It is true, they shall neuer perish, so long as they remaine the sheepe of Christ. But that cauill is cut off in the next wordes: Neither shall any plucke them out of my hands, my father which gaue them me, is greater than all, and none is able to plucke them out of my fathers hands: And therefore neither the deuill, nor the world, nor the flesh, can by any temptation draw the sheep of Christ from their faith, and make them to be no sheepe. IV. Reason. Iohn. 3.36. Hee that beleeueth in Christ hath eternall life. They say hee hath it in hope, and no otherwise. I answere; if they haue it in hope, they shall neuer perish: Rom. 5.5. For hope maketh not ashamed. V. Reason. Rom. 8.30. Whom hee predestinat, them also he called: and whom hee called, them also be iustified: and whom hee iustified, them also be glorified. Those which are elected, called, and iustified by faith, must needs be glorified, and therefore cannot fall away finally: for such shall neuer be glorified. And in the end of the chapter, vers. 38. hee addeth; That neither death, nor life, Angels, principalities, nor powers, nor any thing els can separate vs, viz. the faithfull, from the loue of God, which is in Christ Iesus our Lord. But if the faithfull might fall away finally, then they might be seuered from the loue of God. VI. Reason. Rom. 11.29. The gifts of Gods calling (that is, the peculiar gifts that pertaine to saluation) are without repentance. They say it is true, God indeed neuer repenteth him of his gifts: but yet a man may perish and fall away, because he may refuse and reiect Gods grace giuen vnto him. This answere is friuolous, maintaining this absurditie, that the powerfull will of God should be broght vnder the silly will of the creature: if man could repell Gods grace giuen vnto him, then should mans will take place, and Gods will bee made frustrate and void. VII. Reason. 1. Iohn. 3.9. Whosoeuer is borne of God sinneth not, because his seede remaineth in him: neither can bee sinne, because he is borne of God. How is that true, for chap. 1.10, Hee that sayth he hath not sinned, maketh God a lyar, and his word is not in him? Answ. The place must bee vnderstood thus: He that is borne of God sinneth not, that is, with full consent, and with all his hart. Sinne doth not raigne in him: for the regenerate man consisteth of two parts; flesh and spirit: he sinneth not as hee is spirit, that is, regenerate; but as hee is flesh and sinfull. His will sinneth not as it is spirituall, but as it is carnall. The papists say, Indeed he sinneth not, so long as he continueth to be borne of God. But this shift is cut off by the wordes of the text, Neither can be sinne, because the seede of grace, euen the word of God abideth in him. This place plainely proueth, euen in the iudgement of the Papists, that the child of God cannot wholly or finally fall from grace. They say it is a hard place, and indeed they cannot answere to it. VIII. Reason. If a man may finally fall from grace, then may hee bee wholly cut off from Christ: for grace is neuer wholly lost, till a man bee quite cut off from Christ. But it cannot bee, that a member of Christ can be quite cut off: for then it should follow, that one and the same man must bee often ioyned to Christ; namely, so often as hee falleth by sinne, if he would be saued. Whereupon this would also follow, that one and the same man must be often baptized: for Baptisme is the Sacrament of incision, the meanes of admission into the church, and the seale of our vnion with Christ. But Rebaptization may not bee admitted. The church of God denieth it vpon this ground, because a man is onely once borne of God. IX. Reason. Christ teacheth vs to pray thus, Leade vs not into temptation: that is, suffer not Sathan and sinne wholly to preuaile against vs, and finally to vanquish vs. This petition being taught by Christ, must needes be lawfull, and according to Gods will: and therefore hereunto, as to euery lawfull petition, belong these two things: First, Gods commaund to make it: Secondly, his promise to assure vs, it shall bee graunted. Whereby this is euident: That there is in Gods word a promise, assuring euery child of God, that hee shall neuer wholly be conquered of the deuill: and therefore he can neuer wholly or finally fall from grace; for if hee might, then were he wholly ouercome in temptation.

The contrarie arguments be of three sorts; places of scripture, Examples, and Reasons: for the first, Exod. 32, 32. When the Israelits had sinned that great sinne of Idolatrie, Moses prayeth God to forgiue them; If not (sayth he) blot mee out of thy booke. Hence they gather, that a child of God may bee blotted out of Gods booke of life, and so finally perish. Answ. That place must be vnderstood with this condition: If is be possible; as in the like prayer it is expressed by Christ: Father, if it be possible, let this cup passe from me. This condition must needs be added: for els wee must say, that Moses prayed for that which he knew was impossible; namely, that one priuate man should suffer eternall punishments for the sinnes of others, though in temporall punishments such a thing may be, yet in eternall, it is impossible. Againe, Moses in this prayer doth principally shew his exceeding affection and zeale for Gods glorie, and for the safetie of his brethren, both which hee preferred before his owne life; as if hee should say: Lord pardon them, and rather than thy name should loose glorie, blot me out of thy booke. The like affection was in Paule, when hee sayd, Rom. 9.3. He could wish himselfe to be separate from Christ for the loue of his brethren the Iewes. They further vrge the Lords answere to Moyses, vers. 33. Whosoeuer hath sinned against mee, I will put him out of my booke. But as the Lord therein answereth to Moses prayer, so must it bee vnderstood, with the like exception.

II. Obiect. Ezek. 18.24. If the righteous man turne away from his righteousnesse, and commit iniquitie, and doe according to all the abhominations that the wicked man doth, shall hee liue? All his righteousnesse that hee hath done shall not be mentioned: but hee shall die in his sinne. Here (say they) it is plaine, that a man may fall from grace? Answ. Righteousnesse is twofold: of the outward action, and of the person. So Paule distinguisheth, when he desireth to be sound Phi[illegible: 2 letters]p. 3.9 not in his owne righteousnesse, which is of the law; that is, such as was in him while hee was a Pharisee: but in the righteousnesse of Christ. The righteousnesse of the action is, when a man for outward actions keeps the law of God. The righteousnesse of the person is that, whereby a man is accepted righteous before God. And answerable hereunto, there be two kinds of righteous men: one that is outwardly righteous before men, thogh not indeed: The other, that is truly righteous before God. Now of the former of these two, must that place be vnderstood: for the Lord there pleadeth with such as did esteeme and auow themselues to be righteous, saying: Their fathers had eaten soure grapes; that is, had sinned, and they were punished for their fathers offences, though they were righteous: And the Holy ghost speaking according to their own conceit and opinion of themselues, calleth them righteous: and of such it is true they may turn from their righteousnesse.

III. Obiect. Luk. 8.13. Some beleeue for a time, and in time of temptation goe away. Answ. There be three kinds of faith: Historicall, Temporarie, and sauing faith. In Histo[illegible: 1 letter]icall faith, is knowledge of the word of God, with assent vnto it. In temporary faith are three things: knowledge of the Word, Assent, and Approbation also, with some ioy. In sauing faith, there are foure things: Knowledge, Assent, Approbation, and Apprehension: that is, an applying of the promises of God vnto a mans selfe; whence proceedeth some ioy. And answerably, there are three kinds of beleeuers. I. such as know the word of God, but yet haue no loue thereof. II. such as know it, assent vnto it, and reioyce in it also, for a time. The third are such as apprehend the promises, and apply them to themselues. Now the two first kinds of faith may bee left: and the two first kinds of beleeuers may fall away, whereof Saint Luke speaketh: But hence it followeth not, that sauing faith, may be lost; for he that is endued therewith, can neuer fall away. But faith (say they) is onely one, Ephes. 4.5. There is but one faith, one God, one hope, and one Baptisme. Answ. By one faith is there meant one religion, and doctrine of saluation: as elsewhere is vsuall, by the name of faith. 1. Tim. 1.19.

Their second kind of arguments are Examples: which are chiefely two: one of Adam, the other of Dauid, For Adam; they say he was created righteous, and yet hee fell wholly from grace: and therefore any beleeuer now, may much more fall away, who haue farre lesse grace than he had. Answ. This Argument is not good: for though Adam had a greater measure of grace than we now haue, yet our grace hath a greater priuiledge than his had: his grace came by creation; ours is by redemption and regeneration. Adam had the first grace, to bee able to obey; but he wanted the second, to be sure to perseuere: because God would permit his fall, to make a way both to manifest his iustice and mercie in our redemption by Christ. But the child of God after his conuersion, wherein hee hath the first grace to repent and beleeue, hath also an infallible promise, That he shall receiue the second grace, to abide in that faith. And therefore Paule sayth: I Philip 1.6. am persuaded, that hee which hath begun this good worke in you, will performe it vntill the day of the Lord Iesus Christ. And againe, 2. Thes. 3 3 The Lord is faithfull, who will stablish you, and keepe you from euill.

Secondly, Dauid (say they) by his two grieuous sinnes fell wholly from grace? Answ He fell indeed grieuously, but not wholly: for after his fall hee contemned not Gods word, he hated not God, nor despaired of mercie; which hee must haue done, if he had fallen wholly. And therefore he had remorse for his sinne, so soone as the Prophet Nathan come vnto him. But (say they) hee prayeth God to create a new heart in him, therefore hee had then no grace: For creation is a making of that which hath no being. Answ. Dauid then speeketh not as he was before God, but as hee was in his owne sence and feeling: for by his sinnes Gods graces were sore decayed. But (say they) hee repented not for the space of one whole yeare: Now where there is no repentance, there is no faith, and consequently no grace nor pardon. Answ. In repentance there be two things: the gift of repentance, and the act and practise thereof. The gift of repentance was in the heart of Dauid, when he yet lay in his sinnes: but the act thereof lay hid, and he wanted the renewing thereof all that time. Againe, Dauid had the pardon of his sinnes past, though hee had not the pardon of those two sinnes, till hee repented of them. Neither was his repentance lost but decayed onely, hee wanted not the power of it simply, but the practise of it onely in that act.

Their third kind of arguments are drawne from equitie and reason.

I. Hee that is a member of an harlot, and of the deuill, ceaseth wholly to bee a member of Christ: but a child of God truly beleeuing, may become the member of an harlot, and of Sathan, as Dauid did. Answ. There be three kinds of members; dead, decaied, and liuing members: a dead member is that which is onely in shew a member: as a legge of wood or of brasse in a mans bodie. A decayed member is a true member, though weak, as is a legge or arme that is taken with a palsie, or sore wounded. But a liuely member is that which doth moue, and do all it functions perfectly. So in the church there be some members dead, and onely in shew; others feeble and weake, that by reason of some grieuous sinnes are not able to doe their duties. And there bee liuely members, which serue God with an vpright and perfect heart. Now, though a member of an harlot cannot be a liuely member of Christ, because by his sinnes hee weakeneth and woundeth the graces of God (for euery adulterer and fornicator doth as much as in him lieth cut himselfe off from Christ) yet hee may bee a decayed member of Christ. And this may the rather stand, because a man is made the member of Christ one way, namely, spiritually; and the member of an harlot another way, namely, bodily.

II. Reason. If a man cannot fall from grace, then preaching, prayer, the sacraments, and all means of perseuerance are needlesse? Answ. Nothing lesse: for they haue all their good and necessarie vse vnto them which haue grace: euen to make them constant in grace. For where the Scripture teacheth the certaintie of saluation, it implieth the vse of the meanes of perseuerance. Paul in his iourney to Rome was certaine they should come all safe to land Act. [illegible: 1 letter]7.2[illegible: 1 letter] by the promise of God: yet when the marines would haue gone out of the ship, Hee telleth the Captaine, vnlesse Verse 31. these stay in, we cannot be saued: because they were the meanes to bring them to land. So when Isay had told Ezekias from the Lord that he should liue fifteene yeares longer, he was thereby assured of recouerie, and yet hee vsed Isa 38.21. a bunch of figges as a meanes thereof: as also food and rayment to preserue his life afterward.

III. Reason. This doctrine of certaine perseuerance maintaineth men in securitie? Answ. Securitie is twofold, carnall, and spirituall: carnall, when a man regardeth not at all the means of his saluation, but giueth himselfe wholly to the profits and pleasures of this world. Spirituall, when a man relieth on God for his saluation, by beleeuing his promises▪ and this securitie it maintaineth, but not the carnall securitie: For it teacheth the vse of the meanes of perseuerance, as prayer, hearing, and reading of the word, and receiuing the Sacraments. And thus I conclude this question, That the true child of God, who truly beleeueth, when he sinneth, doth neither wholly nor finally fall away, neither can doe.

Lastly, if this were true of this famous Church of Ephesus, which was founded and preserued by the Apostles, that shee suffered her first loue to decay; then how can it bee otherwise with vs, but that wee should suffer our first loue as well towards God as man, to lessen and diminish? and that this is so, our consciences will tell vs, if wee looke to that loue and zeale we had at our first calling: and though wee haue not felt this decay, yet we must know wee bee in danger of it continually. And therefore we must take heed that we suffer not our good affections in religion to diminish. Water that hath beene once hot, will afterward be most cold, and freese the hardest: euen so, when our hearts haue beene once heated with the fire of the Lords altar, as true loue, and other graces of the spirit, if we suffer them to decay, we shall become more frozen in iniquitie than any others. The hawke while shee is quicke to take her prey, is set vpon the hand of kings and nobles: but if shee wax weake and die, she is cast off to the dunghill. Euen so while we are hote and cheerefull in loue towards God and his church, wee are carried as it were on Gods owne hand: but if wee faint and decay in loue, we shall be cast lower than if wee had neuer beene so exalted. This loue of God in vs is like a little flame of fire, for the maintaining whereof wee must doe three things: First, take heed of all manner of sinne, which quencheth loue and other graces of the spirit, as water quencheth fire. In the old Testament the priests kept fire burning vpon the altar day and night, to be alwayes readie to sacrifice vnto the Lord: and so must we keep the flame of loue & other graces continually burning in our hearts, that thence we may offer vp acceptable sacrifices of praise and thanksgiuing vnto the Lord. Secondly, we must stir vp the gifts of grace that are in vs, as Paule sayth to Timothie, 2. Tim. 1.6. vsing a comparison from the fire, which burneth more bright and cleare when it is stirred vp. Lastly, wee must exercise our selues in the duties of pietie, as faith, repentance, loue, and such like: & so shall they not decay. And thus much for the sinne of this church.

Verse 5. Remember therefore whence thou art fallen, and repent and doe thy first workes: or els I will come against thee shortly, and will remooue thy candlesticke out of his place, except thou amend.

Our Sauiour Christ the faithfull physition of our soules, hauing sharpely rebuked this church, doth here prescribe vnto them a soueraigne remedie against their sinne of decay in loue. Frō whence we may learne, that the law whereby sin is reproued is to be taught, but yet with this qualification, that withall the doctrine of the Gospell be ioyned thereunto, that the sinnes which are ripped vp by the law, may be cured by the Gospel. This is Christs manner of preaching in this place, whose practise is a most worthie platforme for all his ministers: for we haue no warrant at this day to preach the law barely, which onely maketh the wound, without the Gospell which alone sheweth the remedie.

This remedie here prescribed is of speciall vse, and worthie our consideration: generally, by it we haue direction to answer to two necessarie questions of practise, which often fall out in the life of man. First, a man is effectually called to professe the gospell, and yet after his conuersion, either through the corruption of his nature, or by the temptation of the diuell and the world, falleth into sinne againe: what must this man do for his recouerie? Ans. He must remember whence he is fallen, and repent of those his sinnes, and do his first workes. The second question is this: A man that hath all his life long liued in ignorance and sin, is now touched in conscience for his loose life; how shall this man escape the wrath of God, & become reconciled vnto him? Ans. He must first remember whence hee is fallen by Adams sinne, and by his owne transgressions: Secondly, hee must repent of his sinnes: Thirdly, endeuor to do the first workes, whereto he is bound by the law of creation, & so shal he escape the wrath of God, and be receiued into his loue and fauour.

In particular, this remedie hath three parts: The first, Remember whence thou art fallen: The second, And repent: The third, And do thy first workes. The words following, Or else I will come against thee, &c. Are a reason of this remedie to persuade them to do the duties prescribed.

For the first, Remember whence thou art fallen; The words beare this sence: Examine thy selfe throughly, & see in thy selfe the decay of thy former loue: and then ponder the same in thy heart seriously and throughly. Here Christ inioyneth to this church two duties. I. Examination, whereby shee must descend into her owne heart, and search out her owne wants; especially the want of her loue to God, to his word and to her brethren. II. Consideration, whereby she must often thinke of these her wants, and lay the same to her heart vnfainedly.

This course which Christ taketh with this church, teacheth vs first that it is a dangerous thing for any person in Gods church not to bee acquainted throughly with his owne estate, that so hee may search out his owne wants, and deeply consider of the same. For this very thing Ieremie blamed the people in his time, that no man sayd with himselfe, Ier. 8.6. what haue I done. And Christ layeth this sinne to the charge of the people of the old world, that they were ignorant of their estate, [illegible: 1 word] [illegible: 1 letter]4·3[illegible: 1 letter].39. They knew nothing till the floud came and [illegible: 2 letters]oke them all away. And this is the common sin of this age: no man almost doth examine himselfe & consider in his hart his owne estate, by reason of his sinnes and wants. Nay, men are growne to this, that they count it a meanes to breed melancholie, and therefore do [illegible: 1 letter]lie the practise of this dutie, and so nuzzell themselues in their fearefull securitie.

Secondly, here wee learne that it is a speciall dutie for them that liue in Gods church, to be throughly acquainted with their owne estate: to examine and search out their owne sinnes: and often to consider seriously of their particular wants. Zephanie preaching the doctrine of repentance vnto the people,Cap 2.1. beginneth thus: Search ye, search your selues oh nation not worthie to be beloued. Where the word translated (search) signifieth such a search as a man would make for some small thing in a great heape of chaffe. This is the Lords counsell, Hag. 1.7. Consider your owne wayes in your hearts: and it must be our practise if we would be saued. This duty is the beginning and ground of true repentance, and therefore Christ here giueth it the first place; for no man can truly repent before hee bee acquainted with his owne infirmities, and with his owne fearefull and damnable estate, by reason of his sinnes. And therefore Dauid saith, Psal. 119.59. I first considered my wayes and then I turned my feete into thy testimonies. The cause why so few in the world doe truly repent, is want of consideration from whence they are fallen: and what bee their sinnes and the dreadful iudgements thereby deserued. For till the mind doe truly conceiue her owne miserie, the hart can neuer rightly hunger after mercie: Sinne must bee our greatest woe, before Christ become our chiefest ioy. The second part of this remedie is Repentance i[illegible: 1 letter] selfe, for after a man is well acquainted with his wants, and hath throughly considered of his owne misery, then he commeth to repent. In the handling hereof fiue points are to be obserued. I. What repentanceis. II. How it is to be practised. III. Who commandeth it. IV. To whom it is commaunded. V. For what they must repent.

For the first. Repentance properly is in the mind, as the word in this place doth import: for it signifieth thus much, After some follie or ouerslip to be better aduised. Repentance then in the mind is a change from euil to good, or a turning from sinne vnto God, Act. 26.20, Repent and turne to God. Which latter words expound the former, & plainly shew what repentance is. And this change in the mind standeth in this resolution, whereby a man by Gods grace purposeth to leaue all his former sinnes, and to cleaue vnto God in holy obedience vnto all his commandements: And when this resolution is in the mind, therwithall followeth a turning of the whole man in will, in affections, and in all the actions of his life. This appeareth by that description of the practise of repentance, which Paul reduceth to seuen heads, viz. Care▪ clearing of themselues, indignation, feare, great desire, zeale, and reuenge, 2. Cor. 7.11. wherof some are renewed affections, and some reformed actions.

The vse. Hereby appeareth that their description of repentance is not so fit & proper, which say it standeth in these three: contrition, faith, and new obedience. For contrition is not a part of repentance, but a cause thereof, and so is faith, as Christ teacheth in his well-knowne Sermon: Mat. 1.15. Repent, and beleeue the Gospel: where they are plainly distinct. And indeed a man must first beleeue in Christ, and then followeth repentance, and for new obedience it is not a part of repentance, but a fruit thereof. Others make regeneration and repentance all one, but that cannot so well stand: for regeneration goeth before, and repentance followeth after as a fruit thereof, for godly sorrow which is a part of regeneration, causeth repentance. The minde therefore must first be renewed, & then it turneth it selfe vnto God, and withall turneth the whole man. And thus wee see what true repentance is.

II. Point. How must repentance be practised? The practise of it standeth in two things: in true humiliation, and true reformation. In humiliation a man humbleth himselfe vnder the hand of God, making true confession of al his sinnes, from a sorrowfull heart, condemning himselfe for the same, and earnestly crauing pardon for them at the hands of God in Christ. Reformation is a change of all bad actions into good; and if case require, a making of satisfaction vnto others for iniuries done vnto them: example hereof wee haue in Dauid; who hauing committed those two great sinnes of whoredome and murder, when he was reproued by Nathan, repented, confessing his sins, and made the one and fiftie Psalme, and (as it is thought) the 32 Psalme, therein notably shewing both his humiliation in heart, and reformation of life. So Manasses, when he was conuerted, 2 Cro. 33.12. he repented, humbling himselfe before God, and praying for the pardon of his sinnes, God heard him: And thus came the prodigall child vnto his father, saying Luc 15.21. Father I haue sinned against heauen, and before thee, I am not worthie to be called thy sonne, make me one of thine hired seruants. And so in all the Psalmes of repentance wee shall see these duties of humiliation and reformation, ioyntlie practised: as Psal. 6. and 38. and 77. and 130.143.

Here then consider the fearefull practise of the church of Rome in their doctrine of repentance, receiued generally for many hundred yeares. Repentance with them standeth in three things: In contrition, in confession of all his sinnes to the Priests, and in satisfaction to God by good works. But all these things may a wicked man doe: For Iudas was greeued for betraying his maister; he confessed his sinnes; and also gaue againe the money wherwith he was hired. A second abuse is, that they make contrition a part of the practise of repentance: by contrition we must vnderstand remorse of conscience for sinne; which is no grace of it selfe, though it may bee an occasion thereto in Gods elect. A third abuse is, that they prescribe a confession of all a mans sinnes vnto men; which i[illegible: 1 letter] a gibbet for any mans conscience: wherein they require more than God doth. A fourth abuse is, that they require satisfaction to Gods iustice by mans good workes; whereby they ouerthrow satisfaction by Christ, and exact that of men which none is able to performe. We therefore must reiect their wicked doctrine, brought by the diuell into Gods church, and embrace that sauing repentance which standeth in true humiliation and reformation.

III. point. Who is it that commandeth repentance vnto this church: namely, Iesus Christ. Many, not onely Papists but Protestants, gather vpon this & such like commandements, That God giueth to euerie man sufficient grace to repent if he will: For else (say they) hee should but mocke them, in bidding them repent: considering that without his grace it is as impossible for any man to repent, as for a man to rise and walke that is fast bound hand and foote. Ans. This collection is vnsound: For the manifestation whereof, I wil first lay down the grounds of the true answere: and then apply the same. First, this commaundement to Repent, is not giuen to euerie man, but only to the church of God, or to that people which is to be a church: and God giueth it to them for this end, that hee may gather among them his elect. In Gods church there be two sorts of men: Elect, and Reprobat: both which are mingled in this life. Now when the commaundement to beleeue and repent, is giuen out in Gods church, it is directed properly to the elect; and to the other whom God hath refused only by consequent, because they are mingled with the elect. Againe, these commandements bee giuen to the elect for two causes. I. To teach them, not what they are able to doe of themselues▪ but what they ought to doe. II. To [illegible: 1 letter]e an outward meanes to bring them to repent and beleeue. For with the commandement Christ is present by his spirit to worke in the elect grace to repent and beleeue. Phil. 2.12, Worke out your saluation in feare and trembling: rendring this reason in the next words, For God worketh in you both the wil and the deed. In the church there be some reprobates who haue the same commandement giuen vnto them: but for other vses: as I. to keepe them in outward order. II. to teach them their owne impotencie. III. and principally, that God in his iustice may make them void of all excuse at the last day. From hence I answer thus. This proposition is not true, to wit, If God command men to repent, then he giueth them grace to repent, vnlesse it be thus qualified; That God command them to repent, for this end that they may practise repentance. For God giueth out his commandements for diuerse ends: Some that they may be practised: & others, to take from men al excuse in their disobediēce. Thus he commaunded Pharaoh to let the people go; that by his disobedience his heart might be more hardned, and God more iustly manifest his glorie in his destruction. So hee commaunded Isay to go & preach vnto the people: not for their conuersion, but to Isa. 6.9. blind their eyes, and to harden their harts. And so he commands the reprobate to repent: but neither directly, as hee doth his children, in whom he intends the practise of repentance; but by consequent, because they liue among his children: nor yet with intent they should obey, but rather to harden them, and to make them inexcusable, because of their sinnes. And therefore in them his commandement cannot import anie abilitie to obey.

IV. point. Who bee commanded to repent? namely, The Church of Ephesus, that is, the minister with the whole body of the church. This may seeme strange that he should command them to repent, seeing they had alreadie repented at their conuersion. Here therefore wee must learne that there bee two degree[illegible: 1 letter] in the practise of repentance: First, the beginning of repentance: Secondly, the renewing of the same. And in those two consisteth the whole state of a christian mans life. He must begin to repent when he is receiued to mercie: he must renew that repentance for his daily offences.

If God therefore haue giuen [illegible: 1 letter]s grace to repent, The vse. we must not content our selues with that good beginning, but adde more repentance daily vnto it. For no man liueth that hath receiued grace to repent, but hee seeth in himselfe continuall cause of renewing the same, by reason of his daily s[illegible: 1 letter]il[illegible: 1 letter] and wants; for euery sinne decayeth grace, which must be repaired by a new practise of repentance. This dutie must needs be practised. It is the most dangerous case that can bee for any man to lie in sinne, for sinne makes a man liable to all Gods iudgements. And it is not so much the act of sinne, as the lying in sinne that bringeth damnation. For this cause Paule 2. Corin. 5.20, speaking to those that were reconciled to God, doth still most [illegible: 1 letter]arnestly beseech them to be reconciled vnto him, saying, We beseech you in Christs steed, as though God did beseech you through vs▪ that ye be reconciled to God: Intending thereby to prouoke them to the daily renewing of their repentance, that thereby they might get a more full assurance of their reconciliation.

V. point. For what must they repent? namely, for the decay of their loue: not for the want thereof, but for that they suffered it to waxe lesser, both towards God, and his word, and towards their brethren. The same thing is spoken to vs dayly in the ministerie of the word: that whereas our first loue is gone, many hauing fallen from it, and moe hauing none at all, wee would vnfainedly repent of this our decay and want: that if wee haue had loue, and now waxe cold, wee may renew it; and if we neuer had it, we may labour for it; that so we may be answerable to his blessed desire. And here obserue, that Christ enioyneth vs a strait repentance. It is not ynough for men to repent them of grosse sinnes, as whoredome, theft, drunkennesse, and such like: but they must repent them of their want[illegible: 1 letter] of grace, as of the knowledge, and feare, and loue of God, and of brotherly loue, and of decay in any grace, bee it neuer so little. Wee haue many iusticiaries in conceit, that bee Pharisaically minded, thinking too well of themselues, that they need no repentance, because they liue ciuilely, and are not tainted with grosse sinnes: But these consider little what God doth here require; euen repentance for our secret wants and decayes. And great reason it should bee so: for els to what end should we examine our selues of our secret wants, vnlesse wee should repent vs of them, hauing found them in vs?

Againe, if this church must repent for her wants; then what great cause haue we to repent in this last age, of Atheisme, a grosse and common sinne: of outward pride in apparrell, a sinne flat against Gods word: and for contempt of the gospell; a sinne that enlargeth it selfe more and more among vs. And for crueltie, and want of mercy and compassion, all which are rife in our church: and may more easily remooue the candlesticke from vs; then want of loue could remooue the candlesticke from this church. And thus much for the second part of this remedie.

The third part of this remedie is, to do their first workes: that is, shewe the like zeale and feruencie of loue to God, to his word, and to their brethren, that they did at the first time of their conuersion. This duty Christ addeth to the former; because true repentance neuer perisheth in the heart, but alwaies breaketh out into action in the life.

Here then is an excellent lesson for vs to learne and put in practise: wee must search our own harts, and see what good things haue bene in vs: what good motions and desires, or good affections. We must also call to mind our former wayes, and see what good things wee haue done: and if in heart or life we find decay, we must recouer our losse, and seeke to do our first workes, and striue to continue so doing to our liues end, that so wee may escape this heauie charge of decay in grace. Thus much of the parts of this remedie.

If not, I will come against thee shortly, and remooue thy candlesticke out of his place, except thou amend.

In these words Christ layes downe a reason to persuade the church of Ephesus to the practise of the former remedy; especially for repentance. This reason containeth three parts. I. A generall commination in these words, If not, I wil come against thee shortly. II. A particular threatning of a particular iudgement, And remoue thy candlesticke out of his place. III. The condition of them both: except thou amend.

I. point. If not, I will come against thee shortly, that is, if thou do not practise this remedie and the duties therein prescribed, especially the dutie of repentance; then will I come against thee shortly. The words may as well bee read thus, If not, then will I come to thee shortly: For so they are in the originall, and doe containe in them sufficient and profitable instruction. God is said to come to any people two wayes, in mercie, and in iudgement. In mercie when he testifieth his presence by workes of mercie: As when Christ in spirit went vnto the old world and preached vnto them in the person of Noe an hundred and twentie yeares before the floud, 1. Pet. 3.19, 20. Secondly, God commeth in iudgement when hee testifieth his presence by iudgements. In the second commandement God saith, He wil visite the sinnes of the fathers vpon the children, that is, he will make inquirie among the children for the fathers sinnes, and if hee find them to liue in the same sinnes that their fathers did, then will hee punish them, this is properly to visit. So in this place, If thou repent not I will come vnto thee, and testifie my presence, not in mercie but in iudgement.

In this generall threatening we may obserue: The vse. that when a church or people decay in loue to God, to his word, or to their brethren; or els lye in any sinne: then God prepareth himselfe to come vnto them in iudgement, Amo[illegible: 1 letter] 4.12. Because I will doe thus and thus vnto thee, for thy sinnes, therefore prepare to meete thy God, Oh Israell, meaning, that because they lay still in their sinnes, therefore he would make knowne his presence by more fearefull iudgements. This doctrine according to Christs direction is to bee applied to vs and to our church: for the sinnes that were in the church of Ephesus are the sinnes of our church and people. They decayed in loue to God, to his word, and to the brethren, so doe we. Nay, generally there is no loue at all in vs, as hath been shewed: and besides these wants, there be many other grosse sinnes wherein our church and people doe lye, as in Atheisme both in iudgement and practise; in contempt and neglect of Gods worship and true religion; in crueltie, oppression, and want of mercie: and that which is more, though God summon men to repent by his dayly iudgements, yet few or none by true humilitie prepare to meete God, and to preuent his iudgements. Securitie spreads it selfe ouer the whole bodie of our people. And this being our case and state, it must needes bee, that God hath beene long since in comming to vs by his iudgements, and a[illegible: 1 letter] this day he is still comming, because we still decay in loue and other graces, and more and more goe on in sinne. So that if we thus continue, the truth is, hee will come shortly vnto vs, and that by most fearefull iudgements. For this was written to the church of Ephesus, to be a direction, not onely vnto them, but to all churches to the end of the world, that be in the like or worser case. What shall wee then doe?

Our dutie is taught vs in these words (If not) that is, if thou repent not. Wee must preuent the Lords comming in iudgement by vnfained repentance: euery man and euery familie apart must repent priuately, and the whole Church openly and publickely: no way else wee haue, to stay the Lords comming against vs by his fearefull iudgements.

The second part of this reason, is a more particular threatening than the former: And will remooue thy candlesticke out of his place. Where hee sheweth with what particular iudgement hee will punish this church: namely, by remoouing away the candlesticke. The meaning whereof may bee gathered out of the former chapter, where particular churches were called candlestickes: therefore here hee threateneth to remooue his church from the citie of Ephesus, to take away the Ministerie of his Gospell, and the profession thereof; and in his iust iudgement to send among them, Ignorance, Apostacie, and Heresie, in steed of the knowledge of his truth. This particular iudgement must be referred to the first words, If not: that is, if thou repent not, this will I doe; I will make thee to be no Church, and take my Gospell from thee.

In this particular threatening, three points are to bee obserued: one concerning the Minister; the second concerning the whole body of the church: the third concerning euery priuat man. Touching the Minister note this: If he shall decay in loue to God, to his word, or to his brethren, or if hee lye in any one sinne knowne to himselfe, it is a meanes to depriue him either of his calling, or of Gods gifts bestowed on him: for this threatening is here directed especially vnto the Angell of this Church of Ephesus. When Ieremie had beene wanting in deliuering the Lord[illegible: 1 letter] will vnto the people, partly for feare, & partly through impatience: then the Lord becomes a Prophet vnto him, saying, If thou Ier. [illegible: 2 letters] [illegible: 2 letters] returne, I will bring thee againe, and thou shalt stand before me. Whereby hee would giue him to vnderstand, That if hee returned not, he should cease to be a Prophet vnto him. The same thing is true of all Gods Ministers: if they decay in loue, faile in their dutie, or lye in any sinne, they must speedily renew themselues by repentance, or els God will depriue them either of their calling, or of the gifts thereof. True repentance and the renewing thereof is needfull vnto all Christians; but especially to Gods Ministers, if they would continue in his fauour, and stand before him, becomming his mouth vnto the people.

The second point concerneth the whole bodie of a Church: to wit, if a Church or people decay in loue to God, to religion, and to their brethren; or doe lye in any common sinne, they procure hereby the remoouing of the gospell from them, and the abolishing of true religion. H[illegible: 3 letters]. 9.7. The Prophet is a [illegible: 1 word] (sayth the Lord) and the man of the spirit i[illegible: 1 letter] mad: This was a great and fearefull iudgement: but mark[illegible: 1 letter] the cause; All is [illegible: 1 word] thine iniquitie: that is▪ for the sinne of the whole church doth God send foolish Ministers. If this bee so, then wee haue iust cause in our Church to feare the remoouing of the gospell from vs: for there is a generall decay of loue in many, and in the most no loue at all. Many scorne and contemn true religion, and hate the professours thereof. In regard whereof, wee may wonder at the great patience of God, that yet continueth his gospell among vs: For [illegible: 1 letter]. Thess. 2.11. God giueth men vp to strong delusion, to beleeue lyes, because they loue not his truth. Wherefore, being in this danger, our dutie is, to vse all good meanes to preuent this iudgement of God: which can no other way bee done, than by true and vnfained repentance by the whole Church in generall: and by euery man apart, and euery familie apart. For when God shall speake suddenly against a nation or kingdome, to root it vp, and to destroy it: if that people repent of their wickednesse, the Lord will repent of the plague and iudgement which hee thought to bring vpon them, Ierem. 18. vers. 7, 8.

The third point concerneth euery priuate man: and it is this: If any man decay in loue, or want loue to God and to his brethren, or lye in any sin knowne to himselfe. This is a meanes to remooue the candlesticke from him; to depriue him of his knowledge and other graces of God. The affection of loue in the heart is like the watch of the clocke: if the watch stand, the wheeles stand: as the watch goeth fast or softly, so goe the wheeles answerably. And so it is in man: if his loue to God and to his gospell doe encrease, then doth his knowledge and other graces of God encrease in his heart: but if his loue decay, then other graces decay: and if loue be gone, then farewell all pietie and true religion. If we would know the cause of such palpable ignorance as is in many that haue long heard the gospell preached, it is nothing but want of loue. Heb. 3.12, 13. The Holy ghost sheweth by what degrees men come to fall away from God. First, sinne deceiues them, by drawing them to commit it: then their hearts are hardened by custome of sinning: Thence followes vnbeleefe in maine points of Religion: and so they make Apostacie from God, and set themselues against his truth. Take heed therefore of lying in any sinne, for that is the high way to finall Apostacie: rather striue to encrease in loue vnto God and vnto his word; and so shall all his good graces encrease in thine heart.

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

The third part of this reason, is the condition of both the former threatenings, in these words: Except th[illegible: 2 letters] amend: that is, I will come in iudgement vnto thee, and take my gospell from thee, vnlesse thou preuent my comming by true repentance.

Here note, that all the threatenings of the old and new Testament are conditionall: [illegible: 1 word] commeth to Niniue, and crieth, yet fortie dayes, and Niniue shall bee destroyed. He sayd no more; but yet that threatening must bee vnderstood with this exception, vnlesse they repent. Why (wil some say) are the threatenings in Gods word propounded conditionally? Answ. Gods whole will and pleasure is one alone in itselfe: and yet it may bee thus distinguished, to bee partly secret, and partly reuealed. Gods secret will is touching those things which hee hath not made manifest vnto men. His reuealed will is touching those things which are manifested in Scripture, or doe fall out euery day. Now Gods secret will is without condition, for as euery thing commeth to passe, so God willed it: when good things come to passe, them he willeth simply: when euill things fall out, them he permitteth to be done. And to make Gods secret will conditionall, is to bring Gods will vnder the power of man, and to subiect the Creator vnto the creature. But Gods reuealed will is conditionall; because it containeth the matter of mans saluation: and this manner of propounding it, is a most effectuall way to bring the same to passe, for it keepeth men more in awfull obedience, than if it were absolute.

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

Verse. 6. But this thou ha[illegible: 2 letters], that thou [illegible: 1 word] the workes of the Nicolaitans, which I also hate.

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

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

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

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

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

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

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

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

These words containe the conclusion of this Epistle: the scope whereof, is to excite this Church to the more carefull performance of the duties before prescribed. This conclusion hath two parts: a commaundement, and a promise. The commaundement in the beginning of the verse: Let him that hath a[illegible: 1 letter] [illegible: 1 letter]are he ar[illegible: 1 letter] what the spirit sayth vnto the Churches. In this commaundement note three points, I. who are commaunded: These which haue eares. II. The dutie commaunded: They must heare. III. What they must heare: namely, What the spirit sayth vnto the Churches ▪

I. point. The parties commanded are thus set forth, He which hath an eare ▪ who these bee, Christ doth more fully expound, Matth. 13.9. when hee saith: Let him that hath an eare to heare, heare. Where he maketh this distinction of hearers: that some are deafe hearers, some hearing hearers. The deafe hearers are those that bring with them to the ministerie of the word their outward eares only, but their hearts are not affected with it: neither do they care to learne, to beleeue, or obey, that which is taught them. The hearing hearers are all such as beside their bodily eares, haue eares pi[illegible: 2 letters]ced in their hearts by the spirit of grace, whereby they doe not onely heare the word outwardly, but their hearts are also affected with it, and made pliable vnto it; so as they beleeue it, and bring forth obedience vnto it. This hearing eare is set foorth by Dauid, when he saith: Psa. 40 6. Sacrifice and burnt offering[illegible: 1 letter] thou wouldest not haue: but mine [illegible: 1 letter]ares hast thou opened and prepar[illegible: 1 letter]d▪ and then I sayd, Lo[illegible: 1 letter] I come. Hereof Isay saith, Thou Isa. 50.5. openedst mine eares, and I was no[illegible: 1 letter] rebellious. And this hearing eare [illegible: 1 span] giuen her: when God Act. 16.14 opened her heart whereby she became attentiue to the word of God preached by Paule.

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

Secondly, seeing this commaundement is directed to the hearing hearers; we must hereby be admonished to vse all good meanes to become good hearers of Gods word; bringing with vs not onely the bodily eares which we haue by creation, but the spirituall eares of the heart, which we haue by regeneration. For it is not sufficient to our saluation to receiue the word into the outward bodily eares, vnlesse the inward eares of the heart bee opened, that our soule may bee affected with the word, and fitted to receiue, to beleeue, and obey the same. Thus did good king I[illegible: 1 letter]sias heare the law read, the text saith, 2. Chr. 34·27. His heart [illegible: 1 word] within him, And thus did Dauid heare when the Lord sayd to the church, Ps. 27.8. Seeke [illegible: 1 letter]ee my face: his heart answered, I seeke thy face O Lord. And as we must bee carefull to get spirituall eares; so wee must take heede of deafe eares. Which is when a man commeth & heareth the word of God, but yet hath no care in his heart to learne, beleeue, or obey the same. This deafe eare is a fearefull iudgement of God, whereof we may read, Isay. 6.9. where the Prophet is sent, To make their eares heauie, and their harts fat, that they might not beare, nor beleeue: lest they should turne and be saued. And this the rather we must looke vnto: because it is a iudgement of God vpon many among vs at this day. The greatest part of hearers are deafe hearers; which appeareth by this that after long teaching they neitheir increase in knowledge, nor in faith, nor in obedience: but remaine the same for blindnesse of mind, hardnesse of hart, and profanenesse of life, that they were at their first hearing of the word; these must know that Gods iudgement is on them; and if they would bee saued, they must labour to come out of this estate, & endeuour so to heare with their hearts that they may be turned vnto God both in mind, heart, and life.

II. point. The dutie commaunded: namely, to heare. Hearing in Scripture is not onely to listen with the bodily eare: but to be attētiue to that, which is taught, and with attention to bring faith, conuersion, and obedience euery way. Eph. 4.21, 22, the hearing of Christ is notably described: It is not so much to conceiue the doctrine of Christ in our mind[illegible: 1 letter], and to be able to vtter it, as to die vnto sinne, and to the lusts of the flesh, and to ris[illegible: 1 letter] [illegible: 1 word] new[illegible: 2 letters]sse of life. And indeed, a man doth heare and learne no more of Gods word, than hee doth beleeue and practise. From whence we are again to be admonished▪ that we so heare with attention, that by hearing we suffer our selues to be changed▪ and that with our change, we ioyne [illegible: 1 letter]are to beleeue, and conscience to obey. This i[illegible: 1 letter] that sauing hearing which bringeth eternall life▪ all other hearing doth increase our sinnes to our further condemnation. Whereby also appeareth the fearefull state of many, who lend onely the outward bodily eare to h[illegible: 2 letters]re the word, but then hearts bee not mooued, nor their liues changed thereby.

III. point. What is to be heard? namely, That which the spirit saith [illegible: 1 letter]nto [illegible: 1 word] Churches. Which words must bee referred to that which went be[illegible: 1 letter]ore, & not to that which followeth: for thi[illegible: 1 letter] commaundement belongs to the matter of the Epistle which went before. The promise following rather concerne▪ the persons themselues than the matter. The things then that are to bee heard, are these. Christ his sharpe reproofe for sin: his threatnings of punishment: a remedie prescribed: & motiues to practise the same, especially repentance: for of all these Christ spake before.

The Vse. From this, that Christ bids them heare these things which cōcerned their estate in sinnes, & amendment by repentance, we learne two things. First, that it is a most necessarie thing for euerie church of God, and euerie member thereof, to know and consider their own wants and sinnes: and also, the iudgements of God that hang ouer them for the same. Secondly, that after any man, or any church hath considered of theri sinnes, and of Gods iudgements; it is a most necessary thing, to turne vnto God by true repentance, if they haue not repented: and if they haue repented, to renew the same daily, & do it more: that so Gods iudgements both priuat and common may be auoided. We therefore must hereby be moued to search into our own wayes, to find out our owne sinnes, and to consider of Gods iudgements thereby deserued, that by true repentance wee may turne vnto God, and so escape his fearefull iudgement[illegible: 1 letter].

Further, these words, What the spirit saith vnto the Churches, containe [illegible: 1 word] reasons to moue euerie man to heare. I. Because they are spoken [illegible: 1 word] the spirit, that is, the holy ghost. II▪ because they [illegible: 1 word] spoken to one man, o[illegible: 1 letter] one church alone, but to all churche[illegible: 1 letter] ▪ For the first[illegible: 1 letter] It may [illegible: 1 word] demanded seein[illegible: 1 letter] Christ sp[illegible: 1 letter]ke th[illegible: 1 letter]se word[illegible: 1 letter], How [illegible: 1 span] be sayd that the spirit speaketh the[illegible: 1 letter] ▪ Ans. Both may stand: first▪ because all the outward [illegible: 1 word] of [illegible: 1 word] person in [illegible: 1 word] are common to the [illegible: 1 span] to [illegible: 1 letter]each the church is an outward action of Christ, and therefore it agreeth to the father, and to the holy ghost▪ As when the father created thing[illegible: 1 letter] in the beginning, the sonne also created, and the holy ghost created them. So her[illegible: 1 letter] when the sonne [illegible: 1 letter]eacheth, the father teacheth, and the holy ghost teacheth: For as the three persons are one in nature, so must they be ioyned in all outward actions. Secondly▪ Christ saith the spirit speaketh, because he now sitting at the right hand of the father, doth not teach his church in bodily presence, but hy his spirit, which after his ascention hee sent to be their comforter and instructor.

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

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

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

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

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

This earthly tree of life was a figure and signe of Christ our Sauiour and mediator: who liueth an eternall spirituall life, not onely as hee is God, but as hee is mediator, and that not for himself alone, but for this end, that h[illegible: 1 letter]e may conuey quickning spirituall life to all that beleeue in him: and for this cause hee tearmeth himselfe the tree of life. Further, he saith, He will giue hereof to eate: To eate, sometime signifieth to beleeue: Iohn. 6.50. but it cannot heare be so taken; For faith endeth with this life, and hath no vse afterward. Therefore to eate, in this place signifieth to haue immediat fellowship with Christ in heauen: where Christ shall bee vnto him a tree of life to make him liue for euer.

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

II. Circumst. The place where eternall life is to be had, is in the paradise of God. This paradise of God is the third heauen, a place wherein the Lord doth manifest himself in his glorious maiesty, and which he hath prepared for the glory of all his elect. Hereof Christ spake to the the[illegible: 1 letter]fe on the crosse, saying, This day thou shalt be with me in paradise, Luk. 23.43. and hither was Paule wrapped in vision: and saw and heard things that cannot bee vttered, 2. Cor. 12. and he calleth it the third heauen, in respect of the heauens vnder it, for the place wherein we breath is the first heauen, the starrie firmament is the second heauen, and this paradise of God is the third: which is therefore called paradise, because it is a place of endlesse ioy and pleasure. And the adding of the name of God, doth not onely put a difference betweene it and Adams earthly paradise, but also sheweth it to be a great and most excellent place. So Rabel saith, I haue wrestled with my sister [illegible: 1 letter]en. 30▪ 8. the wrestlings of God, that is strong wrestlings. And in the Psalmes the mountaines of God, do signifie high and mightie mountaines. And that this paradise is such an excellent, place appeareth at large▪ Reuel. 22. For therein must come none vncleane thing, but the Saints and Angels do there enioy the presence of God, and behold his glorie so much as the creature is able to comprehend: There God communicateth himselfe to all the elect, and becommeth all things vnto the[illegible: 1 letter] immediatly; so that this must needs be[illegible: 2 letters] place of all ioy and comfort.

The consideration whereof must admonish vs to seeke the thing[illegible: 1 letter] that bee aboue, that wee may haue a place in this heauenly paradise. For why should we set our heart[illegible: 1 letter] vpon the vaine glorie of this world which passeth away as a shadow and commeth to nothing, and in the end is but labour and sorrow, when wee haue all that the world can affoord? But the ioyes and glorie of this paradise of God bee endlesse and vnspeakeable: Let vs therefore denie our selues, depend vpon Christ, and in all things keepe faith and a good conscience vnto the end. And thus much for the first Epistle.

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

In this verse and the rest that follow, to the twelfth, i[illegible: 1 letter] layd downe the second letter or Epistle of Christ to another church of Asia, called Smyrna. Before the Epistle Christ giues a second particular commaundement vnto Iohn; touching the writing hereof vnto this church in these words, And vnto the Angell of the Church of the Smirnians write: Which is prefixed to this Epistle, that this church, and all other churches of God might bee assured, that [illegible: 1 word] had sufficient warrant and calling for the writing hereof. Which thing is necessarie to euerie pen-man of the holie Ghost, that the church need not to doubt of the authoritie of Scripture, but receiue the same as the pure word of God.

Hence we may gather, that all ordinarie Ministers of the gospell must haue warrant and calling for euery doctrine which they teach in Gods church: The Vse. for the Apostles, that were extraordinarie men, of mo[illegible: 1 letter]e [illegible: 1 letter]xcellent gifts, might doe nothing without warrant. Of the parts of this commaundement we spake in the first verse of this chapter.

The Epistle it selfe followeth, containing thr[illegible: 1 letter]e parts: a Preface, a Proposition, and a Conclusion. The Preface containeth a preparation to the matter of the Epistle, in these words: These things, sayth [illegible: 1 letter]e, that is, the first to [illegible: 1 word] last▪ which was dead, and is aliue. In this Preface he sheweth in whose name this Epistle was written vnto this Church, namely in Christs name: which he setteth downe for two causes▪ First, to stir vp the people in this church to a religious attention, and a reuerent care of receiuing the things therin written, as the pure words of Christ Iesus. Secondly, because no commaundement in the matter of Gods worship and religion is to be receiued from any creature, but from Christ alone. And therefore this Epistle concerning the true worship and religion of God is propounded in his name alone. In this Preface Christ is described by two notable Arguments: First, To be the first and the last: second, that he was dead, but is aliue. The meaning of them both was shewed in the 17 and 18 verses of the former chapter, whence they are borrowed. By the first, Christ would signifie, that he is euerliuing God, without beginning or ending, before all creatures and after them. By the second, that hee is true man, and assumed mans nature to suffer death for our sinnes, and rose againe to liue for euer, and to giue to man eternall life.

In this description two points of doctrine are expressed.

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

II. Doctr. Here is the foundation of all true comfort vnto Gods Church and people, in any miserie or afflictiō. Which standeth in two points: first, that Christ is able to helpe them in any miserie▪ either by freeing them quite from it, or easing them in it, seeing hee is God▪ the first and last. Secondly, that as he is able so he is willing and readie to helpe them; for he is man, who tooke on him our nature, died for vs, and rose againe vnto life, to giue to vs eternall life. This is the very scope and end for which Christ thus describeth himselfe to this church that was in affliction. Here then wee haue direction, where and▪ whence to seeke for true comfort [illegible: 1 span] tribulation of this life; namely, wee must haue recourse to Christ, and in him [illegible: 1 letter]onsider both his abilitie and his willingnesse; to [illegible: 1 letter]ase all [illegible: 1 word] children in affliction. And by these wee must arme our selues against d[illegible: 1 letter]spair[illegible: 1 letter], and against immoderate grief[illegible: 1 letter] and sorrow vnder the crosse▪

Verse 9. I kn[illegible: 2 letters] thy workes, and [illegible: 2 letters]ibulation and [illegible: 1 word], (but th[illegible: 2 letters] ar[illegible: 1 letter] [illegible: 1 word]) and I know the blasphemie of them which say they are Iewes [illegible: 1 span] but are the Synagogue of Satan.

Here beginneth the Proposition of this Epistle, containing the matter and substance of the whole Epistl[illegible: 1 letter]. This Proposition hath two parts▪ a commendation of this Church: and counsell how to behaue [illegible: 1 word] selfe▪ in the time to come. The commendation is in this ninth verse, wherewithall are mingled some comfort[illegible: 1 letter] vnto this Church, being in affliction.

I kn[illegible: 1 letter]w thy work[illegible: 2 letters]. These word[illegible: 1 letter] were handled in the former Epistle▪ The meaning breefely is this: I know all thy dealings, & thy waies, I know the whole tenor of thy life▪ and I doe withall well like and approoue of them. Here Christ setteth downe an excellent propertie touching himselfe: namely, that he seeth and knoweth all things whatsoeuer, nothing is hid from him: and that this Church might bee resolued hereof, hee repeateth this vnto them: I know thy workes. Neither is it any vaine repetition; being indeed the ground of all true pietie, and syncere obedience.

Wee therefore in a our affaires are here taught to labour, to bee fully resolued in our consciences, that Christ is with vs, and seeth vs, and knoweth the whole tenour of our wayes in thoughts▪ words, and [illegible: 2 letters]eds. Dauid had learned this, when as he sayd▪ Psal. [illegible: 1 span]. Thou knowest my sitting and my rising, thou vnderstandest my thoughts a farre off. Thou compassest my paths and my lying downe, and art accustomed vnto all my wayes: there is not a word in my toung, but thou knowest it wholly. This persuasion is very necessarie; for it will moue a man to make conscience of euery thought, word, and action, and of his whole behauiour: but where this persuasion is wanting, there is no religion in the heart, nor good behauior in the life. When this takes place, Religion beginneth and encreaseth with it; so doth good conscience and true obedience: for hee that hath the Lord alwayes before him, will not greatly fall, Psal. 16.8.

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

Further, Christ saying, I know thy tribulations, would hereby comfort this Church; as if hee should say, True it is thou art in great trouble, but it commeth not by chaunce, but by the speciall prouidence of my father; and I do know and regard the same. Psal. 113.6, 7, The raising vp of the poore and needie, is made a fruit of Gods beholding the things that are done vpon the earth. This is an excellent comfort for any church or people that be in affliction: for when they shall know, that beside the hand of God therein, Christ Iesus regardeth their sorrowes; this must needes arme them with long suffering and ioyfulnesse. We in this Church (as hath beene shewed) may persuade our selues, that God will send tribulations among vs; now when they come, what shall we doe? Shall wee sinke vnder them? No: but wee must now forecast to vse the meanes whereby we may stay our hearts vnder the smart and burden of them; that is, by setling our hearts in this persuasion, that Christ seeth our affliction, and withall hath speciall care to comfort or deliuer vs, as hee seeth most for his glory, and the good of our soule[illegible: 1 letter].

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

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

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

The second part of their tribulation is the reproch and blasphemie of their enemies, in these words: I kn[illegible: 1 letter]w the blasphemie of them which say they are Iewes, and are not, &c. that is, I know the greeuous slaunders and reuilings which thine enemies fasten vpon thee. For Blasphemie signifieth not onely speeches of disgrace against God, but also against men. As Na[illegible: 3 letters]b was accused, 1. King. 21.10, to [illegible: 1 word] blasphemed God and the king. And of this Paule sayth: When wee are re[illegible: 2 letters]led, wee blesse[illegible: 1 letter] when wee are blasphemed, wee pray, 1. Cor. 4.12, 13.

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

The persons which blaspheme this Church are thus described: Which say they be Iewes, and are not, but are of the Synagogue of Sathan. As in other famous cities, so in Smyrna dwelt some of the Iewes, who had their Synagogues, that is, such places of assemblies, where they serued God after their manner: and though they denied Christ, yet they thought themselues to be the onely true worshippers of God in all the world; and therefore did blaspheme and raile vpon the Christians that beleeued in Christ. And of these Christ sayth, though by birth they were Iewes, yet indeed they were not the Israell of God, nor his true worshippers, as they accounted themselues. Whereby in generall we may see, from whom come railings and reproches on Gods seruants; namely, from those which say they are true worshippers of God, and are not: For he is not a Iew that is [illegible: 1 word] outwardpunc; Rom. 2.28. He therefore that slandereth the truth and the professors thereof is an enemie to Christ, as well as to his seruants: for no friend of Christ can possibly speake euill of his gospell and religion. This should be considered for the comfort of the godly, because they that endeuour to serue God in synceritie, are of all men most subiect to reproch: Hee that refraineth from euill, maketh himselfe a prey, Isay 59.1[illegible: 1 letter].

Touching these Iewes, two points are to bee considered: I. What they are in their owne opinion: II. What they are in the iudgement of Christ. For the first, because they were Iewes, by birth descending from Abraham, Isaac, and Iacob, Gods auntient seruants, therefore they thought themselues the onely true worshippers of God, as their forefathers were. And this is the manner of all wicked men; to blesse Psal. 10.[illegible: 1 letter]. themselues in their wickednesse: and whatsoeuer they doe, yet still to say and thinke, God will blesse them. Take an heretick[illegible: 1 letter], 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 speci[illegible: 1 letter]ll election is, when in his eternall couns[illegible: 1 letter]ll he chuseth a man to life eternall; and [illegible: 1 letter]his befell not all the Iewes, but some onely: Gods generall election is▪ [illegible: 1 letter]hē he [illegible: 1 letter]ouchsafeth any people to become his visible church, to haue and [illegible: 1 word] the outward signe[illegible: 1 letter] and [illegible: 1 span] his co[illegible: 1 letter]e[illegible: 1 letter]ant[illegible: 1 letter] & thus▪ was the [illegible: 1 word] of the Iews elected, and therefore were circumcised, and receiued the passeouer▪ From this generall election▪ a church and people may fall, as the Iewes did,Rom. 9. and so became the Synagogue of Sathan; being indeed neuer within the particular calling, from which a man cannot fall away: for Gods election remaineth s[illegible: 2 letters]e, 2. Tim. 2.19. his calling is without repentance, Rom. 11.[illegible: 1 letter]9.

II. point. At what time did the Iewes begin to be a synagogue of Sathan? Answ. Not at the crucifying of the Lord of life, (though that were a most heinous sinne) for though some therin sinned of malice, yet many did it of ignorance. This Peter confess[illegible: 1 letter]th, Acts. 3.17. And therfore in his first Sermon after Christs ascension telleth them, That the [illegible: 1 word] belonged to them and to [illegible: 1 span] that were a farre off, Act▪ [illegible: 1 letter].[illegible: 2 letters]. 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 G[illegible: 3 letters]ils, Act. 1[illegible: 1 letter].46.[illegible: 1 letter] 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 whē al the world were reiected, they stood high in Gods fauour: but now for their vnbeleefe they are cast off from God, and are become the Sinagogue of the diuell. Which must admonish 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 & cōuersations.

Verse. 10. Feare none of th[illegible: 1 letter]se things which thou shalt suffer. Behold it shall come to passe that the [illegible: 1 word] shall cast [illegible: 1 word] of you into prison that yee may be trie[illegible: 1 letter], 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 th[illegible: 1 letter] proposition of this Epistle, to wit, that heauenly and spirituall counsell which Christ giueth to this church of Smyrna: which I call counsell, because in the next chapter our Sauiour Christ calleth such kind of instruction by the name of counsell. First, [illegible: 1 letter]ere note that Christ commendeth this church and giueth her counsell, but doth not at all rebuke her for her faults, as he did the church of Ephesus. Hence the Papists gather, that Gods church, and so the members thereof, may liue without sinne, and ful[illegible: 1 letter]ill the law. But they are deceiued: Christ therfore abstaineth from reproofe of this church, not for that he had not any thing against them, but for these two causes especially. First, because this church of Smyrna did truely repent and beleeue, and did not decay in grace as the church of Ephesus did; and therefore had the pardon of her sinnes, and was in Gods loue and fauour. Secondly, this church did indeuour to obey Christ, and to testifie her faith and loue thereby. Now God accepteth the desire and will of obedience in his children, as obedience it selfe: and therefore did not repro[illegible: 1 letter]ue them for any fault that was among them.

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

The counsell it selfe containeth three parts. A precept. A prophesie. And a precept againe. The first precept is in these words, Feare none of those things which thou shalt suffer. This precept may seeme to be against other places of Scripture, as Phil. 2.12. Worke out your saluation in feare and trembling. And Rom. 11.20. [illegible: 1 letter]e not high minded but feare. Answ. There bee three kinds of feare. I. naturall feare. II. feare proceeding from grace. III. a distrustfull fearefull proceeding from vnbeleefe. I. The naturall feare is a declining and eschewing of death and those things that tend thereto: this feare is in all men, in as much as euerie thing desireth to preserue it selfe: this was in Christ, who in his agonie feared death, as it was a separation of soule and bodie asunder: yet this was no sinne in him, but onely an infirmitie without sinne. The second kind of feare, is that which commeth from grace, Mal. 1.6. If I be a maister where is mine [illegible: 1 letter]onor, If I be a father where is my feare. This feare is a reuerent awe towards God in regard of his mercie and iudgements: and this is a vertue and no sinne. The third is distrustfull feare; when men for affliction forsake religion and obedience to God, standing more in feare of men than of God: and this is that feare which Christ in this place forbiddeth, being a sin that draweth men from God vnto perdition.

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

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

The second part of Christs counsell is his prophesie: which is a prediction of that particular afflictions which this church of Smirna should suffer▪ and first he prefixeth this note of attention, behold: then he setteth downe the prophesie it selfe, The diuell shall cast some of you into prison. Behold, hereby he would teach vs an excellent lesson: that wee must often consider before [illegible: 1 letter]and of the day of our visitation, wherein God will try v[illegible: 1 letter], lest we perish therin: our Sauior Christ comming towards Ierusalem Lu. 29.41. wept ouer it, and when he came to it hee foretold the finall destruction of that citie which therefore came vpon them, because they considered not the day of their visitation, neither the things therein foretold that did concerne their peace. And the like destruction wil come vpon vs in this land, if we consider not the dayes of our visitation: let vs therefore now in the dayes of peace forecast what is to come, and prepare our selues against the day of the Lords triall; and so shall wee escape the fearefull and finall destruction that shall come vpon the wicked. It shall come to passe that the diuell shall cast some of you into prison that ye may bee tried: and yee shall haue tribulation ten dayes. These words containe Christs prophesie, wherin he sheweth himselfe to be true God: for as Isay in many places sheweth, it is a propertie of God alone to Isa. 44.7. foretell a particular affliction that is contingent. But some wil say, others can foretel certaine things to come; as the Physition, the sicke mans death; and the Astronomer the time of the eclips; how then is this proper to God? Answ. The Physition foretelleth the sicke mans death, onely by vertue of causes present, in which the future death is to him apparant: And the Astronomers foretelleth the eclips by the consideration of the naturall and ordinarie course of the heauens in present, and by that can come to foretell it in time to come. So that simply none can foretell a thing contingent, except he see it present in the causes: but Christ foretelleth things to come simply of himself, though no cause be present, as appeareth in this place.

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

I. Argument. The cause of their affliction is the diuell. Quest. How can that be, for being a spirit he cannot offer violence to mens bodies to cast them into prison? Answ. True, but he is the God of the world that ruleth in the hearts of the wicked: he inclineth their wils to hate Gods children, hee stirreth them vp to persecute, and maketh them hi[illegible: 1 letter] instruments to cast God[illegible: 1 letter] seruants into prison.

In this that the diuell causeth the affliction of Gods church, we learne sundry points. I. What manner of men those be that persecute the church of God? namely, wicked men, such as ar[illegible: 1 letter] inspired by Sathan, and wholly guided in mind, will, and in affection by him: this made Paule say,1. Tim. 1.15 He was the head of all sinners; because in persecuting the church of God he was guided by the diuell, and made his minister: which must teach vs to take heed how we persecute the church of God, or any membe[illegible: 1 letter] thereof, either in word or deed: for he that doth so is the vassall of Sathan in that action, and while he holdeth that course he sheweth himselfe to be no better than one that is wholly guided by the diuell: for the diuell is the principal agent in persecutions, and wicked men be his instruments.

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

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

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

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

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

Againe, whereas the end of afflictions in Gods church is the trial of faith & other graces. Hence we are taught many things: First, to labour to haue in our hearts the power of godlinesse in true faith, and vnfained repentance; and not to content our selues with the forme and shew thereof in a naked profession only: For we must bee cast into the fie[illegible: 1 letter]ie triall of afflictions to see what is in our hearts. In the day of triall shewes will not serue the turne, nor stand vs in ste[illegible: 1 letter]d▪ Trials and afflictions will consume them, as the fire doth drosse and stubble. Secondly, to bee ioyfull and glad, when the Lords will is to call vs to suffer for his sake: Because this is a means to make knowne good graces in our hearts. Iames 1.2. Brethren, count it exceeding great ioy, when yee fall into diuers afflictions, knowing that the triall of your faith bringeth foorth patience.

V. Argument. The time of their continuance in affliction is for tenne dayes. By which some vnderstand a long time: according vnto that which Iacob sayth to Laban; Gen. 3[illegible: 1 letter] 41. Thou hast changed my wages tenne times, that is, often. And so the Israelits are sayd to sinne, Numb 14.22. tenne times against the Lord; that is, many times: but this Exposition will not so fitly stand in this place; for Christ intendeth to comfort this church. But what comfort could this bee, to say they should bee so long in affliction? Others expound tenne dayes to be tenne yeares. And so the word dayes is sometime vsed to betoken yeares: for in the Scripture there bee yeares of dayes, as well as yeares of weekes. But though this exposition may well stand with the words, yet none can shew by true record, That this church was afflicted only f[illegible: 2 letters]tenne yeares and no longer. Therfore a third exposition is this, That by tenne dayes is meant some short space of time: and I so vnderstand this place, because it is most sutable to all circumstances. For here Christ intendeth to comfort this church, which is most fitly done, by foretelling a short time of their affliction.

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

The consideration hereof must moue vs to arme our selues with patience when God shall send affliction, because wee cannot deliuer our selues before the time which God hath appointed: for the continuance of our afflictions is set downe by God, and cannot bee changed by vs. Secondly, here Christ sheweth, that the afflictions of his church are but for a short time: and therefore Paule 2. Cor. 4.17. calleth them moment anie, in regard of the eternall weight of glorie which shall be reuealed at the end of this life, and neuer haue end. Which is a singular ground of comfort vnto the child of God in any distresse.

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

The third part of this counsell, is a most blessed precept, containing most heauenly aduice: Bee thou faithfull vnto death, and I will giue thee the crowne of life. Gods seruants are called faithfull, in regard of their fidelitie which they owe to God: and that is in two respects: I. Euery member of Christ is baptized, wherein God for his part promiseth Christ, with life euerlasting: and the partie baptized promiseth vnto God againe, that hee will denie himselfe, and cast himselfe wholly vpon God in life and death, and keepe faith and a good conscience. Which promise [illegible: 1 letter]s called the stipulation of a good conscience, 1. Pet. 3.21. And when a man keepeth this promise made to God, then is hee faithfull, and when hee breaketh it, hee is vnfaithfull. II. God giueth vnto his children many good gifts and graces, as knowledge, faith, repentance, and care to keepe a good conscience, which he would haue them in all things to keepe and preserue. And therefore Paule biddeth Timothie, 1. Tim. 6.[illegible: 1 letter]0. keepe that thing which is committed vnto him of trust. Now a man is faithfull vnto God, when hee maketh good vse of the gifts and graces of God, and still preserueth the same, vsing them for Gods glorie and the good of his owne soule, and of his brethren: like as we are counted faithfull with men, when wee keepe that thing safe which is committed vnto vs of trust. The meaning then of Christ is this: Thou hast made a promise vnto mee in baptisme, to renounce sinne and Sathan, and to keepe faith and a good conscience vnto death; therefore performe this thy promise: and for those gifts which I haue committed of trust vnto thee, see thou keepe them well, and vse them to my glorie in the good of thy brethren.

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

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

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

These words containe the last part of this Epistle: namely, the Conclusion. Wherein obserue generally, as also in the two next verses, that Christ repeateth the same things which he spake before in this and the former chapters, yea, in the very same words. This must bee considered, because it is done by Christ, who is the doctor of his church; whose example both for matter and manner of teaching must bee our rule and precept. The like did the Apostles: It grieued not Paule to write the same things, Phil. 3.1. And Peter sayth vnto the dispersed Church,2. Pet. [illegible: 1 letter].12 That he will often put them in mind of the same things before his departing, wherein they had knowledge and were established. Hereby all the Ministers of the gospell in their Ministerie haue warrant, often to teach and repeat the same points of doctrine, euen in the same words. Yea, Gods faithfull Minister may preach the same Sermon oftentimes, if hee doe it not for ease to himselfe, but for the benefit of the people. And therefore if any hearer of Gods word shall at any time marke the Minister to deliuer the same things often; he is not curiously to find fault with his Ministerie, for by that reason they may find fault with Christ, who seuen times repeateth the same things vnto these churches.

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

The Promise, Hee that ouercommeth shall not be hurt of the second death. Of the meanes of ouercomming, we haue spoken in the seuenth verse. By second death is meant the condemnation of the soule and bodie for euer and euer. For there be two kinds of death mentioned in Scripture: The first is the separation of bodie and soule asunder at the end of this life: The second is, when soule and bodie both are s[illegible: 2 letters]ered for euer from Gods comfortable presence, Reu. 21.8. This second death is expounded to bee an abode in the lake that burneth with fire and brimstone. The meaning therefore of the promise is this; that they which ouercome, thogh they may suffer the first death, yet they shall neuer suffer damnation: their soule and bodie may be seuered one from the other for a time, but neither soule nor bodie shall euer be seuered from God to goe into that lake that burneth with fire and brimstone. Which is a most gracious and happy promise.

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

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

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

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

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

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

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

Verse 13. I know thy workes, and where thou dwellest, euen where Sathans throne is: and thou keepest my name, and hast not denied my faith, euen in th[illegible: 1 letter]se dayes when Antipas my faithfull Martyr was slaine among you, where Sathan dwelleth.

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

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

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

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

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

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

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

And thou keepest my name, That is, though thou dwell in a place where the diuell hath his throne, yet thou holdest fast my name, so as neither force nor fraud of the aduersarie can take my name from thee: so much the words import. By Christs name we must vnderstand the doctrine of the gospell: so Paul is sayd to bee Act 9.15. A chosen vessell to carrie Christs name among the Gentiles: That is, to publish among them the doctrine of the Gospell.

Here this church of Pergamus is particularly commended for her constancie in holding fast true religion against all aduersary power whatsoeuer. Hence wee learne that it is not sufficient to teach, or know, and beleeue the doctrine of the gospell in time of peace: but we must be constant in holding it fast against all gainsayers, and not be turned about with euery wind of doctrine, but in life and death keepe sure the truth, that neither fraud nor forc[illegible: 1 letter] of any aduersary power draw it from vs, or vs from it. Mat. 13. The kingdome of heauen [illegible: 1 word] compared to a treasure hid in the field, which when a man s[illegible: 2 letters] deth bee goeth and selleth all hee, hath to buy the field. The scope of that par[illegible: 1 letter]ble is this▪ If any man should come into any of our fields, & by searching find a gold mine; he would not make it knowne to any, but couer it close, and go his way and sell all that he had to buy that field, that thereby he might enrich himselfe: euen so hauing found this, that the gospell reuealeth the way to life euerlasting, though we must not conceale the same from others, yet we must be like this man herein, that we could be content to part with all that we haue, that so we might make the gospell ours▪ 1. Tim. 3.9. Deacons must haue this propertie, To haue the ministerie of faith in a pure conscience. There a good conscience is compared to a sure treasure house, which cannot bee robbed by any aduersaries power: and faith, that is, true religion is the treasure that is there safely layd vp: such a store-house must wee get for the preseruation of the faith. Any thing else we may leese, but if we part with true religion, saluation is gone and all is lost. And therefore in life and death we must keepe fast the faith.

Further Christ amplifieth the praise of their conscience by two arguments: First, that they held Christs name without deniall: Secondly, that they kept the faith in the time of bloudie persecution. For the first in these words, And hast not denied my faith. This is an excellent commendation; for many will hold the doctrine of the gospell for a time, and yet after deny the same by apostacie: but this Church held fast true religion without any reuolt at all. Their practise must we follow: and so hold fast true religion that therein we neuer make reuolt: for if wee shall once deny religion, wee know not whether God will giue vs the grace of repentance, that w[illegible: 1 letter]e may professe it againe; which if he do not, we perish eternally. Consider Esau[illegible: 1 letter] example who sold his birth right for a messe of red broth, and after lost the blessing▪ which when he wold haue recouered he was reiected: [illegible: 1 word]. 12.17. And found no place to repentance, though be sought it with teares. Therfore to preuent the fearefull danger of not repenting after reuoult, we must still hold fast true religion without deniall.

Here in this place the faith of Christ, is all one with Christs name, that is, with the true doctrine of the gospel. And it is called Christs faith: first, because Christ with the father and the spirit, is the author thereof: Secondly, because Christ reuealeth the same from the bosome of his father: for God reuealeth his Gospell vnto men by his sonne Christ Iesus. Thirdly, because Christ is the substance and matter of the gospell: for indeed Christ Iesus is the principal subiect of the whole Bible, being the end of the law, & the substance of the gospell.

The second argument of their praise for conscience, is taken from the circumstance of time; they hold fast true religion in the time of bloudy persecution: Euen in those dayes (saith Christ) when Antipas my faithful martyr was slaine among you where Sathan dwelleth. Who this Antipas was, is not knowne, neither certainely recorded in any historie: it is thought hee was the minister of this church, vnto opposed himselfe against idolatrie and gentilisme in this citie of Pergamus.

In this argument note two points. I. That Christ commends Antipas, calling him his faithfull martyr. Whereby wee see, that in Gods church it is lawfull to honor saints and martyrs. For that which Christ doth, his church may doe. This their honour must stand 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, Ier. 8.6. 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: Mat. 24. 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.

The Vse. 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 1. Tim 6 3, 4, 5. separat himselfe from such a[illegible: 1 letter] teach otherwise than hee had giuen direct on, and consent not vnto the wholesome words of our Lord Iesus Christ, and to the doctrine which is according to godlinesse: being puffed vp and knowing nothing. This then must be our carefull practise: wee haue by Gods mercie true religion among vs, which wee must maintaine with zeale: and if any bring in other doctrine, wee must reiect it, and shew forth detestation to him that bringeth it, not bidding him God speed. 2. Iohn. 10. Wee must rather loose our liues, than suffer the truth of God to be defaced. Thirdly, that which Christ laieth to the charge of this church may in sundry respects be charged vpon our churches and congregations at this day; namely, want of zeale against sinne, and seueritie against sinners: for though the gouernours of our Church repell the heresies of Poperie, Anabaptists, and familie of Loue, and suppresse all doctrines that race the foundation, which are commendable things: yet in the middest of our congregations bee abundance of Atheists, who by deed and conuersation denie Christ Iesus▪ for many know nothing in the matters of religion, and moe be profane, who both thinke and speake most basely of religion, and of the teachers and professours thereof. Yea, wee haue flat epicures permitted to liue in our church, such as make their bellie their God: who giue themselues wholly vnto eating, drinking sports, and delights, without all regard either of the generall duties of Christianitie, or of the particular duties of their calling. Wee haue also among vs many cruell and mercilesse persons, that in their affaires abound in the practises of fraud, wrong, vsurie, and oppression, Amos 5.11 whose treading is vpon the poore in the pride of their couetousnesse, wherby also they eate the flesh of God[illegible: 1 letter] people, and flea off their skin from them, and breake their bones, and chop them in pieces as for the pot, and as flesh within the cauldron, Mich. 3.6. And yet all these, because they submit themselues to the ciuile authoritie, are permitted without controlment to be partakers of the priuiledges of Gods Church, euen to the receiuing of the seales of Gods couenant, being themselues flat enemies to the grace of God. Yea, many of these are greatly countenanced and graced for wisedome and reputation; when as such as feare God, and make conscience of their wayes, are counted vile. All which as it argueth exceeding want of zeale in seueritie against sinne: so it cannot chuse but prouoke the Lord to come against vs in iudgement, as hee did against this Church. The meanes whereby this euill is to bee reformed, doth follow afterward.

III. point. The reason or confirmation of the former reproofe, whereby the Lord would mooue this Church to detest these false teachers, is taken from the effect of their doctrine, and it is layed downe in this similitude. As Balaam the false Prophet taught Balac to put a stumbling blocke before the children of Israell, to cause them to eat of things sacrificed to Idols, and to commit fornication: so this Church maintained among them Nicholaitans, who taught, it was lawfull to eat things sacrificed to Idols, at Idols feasts, and to commit fornication. The first part of this similitude is in the end of this 14 verse: Which taught Balac to put a stumbling blocke, &c. The second part is in the 15 verse.

Touching the doctrine of Balaam we are to obserue three points: First, What a stumbling blocke, or an offence is. Secondly, what it is to cast or put a stumbling blocke. Thirdly, by what meanes king Balac did cast a stumbling block before the children of Israell. For the first, a stumbling block is properly any thing, as wood, or stone, or such like, that is cast in a mans way, to hinder him in his gate, and to cause him to trip or fall: And by rese[illegible: 1 letter]blance in this place, an offence is any thing that causeth a man to sinne against God, and so to slip or fall, or to go out of his way that leadeth to life. Further, an offence is twofold; either giuen or taken. An offence giuen, is any speech or deed, whereby a man is prouoked to sinne: and so was Peter an offence vnto Christ, though he tooke it not, Mat. 16.23. An offence taken, is when any man taketh occasion to fall and sinne, by that which is well done by others: so were the Pharisies offended at the sacred preaching of our Sauiour Christ. II. point. The casting or putting of a stumbling blocke, or giuing an offence, is the doing or saying of any thing, whereby a man is occasioned to sinne: and this is done, either about things euill in themselues, or in things indifferent. Things euill are such as Gods word forbiddeth: and they are twofold, either persuasions, or examples. Bad persuasions are false doctrine, and euill counsell. Bad example is also a giuing of offence, because it doth embolden euill men in their sinne, and draw the godly to euill. Againe, in things indifferent, as meate, drinke, apparrell, &c. may offence be giuen, when as they are vsed vnseasonably, not in fit time and place, and before fit persons. And of this Paule speaketh, saying: If I knew my eating did offend my brother, I would eat no flesh while the world standeth. The offence here spoken of, was an offence giuē in euil things, for it was an euill act done by Balaam, and accordingly receiued and taken of the Israelits, for he vsed outward prouocations to allure them vnto sinne. III. point. The meanes whereby king Balac did cast a stumbling blocke before the children of Israell, is set downe in the end of the verse, by prouoking them to eat of things sacrificed to Idols, and to commit fornication. That we may vnderstand this fully, read Numbers 25. The summe of the historie is this: When Balaam had assayed sundry wayes to curse the children of Israell, and could not, he gaue Balac counsell to vse meanes to cause them to sinne. At his counsell Balac sent foorth the most beautifull women in his kingdome into the campe of Israell to entise them to the seruice of their idols, and to banquet with them at their idoll feasts, that so they might draw them to fornication: whereunto the Israelites condescended, and so sinned against God. Thus much of the meaning of the words.

First, The Vse. here obserue a speciall property of false teachers: namely, to cast offences before men, to cause them to fall in the way that leadeth to saluation. By this Christ intendeth to make knowne vnto this Church the false doctrine of Balaam. Paule in his Epistles 1 Tim. 6.[illegible: 1 letter]. Tit. 1.1. calleth the doctrin of the gospell a truth according to godlinesse: because the intent of the gospell is, to lead men to true godlinesse. On the contrarie, the doctrine of Antichrist is called 2. Thess. [illegible: 1 letter]. the mysterie of iniquitie; because the scope thereof is, to draw men to all iniquitie and abhomination. Here then wee haue a rule, whereby wee may iudge betweene true doctrine and false, euen by looking into the end and scope thereof: if it ayme at true pietie and syncere obedience, wee may iudge it to be good; but if it tend to draw men to idolatrie and sinne, then it is a false doctrine. Thus wee might scan all false religions, as the religion of the Turke and Iew at this day. But because wee are more troubled with the doctrine of Poperie among our common people, who call it The old Religion, therefore let vs a little examine the same by this rule.

The end of Poperie is to pull downe the kingdome of Christ, and to disanull his lawes; as will appeare by a short view in euery commaundement: and therfore it cannot bee the true religion. The first commaundement teacheth vs, To chuse and acknowledge the true God for our God alone. But the Church of Rome teacheth to make more gods than one, & to acknowledge the creature to be God: for by their doctrine men are to pray vnto Saints, wherby they make them gods, in giuing this diuine propertie vnto them to know the heart. Their doctrine also ascribeth vnto Saints power to merite; which is a propertie of God: for none can merite but he that is God. The humane nature of Christ [illegible: 1 letter]ould not haue merited any thing, vnlesse it had beene ioyned to the godhead. Yea they make the wood of the crosse to bee God, for in their masse booke at this day they call (not Christ crucified on the crosse) but the very crosse it selfe, our only hope: yea, the virgine Marie, who is but a creature, they place as a queene in heauē, giuing her power ouer Christ to commaund him in the matter of saluation, and so they disanull the first commaundement. The second commaundement they reuoke, in teaching it to bee lawfull to make images of the Trinitie, according as they shewed themselues in the old and new Testament: the father like an old man, the sonne as hee liued, and the holy ghost like a doue; and therein to worship them. Againe, they teach that men may adore the Images of Saints, which is flat against that commaundement. The third commaundement they disanull, in teaching it to bee lawfull to sweare by Saints, and not by God onely. The fourth they disanull, by making the feastiuall dayes of Saints equall with the Lords Sabbath, and to be kept holy vnto God as solemnly as the Lords day. Wherby also they take away the libertie of the church in the lawfull vse of the six dayes, for honest labour in a mans calling. The fift they disanull in giuing freedome and immunitie to their cleargie from subiection to ciuile authoritie: and in dispensing with subiects, for their loyaltie and allegeance to their lawfull princes: and with children and seruants from yeelding due helpe, seruice, and obedience, to their parents and masters. The sixt, by their houses of refuge which they call Sanctuarie, wherein murderers may be in safetie; and by maintaining ignorance in religion, through which they murder many a simple soule. The seuenth, by tollerating of stewes, and allowing of incest: for by their law it is lawfull for the great vncle to marry his neece, descending from his brother or sister, so it bee without the fourth degree, which is against nature. The eight, by making sale of all things, of heauen, hell, of earth, of pardons, & deliuering men from purgatorie: which is flat robberie, and most grosse deceit and cousenage. The ninth they disanull, by falsifying the canon of scripture, for they make that canonicall which is no Scripture: and besides in their doctrine practicall they defend a lye, for when a man hath confessed his sinnes to the priest, if the magistrat aske the priest what sinnes the man confessed, they teach the priest to say, I know not; that is (say they) to tell it to thee: which is a flat lye. And whereas they would defend this by an exposition of Christs words, when he sayth: Mat. 2 [illegible: 1 letter]. The day of iudgement is not knowne to the Sonne of man: that is (say they) to reueale it vnto others, they doe but deceiue the simple by an exposition which is not fit. The last commaundement they disanull, by holding concupiscence before consent to be no sinne, when as wee know by Gods word, that the first euill motions in vs bee sinnes. So that hereby wee may see, that Poperie is but a false religion, though it haue falsely among our common people the name of The old Religion, and therefore wee must abhorre the same, as vngodly.

Now, whereas some doe charge the doctrine of our Religion to bee sundry wayes scandalous, they may be easily answered: First they say, it is a doctrine of desperation: because it imports, that God created men so, as he will saue but a few, making them for this end, to cast the greatest number to hell. To this I answere two things: First, touching the number of them that are to bee saued: of which little is sayd in Scripture, & therefore I will not say much: yet this may be auerred, The number of the elect in it selfe is Reu. 7.9▪ a great companie, but being compared with them that shall bee damned, it is but small. Secondly, touching the end of mans creation, our doctrine is not, that God created mē for this end, to cast them to hell: but this we teach, that God created all men, to manifest his glory in them: in some, by their iust and deserued damnation for sinne. Wee teach not, that men are otherwayes condemned than for their sinnes, and therefore he that is condemned hath his iust reward. II. Charge, They say further our doctrine is a doctrine of blasphemie; for that wee teach God to haue decreed the fall of man, and so make God the author of mans sinne. Ans. We teach indeed that God decreed Adams fall, but thence it followeth not, that he is the author of mans sinne. For Gods will is twofold, generall, and speciall. Gods generall will is, to permit that which is euill, not simply, but because with God euill hath some respect of good, and in this respect wee say God decreed Adams fall. Gods speciall will, is his approouing will; whereby hee taketh pleasure and delight in that which is good: and in this regard God nilled Adams fall, and mans sinnes: And yet in some respect he may be sayd to will them. A magistrat, though he take no comfort or delight in the death and execution of a malefactour: yet hee decreeth and appointeth it, and so may bee sayd to will it. Euen so God, who out of light can bring darknes, permitteth euill because with him it hath some respect of good, and so may be sayd to will it. III. Charge. They say also that the doctrine of our church is a doctrine of securitie: because we teach, that a man may be certaine of his saluation, and of perseuerance in the faith vnto the end. Answ. This is not a doctrine of carnall securitie; because we do impose necessarily the vse of meanes to them that would bee certaine of their saluation, and perseuer vnto the end, as namely, deniall of themselues, & humbling thēselues in continuall prayer, with hearing & meditating in the word of God, and receiuing the Sacraments for the increase of faith, and renewing of their repentance: All which will rather make a man fearefull and carefull than secure. For with the meanes, is certainty of saluation, both atteined and preserued: so that our doctrine is not a doctrine of offences, but a true doctrine that beateth out the plaine way that [illegible: 1 letter]eadeth vnto life.

Secondly, Christ his detestation of this doctrine of Balaam, must admonish vs to be so carefull of our behauiour euerie way, that we giue no offence vnto anie, for if wee do, wee are Balaams schollers. This is a point of speciall obseruation, wee must looke to our communication that it be void of railing & bad speeches, and to our conuersation, that it bee holy and vnblameable. In euerie thing we must haue care not to hinder others in the way of life, Woe Mat. 18.6, 7. bee to them (saith Christ) that giue offences: it were better that a huge milstone (such as an asse can but turne about, as the word imports) were tied about his necke, and that he were cast into the sea. The reason is, because when a man by any means giueth his brother an offence: he doth as much as in him lieth, to plunge his brothers soule into the pit of destruction, and therefore we must flie offences as hell it selfe: yea rather on the contrary, we must helpe our brethren forward in the way of saluation, and remooue from them all stumbling blockes that cause them to fall. If this duty were practised, our church would abound with grace and godlines: but this duty is wanting, and hence it comes that we haue so small increase after long labour in preaching, for example and euill counsell do quench the graces of the spirit in mens hearts.

Thirdly, hereby wee must learne to haue speciall care against offences giuen by euill counsell, or bad example. For if it be the propertie of a false prophet to cast stumbling blocks before others, then is it a dangerous thing to fall vpon them when they are laid before vs. While we liue in this world wee shall see many offences giuen: but we must take heed we take them not. And therfore Christ biddeth vs, Ma[illegible: 1 letter]. 1[illegible: 1 letter].[illegible: 1 letter] If thy foote offend thee, or thine ha[illegible: 1 letter]d, cut it off: or thine eye, plucke it out: Teaching vs to forgo the dearest thing that can be vnto vs, if it would cause vs to sin against God. And to mooue vs hereto, marke the Israelits example in the wildernesse: while they kept a good conscience, and obserued the true worship of God, all Balaams curses were turned into blessings: but when they fell to idolatrie & fornication with the Moabitish women: then was Gods wrath kindled against them, and his plague seized vpon them. Euen so, if our church be carefull to keep it selfe to the true religion, which by Gods mercie we enioy, and withall haue care to keepe good conscience in becomming a penitent and obedient people vnto God: then may Balaam curse, and al our enemies spit their venome, yet we shall be safe: But if we let go true religion and good conscience, and fall to sinne, then we must looke for [illegible: 1 letter]ods heauie iudgements to fall vpon vs in his wrath, as they did vpon his owne people. Fourthly, when Balaams cursing would not preuaile, then did faire women, and banqueting, draw them to idolatrie and fornication. Hence we learne, that temptations on the right hand, that is, taken from profits, pleasures, and preferments, are most dangerous, and soonest preuaile to draw men from God. The state of a christian, is like a besieged citie; when a huge armie cannot sacke it, than siluer and gold will open the gates hereof: euen so, when aduersitie cannot make a man to forsake religion & good conscience, then by prosperitie, ease, and pleasure hath the diuell stollen away his heart. Those therefore that haue ease, pleasures, and outward blessings at will, are in a farre more dangerous case in respect of sinne than others; vnlesse God vouchsafe vnto them speciall grace to watch against these pleasing temptations. This made godly Iob Iob. 1.5. To sanctifie his children euerie day when they feasted each other at their houses: lest any one then should haue blasphemed God in his hart. Because he knew the diuell by pleasures would soonest wind himselfe into their hearts.

Lastly, note the order of these sinnes: First, they are drawn to sit at idols feasts, and then to commit adulterie: where we see that these two sinnes goe together, Spirituall adulterie, that is, idolatry; and bodily adultery, one is the plague & punishment of the other: that people which giue themselues to idolatrie, will God giue vp to bodily adultery. As this was true in these Israeli[illegible: 1 letter]s, so is it to be seene among the Turkes, and with the Papists at this day, who maintaine▪ fornication▪ in tollerating stewes, and further it much by their vow of single life, wherewith they bind the conscience, though the partie want the gift of continence.

Verse. 15. Euen so hast thou them that maintaine the doctrine of the Nicholaitans, which thing I ha[illegible: 1 letter]e.

Here followeth the second part of the comparison, where Christ setteth downe two things: First, what the Nicolaitans were: Secondly, how hee was affected towards them. What they were is expressed in the first words, Euen so, which is a note of resemblance or comparison, hauing reference to the words going before. They may be thus described: The Nicolaitans were a se[illegible: 1 letter]t in the church of Pergamus, that maintained two damnable opiniōs according to the doctrine of Balaam. I. That it was lawfull to eate things offered to idols in the honor of idols, sitting in the idols tēple. I[illegible: 1 letter]. that fornication was no sin; but that a man might lawfully commit it. It may seeme strange, that in the dayes of the Apostles there should bee men professing the name of Christ, and yet hold such damnable opinions: but the truth is hereby euident, that there were such in this church. And that we do not conceiue a liking of their wicked opinions, let vs examine their reasons, whereupon they might seeme to be grounded.

For the eating of things sacrificed to idols, they would pleade thus. I. From the doctrine of christian libertie, Things indifferent may [illegible: 1 letter]e lawfully vsed. Things offered to idols are things indifferent, as meates, and drinkes, and therfore may lawfully be vsed. Ans. Meats and drinkes, if they bee considered in themselues, are things indifferent, and may lawfully be vsed: yea after they haue bene offered to idols, if they be sold in the market, they may bee lawfully bought and eaten in priuat houses, if it be done without offence of the weake, as Paul teacheth at large, 1. Cor. 10.25.29. But if these meats be considered as they are offered to idols, and eaten in the idols temple in the honor of idols, they be vnlawfull. And yet the Nicolaitans held this to be lawfull.

II. Reason. An idoll is nothing, 1. Cor. 8.4. and therefore we sinne not in eating meates offered vnto them▪ Ans. An idoll is nothing, that is, in nature subsisting▪ nothing created or ordained of God, it hath no propertie of the godhead▪ but yet an idoll is something in mans imagination, which giueth to it the honour of God, and reputeth it as God, making it a God vnto himselfe.

III. Reason. N[illegible: 1 letter]aman the Syrian 2. Ki. 5.1[illegible: 1 letter]. went into the temple of the god Rimmon, and there kneeled down: Euen so may christians go eat in idols temples? Ans. When Naaman went in thither he did not kneele downe to the idoll, but to the king, performing a ciuill dutie vnto his Prince; who vsed to leane on Naamans shoulder and worship his false god. And though Naaman were present at idoll-worship & seruice, yet it was with protestation against it: for being cured of his leprosie, he promised to worship no God but the God of Israell: and thereupon he laded two mules with the earth of the land of Israell, in token of his publicke profession of thankfulnesse to the true God for his clensing. If these in Pergamus whom Christ disliketh, had gone as Naaman did into idoll temples, they had not sinned as they did. And at this day if men protest against the idolatry of the masse, they may enter into those congregations where masse is said: for this protestation is a flat condemning of their false worship.

The second opinion of these Nicolaitans was, That men might lawfully commit fornication. This opinion they would thus iustifie: First, from the practise of Lot, Who [illegible: 1 word]. 19.8. offered to the men of Sodom his daughters, when they called for the strangers that were come into his house. Which thing (say they) Lot would neuer haue done, if fornication had bene a sinne? Ans. It seemeth that Lot cannot be excused in that action, though his purpose was by a lesser euill to preuent a greater, but God hath plainely taught, That no man may do the least euill, for the procuring of the greatest good that can be, Rom. 3.8.

II. Reason. The Lord (say they) commanded Hosea, To take a wife of fornication, and children of fornication, Hos. 1.2. It is not therfore vnlawfull? Ans. There be diuers interpretations of that place. Some say that was onely in vision, and not a fact done. Others say, it was in speech onely, because hee prophesied vnto the people that he himself was as a man of fornicatiō vnto them. These expositions may well stand. Yet others hold that the Lord commanding him this, it was to be done, and was done indeed. And sundrie circumstances seeme to prooue that it was a fact done, for the womans name is set downe to be Verse. 3. Go[illegible: 1 letter]er, and her fathers name Diblaim. Secondly, a thing in vision or in speech onely, doth not so much preuaile with wicked people, as that which is done indeed. Thirdly, the antient opinion of best diuines that liued neerest to the Apostles times, auouch it was a fact done. Obiect. But this maintaineth fornication, against good maners, and the expresse law of God. Ans. It were so indeed, if the Prophet had done it on his owne head, but he did it by Gods speciall appointment, who is Lord of his owne law, and may dispence with it at his pleasure. God in his law forbidd[illegible: 1 letter]th to kill, yet Abraham is commaunded to kill his sonne: Which if he had done he had not sinned, because hee had a speciall commaundement for it, which a man must obey, though it bee against a morall precept. Againe, Hosea tooke a wife of fornication, not to maintaine her in her sinne, but to make her a chast woman. And whereas he was commaunded also to take vnto him children of fornication: it must not be vnderstood of children begotten by him, but borne of her in fornication: As if he should say, Take a wife with her children which she brought forth in fornication. So that this place which way soeuer wee take it, doth nothing maintaine their wicked errors.

III. Reason. Acts. 15. The Apostles charge the churches, To abstaine from that which is strangled, from bloud, and from fornication: There (say they) fornication is reckoned among things indifferent, and therefore may be vsed lawfully. Answ. It is there reckoned among things indifferent: First, because it was so accounted of amongst the gentiles: Secondly, because the gentiles did ioyntly by these three things offend the churches of the Iewes. But hence it followeth not that it is indeed a thing indifferent.

II. Point. The affection of Christ towards these men is noted in these words: Which thing I hate. This hatred must bee referred not to the persons of the Nicolaitans, but to their opinions, liues, and practises.

Hereby Christ would instruct vs in sundrie needfull duties. First, The Vse. if we will follow him, wee must hate all honour and approbation that may bee giuen to idols, bee it neuer so little. These Nicolaitans might say, they abhorred idols and worshipped them not, onely they went with their friends into their Temples, and sate downe to eate meat before them; now euen this dealing Christ hateth. Wherein hee doth notably condemne the practise of the Romish church, which say, they worship not idols, but the true God: and yet they doe that which Christ hateth; for they kneele downe before them, they adore them, and light candles vnto them, and offer vnto them many rich iewels, and much sumptuous attire, which is a great deale more than the Nicolaitans did: And therefore they are much more to be condemned, and their practise also hated of vs. Secondly, Christs hatred of the lest honour of idols, doth affoord a speciall caueat to such men as giue themselues to a trauelling life; as into Italy, Spaine, and other idolatrous places: they should content themselues within the precincts of the church, and not proceed further without warrant of a speciall calling, whereby they may assure themselues of Gods gracious protection. For hereby they giue occasion to themselues to do that which Christ hateth; though they say, they hate idolatrie: For if a man escape to bee present at their abhominable seruice, yet he cannot auoid going to their Temples, where hee is to offer some gifts, or performe some ceremonie after the custome of the country; whereby hee shall giue some approbatition at the least of their idolatrie: whereas hee ought to hate the least appearance therof, euen the garment spotted with the flesh. Thirdly, by this his affection Christ would teach vs to grow to an hatred of all familiar societie with idolaters: for though we may haue society of concord with them, yet societie of amitie, which is a speciall liking between man & man, we must not maintaine with them.

Fourthly, Christ hateth not onely their idolatrie, but their fornication also. Hereby teaching vs to grow to a hatred of fornication; which the rather must bee detested, because 1. Co. 6.19 The bodies of euery man and woman be not their owne, but Christs: and therefore ought not to bee imployed in the honour or seruice of the diuell, but of Christ. Againe, the bodies of euery christian man and woman are the members of Christ, now it is an vnseemely thing to take the member of Christ, and make it the member of an harlot. Fiftly, their bodies are temples, and dwelling places: not for earthly Princes, but for the holy Ghost: and therefore must be furnished with Gods graces, and adorned with chastitie & other gifts of Gods spirit, that they may be fit mantion places for so worthie a guest. But by fornication they are made the s[illegible: 1 letter]ies & stables of the prince of darknesse.

Verse. 16. Repent thy selfe, or else I come vnto thee shortly: and will fight against thee with the sword of my mouth.

Christ hauing layd downe the sinnes of this church, and the errors of the Nicholaitans, doth here propound vnto this church, First, a remedie for her recouerie: Secondly, a reason to inforce the practise of the remedie. The remedie is in these words: Repent thy selfe. In it consider these points: First, what it is to repent: Secondly, why Christ so often vrgeth thereunto: Thirdly, to whome Christ prescribeth this remedie. Of the first, we haue spoken in the first verse of this chapter: Briefly therefore, Repentance is a change of the mind from euill to good, and a turning from sinne vnto God. Here repentance must bee taken more largely, for all the duties that accompany repentance in the practise therof: as I. Humiliation of a man by confessing of his sins vnto God; and condemning of himselfe for the sinne. II. Prayer, wherby a man doth earnestly intreat the Lord for the pardon of the same sins. III. Reformation, wherby a man in hart proposeth, and in life indeuoureth to leaue all his former sinnes, and for euer after to do all things in obedience vnto God: vnto all these doth the holy Ghost exhort them in this place.

II. Point. Why doth Christ so often prescribe this duty of repentance, and so much vrge it? An. Not for that it is a cause or a meritorious means to procure remission of sins & life euerlasting, as the Papists do falsly and damnably teach; for that nothing can do but the obedience & passion of Christ: but first because it is a token of Gods fauor procured, & a most excellent fruit of faith, such as maketh a man cease to do euill, and moueth him to do good: Secondly, because it is a way wherin mē must walke vnto the end, that wold haue remissiō of sins, & life eternal.

III. point. To whom is this remedie prescribed? Answ. First to the church of Pergamus, and then to the Nicholaitans in that church, though they were most wicked men▪ Touching the church of Pergamus: they were before commended for most worthie graces, for they had repentance: and yet note, Christ sayth still vnto them, Repent thy selfe. Herein teaching vs a most worthie lesson, which euery one ought to learne and practise: namely, that the life of a Christian is a continuall practise of repentance. When a man hath once repented, that is not sufficient; but euery new day must haue a new repentance for his dayly slips. Wee 2. Cor. 5.2▪ are Gods embassadours (sayth Paule) for Christ: beseeching you in Christs steed, that you would be reconciled vnto God. Now they were reconciled to God before, for they are called C[illegible: 1 letter]p▪ 6 16. the Temple of the liuing God; His meaning therefore is, That they should striue more and more after reconciliation with God; both in regard of their further assurance, and also for their particular sinnes wherein they dayly offended. Euery Christian must dayly wres[illegible: 2 letters]e with his owne corruptions, which hee feeleth in himselfe, that the longer hee liueth, the more hee may grow in dislike with himselfe. And in this distast of himselfe hee must dayly proceed, that hee may euery day more and more grow vp in Christ. And least any should thinke, that this was spoken to this church alone, and not to vs: consider, that wee are in the same case with them; their sinnes are our sins, as we haue prooued: We want zeale and seueritie against sinne and sinners. Now being in the same fault with them, wee must therefore practise the same remedy, and renew our repentance, though wee haue repented heretofore.

Secondly, he prescribes this dutie to the Nicolaitans, that held two damnable errours, and no doubt liued accordingly in those sinnes: and yet Christ barres them not from his kingdome, but bids them repent. Where note, that great and grieuous sinners are not barred frō Gods mercie, if they will repent. Excellent is that saying of Isay, God i[illegible: 1 letter] much in sparing: and that of Dauid also, With God is plentifull redemption. Psal. 130.7. This point is seriously to bee considered: for wee haue in our congregations many that are well spoken of in the world: and yet for knowledge of God and practise of life, are flat Atheists. We haue also among vs epicures, blasphemers, murtherers, and fornicators with these Nicolaitans. Now to all these and such like this doctrine appertaines▪ not to embolden them in sinne, but to assure them there is mercy in store for them with God, if they will truly repent. They must not turne the grace of God [illegible: 1 letter]o wantonnesse, and make his mercie a bolster to their iniquitie; for this is despising of Gods bountie, whereby they helpe vp vnto themselues wrath against the day of wrath: but if with Iob they humble themselues in dust and ashes, and crie to heauen for mercie from a broken heart that carrieth a resolute purpose to leaue all sinne; then, though their sinnes were neuer so many, they shall all be drowned in the bottomelesse sea of Gods mercie: though they were as crimson and scarlet, which will take no other dye, yet in Christs bloud they shall be made as white as wooll & snow: yea, though they haue fallen often into the same sinnes which is most fearefull and dangerous, yet vpon this vnfained repentance they shall bee restored to mercie: for the fountaine thereof cannot be dried vp: but see they doe repent, for whosoeuer looketh for Christs merits, must know that hee looketh for true repentance. Thus much for the remedie.

II. point. The reason wherby Christ would set an edge vpon the former remedie, containeth a twofold threatening or commination: the first, against the whole Church in these words: If not, I come vnto thee shortly. The second against the Nicolaitans in these words: And will fight against them with the sword of my mouth. For the first, If not, I will come vnto thee shortly, these words were expounded in the fift verse. The meaning is this: If thou repent not, I will come vnto thee, & testifie my presence by taking punishment vpon thee, for thy want of zeale, and of seueritie against sinne and sinners. To this effect the Prophet Isay sayth, Chap. 30.27. The name of the Lord shall come from farre, to take punishment vpon the Assyrians.

In this threatening the phrase is to be noted. Christ sayth: If not, I come vnto thee: expressing a thing to come, by a word of the time present. To giue them to vnderstand, that his comming vnto them by iudgements was as certaine, as if it were present, vnlesse they did repent. Where this generall rule is to be obserued of all: namely, that when a Church or people doe not repent, the Lord will come vnto them to execute his iudgements vpon them. Yea, though they haue before repented, if for particular sinnes and wants they doe not renew their repentance, hee will surely come to punish them. This might be proued at large by testimonies of the Prophets & Apostles: but it is so euident in this text, that I omit all further proofe; onely I will applie it to this our Church, of which this may bee truely sayd; Thou doest not repent, nor renew thy repentance for thy dayly sinnes. For albeit there bee some among vs, that by Gods grace repent and set themselues dayly to the exercise thereof: yet take the greater part of our congregations, and they are so far from renewing their repentance, that they doe not repent at all: for either they haue no knowledge of Gods will; or if they haue knowledge, yet they want care and conscience to put the same in practise. This being our case and condition, what man may not bee a Prophet against our churches and congregations, being thus directed by this portion of Scripture, to say and that truly, That God will come vnto vs in iudgments, to plague and punish vs for our sinnes and iniquities? Wee may sooth our selues in hope of mercie still, but the state of our Church continuing as it is, nothing can bee expected but iudgements from the Lord. This then must be a motiue to persuade vs to repent, euery person apart, and euery family & congregation apart, we must humble our selues in dust and ashes for our sinnes past, entreating the Lord to be reconciled vnto vs, and purpose fully in our hearts, and striue in our liues to obey God in all his commaundements: yea, though we can say wee haue repented, yet for our dayly wants and sinnes wee must renew our repentance. Thus doing, we shall stay the Lord when he is comming against vs. But if we goe on in blindnesse, ignorance, and rebellion, following the lusts of our own hearts, then nothing but vengeance and iudgements are to bee expected: for this conclusion must stand with all churches and people: If they repent not, God will come in iudgement against them.

The second threatening or commination is directed vnto the Nicolaitans, in these words: And will fight against them with the sword of my mouth; that is, I will bee at emnitie with them, and testifie the same by waging battell against those among you, that maintaine the lawfulnesse of eating things sacrificed to Idols, and of fornication. Thus I say will I fight against thē with the sword of my mouth; that is, with the preaching of my word, the law, and the gospell.

In this commination Christ alludeth still to the storie of Balaam: for when hee was sent for by Balac to curse the people of God, the Lord stood against him in the way with a naked sword, to keepe him from going: and when his eyes were opened, that hee saw the Angell of the Lord withstand him in that sort, hee fell downe and adored the Angell, for it was the Lord: yet because he ceased not from his wicked couetousnesse, but gaue bad counsell against the Israelites, when he could not curse them, to cause them to sinne: therefore hee was slaine with the edge of the sword among the Midianites by the children of Israel, Num. 31.8. Euen so Christ dealeth with the Nicolaitans, because they goe on in their bad counsel, persuading the lawfulnesse of eating things sacrificed to Idols, & also of fornication: therfore first he will fight against them with the sword of his mouth, the ministery of his word, therby to reclaime them from their wicked wayes, if it bee possible: but if that will not serue, hee will still fight against them, and with the same sword destroy them for euer.

First here marke, Christ sayth not, The Vse. I will kill them, but fight against them: for hee intended not at the first to destroy these Nicolaitans, but his purpose was to withdraw them from their wicked wayes; yet so, as afterward if they would not be reclaimed by his word, he would therewith destroy them. Wherein wee may behold the exceeding patience of Christ Iesus towards leaud and grieuous sinner[illegible: 1 letter], that maintained the lawfulnesse of idolatrie and fornication, and gaue themselues thereunto. So the Lord [illegible: 1 paragraph] in spirit stro[illegible: 1 letter]e with the old world, and spared them 120 yeares to withdraw them from their wickednesse by the preaching of Noe. So likewise hee spared the Ammonites Gen. 15.16. till their sinnes were come to the full; and the Egyptians also for many hundred yeares, though they were most cruell persecutors of his owne people. And though the Iews most maliciously crucified the Lord of life; yet he spared them fiftie yeares, before hee cut them off from being a people. Yea, dayly experience teacheth vs this his long suffering: we may heare most bloudie and bitter oathes from blasphemers, whereby they dayly crucifie Christ with their tongues. The like may be said of the adulterers, and all cruell persons, and yet he forbeares the same: yea, in our owne selues we dayly tast of this his patience: for so soone as we were borne, we deserued to be cast into hell, and yet in mercie he vouchsafeth vnto vs, to some twentie, to some thirty, and to some moe years, for a time of repentance; when as euery day hee might in iustice condemne vs. This therefore must admonish vs in the feare of God, not to abuse this his long suffering any longer, but now while the day of mercie lasteth, to humble our selues, and turne vnto him by true repentance. These are the dayes of grace, but how long they will last, God onely knoweth: For when death once commeth, he sheweth no more mercie. The old world, because they abused the long suffering of God 1. Pet. 3.19, [illegible: 1 letter]0. were destroyed, and are now in hell in prison for it, as Peter teacheth. And vndoubtedly the same prison will be our portion if wee take the same course that they did.

Secondly, in this threatening we may obserue, that all irrepentant sinners haue God for their enemie, to fight against them with a drawn sword. For this cause sinne in Scripture is called rebellion, and euery sinner is a rebell against God. A fearefull thing it is to haue God for an enemie: and yet this is the condition, not onely of such as did neuer repent, but of all those that hold the name of Christ in profession, and yet continue in any one sinne, without renewing their repētance. This also must serue to induce euery man that hath not repented now to begin: and if they haue begun, to repent more, dayly renewing the same for their daily slips, and so shal they be the friends of Christ, as Iam. 2 13 Abraham was, and a[illegible: 1 letter] his disciples were, Io[illegible: 1 letter]. 15.15.

Thirdly, in these two threatening[illegible: 1 letter] Christ sheweth himselfe to bee the true Doctor of his Church: for he will fight against these Nicolaitans, when as hee will onely come vnto his Church. Where wee see hee deuideth his word aright: wherein consisteth the principall wisedome of a true Prophet, giuing comforts to whom comfort belongeth, and threatning iudgements to whom iudgement is due; and making difference of iudgements according to the state of the persons against whome they are threatened. For the heauie iudgements of God must not be threatened against all persons, but against the impenitent. And because there be degrees of iudgements, temporall, and eternall; therefore temporall iudgements must be threatened to those to whom they belong, & eternall iudgements denounced against those to whom they belong: obseruing the circumstances of time, place, and persons, according to Christs example in this place, and else where. So likewise the benefites of the Gospell are not to bee propounded to euery person hand ouer head without difference, but with restraint to some onely, as Gods Prophets haue done. It is often a great offence in the Church, when the benefits of the Gospell are propounded to all, and the threatening of the law denounced against all, without limitation or restraint. The conditions therefore of repentance & impenitencie, of faith and vnbeleefe, and also the degrees of them all, must carefully bee obserued in the dispensation of the Law and the Gospell.

Fourthly, the end of Christs fighting must be considered: for first hee intends to reclaime them from their euill wayes; but if they will not be reclaimed, then to cause the same word to be an occasion of their deeper condemnation. This must be deepely weighed of vs all, who haue had by Gods mercie for many yeares the plentifull preaching of the gospell, by which God hath continually rebuked & checked the sinnes that bee among vs, as ignorance, blaspemie, and filthinesse, crueltie, and all iniquities whatsoeuer: and the same thing the Lord yet continues to doe vnto vs. Wee therefore must thinke, that all this while the Lord is fighting against vs: when ignorance is reprooued in the ministerie of the word, the ignorant person must thinke the Lord is fighting against him: and so all Atheists, blasphemers, adulterers, oppressers, and cruell persons, when their sinnes are reprooued, they must know that the Lord stands face to face against them with the sword of his mouth, seeking to reclaime them from these iniquities, as hee did to Balaam in his way. And when any mans sinnes be thus touched, hee must not rebell, but humble himselfe, as Balaam fell before the Angell: considering it is the Lord that wageth battell against him. When wee heare that forraine nations shake their swords against vs, how are wee mooued, both high and low? Shall wee feare the sword of mortall man, and shall we not tremble when we heare that the sword of the euerliuing God is shaken against vs? Those therefore whose hearts are guiltie of any one sinne, must humble themselues by true and speedie repentance, there is no withstanding of the Lord: if his sword doe not cure vs, it will cut vs in pieces: if his word doe not conuert vs from our sinnes, it will bee an occasion to cast our soules deeper into hell. Thus he dealt with Balaam, when he would not be restrained from giuing bad counsell, he was slaine among the Midianites. Few thinke on these things; from whence commeth such great contempt of Gods ordinance in the ministerie of the word, as we see at this day: but they must know, that either death or life come by the stroke of this sword, and therfore they must repent.

Fiftly, note the title giuen to Gods word: it is called The sword of Christs mouth: not onely because it was once deliuered by himselfe, from his own mouth, but because it doth dayly proceed from his mouth: for the Ministers of the gospell, which bee truely called, are the very mouth of Christ, from which Gods people receiue his word. Ie[illegible: 1 letter]. 15 19. If thou shalt returne (sayth the Lord to Ieremie) and shalt separate the precious from the vile, then shalt thou stand before me, and be according to my word. 2. Cor. 5.19, Wee are the embassadors of Christ, beseeching you in his steed: which is an high and wonderfull honour. The consideration whereof is a ground of sundry duties.

First, all students that are in the way of preparation to higher callings, must hereby learne to conceiue a good opinion of the Ministerie of the gospell, and to affect the same aboue other callings. For though the blind world count it a base calling, yet Christ wee see maketh the minister his owne mouth: which honour is not giuen either to the Lawyer or to the Physition.

Secondly, hereby euery Minister of the Gospell is taught to deliuer nothing in his publicke Ministerie, but the pure word of God, so farre foorth as Christ shall enable him: and that also in so pure a manner, as in the persuasion of his owne conscience hee thinkes Christ would speake, if he were there present; like vnto faithfull embassadours, who speake onely the will of their lord and prince, and in that manner which their lord and prince doth best approoue. If this were well weighed, wee should not haue such preaching as is commonly vsed, consisting of a mixture of testimonies, partly diuine, and partly humane, considering that neither Christ nor his Apostles preached so.

Thirdly, the people also are hence taught their dutie: when they heare a sinfull man like vnto themselues speake vnto them in the Ministerie of the word, they must not despise Gods ordinance, because it is deliuered by man, but receiue the same, as from the mouth of Christ, and as the pure word of God, so far forth as it consenteth with holy scripture. In this behalfe Paule blessed God for the Thessalonians, That they receiued the word from him, not as the word of man, but as it is indeed the word of God, 1. Thess. 2. vers. 13.

Sixtly, where Christ sayth, I will fight against them with the sword of my mouth. We may obserue, that the kingdom of Christ is spirituall, and not of this world: for if it were worldly, then a ciuile sword, wielded by the hand of man, should belong vnto him: But he hath no such sword, he gouernes his church and people by the sword of his mouth, his holy word. Wherby appeareth, that the primacie of the sea of Rome is from hell, not from heauen: for the Pope sayth he is Christs vicar, and yet he will be armed with both swords: when as Christ dealeth not with the ciuill sword, but onely vseth the sword of his mouth.

Verse. 17. Let him that hath an eare heare what the spirt saith vnto the Churches: To him that ouercommeth will I giue to eate of the Manna which is hid, and will giue him a white stone, and in the stone a new name written, which no man knoweth, sauing he that receiueth it.

These words are the conclusion of this Epistle, which containeth two parts, a commaundement, and a promise. The commaundement in these words, Let him that hath an eare heare what the spirit saith vnto the Churches. The promise in the words following, To him that ouercommeth, &c. The commandement serueth to stir vp Gods church to attention, in marking that which Christ deliuereth vnto them, as hath bene shewed before verse 7.

In this commaundement of Christ note two things: First, that all men in Gods church are bound in conscience to frequent Sermons, whereby they may come to the knowledge of those things that God prescribeth vnto them. At the natiuitie, Easter, and such good times as they are called, ignorant people will come to the church: but it may bee not once more of a moneth after, or a quarter of a yeare. But Christ saith, Ioh. 10.27 My sheepe heare my voyce. So that hee that will not come to heare the voyce of Christ, is none of his sheepe. Math. 16.19, Christ saith to Peter, I will giue thee the keyes of the kingdome of heauen. There the preaching of the gospell, is the key of the kingdom of heauen: So that looke how necessary it is for a man to haue his soule saued and to enter into heauen, so behoouefull is it for him to heare Sermons: for that is the turning of the key whereby we enter into this kingdome, 2. Cor. 5.18. the preaching of the gospell is the doctrine of reconciliation: and therefore looke how necessary it is for a man to be reconciled to God; so needfull is it for him to heare the word preached. He that is of God beareth Gods word: and he that beareth it not is not of God, 1. Iohn. 4.6. But men haue manie excuses to exempt themselues from hearing Sermons: Some say if God himselfe would preach, or Christ, or an Angel from heauen, then they would heare; but so long as sinfull man preacheth it is no great matter though they absent thē selues. Answ. This is a presumptuous reason: for the preaching of the gospell by man, is Gods owne ordinance; and that for these causes: First, since Adams fall man cannot abide the voyce of God: so as if man should heare God speake, he would cry out with the Iewes, Exod, 20.19, Let not God talke with vs lest we die. And with Peter, Luk. 5.[illegible: 1 letter]. Depart from me I am a miserable sinner: Secondly, God speaketh by man to trie the obedience and humilitie of men; to see whether they would bee content to receiue and beleeue his word, being propounded by sinfull man that is like vnto themselues: And thirdly, to maintaine loue betweene man and man, by mutuall conuersing in this holy ordinance. Others doe say, they may well inough keepe themselues in their families, for there they haue their Bible wherein bee the Sermons of Christ, and of his Prophets and Apostles▪ than which no minister can preach better. Ans. It is Gods ordinance, that these Sermons of Christ, of the Prophets, and Apostles, should be againe handled, preached, and expounded in his church: and therefore euerie man is bound in conscience to come into the congregations, & there to heare with reuerēce Gods holy word. Others will not come to the church, for (they thanke God) they can serue God with as good a heart on horse-backe, or on their iourneys, as those that come vnto the sermons. Answ. These persons are blind and ignorant, a seduced heart beguileth them, and therefore they despise the ordināce of God: but let them heare what Salomon saith▪ Pro. 28.9. He that turneth away his eare from hearing the law, that is, the doctrine of God: euen his prayer shall be abhominable. God speaketh vnto vs in the ministerie of his word, and if wee refuse to heare him there, shall we thinke hee will heare vs when wee pray? Know therefore, if thou refuse his word, hee will refuse thy prayers: neither indeed can any without the word pray aright. Such people deceiue themselues, their prayers in their needlesse iourneyes shall bee their iudges to condemne them: for therein they confesse God is to bee worshipped, and yet in practise they reiect his direction for the same. Lastly, others say they haue knowledge inough, the ministers can teach them no more than they know: and therefore they need not go heare so much preaching. Answ. These that pretend such perfect knowledge, are commonly the most ignorant, not knowing the end of this ordinance of God: for preaching serueth not only to teach men to know God and his will; but also to increase in knowledge, and to yeeld obedience to that which they know. If therefore thou hast knowledge, it is well; but that is not inough, if thou wouldest be blessed thou must doe that which thou knowest, Iohn. 13.17. And for this cause the most learned man that is, must still frequent the hearing of Sermons, to further himselfe in obedience: because a man may know much and yet want conscience to obey.

Secondly, in this commandement men are inioyned the reading of the word, & hearing of it read, not onely publickly but also priuatly in their families: that therby also they may come to the knowledge of that thing which Christ propoundeth vnto them. Luk. 10.26, Christ saith to one of the Scribes; what is written, how readest thou? Taking it for granted that men must read the Scripture priuatly. And the Lord saith, Isay. 5.1[illegible: 1 letter]. My people go into captiuitie, because they haue no knowledge: yea they perish, Hose. 4.6. But wofull is the defect of this duty; for many haue not the Bible in their houses for their priuat exercise in the word: and in many families it is set vp for a shew, or lieth couered with dust, when as cards and tables are worne with vse. It is not amisse for men to get the statutes of the land into their houses, and to read therein for the knowledge of mens lawes: but yet herein they are blame worthie, that either they haue not, or else regard not the booke of God, whereby they might bee acquainted with the statutes of the Lord, for the better guiding of our vnruly affections. Other things in this commandement haue beene obserued before.

The second part of this conclusion, is an excellent promise made to him that ouercommeth, which for substance hath beene handled in the conclusions of the former Epistles. Here onely some speciall blessings are particularly promised: In the handling whereof two points are to bee considered: First, the persons to whom the promise is made, To him that ouercommeth: whereof entreatie was made before verse. 7. Secondly, the blessings promised, comprised in this threefold gift of God: First, To eate of the Mannah which is hid: Secondly, To receiue a white stone: Thirdly, A new name written in the stone. All which three signifie in effect, The election, vocation, iustification and glorification of Gods people. But I wil handle them in particular. The I. benefit is, The giuing of the hidden Manna to eate. Manna properly signifieth that food which God gaue from the clouds to the people of Israell, which for the excellencie of it is called, The Psa. 78.24 wheate of heauen. The Vers. 25. food of the strong, o[illegible: 1 letter] the food of Angels. In forme it was like Exod. 16.31. Coriander seed, and in colour white, in tast it was pleasant and sweete. Herewith God fed his people in the wildernesse 40. years: to Deu. 8.3. teach them, That man liueth not by bread only, but by euerie word that proceedeth out of the mouth of God. This is thought to bee the same white Manna which is vsed in shops at this day, but I will not dispute thereof, seeing it is doubtfull. That Manna did represent a more excellent food: and therefore Paul calleth it, 1. Co. 10.[illegible: 1 letter]. A spirituall meat, because it represented vnto them the spirituall food of the soule, Christ Iesus the true Manna, Iob. 6.5[illegible: 1 letter]. The liuing bread that came downe from heauen: as wee may see at large, Iohn. 6. And so in this place by Manna, wee must not vnderstand the Manna of the people of Israel: But Christ himselfe the true food of life eternall. How Christ doth become vnto vs our spirituall Manna, and the true food of life, I will shew by these conclusions. I. He is this food, not in regard of his doctrine, or of his miracles, nor yet onely in regard of the blessings of his death and passion: But Christ himselfe God and man is true food of life, as is shewed at large, Iohn. 6. And in Christ himselfe are his death and passion, & the benefits thereof, food vnto the soule. II. Conclus. Christ is this food, not as he lay in the manger, or as he now sitteth in heauen at the right hand of his father: but as he suffered the wrath of God and pangs of hell vpon the crosse, and as he died & was buried; for our life commeth out of Christs death. III. Concl. He is this food, not in regard of his godhead, for that no creature can receiue or apply to his iustificatiō, or sanctification: but in regard of his manhood, subsisting in the person of the sonne of God. Christs flesh profiteth nothing, seuered from the godhead: but yet his body and bloud haue this vertue, to be true spirituall food, because they are the flesh and bloud of that person which is God. IV. Concl. Christ is not a bodily food to be receiued with the hād, eaten with the mouth, & digested in the stomacke: but he is a spirituall food, to be receiued, applied, & digested by faith[illegible: 1 letter] And being so receiued he doth preserue the soule vnto eternall life. This faith is that wherby a man is enabled to beleeue that Christ crucified is his Christ. And thus doth he become our spirituall Mannah, when by true faith wee assure our selues that he suffered for our sinnes, and rose againe for our righteousnesse.

Is Christ crucified, the true bread of life, The Vse. and our spirituall Manna? then should we long after him, with a true spirituall hunger in our very hearts, as truly as any man longeth after meat & drinke. When a man is famished, for the staying of his hunger he will pull his owne flesh from his bones and eat it: Euen so, for the satisfying of our hungrie soules with Christ Iesus this food of life, we must forsake the deerest thing in all the world, though it bee our owne flesh: For that which we will do for our bodies, we must do much more for our soules. Que. How shall we attaine to this true spirituall hunger? Answer. It is with the hunger of the soule, as it is with the hunger of the body. In bodily hunger bee two things: A great paine in the stomacke for want of nourishment: And a strong and earnest appetite, which continueth till the stomacke be filled. Euen so we should feele a paine in our hearts, rising from a sense of the wrath of God for our sinnes: And then wee must labour to haue a greedie appetite, and earnest desire to bee filled with Christ crucified; & neuer be at rest til we be satiat with the merit of his passion, which only can free vs from Gods wrath, and fill vs with true ioy. But wofull bee these times: for there is in most mens hearts a deadnesse of spirit, whereby they are made insensible of inward wants and miseries: They are like vnto full men that feele no paine for want of food. There is indeed an hunger, nay a greedie worme in many after the profits, pleasures, and honors of this world: but few or none do hunger after Christ. But if wee would haue Reu. 19.[illegible: 1 letter] part in the feast of the Lambe, we must labour to haue this longing appetite after Christ: If we be full stomacked wee shall haue no refreshing from his merits. Mary saith truly in her song, Luk. 1.5[illegible: 1 letter]. God filleth the hungrie with good things, but the rich and full goe away emptie. Which is a most fearfull curse, when the soule is debarred from this food of life, But Mat. 5.6. blessed are we if we hunger after Christ and his righteousnesse, for then we shall bee satisfied: Christ will giue vnto vs our fill of the water of life freely, Reuel. 21.6.

Secondly, here we may take a view of the profane madnesse of the world: For though this bread of life Christ Iesus, be the most excellent food of all, farre surpassing the Israelits Manna, the food of Angels; yet it is nothing or little desired. Men are like to the foolish Israelits that had more regard to leekes and onions, and to the flesh pots of Egypt than to Angels food which God gaue them frō heauen. They spend their wits, and their strength, by day and by night, that they may satiate themselues with the fraile riches and vaine pleasures of the world: And yet these men haue the name to be the onely men, whereas indeed they are profane Esau[illegible: 1 letter], & wicked Israelits. As therefore this practise is damnable: so must we learne to detest it. And on the contrarie, seeing Christ Iesus is the true Manna, our principall care and desire must bee to bee fed therewith. Wee must thinke it is a great disgrace to Christ Iesus, which hee cannot endure without reuenge, that wee should haue lesse regard to him the true bread of life, than to earthly foode which perisheth.

Thirdly, here wee may see that which is vsuall in the Scripture intreating of the Sacraments, to wit, the name of the signe giuen to the thing signified: for Christ here promiseth them Manna, meaning thereby, not the Israelits food, but himselfe, whereof their Manna was a signe, a seale, a pledge: as appeareth plaine, because Paul calleth it spiritual meat, 1. Cor. 10·2.

Further Christ is not only called Manna, but hidden Manna; to put a difference betweene himselfe and the Manna of the Israelits which was visible that euery man might see. And Christ is called hidden Manna for two causes: first, because no man by nature knoweth this food, or desireth it: secondly, because God doth not reueale this food to al men effectually; as may appeare, Mat. 11.25. I giue thee thankes (oh father) that thou hast hidden these things: (that is, the doctrine of the gospell and the mysteries of the kingdome of heauen) from the great and wise men of the world, and hast opened them vnto babes.

The Vse. Is Christ hidden Mannah? then first here learne to take knowledge of the state of men in the world: They know not Christ, neither do they feele in themselues any want of this food, and therefore they know not what it meaneth: for meat and drinke is neuer knowne, till a man be hungrie. Yea, to many that liue in the church this Manna is hidden: for though men heare the doctrine of Christ, yet not one of an hundred feele in themselues any want of Christ: let the conscience speake and this will prooue true. Ignorant people blesse themselues and say all is well, Christ is a sauiour: when as indeed to them Christ is hidden. Nay which is yet more lamentable, to many which teach and preach Christ, Christ is hidden Manna: for many of them neuer felt in their hearts and conscience, that they had need of Christ for the pardon of their sinnes, and the saluation of their soules. It is not the knowledge in the brain that maketh Christ known to man; but knowledge in the cōscience, when a man feeles in his heart and soule, that hee stands in need of the bloud of Christ, and all the benefits of his passion for his redemption & saluation. And seeing this is the condition of the world, wee on the contrarie must labor to feele in our selues our owne pouertie, & to see in our selues that we stand in need of Christ, and of all the benefits of his passiō, to free our souls from the gulfe of hell, and the wrath of God. Away with bare mentall knowledge: for till we haue this true sense of our owne wants, wee can neuer get into our hearts any sound grace.

Secondly, is Christs hidden bread not reuealed to all? Then calling effectuall to saluation (so as if hee will, euery man may be saued) is not vniuersall: for then should Christ not be hidden, but reuealed to all: which is not so. Election therefore and effectuall vocation is definite & particular. And thus much of the first branch of this gift.

The second gift, is a white stone. Here Christ borroweth a comparison from the custome and manner of the gentiles, to whom these Epistles are directed. A white stone was of great vse among thē: For first, the iudge in giuing sentence, vsed white stones, and blacke stones: the giuing of a white stone was a token of absolution; the giuing of a blacke stone, a signe of condemnation. Here then the giuing of a white stone, may signifie Absolution from Christ, of all a mans sins and trespasses. Againe, when the gentiles would know, which were luckie dayes (as they spake) and which were vnluckie; they vsed to cast lots with white and blacke stones, and that day which light on a white stone was iudged to be a lucky day, that which light on a blacke stone was iudged to be vnlucky. This practise they vsed as might be shewed by sufficient records. And though this practise haue no warrant, yet may Christ allude vnto it, to signifie vnto them that hee will giue them good successe in all their actions; yea happie dayes, and a blessed life full of all ioyes and pleasures. Others doe expound it of giuing victorie, whereof the giuing of a white stone was a signe: but this is not so fit, neither can it bee shewed by true record that they had such a practise. I rather take it Christ alludeth to the first, and here promiseth to him that ouercommeth, the true remission of all his sinnes, and full absolution; not in regard of ciuill punishment, but in respect of guilt and punishment before God, which is eternall damnation.

Here note one infallible token of the pardon of sinne: namely, to ouercome, that is, to renounce our selues, and by faith relie wholly on Christ, testifying this faith by maintaining good conscience and true religion vnto the end: And therefore if anie desire to know whether God haue absolued him of his sinnes, let him labour thus to ouercome, and then shall this assurance be sealed vp vnto him.

The third gift is, a new name written in the stone. What this new name should be S. Iohn expresseth in his first Epistle, chapter 3. vers. 1. saying: Behold, what loue the father hath shewed to vs that we should be called the sonnes of God. This new name therefore is to bee the sonne and heire of God in Christ. And because it is giuen of God himselfe, therefore wee must not thinke it is an idle name, or a bare title onely: but withall God giueth him a new condition, whereof this name is a token and title. God changed Abrams name, & called him Abraham; but it was when he had changed his estate, and made him the father of the faithfull. And there was a change in Iacob, when God called him Israell. This new name then signifieth the giuing of a new estate to a man or womā, which they had not before: namely, their regeneration, whereby they are made to die vnto sinne, and to liue vnto God: for therewith goeth the blessing of adoption, whereby they become the sonnes of God, and heires with Christ, and so haue heauen and earth for their possession; and all miseries and crosses, yea sinne it selfe turning to their good, they haue also the protection of Gods holy Angels in this life, and at the last gaspe death to bee no death, but a strait passage to eternall life.

Further, this new name is sayd to bee written in the white stone: that is, in the pledge of absolution: which sheweth the vnion of these two: Absolution, and Regeneration. So that whom the Lord of his mercie absolues from their sinnes, them in his bountie hee brings to a new estate and condition. He that is in Christ, is a new creature, 2. Cor. 5.17. A point to be obserued, as yeelding speciall aduice to reforme the grosse and common abuse of Christ. Men persuade themselues, that Christ is their Sauiour, and will pardon their sinnes, for he is mercifull: and thereupon they take occasion to liue as they list. But let no man herewith deceiue himselfe: for they that haue absolution, haue regeneration also: a new condition of life goes with the fruition of Gods mercie in Christ: they that go on in sinne, haue not the pardon of sinne: the corruption of sinne must bee abolished, where the guilt of sinne is absolued; and their liues are reformed that haue their sinnes remitted. Here some man may say, Why are not those called by this new name, to whom Christ giues it, for vsually men are called after their names? The answere is made in the end of the verse: Because no man knoweth that name saue he that receiueth it: that is, in that manner and certainetie as hee that receiueth it. And therefore the children of God must not be much offended when they are reuiled for their profession, because the world knowes not their estate.

Here we may obserue diuerse points: First, that hee which is the child of God, and hath this new name giuē him, knows that hee is Gods child, iustified and sanctified. Neither is this knowledge by probable coniecture onely, and good hope, as the Papists would haue it; but certaine and infallible: for else others should know it as well as hee that receiueth it: which is here denied. Each one is bound in charitie to bee persuaded, that godly professors are the sons and daughters of God: But the man himselfe that hath receiued this new name and new estate, hee knowes it otherwise, and therefore certainely and infallibly.

Secondly, if no man know this name but hee that receiueth it; then can none beside God and the conscience, know from within the man, his particular faith and adoption. And hereby we are to bee admonished, to beware of charging the euill and hard censure of hypocrisie vpon any that liue in the church: in so doing we ouershoot our selues: this iudgement belongs to God, not to man, saue onely to the man himselfe; for wee cannot discerne the good within the man properly, but by effects. Quest. How farre forth may a man iudge of another mans election? Answ. There be two degrees of iudgement: iudgement of certentie, and iudgement of charitie. Iudgement of certentie is when a man can set downe certainely, such a man shall be saued: This is peremptorie iudgement belonging vnto God, and to some men onely, so farre forth as the Lord reuealeth it vnto them: as he did the estate of some men, to Dauid and to some Prophets. Whereupon Dauid sometimes prayes for the finall destruction of his enemies: but this is not giuen ordinarily, no not to Gods ministers. The iudgement of charity is that which bind[illegible: 1 letter] a man to iudge the best of another: and herein bee two degrees. First, touching the vnregenerate, charitie binds vs, not to despaire of such as yet liue profanely; but to hope that God will in good time call them. And touching the regenerate, who haue giuē good testimonies of their vocation, charitie binds vs to be persuaded without doubt that they be the children of God. And this we may doe without repugnance to this place: for though wee cannot from within the man know his estate, yet by the fruits we may; which is the highest degree of iudgement that charitie can exercise.

Thirdly, here wee see the church of Rome is deceiued, who make Visibilitie the marke of Gods church: for Gods church is a companie of men which beleeue: the ground of the church is Gods election, and adoption, and mans faith, which none other can see but the parties that haue them. The signes thereof may be seene, but properly the church cannot bee seene. It comes to bee visible by the fruits of election, and by the outward works of loue, which proceed from faith. We therefore hold farre better, that wee beleeue there is a church, and not that we see the church.

Lastly, if others know not the name of Gods children, then what maruell is it, if the wicked miscall them? 1. Iohn. 3.2, The world knowes vs not. Gods children therefore must not be daunted at the reproches of the wicked, but pray with Christ, Father forgiue them, they know not what they doe, Luk. 23.34.

Verse 18. And vnto the Angell which is at Thyatira write, These things sayth the sonne of God, which hath his eyes like to a flame of fire, and his feete like fine brasse.

Here followeth the fourth particular commaundement of Christ vnto Iohn, as also the fourth particular Epistle. The commaundement in these words: To the Angell which is at Thyatira write; of the substance of this commaundement I haue spoken before: onely remember the end thereof, which is to certifie this church of Thyatira, that Iohn had a calling and commaundement from God to write this Epistle vnto them: and further to certifie the whole Church of God, to the end of the world, of his calling to write this booke of the Reuelation.

The Epistle it selfe containeth three parts: a Preface, a Proposition, and a Conclusion. The Preface in these words: These things sayth the sonne of God▪ which hath his eyes like vnto a flame of fire, and his feete like fine brasse: all which things almost haue beene handled in the beginning of this chapter, and in the former,Ver 5.1[illegible: 1 letter].15. from whence they are borrowed. In the Preface, first is set downe in whose name the Epistle is written, to wit, in Christs name: the causes thereof we haue shewed before. Then Christ is described by three arguments: First, To be the sonne of God: Secondly, To haue eyes like a flame of fire: Thirdly, To haue feete like fine brasse. For the first, In the former chapter he was called The sonne of man: but here he is called The sonne of God; where by God wee must not absolutely vnderstand the godhead of the whole Trinitie, but the person of the father, who being opposed either to the sonne or to the holy ghost, is vsually called God: not that he is God more than the sonne, or than the holy ghost; but because he is the first in order, and because hee is that person from whom the godhead is communicated to the sonne and to the holy ghost. So that here Christ is called the sonne of the father: which mysterie wee cannot fully vnderstand, for the word hath not reuealed the same: neither can wee find it elsewhere out of the word. But yet for the better conceiuing thereof, remember these two rules. I. That Christ is the son of the father, not in respect of his godhead, but in respect of his person: For the godhead of the sonne is the same with the godhead of the father: The godhead of the father doth not beget, neither is the godhead of the sonne begotten. II. Rule. Christ is the sonne of the father, not by creation, as the Angels and Adam were; nor by adoption, as euery beleeuer is; but by nature, in that hee is begotten of the substance of his father before all worlds: for the father communicates from himselfe the whole godhead that is in himselfe vnto his sonne.

Christ is here called the sonne of God, The Vse. to stirre vp reuerence, attention, and care in this church, in marking and obeying the things that follow in this particular Epistle. And in their example Christ also teacheth vs, that when we heare the word of God preached or read vnto vs, wee should receiue it with fear, and trembling and reuerence: because he that speaketh vnto vs out of his word, is the sonne of God. When Pilate was about to condemne our Sauiour Christ, he heard it said, that Christ was the sonne of God. And thereupon hee trembled, and was the more afraid, Ioh. 19. verse. 8. shall a [illegible: 1 letter]illie heathen man that knowes not Christ tremble towards him when hee heares his name; and yet wee that professe our selues to beleeue in him bee nothing mooued with reuerence towards him, when hee speakes vnto vs in his word? At his presence the hils melt, and at his voyce the rockes cleaue in sunder: and therefore if our hearts shall not melt and cleaue asunder with a reuerent feare when he shall speake vnto vs, wee are worser than these sencelesse creatures.

Secondly, Christ is sayd, To haue eyes like a flame of fire: which we must not conceiue literally. The words are borrowed from the former chapter, vers. 14. where Christ is described not as hee is in truth, but 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: The Vse. 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, The Vse. 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, 2 King 20▪ [illegible: 1 letter]1. 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 cōmended 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 [illegible: 1 letter]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 1. Ioh. 3.16. 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 2. Tim. 3.2. that men should be louers of themselues. And so it is: for euery man now is for himselfe, no man seekes anothers good. Goe through townes, markets, and fayres, and rare it is to find a man that in his affaires seeketh the common good, as well as his owne. For this is the common rule, May I not make of mine owne what I will? But he that hath the grace of loue, Seeketh not his owne onely, but the good of others also, 1. Corinth. 13.5.

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

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

The Vse. It were to be wished that our church and people might haue the like praise for this vertue. But the richer sort spend their substance and wealth vpon haukes and hounds, buls, and beares, vpon costly attire, and banqueting: so as when the poore that are in need come for releefe, they haue nothing to spare; and if any thing bee giuen, it is drawne as hardly from them as a ribbe out of their side: Men wil giue frankly to delight themselues with playes and pastimes, and such like vanities; but the poore that be their owne flesh, may die in the streetes for want of that which men giue to their dogges. But if we respect the commendation of Christ Iesus, let vs abandon these vanities which hinder vs in the practise of this vertue of seruice for the good of our brethren. And to induce all men hereto, let them consider I. how the church of the Old testament was charged with giuing the first fruites of their wine, corne, and oyle: and likewise with many sacrifices and ceremonies which belonged to the temple: these things indeed be ceased, and yet wee may not mispend these good which hereby are spared; for in the New testament the poore are in steed of the altar, and they must haue that which the altar had among the Iewes. Againe, Isay. 58.18, He that powreth foorth his soule to the hungrie, that is, he that seeing the poore in miserie, hath the bowels of compassion mooued towards them, and from his pitifull hart releeueth their wants, according to his abilitie; his light shall neuer bee put out, but shall spring out of the darknesse, and his darknesse shall bee as the noone day. This is pure religion,Iam [illegible: 1 letter].27· and vndefiled before God, to visit the fatherlesse, and the widdow in their aduersitie. Remember this, He that hath mercie vpon the poore lendeth vnto the Lord, Prou. 19.17. So that when the poore come for releefe, God commeth to borrow of vs some of that which he hath giuen vs. The poore are the Lords collectors, now when the Lord would borrow of vs, shall we make deniall, & send him emptie away? Thirdly, consider that Christ himself comes in the persō of the poore that is hungrie, sicke, naked, or in any want; and therefore if wee would escape the fearefull sentence of condemnation at the last day, Away from me ye cursed into euerlasting fire, for I was an hungred, and ye gaue me no meate, &c. then we must haue regard vnto the poore, and shew our bountie in their releefe, who are our owne flesh: so shall wee make God our debtor, and bee commended with this church by Christ himselfe in this world, and at the day of iudgement heare that blessed voyce of his approbation, Come ye blessed, Math. 25.34.

The third vertue for which this church is commended, is their faith. By faith here we are to vnderstand Fidelitie; which is a vertue whereby a man is faithfull to God in keeping that vow and promise which hee made to him in his baptisme: which was to renounce and denie himselfe, and wholly to giue vp himselfe to acknowledge one God in three persons; and accordingly to beleeue in, to worship and obey the same God all his life long. In this sence is faith taken of Paule, 1. Tim. 5.12 when he sayth, That younger widdowes haue damnation, because they haue forsaken their first faith. And in the former Epistles of Christ vnto these churches, where hee commaunds them to be faithfull.

The Vse. It were to bee wished that our churches and congregations, might in like manner be commended for their fidelitie to God: but that cannot truly be done of vs generally. It is a common thing for men to sweare by their faith; but it is a rare thing to find a man to keepe his faith: as will appeare by this short suruey of our people: For first, the greatest part in all places are ignorant of God, of his word, and of their vow to him in baptisme; and also voide of care to attaine hereto: Now all these are vnfaithfull vnto God. Others, though they haue knowledge, yet they haue no loue, nor care of good things, which concerne the kingdome of heauen: but all their delight is in eating, drinking, gaming, and in pastimes and pleasures: Herein they spend their time and strength, and these also haue denied their first faith, & their case is dangerous: for as yet their belly and their pleasure is their god, and their end will be damnation. A third sort are termed the wise men of the world; but if we regard their fidelitie to God there is nothing in them; they are worldly persons and earthly minded, such as spend both wit and strength to get wealth; like vnto the mole, who is alwayes in the earth. These also 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 patiēce: 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 Luk. 8.15. 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 cōmendation 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, The Vse. 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 cō monly thought, though falsly; but our workes must be done in faith, that is in a sure persuasiō out of Gods word, that the things we do are approued of God: for whatsoeuer is not of faith is sinne. Secondly, 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 prouidēce: Now when these befal a man in well doing without patiēce they wil stay his proceeding: And therfore it is truly said, That be good ground bringeth forth fruit with patiēce.

The Vse. These being the vertues that make a worke acceptable to God: we must labour in 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, The Vse. and other good workes; but that cannot iustly bee done, for the number of our people is increased, but their growth in grace doth not appeare. Many liue in ignorance, and though they heare much, yet they profit little, so as it may be sayd of them, as the Author to the Hebrews saith, H[illegible: 1 letter]b. 5.12. 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, [illegible: 1 letter]. Tim. [illegible: 1 letter].7 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 [illegible: 1 letter]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 church of Thyatira, whose workes are better at the last than at the first. A fearfull case it is, to be ignorant of Gods will, and a great iudgement of God, to decay in loue and other graces: and therefore that wee may preuent Gods iudgements, wee must haue care to get knowledge, and to increase therein, and with knowledge to ioyne obedience in all good duties to God and man. Some plead for themselues by reason of age, want of memorie, and capacity: but these must learne to shew foorth better affections, and more sincere obedience.

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

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

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

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

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

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

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

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

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

The Vse. Hence wee may gather, that euery man is not to bee left to his owne conscience, to teach and hold what doctrine he will: but all such men or women as [illegible: 1 letter]each erronious doctrines, by the gouernors of the Church are to bee restrained. It is a grieuous fault in any Church not to restraine the authours and maintainers of sects and false doctrines, and of opinions which stand not with the truth of Gods word: and on the contrarie, it is a vertue and a good gift in any church, when they restraine the authours and fauourers of sects and false doctrine. And in this regard our Church is to bee commended and approoued, and the commonwealth likewise, for making lawes to restraine both Popish recusants and some Protestants, who depart from this our Church, as being no Church of God, but a member of Antichrist and of Babylon.

Now that Christ might aggrauate these their offences, hee doth describe both the woman and her teaching. Hee describeth the woman, first by her propertie, in this name I[illegible: 1 letter]zabell, that is, one like Iezabell: secondly, by her action, Which calleth her selfe a Prophetesse: her teaching is described in the end of the verse. Touching her propertie, Christ calleth her Iezabell for two causes: First, for that she was like to Iezabell, and in her person reuiued the manners and opinions of Iezabell. For as Iezabell brought among the Israelites the false worship of the Idoll Baal: so this woman laboured to bring into this Church of Thyatira, Idolatrie, and other sinnes.

Againe, Iezabell was giuen to fornication, as the Scripture recordeth of her by the mouth of Iehu, 2. Kings. 9.22. and so was this woman giuen to fornication. Thirdly, Iezabell was a woman of authoritie, and by her place and dignitie did countenance and maintaine Idolatrie, and her wicked sinnes: so it is lik[illegible: 1 letter], that this woman was of some place and authoritie, and did ther[illegible: 1 letter]by countenance her wicked opinions, and damnable sinnes▪

In this reason of her name, The Vse. note first a notable practise of Sathan for the furtherance of his kingdome, which is this: In succeeding ages hee laboureth to reuiue the erronious opinions and wicked vices of vngodly persons of former times. This wee see plaine in this place: for long after [illegible: 2 letters]zabel[illegible: 1 letter] death (the wife of Ahab, a wicked woman) [illegible: 1 letter]uen in the Apostles time, he raised vp [illegible: 1 letter]nother woman like Iezabell both for wicked life and doctrine. And the like practise hee vseth at this day. In all such as follow the rules and counsell of Machiauell, is reuiued the craft of Achitophell: in the Papists are reuiued the opinions and manners of the wicked Scribes and Pharisees: in the recusant Protestants is reuiued the sect of the Donatists, and the sect called Audiani. The familie of Loue reuiues the opinions and manners of the Valentinians and the Montanists, and many other damnable errours. Now this the deuill doth, because hee knowes by experience the great hurt that these opinions and sinnes haue formerly done vnto Gods Church.

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

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

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

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

Againe here obserue how shee prooueth her selfe to be a Prophetesse, namely, by her owne testimonie onely, She calleth her selfe so. Where we may see the note and marke of a false Prophet: to wi[illegible: 1 letter], their owne bare word and testimonie. A true Prophet or Prophetesse hath sundry testimonies, besides their owne words, to proue the lawfulnesse of their calling: as in the primitiue Church, they had the gift of speaking diuers languages without studie, and of working miracles: they had also puritie of doctrine, ioyned with integritie of life; & lastly, many excellent gifts of God, as zeale, courage, and constancie to maintaine the same.

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

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

Secondly, Christ setteth forth the end of her doctrine by two arguments: First, by the persons deceiued, his seruants: secondly, by the meanes whereby they are deceiued; to wit, by causing them to commit fornication, and to eat mea[illegible: 1 letter]es sacrificed vnto Idols.

Touching the persons. Whereas shee deceiued not all men, but the seruants of God (for here is a plaine distinction of men) this encreaseth her fault, because they belonged vnto God. But here two questions may bee mooued: First, why some men are the seruants of God, and some are not. Secondly, whether the seruants of God may bee seduced by false teachers. To the first some answere, that God would haue all men [illegible: 1 word] bee his seruants, and for his part doth all things needfull vnto all men, to make them his seruants; redeeming them, and giuing them sufficient grace hereunto: yet some are not his seruants, because they themselues will not, but wilfully reiect his grace that is offered vnto them. But this doctrine is against common reason, and doth much derogate from the glorie of God: for hereby they make euery man an emperour, and God an vnderling, subiect vnto man; they make Gods good pleasure to depend vpon mans pleasure, and the accepting of his grace to depend vpon mans will. But God is the first cause of all things, his will ouerruleth mans will: and therefore it is absurd to say, some men are not Gods seruants, because they themselues will not. The true cause hereof is Gods good pleasure, electing some, and they alone become his seruants because hee hath chosen them. But God did neuer chuse all men first to grace, & then to glorie: and therfore as Luke saith, Act. 13.48. so many as were ordained to euerlasting life, beleeued. So wee may say: so many as are elected of God to grace and saluation, they become his seruants.

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

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

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

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

The Vse. In her example we are taught what to iudge of that space of time which God giueth vs to liue in this world; namely, th[illegible: 2 letters] it is a time of repentance: for before a man be borne, and after this life, can none repent: but the time wee now liue▪ or haue liued, or shall liue, is the only time allotted for repentance. This point ought seriously to bee considered of all estates, for it doth plainely rebuke the shamefull practise of many at this day, who lead not their life as a time of repentance, but spend it wholly in another course: some in following their vaine pleasures, as carding, dicing, &c. some in heaping vp riches, seeking nothing but temporall profites: others in good fellowship (as they call it) that is, in companie keeping, in eating and drinking. God in iustice might haue cut off these men so soone as they were borne, and yet in mercie hee giues them time to repent, to some twentie, to others thirtie, fortie, or fiftie yeares▪ but they abuse this mercie of God, and in steed of repenting, imploy themselues in such workes as are contrarie thereunto. Their case is most fearefull, they treasure vp to themselues wrath against the day of wrath & declaration of the iust iudgement of God: like vnto a man that euery day for some certaine time, carrieth a faggot for his own burning in the end.

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

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

Hereby then all persons whatsoeuer are to bee admonished, without delay to repent. The young man will take his pleasure in his youth, and repent when he is old: but hereby he robbeth Christ of his honour, who onely hath power to point out the time of repentance. Vse therefore the time present while thou hast it, and deferre not repentance: for how knowest thou that thou shalt liue to bee old? And though thou doest, yet how canst thou tell whether God will giue thee repentance, considering thou diddest refuse, while he called for it? Men thinke, that if they die quietly and peaceably, all is well, they goe to heauen straight: but herewith many are deceiued; for vnlesse they haue truely repented, they goe straight to the deuill, let their manner of dying be what it will. A quiet death is a comfortable thing, but no sure signe of grace, because it may come by reason of some easie▪ lingering sickenesse. Considering therefore wee haue no title vnto this grace of repentance, to clayme it at our pleasure, it being the rare gift of God▪ nor any lea[illegible: 2 letters] of our life, but bee meere tenants at will▪ let vs seeke to turne to God with full purpose of heart, while [illegible: 1 word] is called to day: and if we haue begun, let vs dayly renew this grace to the end of our life▪

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

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

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

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

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

And shee repented not. Here the sinne of Iezabell is expressed, namely, her impenitencie and hardnesse of heart. Whereby without remorse shee liued in her fornication and idolatrie: For the vnderstanding of this her sinne, two points are to bee considered. I. Where this sinne of impenitencie is forbidden in Gods word. II. What is the greatnesse of this sinne: for the first, there bee two parts of Gods word, the Law, and the Gospell, which must not be confounded, but distinguished, or else wee shall ouerturne manie points of Christian religion. The law giues commandements touching things that were by nature in Adam before his fall, forbidding those things which are contrarie to those vertues which were in his perfect nature. But the gospell commands, & forbids things that are aboue nature, and in that part of Gods word is this sinne of impenitencie forbidden; for the law condemnes no more than it reuealeth, but it neuer reuealed repentance, and therefore it doth not forbid or condemne the want thereof. Secondly, for the greatnesse of this sinne, it may appeare, because hereby men heape sin vpon sinne, and Rom. 2.5[illegible: 1 letter]. Wrath vnto themselues against the day of wrath. Some to aggrauate the grieuousnesse of this sinne, say that impenitencie is the sinne against the holy ghost: and that opinion is antient, but yet false and erronious, for the sinne against the holy ghost is a blasphemie, Mat. 12.31. but this is not a blasphemy. Again the sinne against the holy ghost is in this life, but finall impenitencie is neuer before the end of this life.

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

Againe, the same sinne which is reproued in this wicked woman, may bee layd to the charge of the greatest number in our churches and congregations. God hath giuen vnto men a long time of repentance, to some ten, to some twenty yeares, but they repent not, as their liues do plainly testifie: for some liue in irreligion and prophanenesse, some in Saboath breaking, some in fornication and adulterie, some in idlenesse, some in couetousnesse and extortion, giuing themselues wholly and spending all their time in seeking the things of this life, neuer regarding with reuerence th[illegible: 1 letter] things of God.

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

Christ hauing reprooued this church and this woman for their seuerall faults, doth here giue speciall counsell and direction vnto them both, whereby they may auoid & escape the grieuous iudgements due vnto them for their sinnes, both in this life, and in the life to come. This counsell of Christ hath two parts: First to Iesabell and her company, vers. 22.23. The second to the church of Thyatira, verse. 24, 25. The summe of Christs counsell to Iesabell is, to repent: which is not expressed, but insteed thereof the reason to moue her to repentance is propounded. And it may be framed thus, If thou repent not I will pun[illegible: 1 letter]sh thee with sundry iudgements: But thou wouldest not be so punished, and therefore repent.

This reason hath two parts, A threatning: and an exception thereof. The threatning in these words, I will cast her into a bed, and them that commit fornication with her into great affliction. And before this threatning, Christ prefixeth a word of attention (Behold) whereby hee would teach them and vs, that wee ought seriously to consider of the threatnings that are propounded in Gods word against sinne and sinners. When Iosias heard the booke of the law read, hi[illegible: 1 letter] heart Ki. 22.19. melted: which it could neuer haue done vnlesse it had first trembled at the iudgements therein denounced. And the pricking that was wrought in the hearts of the Iewes, Act. [illegible: 1 letter].[illegible: 1 letter]7. by Peters first Sermon, was nothing else but a compunction wrought in them vpon consideration of the iudgements and condemnation due vnto them for crucifying the Lord of life. The cause why sinne is so rise in euery estate and condition of men at this day is, for that men set light by the threatnings of Gods word. If men would tremble when they heare of Gods iudgements, it would make them crie out, Men and brethren what shall we do[illegible: 1 letter] but because God is mercifull, therefore men feare him not, Isay. 57.11.

This threatning hath three seuerall parts according to the three seueral sorts of persons whom it concerneth. The▪ I. is against Iesabell her selfe, who was the chiefe of them all, in these words, I will cast her into a bed. The meaning whereof may bee gathered out of the like words of Iona[illegible: 3 letters] to Ammon ▪ bidding him [illegible: 1 letter] Sa. 13.5. lye downe on his bed and make himselfe sicke. So that Christs meaning is, that he wil strike her with some grieuous sicknes: the place of the sick person being put for the sicknesse it selfe: As if hee should say, Iesabell takes her pleasure in fornication, and thereto abuseth the bed▪ I will therfore send on her some great sicknesse which shall cast her into her bed.

The Vse. Here note Gods dealing with sinners: In those thing[illegible: 1 letter] which they abuse for the furtherance of their sinnes▪ will the Lord plague and punish them I[illegible: 1 letter]sabell abused her bed with fornication▪ & thither shee must bee cast with sicknesse: Diue[illegible: 1 letter] in his life time abused his tongue and tast by gluttonie, and therefore [illegible: 1 span] now in in hell, therein most of all plag[illegible: 1 letter]d and tormented, at hi[illegible: 1 letter] crying Lu. 16 24. [illegible: 1 word] drop of water to coole his tongue, doth import: gamesters take their pleasure in [illegible: 3 letters]ding and dicing, which many times God turneth to their wo▪ for therby they are vsually brought to extreame want and miserie▪ Ahab shed Naboths bloud to get his vineyard▪ and for that sinne must 1. Kin [illegible: 1 letter]1▪ 23, 24. his bloud, the bloud of Iezabell and his children▪ he shed. And now in these dayes the couetous for their gaine doe suck[illegible: 1 letter] the bloud of the poore, but that bloud will haue bloud from them againe, The Lord will spoyle the soule of him that spoyle[illegible: 1 letter] the poore, Prou. 22.2[illegible: 1 letter] ▪ This must make vs to beware how we abuse any creature of God to serue vs for any sinne: for the Lord will cause that to bee a meanes of woe and punishment vnto vs which we misuse vnto our lusts.

Againe, note here who is the author of grieuous sicknesses, namely, Christ himselfe: For he saith, I will cast her into a bed. Sicknesses come not by chaunce or fortune, but from the hand of God. This wee must learne to beleeue, and it will cause vs to make better vse of sicknesses than vsually we do: If men did beleeue this, it would make the hardest heart to repent in time of sicknesse: for this they would say, Hath God cast me downe with sicknesse? no doubt it is to humble me for some of my sinnes, to make me know them, to leaue them, and to turne vnto him▪ This vse the seruants of God haue made hereof, Isa. 38.[illegible: 1 letter] when the Prophet came to Hez[illegible: 2 letters]ias, and told him hee should die, he turned his face to the wall and wept, as for other things, so for his sinnes especially. And Iaacob being to die, Heb. 11▪ [illegible: 2 letters] lea[illegible: 1 letter]ed on his [illegible: 2 letters]affe, and by faith worshippe[illegible: 1 letter] towards the beds head, lifting vp his body to do reuerence vnto God, thereby testifying his humilitie, faith, and hope▪ And the like ought we to do, which if wee could, wee should find our sicknesse would become a blessing vnto vs.

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

First, this must teach all persons, that it is a diuell[illegible: 1 letter]sh speech to thinke and say, The Vse. that fornication i[illegible: 1 letter] but a tricke and shippe of [illegible: 1 word] ▪ for great affliction is the punishment of this sinne, which notably argueth the haynousnesse thereof.

Secondly, hence we may gather some of the causes, why townes and kingdomes are afflicted with grieuous wars, famine, and pestilence▪ among the rest these are two, fornication▪ [illegible: 1 letter]nd embracing of errours and superstition▪ Sodome for fornication and other [illegible: 1 word] was burnt with fire & brimstone from heauen▪ The Israelits Num. 15▪9. for this sin suffered most grieuous affliction[illegible: 1 letter] ▪ And among the Corinthians, for comming to the Lords table in this sin, among others, 1. Cor. 1[illegible: 1 letter] ▪ [illegible: 1 letter]0. with cap. 6.18. & 10.[illegible: 1 letter] many were sicke, many [illegible: 1 word] ▪ and many sle[illegible: 2 letters] ▪ And this land of ours hath bene afflicted with famine and pestilence, as for other sinnes, so for fornication; which in time of peace is multiplied, and so will continue till it draw vpon vs bloudshed also and great afflictions: For that which is sayd of the followers of Iesabel must be verified of all that liue in the like sinnes.

The second part of the reason is, the exception of these communications: except they repent them of their workes. Where we may see: First, that all the threatnings of Gods iudgements and of eternall destruction▪ must bee vnderstood, with the exception of repentance. Whence also this followeth, that men of yeares liuing in the church are not so much condemned for other particular sins, as for liuing in their sins without repent [illegible: 1 letter]ee▪ euery sin makes a man subiect to damnation, but it is this impenitencie that brings vpon thē actuall dānation. Want of repentance for sin is more dangerous than the sin it selfe; the consideration whereof, must teach vs not to lie in sinne, though wee haue committed it, but turne to God by speedie repentance: for it is the continuance in sinne without repentance that casteth the soule to hell. When thou shalt turne from thy sinne by true repentance, thou art free from the threatning and the curse of sinne. For they admitting the exception of true repentance, [illegible: 1 word]. 18.8.

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

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

Of their work[illegible: 1 letter]s. That is, of their idolatrie and fornication▪ where hee sheweth of what things true repentance must be, namely, of bad workes in particular, whereto men giue themselues: euerie man that would truly repent must consider of his particular faults: The drunkerd in particular of his drunkennesse, and the couetous man of his couetousnesse: and insteed of iniuries and hard dealing shew mercy vnto the poore. The common repentance of the world that is done in generall, is nothing but a visard of repentance, and yet it is all that is vsed of the greatest part of our people: for they will come to heare the word, and to receiue the Sacraments, and in generall confesse themselues to bee sinners, and then they thinke they haue done enough: But true repentance is of particular sinnes: As Dauid Psalm. 51. cried out of bloud guiltinesse.

Vers. 23. And I will kill her children with death, and all the Churches shall know that I am [illegible: 1 letter]ee which searcheth the reines and hearts: and I will giue vnto euerie one of you according to his workes.

Here is the third part of Christs threatning against Iesabels children: by children wee are to vnderstand properly, those which are borne of her, and were of her husband, and not her followers, for they were threatned with grieuous afflictions in the former verse. It had bene sufficient to haue sayd, I will [illegible: 1 word] her children. But to note the certainty and greeuousnesse of this punishment, he saith I will kill them (with death▪) Quest. How can this stand with the iustice of God, to punish the offences of the parents in the person of the children? Ans. God deareth so for temporall punishments, not for eternall.

And though we could not perceiue the iustice of God in so doing, yet wee must reuerence the [illegible: 1 letter]ame, blaming our owne ignorance. Albeit, euen in reason wee may conceiue of the equitie of this course▪ for societies, as church, commonwealth, and families, are Gods ordinance, and the parties in them must bee considered as members of those societies: for God conceiueth of them when hee afflicteth the punishment deserued by one, vpon another; as of the Prince vpon the people, of the parents vpon their children. This hee may iustly do by reason of that neere bond which is betweene the members of the same societie: like as in the naturall bodie when the stomacke is distempered, the head aketh: and when the head is wounded the stomacke is sicke; and the bodie may bee smitten for the errours of the tongue. Thus when Dauid sinned the child died, and when hee numbred the Israelites, the people were plagued. And thus is the child stained in bloud for the fathers treason against earthly Princes: and so God punished this woman in her children, that shee might knowe the greatnesse of her sinnes, hee smote her children with death.

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

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

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

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

But what is the thing that all churches should know by experience in the persons of Iezabell and her company? namely, that Christ is he which doth indeed search the reynes and the hearts: where, by Reynes and hearts wee must vnderstand the same things, namely, the thoughts and affections of men: for in that sence those words are often vsed in the old Testament. Quest. How can reynes signifie the thoughts and affections▪ seeing the thoughts are seated in the braine, and the affections in the heart? Answ. The reynes are put for the thoughts and affections, not because they are seated therein, but for that resemblance and analogie that is betweene them: for as the reynes are seated in the most secret part of the bodie, so the thoughts and affections are seated in the most secret place of the soule: and the heart is p[illegible: 1 letter]rt for the thoughts and affections, first, because the affections are there seated; secondly, because the thoughts, though they bee seated in the braine, yet they haue their operation in the heart: for ioyfull thoughts make a merry heart, and fearefull thoughts an heauie heart. Againe, the word (Search) signifieth a most narrow search, and such a one as goeth with finding; thereby shewing that nothing is so secret in man, but the Lord both can and doth see and discerne the same.

The Vse. Hence wee learne first, that Christ our Sauiour is not onely man, but very God, one person standing of two natures. That Christ is man, heretickes denie not: but whether he be God or not, there is the question. Which yet is here euidently prooued: for hee that hath in him the peculiar properties of God, must needs be God: But Christ hath in him the true properties of God, he can search and discerne all the thoughts and all the affections of the hearts of all men, which none can doe but God onely, Ierem. 17.9, 10, The heart is deceitfull and wicked aboue all things, who can know it? I the Lord search the he[illegible: 2 letters]t, and trie the reynes. And therefore Christ is the true and very God.

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

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

And I will giue to euery one of you according to your workes. Here Christ proceedeth to remooue a second wicked conceit, whereby they might seeme to illude Gods iudgements threatened. For they might say, Let the Lord send iudgments and plagues vpon vs, yet wee shall escape them: as Isay sayd of the wicked in his time, That they made a league with death and hell, and sayd the iudgements of God shall passe ouer them, Isay. 28. verse 15. But to cut off this vaine conceit, Christ threateneth a iust reward to euery one, according to his workes. As if hee should say; You may sooth vp your selues▪ and falsely thinke, that you shall escape my iudgements: but know it, that I will reward euery one of you partly in this life, and principally at the day of iudgement, according to your workes, bee they good or bad. For these words must especially [illegible: 1 letter]ee vnderstood of the day of iudgement, as they are vsed, [illegible: 1 word]. 2.[illegible: 1 letter]. and Reuel. 2[illegible: 1 letter].12.

Hence the Papists gather, The Vse. that men are saued not onely by faith in Christ, but also by workes: for thus they reason▪ [illegible: 1 letter]y that whereby wee must bee iudged, must wee bee iustified and [illegible: 1 letter]a[illegible: 1 letter]ed: but by workes wee must bee iudged, and therefore saued. Answ: The Proposition is false: There is great difference betweene iustifying and iudging: for iudging is onely the declaration of a man to bee iust; but iustification is the making of a man iust: And because the declaration of a man to bee iust, is by workes, therefore is iudgement by workes. Againe, it is not sayd, I will giue to you for your works, but according to your workes. If he had sayd, I will giue to euery one of you for your workes, then it might haue seemed they had bin iustified by them: But here Christ doth only make works an outward signe, or rule, whereto hee will conforme and square the last iudgement.

Secondly, whereas 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 i[illegible: 1 letter] 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.

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

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

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

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

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

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

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

Secondly, not to regard the doctrines of men, which some bring vnto vs vnder colour of Reuelation from God since the Apostles times.

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

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

Till I come. Here Christ sheweth how long the doctrine of the Apostles must bee held fast: namely, not for a short time, but till his second comming to iudgement. Whereby wee learne, that it is the dutie of Gods Church to preserue and maintaine the puritie of true religion vnto the end of the world. This is no small matter: but a most needfull dutie enioyned vnto vs by speciall commaundement, and withall a matter of great consequence: for the puritie of religion is the foundation and marke of the Church, and the right way to direct mens soules to eternall life. For this cause Paule chargeth Timothie, 2 Tim 1.1[illegible: 1 letter] & 3.14. To keepe the true patterne of wholesome words, and to continue in the things which hee had learned. And in regard of this dutie,1. Tim. 3.15. the Church is called, The pillar and ground of truth. And Christ for this cause gaue to his Church both Pastors and Teachers:Ephes. 4.[illegible: 1 letter]1. Pastors to instruct in righteousnesse, for the maintenance of puritie in manners: and Teachers to maintaine the puritie of doctrine in soundnesse of iudgement. This therefore must admonish vs, that we haue care not onely to learne religion in our owne persons, but also to convey the same to ages following, that the puritie thereof may bee preserued to the comming of Christ. This dutie especially concernes the preachers of the Gospell, they should teach the truth, and confute errours, and beat downe false doctrines, which poyson the truth of God. If in the night season a man set vp a false light in the hauen, all the ships that are comming to land are in danger of shipwrack. So in Gods Church, if the bright light of pure religion bee not set vp and aduaunced, the soules of men are cast into the gulfe of hell. The want of care in performing this dutie, is the cause why God sends heresies and Apostacies into his Church. Thus came in the Apostacie of Antichrist, 2. Thess. 2.10, 11, Because men loued not the truth. And I no doubt will the Lord deale with 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.

The Vse. Hereby we learne: first, that he that will obey God in Christ Iesus, must not thinke his owne thoughts, speake his owne words, nor do his owne deeds▪ but he must thinke, speake, & do that which Christ would haue him: Secondly, that no worke is, or can bee acceptable to Christ, but that which is ordained by him. Isay Isa. 29.13 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 [illegible: 1 letter]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 Psal. 119.6 I haue respect vnto all thy commandements. And good king Iosia[illegible: 1 letter] is comm[illegible: 1 letter]nded, For that he turned to the Lord according to 2. Ki. [illegible: 1 letter]3 25 all the law of Moses. This point must be learned of al: For many thinke if they doe many good things with Mat. 6 20 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 th[illegible: 1 letter] [illegible: 1 letter]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. 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. Christ[illegible: 1 letter] power as he is mediator is very great: and here it is set foorth by three arguments, borrowed from the second Psalme verse. 8.9. First, by the largenesse of it, i[illegible: 1 letter] 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 Reu. 1.18. 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 vnderstanding of this place, two questions must bee handled: First, how farre foorth doth Christ giue this his power vnto men? Answ. Christs Soueraigne and generall power ouer the whole world is not indeed giuen to any creature, nay it is incommunicable, and cannot bee conueyed from the person of Christ to the person of any creature man or Angell: this truth wee must hold of all Christs offices, they are onely in the person of Christ, and cannot passe from him to any other. II. Quest. How then doth Christ say truly, that hee will giue him that ouercommeth, power ouer nations. Answ. Not that his Soueraigne power is actually giuen to the creature; but because the creature being in Christ, hath the fruit & benefit of this power in his saluation. And this power is in them two wayes: First, hereby Christ makes all his seruants (being his mēbers) partakers of his glorie in heauen, whereas the whole world besides is condemned in hell: and therefore we are sayd to Eph. 2.6. be raised vp together, and made to sit together in the heauenly places in Christ Iesus. And againe he saith, The 1. Cor. 6.2. saints shall iudge the world, not i[illegible: 1 letter] giuing sentence vpon them; but as witnesses and approuers of Christ his sentence: For the elect shall first receiue the sentence of absolution, and then beeing taken vp into the clouds shall sit with Christ, and there approue of the iust condemnation of all the wicked. Secondly, by this power he enableth those that bee his, in their owne person to ouercome all the enemies of their saluation. His meaning then is this, as if he had sayd, Howsoeuer my Soueraigne power ouer all creatures in my selfe, cannot bee deriued to any other; yet by vertue of this my power, I will exalt them that ouercome, to partake of my glorie: and will giue them power in themselues ouer their sinnes, ouer death, hell, the world, and all the enemies of their saluation.

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

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

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

Againe, the words in the originall are thus, He shall feede and rule the nations, [non-Latin text not transcribed]. as a shepheard ruleth and feedeth his lambes with his booke. The Papists vpon the words of Christ to Peter, Iohn. 21.16, Feed my sheepe, that is, feede and rule my sheepe, would gather Peters supremacie ouer the church in all the world. But their grosse abuse of that place will appeare, by comparing it with this prom[illegible: 1 letter]se of Christ, to euery one that ouercommeth: for if their collection be good, then hence will follow, that euery Christian man should haue the like supremacie, and be a Pope: which how absurd it is, euery man may iudge. Therfore that place in Iohn must not be vnderstood of any supremacie: for there Christ teacheth Peter the faithfull discharge of his office and dutie. From this first gift of Christ the Papists gather two things. I. That the seuerall saints in heauen are patrons of countries & kingdomes, as Saint George for England, Saint De[illegible: 1 letter]is for Fraunce, Saint Patricke for Ireland, &c. Secondly, that wee may pray vnto Saints, for the Saints rule the nations, and therefore know all nations; and if they know them, then they must bee prayed vnto. But they swar[illegible: 1 letter]e from the meaning of this text: for first, it is not sayd, that the Saints shall haue power, one ouer one countrey and another ouer another; but euery Saint hath power ouer al nations: secondly, they haue power ouer all nations, not because they rule them actually, but because they haue the fruit and benefit of Christs power, wherby they are ruled. And for their second collection: wee must by nations vnderstand not all churches but vnbeleeuers, for the wicked are they that must be broken like po[illegible: 1 letter]ters vessels. Now the faithfull haue not power ouer the churches but ouer infidels▪ & therfore both their collections are absurd.

I will giue him the mor[illegible: 2 letters]ng starre. Here is the second benefit promised by Christ to him that ouercommeth. Verse. 28. The morning starre properly signifieth that bright star which riseth a little before the Sun, some time of the yeare▪ which the heathen call Venus. And hereby is ment Christ himselfe, as Reu. 22.16, I am the bright morning starre. Christ is called a star: First, because he illuminateth all men with the light of vnderstanding, and his church with the knowledge of the will of his father, and that sufficiently in all matters that concerne saluation. Secondly, to shewe that the prophesie vttered by Balaam touching Christ whom he calleth Num. 24.17. the star of Iaacob, is now fulfilled, when as Christ by his Apostles hath plentifully reuealed himselfe to all nations.

Further he is called a morning starre: for that special resemblance which is betweene him and it; for the morning star riseth not in the beginning or middle of the night, but in the end of the night towards the beginning of the day when the sunne is about to rise, and then it shineth brighter than all other starres. Euen so Christ, he came not in the beginning or middle of the darke time vnder the law; but in the last age of the world, wherin after his incarnation he did shine most fully to all nations, so as there was no such light of knowledge before his comming as hath bene since. This Peter verifieth when he saith, Pet. 1.19. We haue a most sure word of the Prophets, to which ye do well that ye take heed, as vnto a light that shineth in a darke place, vntill the day d[illegible: 1 letter]wne, and the day starre arise in your hearts. Where the time of the law and prophets is called a time of darknesse: and their preaching then, as a candlelight: but the preaching of Christ vnder the Gospell, is as the day starre which shineth most brightly; he is not called the morning star, because hee shineth to al the world in al time as the morning star doth, but because he shineth vnto men in the last age of the world.

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

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

Secondly, seeing Christ is this morning starre, wee must haue care to learne Peters instruction[illegible: 1 letter] namely, Labour that this bright starre may rise and shine in our hearts. This wee shall feele, when we vse those meanes wherby the beames of this starre may shine vpon vs, not onely for the enlightening of our minds, but also for the heating and reuiuing of our frozen and dead hearts. For as the Sunne in the Spring time quickeneth by it warme beames some things that lye dead all Winter: so Christ Iesus this morning starre by the beames of his grace, doth enlighten our minds, and reuiue our dead and frozen hearts. And till such time as wee feele these things wrought in vs, we cannot say, that this morning starre is risen vnto vs, or hath shone into our hearts.

Thirdly, whereas Christ appeareth in the morning, when darkenesse is past, wee are hereby taught to lead our liues in godlinesse, righteousnesse, sobrietie, and in all manner of vpright and godly conuersation, For the night is past, and the day is come, wherein wee may see to walke vprightly▪ And therefore wee must cast off the vnprofitable workes of darkenesse, as the Apostle exhorteth vs, Rom. 13.12. And know this, That those who in this light doe not walke accordingly, but delight in sinnes the workes of darkenesse, shall one day haue their fill: Hee that loueth the darke, Mat. 25.2[illegible: 1 letter].30 for the hiding of his talent, must bee cast for his reward into vtter darkenesse.

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

Motiues to proceed.

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

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

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

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