Exposition on the Catholic Epistles, Revelation · Chapter 2

Exposition on the Catholic Epistles · Revelation · Chapter 2

p. 262CHAP. II. and III.

THeſe Chapters containe nothing but Epiſtles to the ſeuen Churches, wherein are commended diuers good things, and a finall reward is promiſed to ſuch as ouercome, and ſundry vices are taxed, and iudgements threatned, or in a propheticall manner foretold to come vponupon them therefore.Forbs. Brightman. Some vnderſtand theſe Churches as typicall, figuring out the ſeuerall conditions of the Church of God in diuers ages of the world. The Church of Epheſus figureth out the ſtate of the Church in the daies of the Apoſtles and Apoſtolike men liuing next after them, at what time there remained ſuch a preſence of Chriſt, ſo painfull, powerfull, zealous, watchfull, patient and conſtant a miniſtery, that albeit the myſtery of iniquity was then working, yet they were ſo watchfully marked and mightily reſiſted that ſought to bring in error, that it was borne downe and truth held the place: but yet ſo, as that by ſome declining, a ſtep was made to that next heauier degree in the Church of Smyrna. The Church of Smyrna figureth out the ſtate of the Church when heretikes got the vpper hand, as in the daies of the Arrians, and whereas hee comforteth them without any threaning, hee hath reſpect vntounto his poore perſecuted people, whom only he taketh for his Church, omitting the reſt as deſperate: but he reproued the declining in the age before as curable and not ſo hainous, but that yet p. 263he made reckoning of them as of his Church. Pergamus ſetteth forth that time wherein error had ſo much preuailed, that Antichriſt was in his Throne, maintaining idolatry and ſpirituall fornication: yet there was a Church then that kept it ſelfe pure, though for want of ſtrength and courage ſhee did not make ſuch reſiſtance here-againſt, being deceiued by the pretext of propheticall authority, as of Balaam. Thyatira ſetteth forth the time of the firſt diſcouering of Antichriſt, when ſome zeale and louelove of the truth beganne to be kindled in mens hearts, but yet in ſuch a weake meaſure, as that though they kept themſelues from drinking of the cup of the Whore, yet they had not courage enough to challenge and to oppoſe Antichriſt. Sardis ſetteth forth the time of reformation, wherein neither Balaam nor Iezabel are ſuffered any longer; but becauſe it reſted in the outward hauing of the Word purely preached without any power in the heart, this Church is ſaid to hauehave a name to be aliue but is dead. Philadelphia ſetteth forth thoſe Churches now, which though they are but of little ſtrength, yet hauehave quite put downe Satans throne, and re-erected Chriſts Throne; for which cauſe it is promiſed, that they ſhall be eſtabliſhed as a Pillar not to be remoued any more. Laodicea ſetteth forth the Churches, that thinking they hauehave ſufficiently come out of Babel, grow ſecure, being drawne after worldly riches and honours, and deſpiſe poore Philadelphia and the rule of Dauids Key. Hitherto Forbs, and to the ſame effect almoſt Brightman ſpeaketh, that vnderunder the type of theſe Churches, the Churches of the Gentiles till the conuerſion of the Iewes is ſet forth. The three former typifie the three declinings of the Church at three noted times ſucceeding one another: the three latter the returnes of the Church to the truth againe, and to Thyatira is oppoſed to Epheſus, Sardis to Smyrna, Philadelphia to Pergamus: the laſt, Laodicea hath no compeere. And he doth more particularly determine …eſe times. The firſt typified in Epheſus, extending to Conſ…tine the great; the ſecond, typified in Smyrna, extending to Gratian, anno 382. the third, in Pergamus, extending to ann. 1300. the fourth, in Thyatira, extending to ann. 1520. the fifth, in Sardis, beginning in the time of p. 264Martin Luther, whoſe Doctrine tooke effect anno 1527. but is not ſo commended for that monſter of vbiquity, deuiſed for the maintenance of the reall preſence in the Sacrament of the Lords Supper; the ſixt, in Philadelphia, beginning about the ſame time, but a little after by the meanes of Zwinglius, who taught rightly touching the holy Sacrament, and put all gain-ſayers to ſilence; and this Church is the Heluetian, Sueuian, Geneuan, Belgian, French and Scottiſh; the ſeuenth, typified in Laodicea, is the Church of England, beginning anno 1547. in the daies of King Edward the ſixt: for though the Scottiſh Church were after, yet for ſo much as it is the ſame with the Heluetian and Geneuan in doctrine and manner of gouernment, and our Church of England doth plainly differ from theſe in the outward pompe and ſplendor of it, and both the German, Heluetian, and Engliſh, perſiſt in the forme firſt ſetled in each place, they may well bee counted three diſtinct Churches, typified in Sardis, Philadelphia, and Laodicea. And to make this coniecture the more probable, he ſcanneth the ſignification of each name and the ſite thereof. Epheſus is ſaid as it were foreign, omiſſion: for it was noted to be the fartheſt gone in ſinne and idolatry of any other. The Epheſians were worſhippers of the Goddeſſe Diana, and ſo ſet vponupon ſinning,Tuſcul. quaeſt. l. 5. Strabo. that one Hermodorus was caſt out from thence becauſe he was a frugall man, wherefore one writeth of them for this, that they were worthy to die. So they of the Gentiles, which were firſt conuerted, were found altogether ouerwhelmed with ſinnes and idolatries. And as Epheſus was the chiefe of all theſe Cities, and ſtood neerer to the Sunne, for the reſt were more North-ward; ſo it fitly ſetteth forth the firſt Church, which was the chiefe vnderunder the Goſpell and fulleſt of light. Smyrna hath the name from ſweet ſmelling myrrh, and ſtandeth North-ward from Epheſus three hundred and twenty furlongs, fifty figuring out the next age wherein was leſſe light, but as great zeale in ſuffering for the truth, and more need to be comforted by being reputed as ſweet ſmelling without any taxation, becauſe they ſuffered at the hands of Chriſtians, which was moſt grieuous to bee borne. Pergamus ſtandeth further North-ward from Smyrna, than Smyrna p. 265from Epheſus, viz. fiue hundred and forty furlongs, where the light is much more diminiſhed: it ſignifieth the Tower of Troy, according to Heſychius, a lofty and proud place. And ſuch was the Church in the third ſpace of time, Antichriſts throne being erected, and all things with darkneſſe ouerwhelmed. Thyatira ſtandeth from Pergamus South-ward, but more to the Eaſt, about foureſcore Engliſh miles, according to Ptolomy, and ſo is neerer to the Sunne. It is called Thyatira, as it were foreign, a Daughter: for ſo in the fourth ſpace light beganne to breake out againe, and piety as a Daughter new borne to grow. Sardis ſtandeth more Southward than Pergamus, and ſignifieth hypocriticall, and ſo fitly reſembleth the time of Martin Luther wherein more light brake out, but not without the coniunction of ſome groſſe errors. Philadelphia is ſeated in a dangerous place, and therefore is not ſo full of inhabitants, and ſignifieth brotherly louelove: this therefore may fitly typifie thoſe Churches wherein louelove and humility doth moſt abound, and leaſt humane ſtrength and ſecurity. Laodicea was a great and famous City builr by Antiochus, and called by the name of Laodice his wife: it was rich and full of people, and had great dominion, and accordingly called the Prince of people, giuing them Lawes; and therefore may well typifie the Church of England. Hitherto Brightman. This coniecture, I confeſſe, ſauoreth of much induſtry in ſearching into theſe holy myſteries, and hereof good vſe may bee made when any Church ſhall perceiue how like ſhe is in her condition to any of theſe. But I cannot thinke that the intent of the Lord was to propound theſe Churches as typicall in reſpect of ſucceeding ages. Firſt, becauſe Iohn is bidden to write the things that are in this place, and the things that ſhall bee hereafter being diſtinct from the preſent, and not confounded together, the one being plainly expreſſed, the other darkly ſhadowed out vnderunder it. Secondly, becauſe if the Church of Smyrna ſhall figure our the ſecond age, wherein Arianiſme raged ſo much, all taxations could not hauehave beene paſſed ouer in ſo much ſilence, but ſomething ſhould hauehave beene ſaid to intimate this monſtrous blemiſh of thoſe times, ſeeing the Arrians were Chriſtians, and ſo to be reckoned as p. 266of the Church. Thirdly, becauſe the Lutheran Church compared to Sardis, is bidden to remember what ſhe had receiued and heard, whereas they hauehave not gone from that which they were firſt taught: and it is ſaid that there were ſome there worthy, whereas if their errors be taxed, all holding the ſame, ſome could not hauehave beene preferred. OnelyOnly therefore thus farre I yeeld with moſt Expoſitors, that there is no condition of the Church at any time in any place, but the caſe hereof is ſet forth vnderunder ſome one of theſe, and theſe Epiſtles were therefore thus directed that wee might learne by their example, for which cauſe it is ſo oft repeated, Hee that hath an eare to heare let him heare what the Spirit ſaith to the Churches.

The firſt Epiſtle. Chap. 2. ver. 1.THeſe two Chapters containe ſeuen Epiſtles, whereof foure are in the ſecond, three in the third.

The firſt Epiſtle to Epheſus is ſet forth in ſeuen verſes; the reaſon why Epheſus is firſt is, according to moſt, becauſe it was the chiefe, being the Metropolis of thoſe parts.

Queſt. Why is choice made of theſe two circumſtances of holding the ſeuen ſtarres in his right hand, and walking in the midſt of the ſeuen golden Candleſticks, for the periphraſis of the Lord Ieſus to this Church, and of ſome other particulars to other Churches, for there is difference in his title in eueryevery Epiſtle?

Anſw. Many Expoſitors are ſilent about this queſtion, only obſeruing that eueryevery title is as much as if he ſhould hauehave ſaid, Thus ſaith the Lord, according to the ancient manner of the Prophets, to procure the more reuerence to that which is written, as comming from authority. But doubtleſſe ſomething elſe is here intimated, or elſe he would not in eueryevery Epiſtle ſo purpoſely hauehave varied.Gorran. Brightman. Some therefore ſay, that in eueryevery one ſomething is choſen out of the former deſcriptions, which doth moſt fitly agree to the argument of the Epiſtle. Wherefore to the Church of Epheſus hee ſetteth himſelfe ſo forth, as that they might bee comforted in his protection in their ſufferings for his ſake, and not for any feare ſhrinke from their firſt louelove. And how graciouſly they hauehave beene p. 267protected in Epheſus appeareth in the Hiſtory of the Church, Act. 19. Paul and Gaius, and Ariſtarchus neuer ſuffered any violence there that we reade of, though it were attempted; and Iohn returned thither after his baniſhment, and died in peace. If therefore we bee at any time diſcouraged through perſecution for the Goſpels ſake, let vsus hauehave recourſe to this Epiſtle. The Lord is euer in the midſt of his golden Candleſtickes, and holdeth the ſtarres in his right hand. Of the other particulars we ſhall ſee in their proper place.

Queſt. But who is the Angell of this Church? was there but one Miniſter, or more, that it is ſpoken in the ſingular number, to the Angell? Timothie is mentioned to be the firſt Biſhop of Epheſus, is it to be thought, that this blame could bee laid vponupon him?

Anſw. All agree that it is not meant of any one, but of the whole body of the miniſtery there: for that there were many, appeareth,Alcaſar. Act. 20.17. Some hold that Timothy was then the chiefe; but moſt, that Timothy was martyred before that time, neither is it expreſſed in hiſtory, who was his ſucceſſour. And he is not here named, becauſe the Lord had not ſo much reſpect to any one, but to the whole body of the miniſtery.

Queſt. Who were they that ſaid they were Apoſtles,Verſ. 2. but being tried, were found to be otherwiſe?

Anſw. They were the heretickes of thoſe times, that vnderunder this glorious title of the Apoſtles of Chriſt, ſought to draw men to their damnable hereſies, as Ebion, Cerinthus, &c. For that ſuch were buſie in the Church of Epheſus, may bee gathered from that which Saint Paul wrote to Timothie, 1 Tim. 1.3.

Queſt. How is it ſaid, Thou haſt loſt thy firſt louelove, Verſ. 4.when as he is commended verſ. 3. to hauehave laboured, and not to hauehave fainted?

Anſw. Some vnderſtand theſe things as ſpoken of diuers times,Brightman. that there was ſuch patience and paines at the firſt planting of the Goſpell there, which continued all the while that Iohn was amongſt them; but now the Miniſters had not ſuch louelove to the flocke of Chriſt, with ſuch diligence to feed them; which alſo in part appeareth by hiſtory. For a young p. 268man committed to the care of one, by Iohn in his abſcence, through his remiſneſſe fell to robbing, for which he is by Iohn challenged in an Epiſtle written to him. Euſeb. lib. 3. cap. 23. Now this man was a Biſhop, though not there, yet of a neere adioyning place: which maketh it probable, that the like remiſneſſe was vſed in Epheſus alſo.Ambroſe. Andreas. Pareus. Others by louelove, vnderſtand charity in releeuing the poore, wherein there was a coldneſſe in the Biſhop growing couetous, ſo that howſoeuer there were diuers things in him commendable, yet he had this blemiſh dimming all his other vertues. But I preferre the former, becauſe diligence and care in feeding the flocke of Chriſt with wholeſome doctrine, and keeping them from errour is commended to Saint Peter, Ioh. 21.16, 17.John 21:16John 21:17as the greateſt louelove vntounto Chriſt, and therefore to grow negligent herein, may well bee taxed, as a falling from the firſt louelove. If workes of charity ſhould be meant, there would hauehave beene ſomething elſe in the Epiſtle to intimate them, whereas all make for louelove in caring for the flocke. For he is bidden doe his firſt works, which what are they but labour and care before mentioned, and the threatning to remoue the Candleſticke, agreeth moſt fitly, as a puniſhment in the right kinde, to depriue them of light that were growne to make no better vſe of it by enlightening with teaching the ignorant. Note, that what any hauehave beene God regardeth not, if now they bee declined and falne from it, Ezech. 18.26.

Queſt. What were the Nicolaitans here mentioned?Verſ. 6.

Anſw. They were a vile ſect, taking their name from Nicolas one of the ſeuen Deacons, who held a community of women, and that to hauehave to doe with diuers women was no ſin; as both Ireneus and Theodoret doe deliuer.Iren. lib. 1. c. 27. Some hauehave thought that Nicolas being ſo holy a man, could not bee the Anthour of ſo foule a crime; but when as his iealouſie ouer his wife was obiected vntounto him, becauſe ſhee was a faire woman, he to free himſelfe from this ſuſpition, brought her forth & ſet her in the midſt, offering to depart with her to any other man, which being done by him onelyonly in way of apology, was peruerted, and amongſt many that opinion of community imbraced, who were called vponupon this occaſion by his name, as p. 269Clemens Alexandrinus ſheweth.Clem. Alexan. Strom. lib. 3. But this is to be thought rather his fauourable coniecture touching Nicolas, than truth; otherwiſe the Lord would hauehave ſpared his name. That Nicolas was the Author of this ſect, teacheth alſo Euſebius lib. 3. cap. 23. Epiphan. Haereſ. 25. Niceph. lib. 3. cap. 15.

Queſt. What is meant by the tree of life here promiſed,Verſ. 7. and why doth he vary the promiſe to him that ouercommeth in eueryevery Epiſtle, and what is it to ouercome?

Anſw. He that ouercommeth by the conſent of all is hee that in his ſpirituall fight with the world, the fleſh and the Deuill is not made to languiſh or decay in any virtuous courſe, but perſeuereth and holdeth out vntounto the end.Gorran. One noteth many acceptions of this word, the tree of life. Sometime the holy Scripture is called the tree of life, as Prou. 3. ſometime patience, Prou. 11. ſometime deuout preaching, Prou. 15. ſometime Chriſt himſelfe, and ſometime the chiefe felicity which is meant here, and it is ſaid to be in the Paradiſe of God, becauſe in a place of delights, not as the world counts delights, but according to God. And to the ſame effect almoſt ſpeake others, the thing promiſed here is Chriſt with that eternall happineſſe, which he bringeth with him to all true beleeuers, that hold out vntounto the end. The promiſe is the ſame with that, He that endureth to the end ſhall be ſaued, Matth. 24.13. 2 Tim. 4.7. Ioh. 6.54.Matt 24:132 Tim 4:7John 6:54and henceforth remaineth the crowne of righteouſneſſe, which the righteous God will beſtow, &c. It is alluded vntounto the tree of life in Paradiſe, becauſe as that would hauehave conferred immortality vponupon Adam if he had eaten of it, ſo he that eateth of Chriſt by faith, ſhall liue for euermore; and this is the true meaning of that. Touching the variation of the title of this reward promiſed in eueryevery Epiſtle. One ſaith,Gorran. that there are ſeuen vices againſt which we are to make ſpirituall warre, and to ſuch as ouercome eueryevery of theſe the bleſſedneſſe to come is propounded in a ſeuerall title ſutable. The firſt vice is gluttony and drunkeneſſe, the victory ouer which is firſt propunded, becauſe it is in vaine to ſtriue againſt any other ſinne, vnleſſe this be ſubdued, which was ſhewed in the combate of our Sauiour Chriſt, his firſt temptation was in this kinde. To the victory here to eat of the tree of life is promiſed, which Adam could not, becauſe he p. 270was this way vicious: this is to bee refreſhed ſpiritually here and hereafter. The ſecond vice is feare of worldly miſeries: to him that ouercommeth this, not being driuen from the faith hereby, it is promiſed, that he ſhall not be hurt of the ſecond death. The third is the louelove of pleaſure: to him that ouercommeth this, the hidden Manna is promiſed, diuine conſolation. The fourth is enuy, againſt which is oppoſed the ruling ouer nations. The fift is lechery, againſt which white garments are oppoſed. The ſixt is pride, againſt which is oppoſed, I will make him a pillar in the houſe of God, which is moſt comely. The ſeuenth is idleneſſe, againſt which is oppoſed, I will giuegive him to ſit in my Throne. Brightman.Others either obſerue nothing vponupon this variety, or elſe apply all to the ſeuerall conditions of the Church in ſeuerall ages; and ſo ſay, that as Adam in Paradiſe was the firſt man, ſo in ſpeaking of the firſt Church it is alluded to him. But me thinkes, that the eternall reward of their conſtancy ſhould not be ſo variouſly propounded for nothing: and touching the Churches in ſeuerall ages, although there be ſome likelihood in the firſt being ſo applied, yet in the reſt it faileth. Wherefore I hold, that the obſeruation of the ſeuerall vices, againſt which we hauehave to fight, is not impertinent here, although haply in the number and particularizing of them there may bee ouermuch curioſity. But certainly eternall happineſſe doth counteruaile all the pleaſure and profit of ſinne, and whatſoeuer detriment or danger may accrue through piety, ſhall fully be made amends for thereby: and it doth not a little helpe to vnderſtand this, to propound it diuers wayes. If then we be tempted any way, let vsus reſiſt, conſidering that thus we ſhall prouide for our owne welfare for euer, euen in thoſe things wherein wee are moued by temptation.

THe ſecond Epiſtle is to the Church of Smyrna in foure verſes,The ſecond Epiſtle. Verſ. 8. viz. 8, 9, 10, 11. wherein nothing is taxed.

Queſt. Who was the Angell in this Church, that it hath ſo rare commendations?

Anſw. The moſt probable opinion is, that Policarp the diſciple of Saint Iohn was chiefe miniſter here.Iren. lib. 3. cap. 3. For both Ireneus p. 271and Euſebius agree, that hee was by the Apoſtles conſtituted Biſhop in Smyrna, whereas all of them but Iohn were dead before Domitians time. And all things in the Epiſtle agree to him, a moſt holy man, there being nothing reproued in him, and the exhortation to conſtancy, intimating his perſecution to come, (for he was moſt cruelly martyred vnderunder Antoninus Verus) and the mentioning of the Iewes: for by their inſtigation hee was murthered. OnelyOnly it may bee doubted, for ſo much as betwixt Domitians foureteene yeeres when this was reuealed, and Antoninus Ʋerus were threeſcore & ſeuen yeres. But this is againe reſolued by the conſideration of Policarps confeſſion of himſelfe, that hee had ſerued Chriſt foureſcore and ſix yeeres, as Euſebius ſheweth. This Smyrna is put ſecond, becauſe next to Epheſus.

Queſt. 2. Why is the Lord here intitled, The firſt and the laſt, which was dead, but is aliue?

Anſw. It is ſpoken for the comfort of him that was in danger of death for the Goſpell,Gorran. according to the argument of this Epiſtle: for if life for euer followed Chriſts death, what need any member of Chriſt to feare death?Brightman. Or elſe becauſe in this Epiſtle he is ſaid to be rich, & yet affliction and pouerty is mentioned; vnderſtand by this title Chriſts maieſty, by which hee is firſt; and his humiliation, whereby he was laſt; wherein this Angel is comforted againſt the baſe eſteeme of the world, I know thy pouerty, but thou art rich.

Queſt. 3. Who were they that called themſelues Iewes,Verſ. 9. and what was their blaſphemy?

Anſw. Some thinke that ſuch are meant,Gloſſa ord. as made a profeſſion of Chriſt, and yet were enemies, than which there could be no enemies more grieuous. But others more rightly,Pareus. Brightman. that they were Iewes indeed, glorying in that name as the onelyonly people of God, who ſtood ſo earneſtly for the old ceremonies, and legall ſeruice, that they hated moſt deadly all Chriſtians: for we reade in the Acts of the Apoſtles of their fury, and ſeeking to ſtirre vp the people in all places againſt the Chriſtians, and in particular againſt Policarp, as hath beene already touched. Their blaſphemies were all the moſt opprobrious names that they could deuiſe againſt Chriſtians; they called p. 272Chriſt a couſener,Impoſtorem, ſuſpenſum, necromantum. Cruciarios, aſinarios, ſarmentarios, ſemaſſios, Apol. cap. vlt. a crucified man, and a Negromancer: and Chriſtians cruciaries, aſinaries, Sarmentaries, and Semaſſies, as Tertullian ſheweth.

Queſt. What is meant by the affliction which it is ſaid they ſhall hauehave for ten dayes?

Anſw. About this number of dayes there is great difference amongſt Expoſitors.Verſ. 10. Moſt hold, that ſome ſhort time is hereby meant,Bullinger. Chitreus. Franc. Lamb. Pareus. but a certaine number of dayes put for an vncertaine.**Beda. Haimo. Gorran. Ribera. Rupertus. Some ſay, that the number of ten is a number of perfection, containing in it all other numbers, and therefore ſetteth forth a long time. Some vnderſtand the time of the reigne of the ten perſecuting Emperours.aaBrightman. Some preciſely but ten dayes. Laſtly, ſome, the ten yeeres of Traians perſecution, who raged all that time like a Deuill, till that by Pliny the ſecond writing vntounto him of the innumerable company of Chriſtians that were put to death, a ceſſation was obtained. Yet one will hauehave it referred to the ten yeeres of Diocleſians perſecution,Fox. for that laſted iuſt ten yeeres, according to Euſebius. For mine owne part, I preferre that expoſition of the ten perſecuting Emperours, eueryevery ones time being his day, and their times are ſaid to be but ten dayes, that is, but a ſhort time, to comfort the faithfull in their ſufferings, and becauſe with the Lord many yeeres are but as a day. A long time cannot be meant, becauſe this would hauehave greatly diſcomforted them, nor an vncertaine time: for the comfort of the faithfull in their ſufferings is that God limiteth the time of their ſufferings to the very day, beyond which they ſhall not paſſe. For Traians time, they had their perſecutions as ſharply repeated ouer againe after it: and for Diocleſians, it were much that comfort ſhould not bee ſpoken to them againſt any before: for though no perſecution were ſo terrible, yet they were all terrible enough to ſhake their faith, had they not beene ſupported with this comfort, that they ſhould hauehave but ten ſuch brunts, and then be deliuered. Touching the different title giuen to the reward here promiſed,Verſ. 12. He ſhall not be hurt of the ſecond death, this ſerueth to arme them againſt the feare of death bodily, according to the argument of the Epiſtle, and as hath beene already touched.

p. 273THe third Epiſtle is to the Church of Pergamus,The third Epiſtle. contained in ſix verſes, 12, 13, 14, 15, 16, 17. wherein their conſtancy in the faith is commended, and the following of the doctrine of Balaam condemned, with an admonition to repent, vnderunder paine of being ſtricken with his ſword, and incouragement to ouercome by the hidden Manna, and a white ſtone with a name written thereon promiſed.

Queſt. 1. Why is the Lord ſet forth here,Verſ. 12. as hauing a ſharpe two-edged ſword?

Anſw. Becauſe as all agree, he is to deale with rebels againſt the truth, whom hee threateneth to cut off with the ſword. One hath a conceit vponupon the name Pergamus, ſignifying the diuiſion of hornes,Gorran. becauſe Heretikes hauehave two hornes to puſh at the truth: one is the wreſting of the Scriptures, the other is their ſophiſtry in arguing, againſt which a two-edged ſword is oppoſed.

Queſt. 2. What is meant by Satans throne, Verſ. 13.which he ſaith was there, and who was Antipas his faithfull Martyr?

Anſw. I omit to ſpeake any thing of the Angell of this Church, becauſe I finde nothing ſaid of him who it ſhould be. Satans throne, according to moſt, argueth the height of impiety and ſin, and his dwelling, the continued courſe hereof, and withall the outward eminency of this place: For the ſeat of the perſecuting Emperors is called afterwards the throne of the dragon, Chap. 13.2. and of the Deuill and Satan, Chap. 12.9. ſo that it may hence be gathered, that Pergamus was a royall city: and ſo it was indeed, for it was the ſeat of Attalus Philometor a king, & after that of the Roman Proconſuls.Liu. Decad. 4. l. 7. And moſt notoriouſly ſinfull this city was, for it was giuen to idolatry, according to Arethas, more than any city in Aſia. Antipas (as Arethas thinketh) was a Paſtour of that Church, burnt to death in a brazen bull for the profeſſion of the Chriſtian religion, whereby they could not yet be made to ſhrinke. But God ſtill had a Church there, and why not then in the midſt of Popery? If it be obiected, if there were any many yeeres agoe, it was inuiſible, ſo as this Church was not; I anſwer, it might be ſo indeed, and yet true, that there was ſuch a Church, as in the dayes of Elias: but it was not ſo inuiſible, p. 274but that the Antichriſt of Rome could finde them out in all ages to put them to martyrdome.

Queſt. 3. What is meant by holding the doctrine of Balaam?Verſ. 14. Thou haſt there ſuch as hold the doctrine of Balaam?

Anſw. Here is not onelyonly made mention of Balaam, but verſ. 15. of the Nicolaitans alſo, which whether it be a taxation of two vices, or of one diuerſly expreſſed, ſome make queſtion. But it is moſt likely by the manner of ſpeaking,Parous. that it is onelyonly declared by this circumlo quution, wherein the wickedneſſe of the Nicolaitans did conſiſt, which was before paſſed ouer in ſilence. After the maner of Balaam, they were Authors to the Chriſtians of eating things offered to idols, and of fornication; for ſo the ſequele of the Hiſtory of Balaam doth declare,Num. 22.23, 24.Num 22:23Num 22:24 that he aduiſed Balaak to ſet faire women to call the Hebrewes to their idolatrous feaſts, and thence to luxury. For this doth ſo neceſſarily append vponupon the other, that Ierome hath rightly ſaid,Venter vino aeſtuans, citò deſpumatin libidinem. Vicina ſunt venter & genitalia, & pro vicinitate membrorum ſequitur confoederatio vitiorum. Verſ. 17. The bellie boiling with wine, doth ſoone ſeeth ouer into luſt: And againe, The belly and the genitals are neere together, and therefore through the vicinitie of members followeth a confederation of vices.

Queſt. 4. Why is eternall bliſſe here propounded vnderunder the name of hidden Manna and a white ſtone, two names, or two wayes, when as other Epiſtles propound but one?

Anſw. Moſt Expoſitors obſerue three wayes of ſetting forth the reward here; the hidden Manna, the white ſtone, and the name written in it, vnknowne to any ſaue to him that hath it. But they may well come vnderunder two, becauſe this name is comprehended in the ſecond. For the diuers rewards named more than in other Epiſtles before going, the like courſe is vſed alſo in the three Epiſtles next following; but I finde nothing by Expoſitors obſerued hereupon, but onelyonly that this is ſpoken according to the neceſſity of theſe Churches, being more oppreſſed by the wicked aduerſaries, and ſo hauing more temptations, where almoſt all were enemies. Whereunto if we adde, that more is here ſpoken for the amplifying of the benefit promiſed, we ſhall attaine to the full reaſon of this variety. More particularly, the reward is compared to hidden Manna, that is, the pot of Manna kept in the Arke, for a monument p. 275of what God had done for the Iſraelites in feeding them miraculouſly in the wildernes with Manna when other food falled, & it is ſaid to be hidden, becauſe the people might not looke into the Arke to ſee it.Exod. 16.33. Heb. 9.4.Exod 16:33Heb 9:4 To this Manna it is alluded here, becauſe as that was miniſtred vntounto the people of Iſrael in the wilderneſſe, & ſo they were preſerued, when in mans reaſon they muſt needs hauehave periſhed for want of food: ſo the Chriſtians in Pergamus, Satans throne being there, were miraculouſly fed with ſpirituall comforts, & hereby ſtrengthened to endure, ſo that the Chriſtian name, which a man would hauehave thought ſhould through the violēce of the enemy hauehave vtterly periſhed, ſtill continued in that place.1 Cor. 10.…. Ioh. 6.1 Cor 10John 6 For Manna ſetteth forth Chriſt fed vponupon by faith, and therefore it is noted of it, that this in the Arke was incorruptible, as Chriſt being fed vponupon conferreth incorruption and immortality to the faithfull: and as it is ſaid to be hidden, ſo it is a hidden kinde of feeding from the eyes of the prophane world, to whom this ſpirituall food is a myſtery; yea the people of God ſee it not with their bodily eyes, but by faith, as they of old ſaw not the Manna. And hitherto almoſt all Expoſitors are agreed, the conſideration whereof is ſingularly comfortable in the time of perſecution, both in regard of the vnknowne wayes that God hath to preſerue his here, when man may thinke their caſe moſt deſperate, and alſo in regard of the immortality whereunto we are fed and nouriſhed with this myſticall food. Touching the white ſtone, there is much difference.Rupertus. Some vnderſtand a moſt glorious body wherewith they ſhall be raiſed at the laſt day, that ouercome, but this were very improper by a ſtone to ſet forth a body. Others vnderſtand the white ſtone wherewith the heathen were wont to note the dayes of their victories being publikely ingrauen in tables,Sixt. Sen. bibl. Pa rum, lib. 2. that they might bee diſtinguiſhed from other dayes; for ſo they that ouercome in this ſpirituall fight ſhalbe in nobled aboue others: but neither doth this ſo well ſatisfie, becauſe this ſtone is giuen to one ſenſible, & hath a name in it, whereas that was ſet into a dead table as a marke onelyonly. Others vnderſtand the white ſtone giuen in their Olympicke games, but that was not giuen to the victor,Arethas. but onelyonly diuers of them being drawne out by ſuch as were to play there, they p. 276two which had two ſtones with like Characters, were to play together.Pareus. Brightman, &c. Laſtly, others vnderſtand the white ſtone giuen in iudgement with the names of ſuch as were ſet free written in them, whereas they that were condemned had their names ſet in blacke ſtones. Of this cuſtome ſpeaketh Ʋlpianus in Demoſth. contra Timocratem, Scholiaſtes Ariſtophanis, and Ouid Metamor. lib. 15.

Mos erat antiquis atris, niueiſque lapillis,

His damnare reos, illis abſoluere culpa.

According to this cuſtome it is here ſpoken for the comfort of the faithfull, who were hardly cenſured amongſt wicked men, but abſolued by the moſt iuſt God. And it is a comfort to all in the like caſe, we may ſay with the Apoſtle,Rom. 8.33.Rom 8:33 It is God that iuſtifieth, who ſhall condemne? The new name written in this ſtone is by the conſent of all, the name of the Sonne of God, whereas wee are of our ſelues ſeruants and ſlaues. No man knoweth this name, but hee which hath it. The ioy of the abſolution and bleſſing which the faithfull ſhall receiue at the laſt Day is vnſpeakable, the wicked which are ſent into damnation know it not, but only ſuch as enioy it. And this adoption to be the Sonne of God is knowne to him that hath it by the Spirit here, though others cannot know it: ſo that mans teſtimony is nothing, the inward teſtimony of the Spirit in a mans owne ſoule is all in all.

The fourth Epiſtle.THe fourth Epiſtle is to the Church of Thyatira, in twelue verſes, that is, from the 18. to the end of this ſecond Chapter, wherein their workes done laſt are commended aboue their firſt, the tolerating of Iezabel is taxed, and ſhee with her followers are threatned: but ſuch as did not follow her are exhorted to conſtancy, rule ouer Nations and the morning Starre being propounded for their reward.

Queſt. Why is the Lord here ſet forth by this title,Ver. 18. The Sonne of God, and which hath his eyes as a flame of fire, and his feet like vntounto fine braſſe?

Anſw. He was before called The Sonne of man, but here the Sonne of God, that he might bee rightly conceiued of as both God and man; and becauſe as God hee knoweth all p. 277things, and is able both to puniſh and reward, as is afterwards ſhewed that he will doe. He is deſcribed by his flaming eyes and brazen feet in ſpeciall, that they might know that he was able to diſcerne betwixt the ſeduced by Iezabel, and the not ſeduced, as is afterwards ſet forth, that he trieth the hearts and reines, for he was all ſhining light from top to toe, enlightning the darkeſt corners.

Queſt. 2. What was Iezabel, Verſ. 20.who ſaid that ſhe was a Propheteſſe, and ſeduced the people?

Anſw. Touching their workes more at the laſt than at the firſt, I finde nothing amongſt Expoſitors, but it is likely that their conſtancy in ſuffering for the truth was meant, which increaſed the more, the more it was tried. This Iezabel ſome will hauehave to be the wicked women that helped forward the hereſie of Montanus in Thyatira, vnderunder the colour of prophefying, ſuch as were Priſca, Maximilla and Quintilla, Epiph. haer. 51.as Epiphanius, who telleth that ann. 125. the Cataphryges entered & tooke this City, which was before propheſied of in this place, for ſo much as theſe Iezabel-like women were the furtherers of that Hereſie, and ſo all were infected till anno 237. which was 172 yeeres after, when by the mercy of God a Church was againe ſetled there and flouriſhed. But this expoſition agreeth not, becauſe it was thus afterwards, not now; and then alſo all were infected, whereas now ſome onelyonly were drawne away.Andreas. Others therefore vnderſtand the hereſie of the Nicolaitans ſet forth by another name, for they did both practiſe whordome and eat things ſacrificed to Idols: and this ſeemeth to me the moſt probable, that there was ſome woman of note, who vnderunder the colour of propheſying ſeduced people to this errour, and is called Iezabel, Brightman.becauſe in craft ſo like vntounto her to effect her owne ends, as ſome cunning man might be noted before by the name of Balaam to the Church of Pergamus, verſ. 14. For it was an vſuall thing for Heretikes to ſeeke to further their hereſies by ſome ſubtill woman: ſo Simon Magus vſed his Helena, Carpocrates Marcellina, Apelles Philumena, &c. And this variety in ſpeaking of Balaam before, and of Iezabel now, tendeth to the greater diſgrace of this hereſie, making it the more odious for hauing ſuch ſupporters. p. 278That coniecture that the Synagoue of the Iewes is meant here,Alcaſar. is but vaine and without all ground.

Queſt. 3. What is meant by caſting her into a bed,Verſ. 22. and who are they that committed adultery with her, and who her children? verſ. 23.

Anſw. By the bed, is meant the bed of ſickneſſe, wherewith ſhe ſhould languiſh and pine away.Brightman. It is ſpoken according to the metaphor of a whore here taken vp,Pareus. whom loathſome diſeaſes doe oftentimes ſeize vponupon, and make her more miſerable than if ſhe were preſently ſlaine. Thoſe that commit adultery with her are the chiefe vpholders of that Hereſie, conſenting together with her in ſubtill inuentions to the ſame purpoſe. Her children were the ſeduced by them, thus labouring together to propagate their filthy hereſie, though ſome vnderſtand rather children properly ſo called;Pareus. but the adulterers being expounded ſo as they are, I ſee no reaſon for this. It is not therefore a leſſe puniſhment which is threatned to Iezabel and her louers, than to her children, but rather a greater, becauſe they ſhould hauehave a longer lingring, and ſo a more miſerable death. The ſeduced ſhall all periſh, but ſeducers ſhall be more puniſhed for example that all may behold it and feare.

Queſt. 4. How is it ſaid that hereby all the Churches ſhall know that I am the ſearcher of the hearts and reines?Verſ. 23.

Anſw. The reaſon of this is plaine, becauſe Iezabel is ſaid to be masked vnderunder the Viſour of a Propheteſſe, ſo that men could not diſcouer her; but when the Lord ſhould thus make her a ſpectacle of his iudgements, it ſhould appeare that all her faire pretext was but diſſimulation, and that ſhee had a vile heart coloured ouer with ſanctity. They then which are the Church of God ought to make this vſe of Gods iudgements vponupon the aduerſaries of the truth, to take notice and to be confirmed hereby, that God abhorres the wickedneſſe lying hid in their hearts, with how good words ſoeuer they colour ouer their hereſie, & whatſoeuer extraordinary thing they doe for confirmation thereof. And generally when any are thus diſcouered, we are to take notice of Gods omniſcience, from which no wickedneſſe, though moſt ſecretly acted, p. 279can bee hidden, no nor the inwardeſt euill thoughts of the heart.

Queſt. 5. Why is it promiſed to this Church peculiarly to reigne ouer nations, and to hauehave the morning ſtarre,Verſ. 26. and what is meant by theſe things?

Anſw. For the diſtinct title of the reward here ſet forth different from thoſe to other Churches, I finde nothing amongſt Expoſitors: but it is plainly according to the argument of the Epiſtle wherein mention is made of Iezabel, who was ſometime a Queene and reigned ouer the people of God, exerciſing much tyranny againſt them. Wherefore, as it was needfull, they are comforted with a promiſe of reigning and ſubduing all their enemies at the laſt when for a time they had held out in their encounters with them, without ſhrinking away from the truth for feare. Againe, for the morning ſtarre, it fitly anſwereth to their not knowing of the depth of Satan as they call it, for which it is likely they were counted ſhallow and weake of vnderſtanding, in that they could not ſee into ſuch a profound point of the liberty of Idolathites, &c. For though they were in this regard for a time contemned, as void of that light which was in others of Iezabels Sect, yet they ſhould hauehave a farre brighter light beſtowed vponupon them, namely the morning Starre, as a token of the true light wherein they then were, when as the other indeed had no more light than could come from Satans darke dungeon. So that if there be any thing to diſcourage thoſe that bee in the right, either of violence or deriſion, the comfort to come will hearten and encourage againſt them all, becauſe if they be reigned ouer now by perſecutors, they ſhall reigne then ouer them; if they be inſulted ouer and diſparaged, they ſhall be honoured by being declared of a farre more excellent condition than their aduerſaries. For the meaning of theſe things, it is not vnuſuall to ſet forth our reigning in Heauen, by ſaying, They ſhall ſit vponupon twelue Thrones and iudge the twelue Tribes of Iſrael: and the Saints ſhall iudge the world, from which here is no great variation, ſhall hauehave power ouer nations, which is further amplified by ſaying, and ſhall rule them with a rod of iron, and breake them in peeces like a Potters veſſell; a ſpeech taken out of p. 280the ſecond Pſalme, to ſhew that they ſhall partake of the ſame honour of reigning with Chriſt, whoſe reigne is there deſcribed, according to Bullenger, and Pareus, &c. So that the word nations ſetteth forth wicked enemies of the truth, as of old the Gentiles or Nations alwaies were. But euen as Chriſt ouercame & ruleth ouer all, ſo ſhall the faithfull reigne with Chriſt, and as a Potters veſſell is not able to ſtand againſt a bar of iron, no more ſhall they be able euer againe to ſtand againſt Gods people, but ſhall irreparably be cruſht in pieces through the weight of Chriſts anger, as an earthen veſſell being broken can neuer be made whole againe, all which is a great glory vntounto Chriſt, and becauſe the godly ſhall coumunicate with him in all his glory, all this is aſcribed vntounto them alſo. Thus Ierome and Gregory vnderſtand this paſſage, Pſal. 2. But others of the conuerſion of the Gentiles, as Chryſoſtome, Auguſtine, Theodoretus, Beda, Euthym. and ſo they expound the rod of iron to be a Scepter of equity, but this can by no meanes ſtand. Some alſo vnderſtand this place of rule and dominion here ouer enemies of the truth, as Beda and Primaſius, but ſeeing the victory is not till the end, and this reward is not giuen till the victory bee obtained, it is plaine that the reward to come in Heauen muſt needs be meant.

Touching the morning Starre,Primaſius. ſome vnderſtand hereby the reſurrection of the body, becauſe the night of this world ſhall then hauehave an end, and the Day of glory ſhall beginne to appeare.Richard. de Sancto victore. Some the glorification of the ſoule, becauſe as the morning Starre goeth before the Sunne, ſo the ſoule ſhall be glorified before the whole man. Some the light of vnderſtanding in ſpirituall things,Ioachim. which is thus ſet forth,Bullinger. 2 Pet. 1.19. and ſhould more and more increaſe in their hearts.Bullinger. Some the glory of the world to come, which is compared to the glory of a Starre,Beda. Rupertus. Dan. 12.1. And laſtly, ſome vnderſtand Chriſt ſo ſtiled, cap. 22.16. I am the root and the ſtooke of Dauid, the bright morning Starre, hee doth therefore promiſe to giuegive them himſelfe either as a foreteller of the reſurrection and life to come, which is done in his reſurrection, for as much as it doth fore-demonſtrate our reſurrection,Greg. Moral. lib. 19. cap. 30. euen as the morning Starre the riſing of the Sunne, as Gregory ſpeaketh: or elſe p. 281he will giuegive himſelfe by communicating his glory to them. Of all theſe I preferre that which is for light of vnderſtanding,Pareus. as I hauehave partly touched already, it agreeing moſt fitly with the precedents for ſo much as they had not knowne the depth of Satan, and Iezzabel had contended with them about the ſenſe of the Scriptures, their knowledge ſhould be more clarified and they ſhould attaine vntounto perfect light, when as Saint Peter ſaith, The Day-ſtarre ſhould ariſe in their hearts, that is, they ſhould not need the helpe of meanes any more, but ſhould hauehave a light in themſelues, in lightning them to ſee and know as they were ſeene and knowne: For the communication of Chriſts glory is ſet forth in their reigning, his reſſurrection was a thing paſt, and as for the reſurrection of their bodies, or the glorification of the ſoule, it is not likely that hee would comfort them with part of their happineſſe when he had already ſet forth their full glorification.

THe fift Epiſtle is to the Church of Sardis in ſix verſes of the third Chapter,The fift Epiſtle. Chap. 3. wherein their deadneſſe is reproued and threatned, they are ſtirred vp to awake and be watchfull, ſome few are commended and comforted with the promiſe of white garments, and that the Lord will confeſſe them before God and his Angels.

Queſt. 1. What is meant in that Chriſt is ſaid to hauehave the ſeuen Spirits of God, and the ſeuen Starres,Verſ. 1. and what particular reaſon of mentioning theſe things here?

Anſw. The ſeuen Spirits are they that were ſpoken of Chap. 1.4. which ſtand before the Throne of God, and the ſeuen Starres the Miniſters of the Churches, as is alſo plaine, Chap. 1.20. yet ſome by theſe Spirits vnderſtand the Angels whom Chriſt hath at his command:Pareus. but ſo he ſhould aſſume a title to himſelfe not mentioned before, ſeeing the ſeuen Spirits there are the Holy Ghoſt, as hath beene already ſhewed. For the reaſon of remembring theſe particularly to this Church, it is rendred diuerſly. Some ſay, that the Lord would hereby intimate his wiſdome to diſcerue their wickedneſſe couered vnderunder the cloake of hypocriſie, becauſe he had ſeuen Spirits and his power to puniſh it,Richard. de Sancto victore. for hee had the Starres in his p. 282power,Bullenger. much more men that offended. Others ſay, that this is ſpoken to intimate that he giueth all ſpirituall life, that they being yet dead might be put in minde to ſeeke vntounto him therefore, & that he defendeth his faithfull Miniſters, ſo as that they ſhall not need to feare the anger of man, that if they did reuiue in their godly care, they might ſafely truſt in Chriſt, who doth continually defend ſuch.Viegas. Others ſay, that it is ſpoken in oppoſition to their conceit of themſelues, for hypocrites are readieſt to thinke that they are full of life when indeed they are dead; and glory much in their life of vnderſtanding and in being counted excellent, when indeed they want both: therefore the Lord aſſumeth all life to himſelfe, for hee had the ſeuen Spirits; and all light and glory, for he had the ſeuen Starres.Viegas. Laſtly, others ſay that it is ſpoken to ſhew that the Starres and the Spirits are ioyned together, ſo that he which will hauehave the glory of Starres, muſt firſt hauehave the Spirit, that is, true ſanctity. Of all theſe I preferre that of Bullenger as moſt genuine, becauſe it is adidem, whereas the reſt goe ſomewhat from the true meaning of the things here mentioned. Let Hypocrites therefore conſider their vanity and danger, whilſt they want the life of grace, Chriſt taketh no care of them to protect and defend them, but onelyonly of ſuch as hauehave life and light, hee holdeth the Spirits and Starres; if therefore thou wilt hauehave the comfort of his protection, ſeeke for the Spirit of life at his hands who only is able to beſtow it.

Queſt. How is the Angell of this Church ſaid to be dead,Verſ. 2. and yet but bidden to awake, as being onelyonly aſleepe, and to ſtrengthen what was about to die?

Anſw. Deadneſſe here, by the conſent of all, is deadneſſe in ſinne: he had a name to be aliue, in that a great ſhew of piety was made, but was dead indeed, becauſe void of truth and ſubſtance there was nothing but hypocriſie. And becauſe in Hypocrites there is no true louelove of Chriſt vrging to ſollicitude about the ſanctity of others, negligence and remiſneſſe doth vſually accompany hypocriſie, and ſo it ſeemeth to hauehave done in the Angell of this Church, he laboured of two vices, hypocriſie, and neglect of his charge. Of the firſt he is admoniſhed, in that he is charged to be dead; and of the other, in that p. 283he is excited to watch, and to ſtrengthen thoſe that were about to die, that is, ſome of that Congregation which were yet aliue, but in great danger of death alſo by his bad example and neglect of his office.

Queſt. 3. What is meant by ſaying,Verſ. 4. they hauehave not defiled their garments; and by promiſing, they ſhall walke with mee in whites, and becauſe they are worthy, whether is not here a ground for mans merits?

Anſw. I omit here to ſpeake of theſe words, I hauehave not found thy workes full before God, verſ. 2. For no man is ſo ſimple to thinke that this is ſpoken againſt imperfections and weakneſſes, but againſt hypocriſie, for thoſe workes are not full before God, which are not done in ſincerity. Touching the queſtion propounded. By garments,Pareus. ſome vnderſtand their ſoules and bodies, which are ſometimes alſo ſet forth by another metaphor of veſſels, as 1 Theſ. 4.4. Their ſoules were not defiled by erroneous opinions, nor their bodies by fornication after the Nicolaitan manner.Gorran. Some vnderſtand onelyonly their bodies, the garments of their ſoules, or their vertues and vertuous actions, which are not polluted, when vice is not mixed with them. Laſtly, ſome vnderſtand Chriſt Ieſus and the Chriſtian profeſſion,Bullinger. for of Chriſt it is often ſpoken as of a garment, put ye on the Lord Ieſus: and if we conſider the firſt vſe of garments,Rom. 13. Eph. 4. Col. 3.Rom 13Eph 4Col 3 that it was to couer our nakedneſſe, whereof wee are aſhamed; this metaphor doth moſt fitly agree vntounto Chriſt the onelyonly couer of all our ſinnes and blemiſhes. In this ſenſe, they defile not their garments which flie wickedneſſe, the ſtaine and ſhame of a Chriſtian profeſſion; and this I ſubſcribe vntounto, as the true ſenſe. For though the body be ſometime compared to a garment, yet the ſoule is neuer: and if the body only ſhould be meant, here ſhould be a iuſtification of ſingle externall purity without the internall. Touching the whites here promiſed,Gorran. ſome vnderſtand it partly of a pure and good conſcience here, and of the glory to come hereafter.Bullinger. Pareus. But for ſo much as the whiteneſſe of a good conſcience is already enioyed, and it is here ſpoken of whites yet to be giuen, I ſubſcribe rather to them that vnderſtand the glory to come, which is compared to the pureſt white, when p. 284ſome glimps hereof were in Chriſts garments at the time of his transfiguration.Matth. 7.Matt 7 In that he ſaith, they ſhall walke with mee in whites, note their familiarity with this great and glorious Lord to which they ſhall be receiued.

Queſt. But how are they ſaid to be worthy?

Anſw. Bullinger.To ſet forth their excellency aboue others for thoſe graces which did ſhine in them, not for any merit which they had: For when any ſpeech is vſed, wherein mans merit may come in queſtion, the beſt are ſaid to be vnprofitable ſeruants. He ſpeaketh therefore as a Captaine giuing reward vntounto his ſouldier, and ſaying, Thou art worthy; which is ſpoken to incourage him, not to ſet him on to plead his merit, and to require it therfore. Wouldeſt thou then be made partaker of this grace? keepe thy garments from defilement, flie whatſoeuer might diſparage thy Chriſtian profeſſion in word or deed.

Queſt. 4.Verſ. 5. What is meant by the cloathing with white garments againe iterated to ſuch as ouercome, and by the booke of life, out of which he promiſeth not to blot their names; and that he addeth, I will confeſſe his name before my Father and before his Angels?

Anſw. About this there is little difference, but Pareus doth moſt fully reſolue all theſe doubts. Here are three things promiſed: Firſt, to be cloathed with white raiment, which is againe iterated for the incouragement of all others, beſides thoſe few of Sardis before commended: and that this glory might be the more highly eſteemed, hee ſheweth, Secondly, that it ſhall be eternall, I will not blot his name out of the booke of life, that is, he ſhall liue thus glorified for euer: and to ſet it yet forth the more he addeth, Laſtly, and I will confeſſe his name, &c. that is, this glory and bright ſhining ſhall bee accompanied with the praiſe of the Iudge, declaring eueryevery mans vertues and graces by name; which is no ſmall acceſſion of honor, eſpecially being done before God, and the aſſembly of all the holy Angels. So that here is but one & the ſame reward before propounded, anſwerable to the vertue in ſome of Sardis commended, but further amplified for the excellency thereof. Touching the booke of life,The Booke of life. and blotting out of it, reade at large in my ſecond part, Text. 20. Rom. 9.3.

p. 285The ſixt Epiſtle.THe ſixt Epiſtle is to the Church of Philadelphia in ſeuen verſes, viz. 7, 8, 9, 10, 11, 12, 13, being altogether commendatory and conſolatory againſt the pretended Iews: the reward promiſed, is to be a pillar in the Temple of God, and to hauehave the Name of God, of the City of God, and of Chriſt Ieſus written vponupon him.

Queſt. 1. What is meant by this deſcription of Chriſt,Verſ. 7. Hee which is holy, hee which is true, he which hath the key of Dauid, he which openeth, &c. and why is he thus propounded to this Church?

Anſw. This deſcription is taken out of the firſt Chapter, though not word for word, yet in effect being the ſame which was there reuealed; his pure white head ſet forth his holineſſe and purity, verſ. 14. He is ſaid to be a faithfull witneſſe, and therefore hee which is true, verſ. 5. and to hauehave the key of hell and of death, which differeth not much from this of hauing the keyes of Dauid, verſ. 18. There is no difficulty in the two firſt epithets, but in that hee is ſaid to hauehave the key of Dauid, &c. ſome vnderſtand the key of knowledge, which is aſcribed vntounto Dauid, as a ſingular Prophet,Ric. de Sancto victore, Rup…rtus, &c. who had the knowledge of all points of diuine learning, as appeareth in the Pſalmes; wherefore it is called Dauids key, for the Prophets key, hee being named for them all. This howſoeuer it may ſeeme to hauehave ſome ground, becauſe our Lord ſpeaketh elſewhere of the key of knowledge:Matth. 23.Matt 23 yet becauſe it is called Dauids key, to whom ſingularly ſo much knowledge is no where aſcribed, but rather to Salomon, and becauſe the words following of opening and ſhutting doe not agree to knowledge, it cannot be receiued as the true ſenſe.Beda. Bullenger. Pareus. Brightman. Others therefore by the key of Dauid vnderſtand, the power of a King, ſuch as Dauid was; and to ſet forth the ſame Kingly office in Chriſt, hee is often called by the name of Dauid, the words ſeeme to be borrowed from Eſ. 22.22. which place maketh it plaine for power and authority, ſubiecting all things. For thus the Lord Ieſus ruleth ouer all, receiuing into grace, and ſo to glory whom he pleaſeth, neither can all the Deuils in hell hinder him, and ſhutting out whom hee will, and to ſuch none can giuegive entrance. p. 286And as he hath the keyes, ſo he giueth them to his miniſters, not to hauehave his power, but to become his inſtruments to declare who are admitted, and who are ſhut out of the kingdome of heauen, and to receiue by baptiſme into the Church all the faithfull, and to ſhut out by excommunication the obſtinate ſinners, when he ſaith, To you I giuegive the keyes of the kingdome of heauen, &c. Wouldeſt thou then not hauehave the kingdome of heauen ſhut againſt thee, but opened vntounto thee? ſeeke it of Chriſt, who onelyonly openeth and ſhutteth, and thou ſhalt not need to regard the Pope, who taketh vponupon him to be the keeper of this key: for if hee or any miniſter of God ſhut out ſuch as to whom Chriſt openeth, or contrariwiſe, he ſhall bee iudged as a vſurper, but the godly are no whit the more ſhut out hereby. There are other expoſitions of this key, ſome vnderſtanding it of Chriſt himſelfe, who as hee is ſometimes ſaid to be the doore, ſo here the key: ſome of Chriſts Croſſe, and ſome of repentance: but for ſo much as I doe fully reſt in the ſecond expoſition, I omit to examine theſe.

Touching this title particularly directed to Philadelphia, the contents of the Epiſtle (an open doore being therein mentioned) make the reaſon hereof ſo plaine, that I ſhall not need to ſpeake further of it. He putteth them hereby in minde, that that beginning of publiſhing the Goſpel, and opening the ſecrets thereof amongſt them was by his power, neither ſhould any euer bee able to put it downe againe. That when they ſhould conſider their owne ſmall ſtrength, and the power of their aduerſaries perſecuting the Goſpell, they might not deſpaire of the proceedings thereof, but confidently expect the continuance of it to the end of the world.

Queſt. 2. Whether was this Church of Philadelphia without all fault,Verſ. 8. becauſe here is no reproofe, but altogether commendations, and what Church at this day may moſt fitly bee compared vntounto it?

Anſw. To the firſt, Bullinger anſwereth well, that a right and ſound faith doth couer ouer and hide all infirmities in manners, without which it is not to be doubted, but this Church was, yet not taxed, becauſe not imputed: for there is no condemnation to thoſe that are in Chriſt Ieſus. The word p. 287Philadelphia ſignifieth brotherly louelove, the ſituation of this towne was neere the ſea in the countrey of the Lydians, and much ſubiect to earthquakes, but the Chriſtians there were ſtedfaſt in the true faith.

Touching other Churches in theſe latter dayes hereby ſet forth, one conſtantly holdeth,Brightman. that by this Church is figured out the moſt reformed Churches of France, Scotland, Belgia, Heluetia, Geneua, &c. which hauehave but a little ſtrength, and are full of brotherly louelove. But on the contrary ſide,Viegas. another giueth vas an him of the ſociety of the Ieſuites figured out here, and alleageth to this purpoſe, a prophecy of Ioachim Abbas, who liued about ann. 1200. who ſaith,Ioachim Abbac de Philadelphia. The Church muſt conceiue a certaine new ſpirituall vnderſtanding, or elſe an offſpring ſpirituall aboue others, that is, the very order which Ieſus doth deſigne, which order indeed amiable and famous aboue others that went before it, ſhall be initiated in the ſixt time, &c. For the firſt; I hauehave already ſhewed my reaſons why I doe not embrace it, where I ſpake generally of theſe ſeuen Churches: for the ſecond, it is a wonder that the Ieſuites ſo generally iuſtly hated of all the world, ſhould dote ſo much in the conceit of their owne excellency, as to intimate a conceit of any ſuch honour belonging to them, ſeeing the faith which they ſtand for, it a new, corrupt and erroneous faith; and the meanes which they vſe to propagate it, are farre differing from the maners of a Philadelphia, that being all louelove, they all cruelty and bloud-ſhed, and the greateſt incendiaries of kingdomes, that euer were. As for the authority produced, theſe words might as well bee vttered by the ſpirit of errour to make ſuch an abominable order the more venerable, as that groſſe errour about the Trinity was maintained by him in his booke againſt Peter Lombard, wherein he denyed that the eſſence of the Trinity is one, and was therefore condemned by their owne Lateran Councell. There is a third opinion followed by moſt, that neither this, nor any other of theſe Churches are typicall, but onelyonly in them all others of like quality are inſtructed, admoniſhed and incouraged, and ſo in Philadelphia I thinke moſt properly the reformed Churches of all countreys are ſpoken vntounto: for here a doore to vtter the truth, and to vindicate p. 288it from Popiſh errors is opened, and though now, thanks be to God, our ſtrength be not contemptible, yet in the beginning & for diuers yeeres it was but little, when the Albingenſes, and Waldenſes, and Wicklife in England, and Iohn Huſſe and Ierom of Prague in Bohemia, and afterwards Luther in Germany, had this doore opened vntounto them. This time was ſo long, being about foure hundred yeeres, that things being weighed with humane reaſon, it might well bee expected when it ſhould hauehave beene ſhut againe and neuer more bee opened, and therefore needfull was that comfort, that none ſhould be able to ſhut it. To make a ſeparation amongſt theſe Churches for outward things, as Brightman doth, (the faith of them all being ſo conſenting, as appeareth by the harmony of our confeſſions) ſo as that Sardis ſhould figure out the German Churches following Luther, Philadelphia the Geneuan, &c. following Zwinglius, Laodicea the Engliſh being more Pontificall, this ſeparation I ſay of thoſe, who doe all conſtantly ſtand againſt the corruptions of Popery, is vncharitable and improbable. If wee ſhould goe about to parallel Churches of after times with theſe ſeuen, the Church of Rome doth rather ſeeme to be a fit parallel to Sardis, and ſome Iuke-warme ſtate yet for to come to Laodicea, when Popery being put down, the fire of feruency in ſtanding for the truth ſhall goe out for want of ſtirring by contentions: for whatſoeuer the indifferency of ſome particular perſons amongſt vsus is, yet our State (thankes be to God) is feruent for the maintenance of the truth, and againſt Popery, as our Parliament lawes doe declare. As for the other foure Churches, I miſlike not in ſome reſpects to parallel the Primitiue Church with Epheſus & Smyrna with that in the Arrians times, according to Forbs, and Brightman. But for Pergamus and Thyatira, they ſeeme to ſet forth none other but the Church of Rome conſidered with her Prophets, and Propheteſſes, the head of them being Popes Negromancers with their lying ſignes; and among them, that infamous woman for whoredome, Ioane by name, which called her ſelfe Iohn, and is knowne to hauehave ſitten in that Chaire. For I cannot ſee how any can be more fitly compared to Balaam in Pergamus, and to Iezabel in Thyatira, than theſe.

p. 289Queſt. 3. Who are they which call themſelues Iewes but are not,Verſ. 9. that ſhall be brought downe to worſhip before Philadelphias feet?

Anſw. For anſwer to this, ſee Chap. 2. verſ. 9. OnelyOnly wee may adde thus much further here, that for ſo much as the reformed Proteſtant Churchesd are figured out by Philadelphia, the Papiſts which are the greateſt enemeis vntounto them, may truly be ſaid to be figured out by theſe Iewes. For as they gloried in the name of Iewes, and in the antiquity of their legall ſeruice and worſhip, and ſought to bring Chriſtians into contempt for the nouelty of their religion, branding them with moſt ignominious names; ſo the Papiſts glory in the name of Catholikes, and beare themſelues vponupon the antiquity of their religion, diſgracing what they can, both by railing ſpeeches, and by the imputation of nouelty, the true reformed religion. And as the Iews were the moſt infeſt enemies of Chriſt of all others, ſo the Papiſts of the truth, & conſequently of Chriſt, thus approuing their Pope to be that Antichriſt, and their Church that Babel which ſhall be brought downe in Gods good time before the now deſpiſed Proteſtants, as the Iewes before Philadelphia. That Babel which is afterwards ſhewed to be fallen, is Rome, and Popiſh Rome (God willing) ſhall bee proued in the proper place by inuincible reaſons, Chap. 17. and 18.

Queſt. 4. What is meant by the houre of temptation which ſhall come vponupon all the world, and in what ſenſe is it promiſed,Verſ. 10. that Philadelphia ſhall be deliuered here-from?

Anſw. It is agreed by all, that this houre of temptation, was the time of perſecution by the heathen Emperours, from which no countrey was free. But by ſome more reſtrainedly,Brightman. the perſecution of Traian; I hold it to bee ſpoken generally of all the time of perſecution, againſt eueryevery part of which they had need of comfort and ſupport.Bullinger. One ſaith, that it may be vnderſtood either of the danger by heretickes through their corrupt doctrine, or by perſecutors. I preferre ſtill the firſt of perſecution, but there can be no errour in this. All the time of perſecution is called but an houre, to ſhew the ſhortneſſe of it, being compared to the time of ioy afterwards in heauen. p. 290And it is called temptation or triall, to ſhew that they needed not to feare it, as a meanes to deſtroy them, for they ſhould onelyonly bee tried, and ſo bettered, as gold that is tried in a furnace and then taken out againe. It is ſaid to come vponupon all the world, becauſe in all countreys, none that profeſſe the Chriſtian religion eſcaping: for all that will liue godly, muſt ſuffer perſecution.

Touching this Church in particular, it is not to be thought that it ſhould bee altogether exempt, but ſupported with patience to endure; ſo that their faith ſhould not be hereby ſhaken, or any grace impaired, as muſt needs bee through the terribleneſſe of perſecution, if the Lord did not deliuer therefrom. And all theſe comforts belong to eueryevery one that cleaueth to Gods word, reſoluing to endure any thing, rather than to be beaten from it: his ſufferings ſhall be but an houre, to his triall and bettering, and his ſoule ſhall bee ſafe from all euill that might accrue vntounto it thereby.

Queſt. 5.Verſ. 11. What is meant by ſaying, that no man may take thy crowne? Can any that are elected to the crowne of heauenly glory miſcarry and loſe it?

Anſw. Some vnderſtanding theſe words of the glory to come, inferre the vncertainty of ſaluation, becauſe euen the Angell of this Church ſo highly commended is yet ſpoken to as in a poſſibilty of loſing his Crowne, as Thomas Aquinas and other popiſh Writers.Pareus. Others that maintaine a certainty of ſaluation trouble themſelues much about the reſoluing of this doubt, how there can be any certainty of any mans ſaluation if he may loſe his Crowne, and another not appointed to it may get it? But they reſolue it, by ſaying that this is ſpoken for excitation only, and becauſe by ſuch admonitions the Lord worketh perſeuerance in the Elect. Others by this Crowne vnderſtand nothing but the glory and praiſe of welldoing,Bullinger. Brightman. which would be loſt and fall to another, if either hee ſhould grow remiſſe or be corrupted by hereſie after that hee had carried himſelfe thus worthily: and to this I ſubſcribe. For he that weareth a royall Diadem hath not more glory amongſt men than the vertuous Chriſtian before God; true piety is a Crowne vponupon the head of him that is endued therewith.

p. 291Queſt. 6. What is meant by this,Verſ. 12. I will make him a Pillar in the Temple of my God, and hee ſhall not goe out any more, and I will write vponupon him the name of my God, &c. and why is the reward thus ſet forth to this Church?

Anſw. Some thinke that it is alluded to the cuſtome of the Romans,Bullinger. Pareus. who were wont to ſet vp Pillars to the honour of famous Conquerours, inſcribing their names and noble acts. But it is to be noted, that he doth not ſay I will ſet him vp a Pillar, but I will make him a Pillar, and therefore the very ſame Authors after that alluſion mentioned, preferre another expoſition, taking this to be an alluſion to the Pillars ſet vp in the Temple by Salomon, 1 King. 7.15. For as they were an ornament to the Temple, ſo the great luſtre and glory which theſe ſhould hauehave in Heauen is hereby ſet forth. Some apply this to the preſent ſtate of the faithfull in this world, who are ſet faſt as thoſe Pillars, or of whom ſome are moſt eminent as Pillars, for ſo Peter, Gal. 2.9.Gal 2:9Iames and Iohn are ſaid to hauehave beene Pillars,1 Tim. 3 15.1 Tim 3:15 and the Church it ſelfe is called The ground and Pillar of truth. And as thoſe Pillars, ſo they are firme by faith,Richard. de Sancto Victore. ſtrait by equity, erected by intention, and lofty by contemplation. But ſeeing the rewards promiſed in this life went before, being plainly diſtinguiſht from the reward here ſet forth which is to come, I conſent with thoſe that vnderſtand by the Temple of God, Heauen; and by the Pillar, eminency of glory there.Brightman. And becauſe thoſe Pillars of the Temple were carried away by Nebuchadnezzar, that this eſtate might appeare to be more firmely and vnmoueably ſetled, it is added, He ſhall not goe out any more. For the names which hee ſaith he will write vponupon him,The ſeuenth Epiſtle to Laodicea. Chap. 3.14. herein the alluſion is ſtill continued: for Salomon wrote vponupon thoſe Pillars certaine names, vponupon the one foreign hee ſhall eſtabliſh, and vponupon the other, foreign in it is ſtrength: ſo for the greater glory of this Pillar Gods Name ſhall bee inſcribed, becauſe hee is the childe of God; new Ieruſalems name, becauſe hee is a Citizen thereof; and Chriſts new name, that is, Ieſus Chriſt riſen from the dead and ſet at the right hand of God, becauſe hee is of the number of his redeemed ones. For the other queſtion, why to this Church the reward is thus propounded, I finde nothing p. 292amongſt Expoſiters, but the reaſon I take it is plaine, becauſe they were a long time of little ſtrength, and much wronged and diſgraced: but they ſhould bee ſtrengthened as a brazen Pillar, and honoured with the higheſt titles conferred by the Iudge of the whole world. Let this then comfort eueryevery ones heart that mourneth in Zion for the tyranny, oppreſſions, and opprobries of perſecutors, they ſhall be ſet as Pillars, &c.

And to the Angell of the Church of Laodicea write, Theſe things ſaith the AMEN,Chap 3. Ver. 14 that witneſſe, that faithfull one and true, the beginning of the creature of God.

This Epiſtle doth conſiſt altogether of reprehenſion and admonition for luke-warmneſſe, hauing nothing of commendation in it, as the Epiſtle before going was altogether commendatory, and in no part reprehenſory. This Laodicea was the chiefe City of Caria, according to Strabo and Pliny, built by Antiochus Theas, and named from Laodice, the name of his Queene, ſignifying the Prince of people, giuing Lawes vntounto them.

Queſt. 1. Why is the Lord thus ſet forth to this Church, and whence are theſe titles taken, and what is meant by them?

Anſw. Theſe titles are taken from Chap. 1.5. where hee is called The faithfull witneſſe, and verſ. 18. Amen, and generally in all paſſages, the beginning and the end. How hee is ſaid to be Amen, Saint Paul teacheth, 2 Cor. 1.19, 20. ſaying, For the promiſes of God are in him yea, and in him Amen, becauſe whatſoeuer he ſaith is true and certaine, for which cauſe that witneſſe and that faithfull one is added. The Arrian layeth hold vponupon this, that he is called the beginning of the creature, to proue Chriſt to be but a meere man: but the words doe not imply this, for he is the beginning and the end, that is, eternall, both ex parte ante, and ex parte poſt, all creatures had their beginning in him,Bullinger. ſeeing he made them all. The beginning of the creature then doth not argue a creature, though Bullinger vnderſtandeth it thus of his humanity,Brightman. Pareus. but the greateſt power by which the creature hath the beginning according to others, who ſay that the word foreign may alſo be vnderſtood of principality, but for ſo much as often before it is ſo vſed with p. 293foreign, as that it muſt neceſſarily be taken for the beginning, I expound it thus only. Now to this Church the Lord doth thus ſet forth himſelfe that it might be warned to repent, ſeeing all the taxations here are true, and whatſoeuer ſhe pretended of being rich, &c. yet ſhe was certainly poore and naked, and if ſhe would bethinke her ſelfe to be better furniſhed, ſhe might well come to him for gold and cloathing or any thing, becauſe he was the beginning of the creature, all things hauehave their being from him, and therefore of him ſtore of all ſpirituall furniture is to be had. My Authors adapt it vntounto power, becauſe of Chriſts power to ſpue them out.Brightman. Brightman refers it to the accompliſhment of Gods bleſſings promiſed to godlineſſe in outward things, for which he ſaith, that he is faithfull. We learne from hence to ſubmit when we are taxed from the Lord, and acknowledge our vileneſſe indeed, and to ſeeke from him a ſupply of all ſpirituall neceſſaries, who is the beginning of the diuine creation, in whom all are new creatures, their deformity being put away.

Queſt. 2. I would that thou wert either cold or hot. Verſ. 15.What is meant by cold and hot, and how is the cold preferred before the luke-warme?

Anſw. Some by cold vnderſtand ſuch as being ſinners, hauehave a ſenſe of ſorrow for their ſinnes; by hot, ſuch as hauehave ioy in Gods ſaluation; by luke-warme,Greg. lib. 34. Mor. c. 2. ſuch as are well enough pleaſed in their ſinfull eſtate, as not being ſo great ſinners, but bearing themſelues vponupon their outward workes. Others by cold, vnderſtand ſuch as are altogether vnconuerted,Tho. Aquin. Qu. 3. de malo. Ambroſ…ſer. 118. Richard. de Sancto victore, &c. and ſo enemies to the truth; by hot, ſuch as are zealous for the truth; by luke-warme, ſuch as by outward profeſſion are for the truth, but in their liues and doings as ſinfull as the cold, and hereunto all our new Writers agree. And this is the moſt probable, for there is more poſſibility of the conuerſion of a Iew or Pagan, than of him, who hauing receiued the truth, is without all power of it in his life, and the condemnation of the one ſhall be eaſier than of the other, as is declared, Ezech. 16. Heb. 10.2 Pet. 2. Matth. 11. &c. God doth not therefore wiſh that men were cold, as taking any pleaſure in it, but comparatiuely, that ſuch Chriſtians as hauehave no zeale to follow p. 294and liue according to the religion by them profeſſed, might learne to acknowledge their dangerous eſtate, they are worſe than Infidels, than enemies of the truth that were neuer inlightened.

Queſt. 3.Verſ. 13. I counſell thee to buy of me gold tried in the fire &c. What is meant here by Gold and Garments and Eye-ſalue, and wherefore are they bidden to buy it of him, and when as there were foure things complained of, he aduiſeth but againſt three; there was Pouerty, Nakedneſſe, Blindneſſe and Miſery; here Gold, Garments, and Eye-ſalue?

Anſw. Some by God vnderſtand Charity, by white Garments good workes,Beda. Richard. de Sancto Victore. Rupertus. Bullinger. Pareus. by Eye-ſalue ſpirituall ill umination; and becauſe the want of theſe three make a mans caſe miſerable, therefore theſe onelyonly are mentioned, as which being obtained his miſery ceaſeth. Others by Gold vnderſtand the Word of God receiued by faith, becauſe it is compared vntounto Gold tried ſeuen times in the fire, Pſal. 12. and by white Garments the righteouſneſſe of Chriſt put on by faith.Primaſ. Gregor. l. 4. Moral. c. 34. Others by Gold vnderſtand wiſdome, and by fire charity, ſo that gold tried in the fire or fired, is wiſdome ioyned with charity. For mine owne part, I am not ſatisfied with any of theſe expoſitions, vnleſſe by charity we vnderſtand the ſubſtance of grace, diffuſed ſo in the heart, as that it is truly addicted to all holy obedience, and by good workes and vnblamable life, like to that of Zachary and Elizabeth: and as for the Eye-ſalue, all are agreed that it is ſpirituall illumination, whereby a man ſeeth the excellency of theſe things, and the vanity of temporall, being therefore taken vp in his meditations and affections with the one and contemning the other. And thus this paſſage will moſt fitly agree to this Church, for that being Chriſtian only in profeſſion, but wanting all zeale and care of a conuerſation ſutable, it is ſaid to be poore, naked, and blinde, poore through the want of ſoundneſſe of Religion within, naked and ſo deformed through heathen-like conditions and worldly manners, blind through an ouer-eſteeming of the vaine and tranſient things of this world, and a ſleighting of heauenly things. Wherefore if ſoundneſſe of Religion within be gotten, and an vnblameable carriage without, and ſpirituall light p. 295of vnderſtanding, there will bee a full deliuerance from all this miſery. And ſoundneſſe within may well be ſet forth by the pureſt gold, becauſe as that is moſt precious of all metals, ſo this of all graces, being the very oile in the Lampe,Mat. 25. 1 Cor. 13.Matt 251 Cor 13 and the charity, without which all is vaine, and therefore ſome are ſaid to be veſſels of gold, 2 Tim. 2.20. As for white garments, it hath beene already ſhewed vponupon verſ. 5. that they doe rightly ſet forth an in-offenſiue life, ſeeing the ſcandalous are blacke ſpots and blots. For the Word of God and Chriſts righteouſneſſe applyed by faith, I cannot ſee how they can ſo fitly be brought in here, ſeeing this Church is not charged to hauehave left the Word and expecting to be iuſtified by faith, as no Hypocrites doe, but onelyonly faulted in remiſneſſe. Buying here is nothing but getting by prayer and ſpirituall endeuours, not for any price giuen by vsus, as is expreſſed by the Prophet ſaying,Eſay. 55.1.Isa 55:1 Come buy wine and milke without money, as all Expoſitors conſent. Wouldſt thou not therefore be miſerable? get ſoundneſſe at the heart, and reſt not in holy ſhewes with Hypocrites, get white cloathing of a ſpotleſſe conuerſation, and to be lifted vp in thy heart to things aboue, that thou maiſt bee drawne after them, and grow into a contempt of the baſe things that are here below. That which is added, I chaſten thoſe whom I louelove, is ſpoken as a reaſon of the ſharpe reprehenſion before-going, that they might not deſpaire, but be drawn to embrace his counſell, how bitter ſoeuer he might ſeeme to be againſt them, becauſe it is ſpoken in louelove. And it ſeemeth that this admonition had ſome good effect to cauſe this Church to repent,Euſeb. Eccl. hiſt. lib. 4. cap. 26. lib. 7. cap 28. for Euſebius praiſeth the Church of Laodicea in his time, and particulatizeth ſome excellent Biſhops there who ſtood zealouſly for the truth.

Queſt. 4. Behold, I ſtand at the doore and knocke, Verſ. 20.if any man heare my voice and open the doere, I will come in and ſup with him, &c. What is this ſtanding at the doore and knocking? is it in mans power to open, and what is meant by this Supper?

Anſw. Chriſt is ſaid to knocke partly by preaching the Law and threatning,Pareus. partly by preaching the Goſpell and comforting, partly by afflictions, and partly by inſpiring good p. 296motions and inlightning the vnderſtanding. He ſtandeth at the doore, to ſhew his perſeuerant going on in thus knocking at the doore of the heart, though yet ſhut againſt him.

Touching that ſaying, If any man open, this doth not argue a power in man to open if he will, for the opening of the heart is aſcribed vntounto the Lord,Act. 16.14.Acts 16:14 He opened the heart of Lydia, and the whole worke and eueryevery part of our conuerſion is from the Lord, Ezech. 36.26. Ioh. 6.44. 2 Cor. 3.5, &c. But man is thus ſpoken vntounto,Aug. de cor. & grat. c. 3. O homo in praeceptione cognoſce, quid debes habere: in correptione cognoſce, te tuo vitto non habere: in oratione cognoſce vnde accipias quod vis habere. and Ezech. 18. Turne ye, make you a new heart and a new ſpirit, that he might know what he ought to doe, hee is reproued for not doing ſo, that hee might know it to bee through his owne default, and directed to pray to God that he may be able to doe ſo, that he might know from whence he hath the power to doe ſo, as Auguſtine hath excellently ſet it forth. Ʋiegas a Ieſuite, vponupon this place acknowledgeth, that man hath no power to open-without Gods grace preuenting, intimated in that he ſaith, I ſtand at the doore and knocke, by his knocking then we are awakened to open. The Lord commeth firſt with his grace vntounto the will inabling it, then the will coworking with grace openeth in ſome, in others not, who being thus inabled can but will not. For this cauſe he ſaith, If any man will open, implying that it is in his power not to open. To the ſame effect Bellarmine, lib. 1. de grat. & lib. arbit. cap. 11. and the Councell of Trent, Seſ. 6. Can. 5. cap. 4. But the truth is, whoſoeuer is excited by Gods knocking, doth open vntounto him, he being made willing by vertue of the ſame knocke, whoſe will before was dead to eueryevery good motion. For in the worke of grace a man is not moued as a blocke or a ſtone, but as a liuing thing that goeth vponupon the owne legs, ſo he by his will openeth to the Lord when hee hath once put life into it. And this viuifying of the will ſtirreth it ſo effectually to open as that it cannot but open, ſeeing as motion alwaies followeth life, ſo opening followeth the life of the free will. Doth not a man then open? hee is vndoubtedly dead ſtill: is hee quickned? then hee doth vndoubtedly open. So that they ſeeme plainly to me to ſpeake contradictions, that ſay God by his knocke inclineth the will, from whence floweth this act of opening as a proper act p. 297of life, and yet the will thus inclined may reſiſt againſt God and keepe the doore ſhut ſtill, which argueth death in the will. For no man is ſo much his owne enemy, as not to flie from a deadly danger, hauing ſenſe to perceiue it, and legs to carry him away, and a paſſage open, the inſtinct of nature conſeruatiue of it ſelfe putteth him on that he cannot but flie: in like manner, when grace commeth, there being life, and legs, and liberty, and ſenſe of the moſt deadly danger of all, the ſame grace will not ſuffer, but as an inſtinct preuaile to make a man haſten from this danger in keeping the Lord out, and let him in without delay. As for this, If any man open, from a ſuppoſition to a ſimple poſition, the conſequence is not good; If any man open, therefore ſome will not open when their doores are knockt at, it followeth no more, than (as if a man ſhould come to a priſon full of malefactors lying in great miſery, expecting eueryevery day to be cut off, and ſay, I hauehave obtained liberty for you all to depart if any man will depart) it would follow that ſome would not depart and eſcape from this miſery. As for that ſaying,Mat. 23.Matt 23 How oft would I hauehave gathered you together, and ye would not? it doth imply no more, but that they had meanes to bee gathered together, but through their owne corruption they preuailed not amongſt them. Moreouer, by theſe complaints and inſtigations to turne, the Lord is wont to worke a turning in ſuch as ſhall bee ſaued. Laſtly, the Lord promiſeth, If any man open, that hee will come in and ſup with him, &c. This opening is by beleeuing, hee commeth in by making him his habitation: for the beleeuer is Gods Temple, and this is more than if Chriſt had come in perſon to our houſes, according to that of Auguſtine, Aug. ſer. 144. de Temp. plus eſt habere Chriſtum in corde quàm in domo, quia cor noſtrum interius eſt nobis, quàm domus noſtra. Pareus. Bullinger, &c.It is more to hauehave Chriſt in our heart than in our houſe, becauſe our heart is more inward to vsus than our houſe.

He ſuppeth with vsus when he is delighted with thoſe good things that are wrought in vsus, for theſe are meat and drinke vntounto him, ſeeing hee taketh pleaſure in them as men doe in their meat and drinke, and we ſup with him by being made partakers of thoſe ioyes and ſpirituall comforts that are in beleeuing; and finally ſit downe at his Table in the Kingdome of Heauen. Or elſe by this phraſe nothing elſe is meant, but p. 298the neare familiarity to which the faithfull are admitted with Chriſt, euen as louing friends that vſe to ſup one with another. And the word Supper is rather vſed than dinner, becauſe then is moſt time commonly for friends to tarry by it and recreate themſelues in the ſociety of one another.

Queſt. 5. He that ouercommeth, Verſ. 21.I will giuegive to him to ſit with me in my Throne, as I hauehave ouercome, &c. What is meant by this Throne of Chriſt, and why is this promiſed to ſuch as ouercome in this Church?

Anſw. This Throne, as all agree, is a participation of Chriſts kingly glory which they ſhall hauehave, euen as he is made partaker of this glory with the Father in his humane nature. He doth promiſe it, who ſometime ſaid that it was not his to giuegive:Mat. 20.Matt 20 for that was ſpoken in reſpect of his iuſtice, by which he could not for fauour or affection giuegive the chiefe places to them, but as any were moſt excellent, as I hauehave vponupon that place ſhewed out of Chryſoſtome. Bullinger.One aſcribeth that to his humanity, this to his diuinity. And this is mentioned ſpecially, according to his owne example to this luke-warme Church, that they might not thinke by their coole going on to come to eternall felicity with Chriſt, for he himſelfe attained not vntounto it, but by labour and ſtriuing with all earneſtneſſe, in that hee is ſaid firſt to hauehave ouercome, which argueth thus much.