A Revelation of the Apocalypse, Chapter 2 · Commentary 1 – Analysis 1
Scholions.
Languiſhing Epheſus.TO the Angell: Every one of the Epiſtles are inſcribed to the Paſtours, not that they shoul have them privately to themſelves, but that they should communicate them with the reſt of the Church, as hath bin ſaid before ch. 1.11. Sende to the ſeaven Churches which are in Aſia, to Epheſus, Smyrna &c. and in the end of every one, let him heare what the ſpirit ſaith, not to the Angell alone, but to the Churches. But they are ſent to him by name, partly becauſe he is the diſpenſatour of doctrine, exhortatiō, reproofe &c. even as the uſe of the Church doth require: partly becauſe the ſafety of the whole congregation, reſteth chiefly upon the integrity of the Paſtours. Neither are they ſent to any one Angell, but to the whole, that I may ſo ſay, College of Paſtours, who all are comprehended in this comon word. For there was not one Angell of Epheſus, but many: neither any Prince among them, as is manifeſt from Paul, who to Myletum ſent for the Elders or Biſhops of Epheſus, Act. 20.17.28. He would have ſpared the multitude, if any one had bin over the reſt in authority: or at leaſt wiſe among the reſt of his admonitions, he would had ſpoken one word of obedience to the chiefe Bishop. But this preheminence and principalitie, was not yet bred: It began then firſt, after the Apoſtles were taken from humane affaires, except that Diotrephes gave ſome shew thereof.
Therefore under the name of one Angell, he writeth to the whole order of Paſtours, for whoſe praiſe, or diſpraiſe, the chiefe force of every Epiſtle is intended. For ſuch is, for the moſt parte the condition of particular congregations, as their faithfulnes and diligence shall be. Frō whēce it is, that at the end the admonition is given to the whole congregation, fitted to the adminiſtration of the teachers.
Neither is it to be thought, that theſe Epiſtles were ſent ſeverally, and aſunder one from an other, but that all were written togither in a comon Epiſtle, ſuch as we have ſaid this whole Prophecy is, & that every Church fetched from thence that which belongeth to them ſeverally. And theſe things are comon to all the ſeaven Angels, to be applied to every one apart.
¶ To the Church of Epheſus: Of the city Epheſus we have ſpoken briefly at the eleventh verſe of the firſt chapter: to which are to be added, the reaſon of the order, the force of the name, and the Antitype of it, that the counſell of the ſpirit may the better be underſtood. There may be a double reaſon of the order: one that this city ſette…h before our eyes moſt of all the Church of the Gētiles like to the P…gall ſ…ne, whoring & ſpēding his patrimony in a farre country, Luke 15.1…. &… … home we know Chriſt to have ſet forth as an image of the conve…i… … …alling of the Gentiles. For this city, beſides the horrible Idolatry whe… she was a leader of other cityes: it was alſo given to moſt wr…tched riot, caſting out of the city a certen mā called Hermodorus, not for a…y other crime, then that he was a thrifty mā: this more over being added, Let noe one of us excell, but if there be any ſuch, let him be in an other place, …nd among other men. Tuſc. queſt. book. 5. leafe 125. a voyce in deede of beaſts, &, even ni the ſentēce of Ethnikes, worthy of a halter. For thus ſaith Strabo, All the Epheſians are to be puniſhed by death. Beholde therfore that prodigall ſonne, coming againe to his father and running to meete him, and falling on his necke and kiſſing him. How is the grace of God to be praiſed, who hath converted us Gentiles, being a gulfe of wickednes, the diſpoſition of all which we ſee in this city, into a moſt glorious palace of ſalvatiō. We were once the Princes of naughtines, now we are become the head of holines, as this among the ſeaven Churches: noe leſſe excelling in godlines; then of late we did excell in all wickednes. For the Father hath commā ded the beſt robe to be brought forth, and hath killed the fatted calfe for our ſakes. An other reaſon of the order is, that this city was the formoſt in embracing the faith among all of that country, from whence it ſpread to the other neighbour places. For Paul coming to Epheſus, dayly diſputed in the ſchole of one Tyrannus, and that by the ſpace of two yeares, ſo that all that dwelt in Aſia, as well Jewes, as Gentiles, heard the word of the Lord Jeſus, Act. 19.9.10. Werefore it is made worthily in the ſame place, the beginning of Cityes, from whence was the beginning of faith.
Now the force of the name is to be declared. For it shalbe cleare in every one, that the Holy Ghoſt hath choſen purpoſely thoſe Churches, which even by the very names, as it were by certen markes written on the forehead, should manifeſt their whole condition. We let paſſe that Amazon, from whom they report that it tooke the name, that which followeth beneath ver. 4. that thou haſt left thy firſt love, teacheth ſufficiently what the Spirit regarded in this city: namely that Epheſus, was as it were omiſſion: whereupon we call her languiſhing, whoſe godlines waxeth colde in ſuch ſorte, as that at length it is utterly extinguished. How is it to be feared that in this thing alſo it carieth a type of the Gentil…s!
As touching the Antitype, ſeeing theſe ſeaven cityes containe the univerſall condition of the Churches of the Gentiles, as it is manifeſt enough from thoſe things which have bin ſaid at the firſt chapter, in every of them not onelyonly that one city is to be regarded, but alſo ſome felow Church is to be ioined togither with it, which may directly anſwere unto it. But of what ſorte shall we ſay that theſe antitypes are. For were theſe ſeavē Churchches mad patternes of all Churches of that ſame time, or of a diverſe time? Yf we shall ſay the firſt, ſo as in all ages the Church ſpred through the whole world, did agree to thoſe ſeaven, to wit, that one should be an Epheſine, one a Smyrnen, one a Pergamen, and ſo of the reſt, it should alwayes be of one forme, and ſuch as it was in the firſt times, ſo it shoul be at this day, againſt which the uſe of all times teacheth. Therefore it is needfull, to make every one of them ſeverally types, and in that order, in which they are numbred: but the antitypes are thoſe Churches which being divided either by the diſtance of tymes, or the ſpace of places, doe agree to every one in their order. The conveniency of the thinges will shew ſufficiently within what boundes they may be concluded. According to this rule we doe make the firſt Chriſtian Church the Antitype of the city of Epheſus: which fetching the originall from the preaching of the Apoſtles, continued even untill Conſtantine the Great, as thoſe thinges shall make manifeſt, which shall be taught here after. This is the chiefe of all the following Churchches, even as Epheſus is the firſt of the ſeaven cities.
¶ Theſe things ſaith he that holdeth the ſeaven ſtarres: A deſcription of him that ſent the Epiſtles, which is divers in every one, yet fetched from the former viſion, divers members of it being applied according to the divers condition of things. Which teacheth abōndantly, both the whole former figure to have shadowed out onelyonly the adminiſtration of things, and alſo to be proper in a manner and peculiar to the ſeaven Churches. The ſeaven ſtarres in his right hand, declare that the power of Chriſt is notable in defēding the Miniſters of this Church. He is even as mighty a keeper & faithfull maintainer of all his faithfull ſervants, in what place of the earth, or what time ſoever they hav bin or shall be; yet in ſome certē both places and times, he manifeſteth himſelfe more clearly to the world an avēger, than every wherin other, as appeareth both in this city and antitype. As touching the city, Paul, who planted the faith there firſt, how many adverſaries found he there? J will abide, ſaith he, at …pheſus till Pentecoſt, for a great doore and effectuall is opened to mee, and the adverſaries many: 1 Cor. 16.9. Yet we reade not that any calamity came unto him. He was beaten elſwhere and ſtoned & left for dead: but here Demetrius ſtirring up the workemen againſt him, he that holdeth the ſtarres in his right hand, not onelyonly kept Paul free from all evill, but alſo Caius & Ariſtarchus & Alexander, pacifying the tumulte by the prudence of the towne clarke; Act. 19. The ſame hand shielded Tychichus and Timotheus, the Angels afterwards of the ſame Church: Epheſ. 6.21. 1 Tim. 1.3. And no leſſe the Elders, the ordinary Bishops of the Church, whom Paul called to Miletum to give them his laſt farwell. At length Iohn came to the ſame place, and there abode many yeares, ſtablishing all the neighbour Churches. Neither did the rage of the tyrant proceede to his death: but at length returning from banishement, he dyed quietly in this city. The power of the mighty and ſtarre bearing hande gave ſuch ſafety to his ſervants. The like power alſo shined forth in preſerving the Paſtours through the whole time of the firſt Church. An huge number indeede of the faithfull were ſlaine dayly, but this is mervailous, that in the opinion of mē it being neceſſary that the name of Chriſt should be extinguished utterly, much more the Paſtours, againſt whom the Tyrants raged moſt of all, there was made dayly ſo greate increaſe, that it was ſpoken then commonly and truly: That the blood of the Martyrs is the ſeed of the Church. But Chriſt walketh among the candleſtickes, as often as he giveth a manifeſt proofe of himſelfe being preſent and regarding diligently all thinges which perteine to the ſalvation of the faithfull. In what city gave he a shew of more plentifull grace & favour, than in Epheſus, wherto for teachers he gave Paul, Apollos, Tychicus, Timotheus, Iohn the Apoſtle, beſides many other Apoſtolicall men? And where or when was Chriſt more manifeſtly converſant in the earth ſince his aſcenſion into Heaven, then in thoſe firſt times, untill about Conſtantine? He did enrich ſo aboū dantly the Church with all giftes, he pricked foreward their ſluggishnes, corrected their negligence, rewarded their vertue, ſo as he might ſeeme by himſelfe to compaſſe every one, and view their labour with his owne eyes. In one & the ſame maner he is alwayes amōg the cādleſtickes, neither doth he ſit idly, but walketh about continually, & cometh to viſit every th…ng, ſo that he hath no need of a Vicar: yet becauſe by outward arguments, this is not oftentimes alike manifeſt to the world, therfore that which is properly & ſingularly belōging as it were to one city & time, is alleaged.
¶ J know thy workes: A narration, and firſt of praiſe. And it is common to all the Epiſtles, in the beginning of the narration, to profeſſe that he knoweth certenly and tryeth every Angels workes. Therefore neither shall reward be wanting at any time to vertue, nor iuſt punishement to naughtines. And as even now I have put in minde of a Vicar, how wickedly ſerviceable are they, who arrogate to themſelves, as an abſolute lord, the power over their felow ſervants, ſeeing he throughly knoweth all things, and is not in vaine converſant among the candleſtickes? The praiſe of the Epheſine Angell reſpecteth either his office, in this verſe, or his vertue againſt outward evils, ver. 3. His office conſiſteth, either in adminiſtring the worde and thoſe things which are wont to accompany it uſually, the Sacraments and prayers, or in exerciſing of diſcipline. As touching that he ſaith, I know thy labour and thy patience: For the paines which is beſtowed in preaching the word, becauſe it is laborious, and full of troubles & griefes, is wont to be called labour in the ſcriptures, as, we pray you brethren that yee as knowledg them that labour among you; &c. 1 Theſ. 5.12. And they are worthy of double honour: eſpecially they that l…bour in the word & doctrine: 1 Tim. 5.17. But patience as a neceſſary companion muſt be adioined unto the labour of teaching: which the Spirit sheweth, ſaying and thy patience. As alſo Paul, The ſervant of God muſt not fight, but muſt be gentle toward all men, apt to teach, ſuffering the evill men: teaching them with meek…nes that are contrarie minded: 2 Tim. 2.23.24. Therefore this Church was famous in the faithfulnes and diligence of teaching. Beholde the example of Paul, who by the ſpace of three yeares daie and night ceaſed not to admoniſh everie one with teares: Act. 20.31. Doe thou alſo coniecture from thoſe godly Bishops, who loved Paul ſo grealy, whom alſo he againe loved no leſſe: Act. 20.37.38 Afterward minde Iohn and the reſt. But a matter that is cleare needeth not many wordes.
As touching her Antitype, the matter is even as evident; they did never more faithfully give themſelves to teaching. That Monſter was not yet borne, that anie ſhould be Paſtour, that doth not feede at all: Or that one ſhould ſit in the chaire of the teacher, who as dumme ſhould be ſleepy, diſtracted with other buſineſſes. There was then no Biſhop, who had the office of teaching, who taught not moſt diligentlie. Even alſo at Rome, where it behoved that the myſtery of iniquity should ſpring up betimes, they ceaſed not as yet from this office. The Paſtor everie Lords daie at the leaſt did plainelie and clearlie expounde thoſe things which were read out of the bookes of the Apoſtles and Prophets: then alſo he did admoniſh and exhort, that they would folow thoſe thinges, which being holy and good, they had heard rehearſed: Iuſtin. Apolog. 2. The ſame thing teſtify Clemens, Origenes, Tertullian, Cypriam: But the matter is ſo cleare and manifeſt, as the contrary therto to be done at this day.
¶ And that thou canſt not beare the wicked: Such was the care of teaching, the maner of their Diſcipline was no leſſe pure and ſounde: Which firſt is univerſallie ſet downe, of what ſorte it was toward all the wicked: afterward ſpeciallie, what it was toward the clergie, that I may ſo ſpeake, in the next words, and haſt tried them which ſaie they are Apoſtles &c. The generall diſcipline did not tolerate men in any ſorte living wickedly, and with the offenſe of others, but according to the manner of their faulte, did rebuke either privately, or before many, if private admonition profited nothing: then alſo at laſt it did debarre them from holy things, if they would not obey them that counſelled them well. And touching Epheſus it can not be uncerten, but that this holy rule did holde there, ſeeing Paul taught theire the ſpace of three yeares: who gave commaundement to Timotheus touching this matter ſo diligently and exactly. The obſervation therof was famous in the primitive Church, as even Pline teſtifyeth in an Epiſtle unto Traian: The Chriſtians are wont, ſaith he, to ryſe betimes in the morning to praiſe Chriſt as God, for the preſerving of their religion, to prohibite murthers, adulteries, avarice, couſenage, and the like unto thoſe: Euſeb. kook 3. chap. 33. of the Eccleſ. Hiſt. from Tertullian. Out of all doubt they did not onelyonly prohibit in word by teaching: but alſo did reſtraine them by holy diſcipline. And they did determine rightly, that Religion could not be preſerved otherwiſe, unleſſe vices be cut of by this ſpirituall ſworde. Iuſtin teſtifyeth that no man was admitted to the Sacrament of the ſupper, but he whoſe life ſhould anſwer and accord with his profeſſion, Apol. 2. But more plainly Tertullian writing thus: There are alſo exhortations, corrections and divine cenſure: for it is ſhewed with great gravitie, if anie have offended, that he maie be ſent awaie from communicating in praier, both of the aſſembly and all holy ſo…iety: where all moſt approved Elders have authoritie, having obtained that honour not by money, but by good report: Apologet. ch. 39. Origenes in his 35. treatiſe on Mat. In the Churches of Chriſt, ſaith he, ſuch a cuſtom hath held, that they which are manifeſt in great ſinnes, thereof convicted, ſhould be caſt out frō comon prayer, leaſt a little leaven of ſuch as pray not from their heart, ſhould corrupt the whole ſprinkling and conſent of truth. So in Hom. 7. upon Ioshua: Him that the third time being admoniſhed refuſeth to repent, he commandeth to be cut of from the body of the Church by the rulers of the Church: where alſo he sheweth, that the Prieſts ſparing one, and neglecting their Prieſtlie ſeveritie, doe worke the ruine of the whole Church. The Epiſtles of Cyprian are moſt cleare witneſſes, how holilie and regiouſly he kept it in his Church, yea they do prove how purely the diſcipline abod hitherto at Rome, as is cleare by the Epiſtles of Cyprian to the clergie of Rome, and to Cornelius, and againe of them to Cyprian. It is therefore an excellent praiſe of that time, that conioined togither with the puritie of doctrine, ſanctity of manners, by moſt holſome diſcipline.
¶ And haſt tried them which ſay thy are Apoſtles. The other part of diſcipline is toward Eccleſiaſticall men, who were reproved not onelie for ſinne in life, but alſo they did undergoe punishmēts meet for their ungodlines, if they brought anie new thing and divers from the truth, which after lawfull examinatiō was founde not to agree to the rule of the ſanctuarie. And great was the courage of the Angell in this matter, who was not skared frō his duty by great names, but did bring them backe to a wholy examining, who did vaunt that they were Apoſtles. Of which ſorte that there were mē at Epheſus it is cleare, from that inſtruction given unto Timotheus, That thou wouldeſt abyde at Epheſus, ſaith he, that thou mayeſt give warning to ſome, that they teach none other doctrine, neither give eare to fables and genealogies being endleſſe, which doe breed queſtiōs rather then godly edifying which is by faith, 1 Tim. 1.3. And the ſame Paul warneth the Bishops of Epheſus, to take heed to themſelves and the whole flocke: For I know this, that after my departure, grievous wolves not ſparing the flocke will enter in among you, and of your ſelves ſhall aryſe ſome, which ſhall ſpeake perverſe thinges, that they may draw diſciples after them: Act 20.29.30. But the diligence of the Paſtours did plucke the vizzards from the hypocrites and did not ſuffer their craftes to ſpread to the deſtruction of the flock: ſo the Church continued uncorrupted, even to the cō ming of Iohn, who ruled the ſame many yeares: who at length for a time being removed, it ſtaked ſomewhat of that former care, as we shall shew by & by. Likewiſe in the f…rſt church ther was ſuch a troupe of heretiques, as ſcarce hath bin in all other times. There aroſe Simonians, Menandrians, Ebionites, Cerinthians, Pſeudoapoſtolins, Gnoſtickes, Sabellians, Samoſatenians, Manichees &c. Some of which the Apoſtles themſelves did perce through with the dart of trueth. Paul delivered Hymeneus and Alexander to Sathan: So Phygellus and Hermogenes, and as it ſeemeth Philetus. And he taught Titus, that he ſhould ſhunne an hereticall man after once or twice admonition: Tit. 3.10. But after they were gone to Chriſt, many other excellent lightes roſe up, which did diſpell diligently all hereticall darknes. Among which Agrippa Caſtor, as Euſebius reporteth, Iuſtin Martyr, Ireneus, Tertulianus, Cyprianus &c. Who all fought egerly for the truth againſt coūterfait Apoſtles. Wherfore as both the city & that former age were perillous becauſe of the impudency of thoſe, who with falſe titles made a shew that they were Apoſtles: ſo were they no leſſe happy by the faithfulnes and induſtrie of ſuch defenders, who would not be deceaved with a vaine shew, but bringing the matter to the touchſtone manifeſted to the whole Church, that they were moſt fil…hy fellowes, who would be counted the principall maiſters.
¶ And thou waſt burdened: Hitherto his faithfulnes in executing his office, now he rehearſeth his vertue againſt externe evils: which were many and great, both of that city and of all the Chriſtian world. The battailes of Paul againſt beaſts at Epheſus are famous: 1 Cor. 15.32. But what tranquillity could be to the Angels following, who should have to doe with grievous wolves not ſparing the flocke: Act. 20.29.30. It was therefore the cō mendation of this Angell, that he did ſuſteine and endure calamity ſtoutly, which is declared in a triple degree: that he bare the burden: that he laboured under the burden, and yet was not tyred: as though he should ſay, a great weight in deede of trouble did ly upon thee, under the burden whereof thou gronedſt, yet thou waſt not diſcouraged that thou shouldeſt pluck thy neck from the yoke, and betray the trueth. It is a manlie fortitude to beare out manfully troubles and torment. Many beare the yoke cheerfully as long as they feele but a little griefe; But to goe on conſtantly among the ſtinges of grief and ſorowe, is a point of great courage, and of heavenly fortitude.
Such was this Angell, ſuch alſo was the whole Primitive Church. Nero and Domitian had greatly perſecuted the Church, before Iohn wrote theſe thinges. And beſides Nero and Domitian, it abode patiently under Traiā, Adrian, Antonin, Severus, Diocletian. The times were never more miſerable when the EMPEROVRS did let their labour to hire to the Devill, for to shed the Chriſtian blood, which he doeth alwaies thirſt after. Yet the faithfull revolted not but cōtinued cōſtātly unto the end, becoming at lēgth cōquerers, ſetting up the ſigne of victory againſt the Devill & al foes. For what other thing were ſo many sk…rres and prints, with which many Bishos were marked, who after the tempeſt of tyrannicall perſecution drivē awaie, did meete in the Nicene Counſell, then ſo many triumphant bowes of the victory gotten againſt the enemies? Paulus Neoceſarienſis was bereft of the uſe of both his hands, the ſinewes being shrunke and cut by the perſecutours with a whote iron. Others had both their eyes put out. Others their right handes cut of by the elbowe, among which was Paphnutius Aegyptius. In ſumme a man might have ſeen a company of famous and picked Martyrs gathered togither: Theod. book 1. chap. 7. He was an Angell of an invicible courage, whom ſo many calamities could not breake, yea not bowe never ſo litle. Now therefore if we shall gather all theſe things into one ſumme, we shall ſee a moſt beautifull image of any excellent Church. For beholde an Angell ſparing noe trouble of his owne in the labout of teaching, adminiſtring the diſ…ipline moſt religiouſly: ſuffering none that should offende the Church with his naughtines: either keeping farre away the leven of heretiques, or taking it away moſt carefully at the very firſt. And laſt of all for all theſe thinges undergoing boldly whatſoever the wicked enemies were able to inflict upon him. Doth he in any thing need amending? In nothing in deede, if onelyonly he had continued in his integritie: but godlines fainteth by little and little unleſſe it be kindled continually: and often times a certen naked profeſsion remaineth, where all his power is utterly dead & lyeth quenched: as we shall ſee by & by to have happened here.
As touching the wordes, Montanus and the vulgar tranſlation doe diſtinguish this verſe otherwiſe, alſo they put out and change ſome wordes: And haſt borne a burden and haſt patience for my name, & haſt not fainted: So Aretas, but the firſt words ſet out of order: And haſt patience and haſt borne a burden. But theſe readings want expreſſe ſignification, which our kookes have, which conioine togither burden, trouble, and perſeverance. The ſentence becometh much more weake where this worde trouble is taken away
4 But I have ſomewhat againſt thee Hitherto was the praiſe: The reprehenſiō is for the leaving of their firſt love: Of which even a light ſlaking had not wanted great faulte: But to put of the ſame wholy, how great wickednes: For ſo the word thou haſt left, ſoundeth: as if the Epheſine Angell were like to thoſe widowes given to riot, which Paul ſaith, are to be condemned, becauſe they have caſt awaie their firſt faith, 1 Tim. 5.12. Although this loſſe of love, was nothing to the heinous offence of the widowes, For their Apoſtacy was manifeſt, his onelyonly a faint, or rather no care, and a very great negligence of godly duties, the profeſsion of the truth being kept. But the Spirit ſpeaketh of divers tymes, as it appeareth from this that he ſaith, that thou haſt left thy firſt love, and in the verſe folowing biddeth them to doe the firſt workes. Frō which it is perceaved eaſily, of what ſorte was this coldnes, to it that the Angell who in the firſt times of the Goſpell receaved, faithfully executed the office of teaching, & obſerved diligently every ons maners, to which forthwith he applyed a remedie by eccleſiaſticall diſcipline: afterward in the latter yeares did ſo languish, that he was negligently occupied in the firſt labour, permitted ſome of his floke to perish through ignorāce, ſome through the infirmity of the flesh to be carried headlong into deſtructiō, no lawfull curing undertaken. This is that love, which Chriſt taketh grievouſly to be layd aſide ſo shamefully. For he sheweth that he is then truly loved, when his sheepe are fed faithfully and with a ſyncere minde. Wherto perteineth that thriſe repeated commandement to Peter, Yf thou loveſt me, feede my ſheepe, Ioh. 16.17. But in proceſſe of time in this Church this fervency waxed colde or rather altogither vanished away, as is manifeſt by the reprehenſion. Such is our infirmity rushing a pace no leſſe to the loſſe and deſtruction of ſpirituall life, then our bodies haſt continually to the graves. Wherfore then is there too much cure of this, & none of that? The Epheſians reteined an outward profeſsion, neither were any calamities able to take it from them, as the former verſe even now taught, yet in the meane time they decayed by little and little, neglecting thoſe thinges, without which true godlines cannot conſiſt. And this leaving of love ſeemeth to have come to paſſe then, when Iohn had bin ſent away into Pathmos. Doubtleſſe while he abode at Epheſus he ſuffered not either doctrine or diſcipline to decay, but being at length bereft of ſo vigilant a watchman, they fell into this deteſted drowſines. The Bishop may be for an example, although not of that city, yet of a neighbour place, who thorough the negligence of holy diſcipline ſuffered a certen yong man delivered to him of Iohn to be kept, to become a thiefe and a robber. Wherefore Iohn did worthily hit and caſt in his teeth his good keeping: Euſeb. Hiſt. booke 3.23. But howſoever the hiſtory be ſilent in this matter, it is certen that the Epheſine Angels fell together into shamefull negligence about theſe tymes. Of which ſort alſo wee finde the careleſnes of the Church growing in uſe by little and little.
In the firſt times while it had the Apoſtles for preſidents, and eye witneſſes of all things, the diligence of the Elders was fervent, who did both preach the word of God faithfully, and alſo further the godlines of their flocke carefully by diſcipline, but at length after two hundred yeares frō Chriſts birth, they ſuffered all things to waxe worſe and worſe by a manifeſt declining. How began the diſcipline to be looſed and corrupted, whē the Martyrs & Confeſſours gave reſt to thoſe that had fallē, not onelyonly without the Biſhops counſell, but alſo againſt their willes? How this outragious diſturbance of the heavenly rule troubled Cyprian, we may ſee from his Epiſtles: from whence among other cauſes of the incumbent perſecution, many of which he rehearſed, at length he deſcendeth to this, And what plagues, what ſtripes doe we not deſerve, when noe not the Confeſſours, doe keepe diſcipline, who ought to have bin an exemple to others to good manners: Epiſt. book 4. 4. And not many yeares after, Euſebius relating the condition of the Church, in which it was a little before Diocletian began his perſecution: They, ſaith he, which were thought to be our Paſtours, reiecting the bond of godlines were buſily occupyed in mutuall contentions among themſelves: Theſe thinges onelyonly increaſing beiond meaſure, contentions, and threatnings, and emulations, and mutuall grudges, and hatred, folowing with all their might preheminence and dominion, as it were kingdomes: book 8. of Hiſt. chap. 1. It muſt needs be that the edge of holy diſcipline was made blunt in wonderfull manner, which was of no force to cut of ſuch noxiour herbes. But Ambroſe, who rehearſeth that the divine rule was vanished quite away before his times, ſpeaking of the Elders, at length inferreth moſt clearly, Whereupon, ſaith he, both the Synagogue and alſo afterward the Church had Elders, without whoſe counſell nothing was done in the Church: Which by what negligence it is growen out of uſe I know not, unleſſe peradventure by the ſlouthfulnes or rather pride of the teachers, while they alone will be thought to be ſomwhat: upon the 1. at Tim. chap. 5. He was not long after that time which we call the Primitive Church. Yet he ſo ſpeaketh, as though ſome ages before his time, this wholeſome cuſtome had bin abolished. Which thinges doe clearly shew, how in the later times the firſt love waxed cold altogether, and at length went to nothing.
5 Remember from whence thou art fallen; Such was their ſinne: the remedie cō ſiſteth of three members, a iuſt conſideration of their fall, repentance, and redreſſing of the diſcipline. Which all together are required unto amendement and in the ſame order, in which they are rehearſed. Becauſe we fall by little & little, we perceave not almoſt into how deep a pit we are fallen: but let us looke back to the high toppe, from whence we are fallen, and we shall mervayle at the low gulfe in which we ly. Wherupon he warneth, that he minde from whence he was fallen. Neither is it enough to perceive that we are fallen, but very quickly we muſt get out of the gulfe by repentance. He adioineth therfore, repent: But many doe deceave themſelves, and thinke that they have repented well, when in very deed they have done nothing leſſe: Therefore laſt of all he requireth, that the firſt workes be done. For then thou shalt prove thy repentance iuſt, if it shall bring forth true holines of workes, and either shall returne to the firſt love, if it were ſincere, or shal increaſe the ſame by adding a greater vntounto it. But why doth he require inſtantly the firſt workes, eſpecially in the Antitype, which conteineth the ſpace of about three hundred yeares? Would he that the Church that was ſpred farre abroad, and encreaſed with an innumerable multitude of citizens, should returne againe to their cradell? Or whether will he that there should be the ſame reaſon and reſpect of the whole e…rth, which is of one city? Now alſo it was nigh, when the Church should have a Chriſtian Magiſtrate, Conſtantine being about to come ſtraite way to the Empire and governement of the world: What need should they then have, of that former ancient diſcipline? It was meet peradventure that Chriſt had waited for a little time, and had not urged ſo earneſtly the firſt beginnings, of which there should be no uſe in shart time. But theſe are the dreames of ſuch as are ſicke of a fever. He that knoweth what is moſt fit for his Spouſe, requireth earneſtly the firſt workes, after ſo many yeares, & after the diſperſing of his Church in ſo many places: he willeth that shee labour againe in the word, and that shee punish wicked men with the Eccleſiaſticall Diſcipline. He knew that the order appointed by him should fit aſwell Provinces as Cities: neither should hinder any whit the civill adminiſtration, but further and adorne the ſame above all. From hence then let us learne, that, that firſt governemēt is cōmon to all times and places: Neither to be permitted to mens pleaſure, to folow the way that they will, but that alway in reforming the Church we muſt have recourſe to the firſt beginnings: unto which rule muſt be recalled, whatſoever erres from the right way, and not to frame it according to the corruption of the following Churches.
¶ Or elſe I will come againſt thee quickly: The threatning putteth to ſpurres, and ſtirreth up the feeble ſtrength of the remedy. Often times the feare of perill, prevaileth more with men, then the hatred of wickednes. He threatneth that he will come quickly and remove the candleſticke out of his place. But what need is there that he should come, who walketh in the middes of the candleſtickes? He dwelleth not among his as a revenger, but as a brother & defender; from whence as often as he muſt take punishement, he putteth on a new perſon and forme, in which he appeared not before: and is ſaid to come from another place, and to ſeeme now another, from him whom before time they did know. In the Greeke it is, J will come to thee, for againſt thee. Now to remove the candleſticke out of his place, is to take away the truth and dignity of the Church. Which though it be not noted expreſſely by the Hiſtoriographers, yet we may not doubt, but that according to this cōminatiō, Epheſꝰ loſt a while after the forme & honour of a Church. I cōtēd not about the name of a Church, which I know shee have retained for many ages, but for the firſt puritie, by which alone God meaſureth a holy Church, and not by coloured and naked names. Much leſſe is the candleſtick to be underſtood of the Epiſcopall dignitie, as the Ieſuite would have it, which wee reade to have continued from thoſe times eight hundred yeares at leaſt. Therefore this candleſtick was not quickly removed: Did the Angel peradventure repent? It is not likely, ſeeing in the Antitype it is certen, that, that folowed in a shorte time, which is threatned here to come to paſſe. For the Angels proceeding in negligence, as we have learned from thoſe thinges which have bin before ſpoken, Chriſt tooke out of mens ſight the firſt golden candleſtick, by taking away his moſt holy ordinances, of which the world was moſt unworthy, on which the primitive Church was founded by himſelfe and by his Apoſtles. For there was a new face of things when Conſtantine came: there remained yet the deſire of preaching in the Bishops: but the doctrine was fowlly contaminated in many points: Reliques begā to be in reckoning, Temples to be adorned more magnificently, all kinde of ſuperſtition to increaſe, beſides the pride of the teachers, as a little before Ambroſe have taught, ſpoiled the Church of a neceſſarie helpe to rule their māners. In ſtead whereof Eccleſiaſticall dignities were encreaſed, all things being curiouſly ſought out, more for pompe, then for truth. And while men gave themſelves to thinges of this nature, the golden Candleſtick, which among the candleſticks did obteine worthyly the chiefe praiſe, was removed out of his place. This shall be more cleare then the light at noone day in the reſt of the booke. In the meane time let men ſee, how evill they provide for themſelves and the truth, which thinke every thing right, which they reade to have bin uſed in thoſe times. Rather let them goe to the entire age in which the candleſticke ſtoode in his place: which after it was ſet in an other place, the ſame was overwhelmed with darkenes, neither could he give light to others.
6 But this thou haſt & c: This alſo availeth to quicken their carefulnes: they might have bin proude of their preſent happines, as though their owne godlines had procured it to them: It is not ſo, ſaith the Spirit: but in that the punishmēt is yet witholden, it cometh not of thy approved faithfulnes and diligence, but of the onelyonly mercy of God wherby he ſpareth that little good, which thou haſt yet left. For as he would not have deſtroyed Sodome, if ten good men had bin found in it: ſo his wrath waxeth not hotte againſt his, as long as any hope of good is remaining in them. It was but a ſmall thing therefore, that letted, that he should not by and by tranſlate the candleſticke, neither shoul ſuffer it to abide any longer among them. But what was this ſmall thing? To wit, that he hated the workes of the Nicolaitanes, that is, of them whoſe chiefe author was Nicolas of Antioche, once one of the ſeaven Deacons, Act. 6. Who taught that wiv s ought to be comon, and that it was an indifferent thing to commit adultery, as Ireneus, Theodoret and others doe declare. For as touching that Clemens Alexandrinus Strom. book 3. doth attribute this hereſy rather to the wickednes of his folowers, who drew to this foule licentiouſnes, the fact and ſaying of Nicol…s, which had reſpect onelyonly to the removing of iealouſie, it ſeemeth ſcarce credible. For Iohn would have ſpared the cred…t of the man, and would have tolde the ringleader of ſo great filthines, neither would have ſuffered his name to have bin borne falſly of wicked men. The Epheſine Angell therefore was pure from the contagion of this ſinne. What were the Angels of the Primitive Church? They were no leſſe free from this blemish. This hereſie was ſoone reiected, for his owne foulenes. But after we shall ſee, that the doctrine of the Nicolaitanes did extende not onelyonly to the filthines of the body, but alſo was tranſferred unto ſpirituall fornication: ver. 15. Were they alſo without fault in this parte? In the firſt hundred yeares the Church remayned a chaſte virgin: in the next ages it began to waxe wanton, defyling ſomewhat the mariage bed, partly with unprofitable opinions, partly with foolish ceremonies, but ſomewhat fearfully & privily at the firſt: nothing according to that impudency which came together with Conſtantine, and afterward. In this reſpect therefore, Chriſt ſuffered it a lōg time, although he ſaw that their firſt love had waxed cold.
7 He that hath an eare &c. An Epiphonematicall concluſion, comon to all the Epiſtles: Wherein he sheweth that all whatſoever thy be ought to hearken to theſe admonitions of the Spirit. Properly in deede they belōg to the Angels: but it concerneth us all greatly, of what ſorte their cōdition shall be. They eyther offende or doe their duty not for themſelves alone, but their cōdition is ioined eyther with the great good or evill of the whole flocke. But what doe theſe things ſo long agoe paſt, pertaine to us? There is the ſame diſpoſition of all Churches, and of every one ſeverally: wherupon it is very profitable for us, of what age ſoever, to beware by their eville. Although all will not obey theſe admonitions, but they onelyonly, whoſe eares the Spirit openeth. For they are bidden to heare, that have eares. And therefore we ought not to mervayl, if we shall ſee many to contemne ſecurely theſe threatnings, and to thinke that theſe prayſes and reprehenſions belonge not to them at all. But what is that, which he willeth to be heard? That which foloweth by and by, ſaith the Ieſuite, To him that overcometh, J will give to eate &c. Forſooth the Spirit would have the laſt clauſe to be heard of all Churches, and of all the members of any Church, but all that which was before, the Bishop shall have privatly for himſelfe: A witty indeede and truſty expoſition. Are not the Epiſtles pronounced univerſally and inſcribed to the Churches, Chap. 1.11? Would it not profit them very much to be inſtructed touching the ſtate of their Angels, and to underſtād what they might require of them by right? They are ſent indeede by name to the Angels, not that they should keepe them cloſe to themſelves as myſteryes, but that by their meanes, they might be communicated to the Churches, whom the Lord uſeth as his Ambaſſadours, to ſpeake to his ſpouſe. Which doth yet more appeare from thoſe that folow. For it doth not fit a Bishop onelyonly which after is written to them of Smyrna, Beholde it ſhall come to paſſe that Sathan ſhall caſt ſome of you into priſon &c. ver. 10. or that to them of Thyatira, and to you, J ſay, and the reſt of Thyatira, ver. 24. That I ſay nothing, that in ſome of the Epiſtles, the exhortation to heare, shutteth up the whole matter, as to the Church at Thyatira ver. 29. To the Church at Sardi chap. 3.6. at Philadelphia, ver. 13. at Laodicea ver. 22. Whereupon if the Church be reſerved to the Epiphonema, she ought to open and ſhut the eares all at one time. For there foloweth nothing to be heard.
¶ To him that overcometh, I will give to eat of the tree of life: The reward in everie one is fitted to the times: and is one and the ſame everie where, Ieſus Chriſt alone. For what greater thing can he give to his elect? Or what thing shall we need, if we doe enioy him? But according to the divers conditiō of times he is ſet before us in a divers manner. In this Primitive Church he is the tree of life in the middes of the Paradiſe of God. Why? Becauſe the firſt ſtate of the Spouſe, was wholy like to the firſt happines of Adam in Paradiſe: of which that was a certen viſible image and figure, reſtored in the laſt times on earth, after our ſo long banishment from thence. For there was a tree of life in the middes of the garden like a shadow: here Ieſus Chriſt borne of a Virgin was converſant with us in the middes of mortall men: there all kinde of beautyfull plantes, moſt profitable both for ſight and for meate: here a copious abondance of of all giftes, which belong either to ſalvatiō, or to ornament: there one river, but dividing it ſelfe from the garden into fower heads: here one voice of veritie among all the Apoſtles, but which beginning at Ieruſalem, was ſpred abroad into the foure quarters of the world, watering all landes wherſoever it floweth with peace and ſalvatiō. What pleaſantnes was wanting there, that the minde of man can thinke of? What is not here ſufficiently furnished by him at whoſe adminiſtratiō the Angels themſelves are amazed? To wit, that terrible Angell, with a ſhining ſword keeping the way to the tree of life; it is now removed out of his place, and an entrāce againe is opened into the gardē moſt full of true pleaſure. Chriſt therefore promiſed that they which shall keepe themſelves pure frō the corruptions of theſe times, neither ſhall forſake their firſt love, shall continue thoſe true citizens of this holy Church, and that they shall have free leave to eate of Chriſt, that true tree of life in the middes of this new Eden. Manie wicked men and heretiques at that time, were thruſt headlong (as once Adam) out of the Celeſtiall garden, yet with unlike iſſue and condition. For Adam falling away from the shadowlike Paradiſe, by faith in Chriſt he foūd an entrance into the true, but theſe heretikes being driven from the heavenly and true, what returne can ever be hoped for? Seeing therefore that this is the naturall ſenſe of the wordes, how foully doe they erre, who do count the Primitive Church an infant, rude and imperfect? and doe attribute ripeneſſe of age and perfection to the latter corrupt times? For they doe preferre Tophet before Paradiſe: neither doe minde that all pleaſantnes did belong to the firſt beginning: but thornes and thiſles and all noiſome herbes to the curſe following. Farre be it that we should thinke the water flowing by durty channels, either purer or ſweeter or fitter for our uſe, the further it shall be diſtant from the fountaine. Further let the reprobate know that they doe never eate of this tree. For there is the ſame meate both for way and for country: There is onelyonly a difference of a more full fruition, wherin we shall reioice after the battaile finished. Neither is the reward of them that overcome given to the ſlougthfull cowards. The Angell will keepe them farre from it with his gliſtering ſword, that they may not plucke any thing at any time from this tree.
The Analyſis.
SO is the firſt Epiſtle: the ſecond, is ſent to the Church of Smyrna, but inſcribed according to the manner, to the Angell: afterward he deſcribeth him that ſendeth: That he is the firſt and laſt, then, that he was lately dead, but now alive, ver. 8. The Narration partly commendeth for their ſuffering of affliction, which the blaſphemous Ieuwes brought upon them, ver. 9. partly inſtructeth againſt a newe calamity, both ſhewing the Authour, kinde, end, continuance: and alſo promiſing a crowne, ver. 10. The Concluſion hath both the wonted Epiphoneme, and alſo immunity from the ſecond death verſe eleventh.