A Revelation of the Apocalypse, Chapter 3 · Commentary 1 – Analysis 2
Scholions.
1 To the Angell of the Church which is at Sardis: Hy… ca…Sardis is the ſeconde of the Churches riſing againe, going yet further in the South, and growing in a more ample light of trueth. The Antitype is the firſt reformed Churche, begun of God by Martin Luther of Wittemberg, a towne of Saxe upon the river Albe, in the yeare 1517, when that holy man oppoſed himſelfe againſt the Romane Queſtors ſelling for mony the forgivenes of ſinnes to the people. The trueth began to be revived under the Thyatiren ſtate, but noe reformation followed; This was firſt undertaken at the time which I have ſaid. For which cauſe wee shall finde no mention in theſe three Churches of this Chapter, eyther of Balaam or Jezabell. For they were pure from the fault of this whore, whoſe fellowship they renounced utterly. But yet notwithſtanding ſeeing the ſame should not be done of all after the ſame maner, but a threefolde difference would be found in them, in like maner they are shadowed out by three cityes according to the beginning and condition of every one. The firſt, after the impudency of Iezabell reſtreined, is Sardis. And the firſt after the Romane impudency weakened, is the Germane Church of that time, which even nowe I have ſet downe. OnelyOnly the indifferent and good readers are to be intreated that they doe not thinke me to deſcende to this or that interpretation by any ill will, but in good faithfulnes to follow that ſenſe, which the printed ſteppes of the Spirit going before, ſeeme to me not darkely to point at. I know how fearfull a thing it is even to hurt the eſtimation of any brother with wrongfull ſuſpicions, how much more heynous a ſinne it should be to caſt any blot rashly upon any whole Church? And certenly as in all my life I deſire to put farr away all virulency of tongue, ſo eſpecially I have thought alway that I muſt take heede that I make not the name of God a cloak for my luſt. Let not then the office of an Interpreter be any fraude to mee, ſpeaking either here or in other places of things preſēt otherwiſe peradvēture thē many either would or expect. It is an impious and deteſtable thing, to play the hucksters with the word of God, in ſpeaking rather according to the pleaſure of men, then the trueth of the thing it ſelfe. Therefore all as well hatred as favour ſet aſide, if wee shall ſee that that which is uttered agreeth with the trueth, let us quake rather at the threatnings of the moſt iuſt God, then be angry with him, who to the end that wee may not be oppreſſed unwares with the evils hanging over our heades, hath endevoured to his utmoſt power to reveale the hidden truth. Which I hope I shall obtayne eaſily of all the godly, ſo farr shall it be from them, to reprehend myne induſtry: with which hope ſupported, I will proceed to my purpoſe through Gods helpe.
¶ Theſe things faith he that hath thoſe ſeaven Spirits of God, & thoſe ſe…ven ſtarrs: In the deſcription of the ſender of the Epiſtle, of thoſe Spirits which are rehearſed, there was no mention made in the viſion of the firſt chapter. They are fetched from the comon inſcription of the Epiſtle in the 1 chap. ver. 4. They are ſeaven for the abondance of all gifts, which that number uſually ſignifyeth. Chriſt hath in his owne power, that being the keeper of the ſtorehouſe of the heavenly grace, he beſtoweth the Spirit on whom he shal thinke good; Wherupon he ſaith, that he will ſende the Conforter from the Father: Iohn, 15.26. who ſhould receive from Chriſt, and ſhew unto us, Io. 16.14. The Starres are in the right hād, chap. 1.16. Likewiſe in the Epheſine Church, wherein we have heard is declared the ſafety of the miniſters, whom Chriſt carrieth in his handes, chap 2.1. To what end then is this repeated a fresh? Was there wanting now any other honour ſpent wholy on the former? in no wiſe, but onelyonly becauſe the conveniency of things, and not any vayne novelty, is ſought. Becauſe Sardis should finde the ſame ſafegarde of Chriſt in defending her Paſtors, which he had shewed in Epheſus; not without cauſe doth he uſe the ſame ſimilitude, wherein there is ſo great cō iunction of things. But of Sardis the Hiſtory ſpeaketh not a word: Which thing in her Antitype is moſt cleare. For he that giveth the Spirit plentifully, to whom and when he will, shed out in thoſe times ſo great plenty of all giftes, as no where els in theſe laſt times. Good learning had bin already as buryed, being driven away for many ages by the ruſticity of the Scholaſtiques: untill at length, after the wonderfull art of printing was found out (which cunning flowed frō the ſame fountaine of the Spirit) many excellent wits were rayſed up to ſearch out the truth. Among which were, Iohn Picus, Mirandulanus, Angelus Politianus, Platina, Trapezuntius, Gaza, Hermolaus Barbarus, Marſilius Ficinus, Pyrbachius, Ioannes de monte Regio, Aldus Manutius, Rodolphus Agricola, Ioannes Iovianus, Pontanus, Philippus Beroaldus, Ioannes Reuchlinus, and many other moſt learned men; Whoſe chiefe labour was in ſetting forth the tongues, arts, and other humane learning: but how great an entrance was made from hēce to finde out the myſteries of ſalvati…, the conioyned times have taught. For by and by after came Martin Luther, Philippe Melanthon, Eraſme of Roterodam, Zuinglius, Oecolampadius, Capito, Blaurerus, Bucer, Muſculus, Calvin, and many other moſt learned men, ſo many lights of the Chriſtian world, who being holpen by the ſtudyes of thoſe former, brought forth againe the trueth, covered with long filthines and uncleannes, diſsipated the Romish darknes, and diſpelled utterly as ſmoke hither and thither all the ſubtilities of the enemies. Doth not Chriſt worthily take upon him ſelfe this enſigne of the ſeaven ſpirits, enriching this time with ſo great plenty of gifts? Neither was leſſe famous his power & grace in conſerving ſafety to the Paſtors. Who would not have thought that Luther in ſo great hatred and envy of all men, for whom almoſt the whole world layed waite, even alſo he under whoſe feete the Emperours once were compelled to ſubiect their neckes, that Luther I ſay, should have dyed a thouſand deathes? But peradventure troubles being raiſed up he did ſcarce endure; yes by the ſpace almoſt of thirty yeeres he abode in the battell ſafe, even from privy aſſaults, with which the Pope is wont to make away thoſe men, whom he cannot conquer with open warr and force: and at length lying ſicke in his bed and giving up his ſoule to him that gave it, he ſlept quietly in Chriſt. What should I ſpeake of Melanthon, Peter Martyr, John Calvin and the reſt of the valiant Herolts? Bucer being buried a fewe yeares before, at lēgth turned to duſt, was digged out of his grave, or rather an other buried there latelyer, that they might ſhew their cruelty even in the burning of his aſhes, whom they could not, nor durſt not hurt, while he lived. Who then hath not ſeene the ſtarres in the right hand of Chriſt, ſo wonderfully defending his ſervants againſt all force of adverſaries? And ought not the fresh memory of theſe things, to give conſtācy and courage unto all, that repoſing themſelves in the ſame protection, they may goe boldly to the deffenſe of the truth every one according to his calling? There is not indeed the ſame expreſſe promiſe of other times, yet there is alwayes the ſame crowne, for them that fight lawfully.
¶ J know thy workes, that thou art ſayd to live, but art dead: A reprehenſion for their counterfit lyfe, of which the Angell beareth a shewe, being voide of trueth: from whēce Sardis may be called Hypocriticall. The force of which notation is manifeſt from the name it ſelfe. For Sardis as Sardian laughter, ſuch rather in shew, then in very truth; ſo called of the city Sardis, even as the Sardonian laughter, of the Iland Sardonia, as Eraſmus noteth from Plutarch. For that kind of herbe ranunculus in English trowfoot, by which the mind is taken away, may grow as well in Lydia as in the Il…nd. This Church was counted alive but was dead: like unto this laughing, which feigneth ioyfulneſſe, in the meane tyme full of deadly ſorowe. And from hence it is evident howe Sardis is oppoſed to Smyrna; This found all outward things moſt troublous, ſo as shee was almoſt held of all for dead; yet in the mean time live a true life, and was moſt acceptable to God: That abroad in the iudgement of men liv…th and flouriſheth excellently, yet within, death reigneth, true godlines being banished: From whence is made the ſecond payre of contraryes, as was obſerved in the comon analyſis of the ſeaven Epiſtles. But in what thing conſiſted this fayning, as farre as concerneth the city Sardis, it is not cleare to us from the hiſtory: there flourished in the ſame place not very long after, the famous Melito, celebrated by Euſeb in his 4. booke chap. 26. But hence it appeareth that the matter was brought to that caſe when Ihon wrote, that although the Angell ſeemed to himſelfe, and peradvēture to ſome others, excellently well furnished with all things unto ſalvation; yet that he wanted many things neceſſary, and abounded in the contrary. Wee knowe that they which are alive outwardly, may be dead either in ignorance of doctrine and corruption, or through careleſnes of Godly dutyes: as Chriſt calleth them dead, which were voide of faith and knowledg of ſalvation, Iohn 5.25. And the Apoſtle calleth the wanton widow, dead when ſhee is alive, howſoever shee had given her name to Chriſt, 1 Tim. 5.6. In which reſpect alſo workes are called dead, Heb. 6.2. as declaring that they ar in deede dead that give themſelves up to the ſtudy & love of them. It may be that partly through neglect of godlines, partly by corruption of doctrine the Angell of Sardis fell into this dead life. If the doctrine had bin quite extinguished, which in deede is the ſoule of the Church, shee could not have obtained even the name of any life. We have ſayd that the Antitype, becauſe of the following order of things, was the firſt reformed Church, ſpringing up in Sax…, when Luther began to teach. For the Thyatirē Church have ſome bla…me for ſuffering the Romane Iezabell. This firſt, as Iehu, laboured that the painted & shameles whore should be caſt out of the window, ſo as shee did ſprinke the earth with her braine. From whence it cometh to paſſe, that shee is not rebuked ſo much as in one worde in reſpect of this. This Church then hath the name that ſhee is alive, for the truth reſtored, which in wonderfull manner shee hath manifeſted; and alſo for the excellent courage, wherby shee weakened and trode under foote the Romiſh tyranny, shaking of the ſame not onelyonly from her owne necke, but alſo giving the ſame to be derided of the whole world: yet ſhee is dead, having ſome errours and corruptions of no ſmall importance, chiefly that conſubſtantiation of the body of Chriſt in the ſacrement of the ſupper, which many other abſurdities followed, which doe ſpred like lep…oſy, and take away the life of the members living by themſelves. Notwithſtanding theſe thinges are not to be underſtood of every man, but of the whole police and forme of the Church, which is apparent to the world: the image and proportion wherof, the Spirit purtrayeth to us. Which alſo is to be obſerved in the reſt.
2 Awayke and ſtrenhthen the things that remaine ready to dy: The firſt reme…y is of diligence in confirming the reſt; who, if it were not with all ſpeed lookt unto, should rush into the deſtruction of death. By the which it is taught, that if the Teachers would beſtowe faithfull and diligent paines, in cleanſing the whole doctrine and godlines, they should take away from many the occaſion of falling: but if they shall carry themſelves over negligently in this matter, there would be a lamentable ruine of many. In the Antitype the thing is ſo cleare, that any man may bewayle it with teares, rather then to proſecute it in wordes. For how many excellent men hath that monſter of Vbiquity caſt headlong into death? The ſeedes whereof Luther ſowed in the yeare 1526. and 1528. in a diſputation againſt Zuinglius & Oecolāpadius. But they ought to had bin pulled out againe of his bookes, at leaſt after the controverſy was brought a ſleepe, leaſt lurking as it were in the furrowes, they should breake forth at length into deadly hemlocke. But Luther himſelfe was careleſſe thereof, providing after the manner of men rather for his owne eſtimation then, as was meet, for the ſafety of the brethren. Moreover I doe finde lacke of thy faithfulneſſe and diligence, o holy Philip: becauſe thou haſt not thruſt through ſo foule an errour according to his deſert. Peradventure thou thoughteſt that it was to be hādled more gently of thee, partly in favour of thy friend, partly becauſe thou ſuppoſedſt that it might be abolished by ſilence more eaſily then by sharpe inveiging of wordes. But the errours which are not refuted, ſeeme to be allowed, and their eſtimation groweth ſo much the more as they are dealt with more gently: for they are gangrenes, which gentle remedies doe not heale but make worſe. While therefore neither of you watcheth nor doth his duty, many dy: how many I pray, and how great men? An huge number in deede of all degrees: of which the principall as ſtanderd-bearers wer Iohannes Brentius, Iacobus Andreas, Selnecerus, Kirchnerus, Chemnitius, and others of that ſorte, who have encreaſed this monſter of Vbiquity, of it ſelfe horrible, with ſo many and notable errours, that there hath bin ſcarce at my time any other more foule and deadly. Lamentable in deede is the fall of the famous men, whoſe labour was once courageous and no leſſe profitable againſt the comon enemyes. And what a crowne had they received, if they had continued in the ſame warrefarre, and had not as cruell Elephants turned back of the enemyes, waſted their owne friendes. But my office is of an Interpreter and not of a quereller: and therefore I leave of theſe things. This death invaded not onelyonly ſome perticalar men, but alſo many whole cityes and provinces, as may appeare by the booke of Concorde publiſhed in the yeare 1580. which is not of ſo great force to ſtabliſh the errour with the conſent of ſo many, as to teſtify this miſerable calamity of the brethren. And to this errour touching the Supper of the Lord, and perſon of Chriſt, were many other alſo added, to wit of Originall ſinne,, of Free will, of Iuſtification, of Good workes, of the Lawe and Goſpell, of Indifferent things, and of Predeſtination. Therefore death aſſaileth with a manifoulde dart: how great muſt the ſlaughter be, ſeing ſhee caſteth to ground even with one, great troupes of men?
¶ For J have not founde thy workes perfit; The reaſon why ſo many fell into death. The Church of Sardis, as farr as it ſeemeth, admitted not the ſyncere truth of God, but reteined ſome Ethnike ſuperſtition. The Church of Germany did indeede caſt away many Popiſh errours, yet in the Sacrament of the ſupper, ſhee ſticke ſtill as it were in the clay of bodily preſence, not as Rome, dreaming of a changed ſubſtance of bread and wine into a true and reall fleſh and blood, but no leſſe contrary to and diſagreeing from the trueth, conioining the true flesh and blood togither with the outward ſignes, affirming that he is preſent here on earth. This leaven Luther never caſt out, but contended fiercely with Zuinglius & Oecolampadius, for to defend & retaine the ſame. Neither would God, which afflicted ſo grievouſly the Corinthians for the prophanation of this ſacred myſtery, ſo as many were weake and ſicke, and many ſlept, 1 Cor. 11.30. have goe away unpuniſhed the neglect of amending in this point. Of which punishement to come ſome proofe was made, wh…n Luther was conſtrained for the defenſe of an uniuſt cauſe, to fly for ſuccour to Vbiquity and to confirme many other things touching the manhood of Chriſt, which are contrary to the truth. But for the heat of contention, he could not ſo well conſider and minde, that frō thoſe beginnings and flourishes, he should underſtand God to be angry. How did he not beware of that errour which did draw with it ſo great a multitude of wicked opinions? Why feared he not, what might have happened to others, having tryed in himſelfe, into what caſe he himſelfe was brought in diſputing? But his eyes were holden, that he could not forſee for the time to come, and turne away this ſo grievous punishment frō his people. Wherfore their workes were not perfit, becauſe a full reformatiō was not uſed, but onelyonly one errour chaunged into an other noe leſſe grievous. And God is wont often times to punish ſinne with ſinne.
3 Remember therefore &c. The ſecond remedy is, to remember and repent; Theod. Beza tranſlated thus, remember what thou haſt received. And ſo indeede ſome time the worde pos ſeemeth to be taken. For that of Mark take heed what thou heare, chap. 4.24. Luke hath it thus, take heed how you heare, chap. 8.18. But when he ſaied even now, that theire workes were not full before God, he ſeemeth not ſo much to exhorte, that they would reteine thoſe thinges which they had received (for ſo they should have continued in their former errours) as that they should remember the manner of receaving: So as pos in this place ought to remaine in his owne proper ſignification, denoting rather the quality, then the ſubſtance of the thing. He warneth therfore the Sardenſes, that they goe backe to the firſt inſtitution, and amende things fallen into decay, after the rule of that alone: Even as alſo the Germane Church, that they minde what Luther propounded to himſelf at the beginning, and make their reformation according to that rule But he regarded noe other thing at the firſt, then that all humane inventions drivē away, onelyonly the divine truth revealed in the ſcriptures inſpired of God might prevayle. For ſo in the preface of his aſſertion of the artickles cō demned by the Bulle of the Pope Leon x. Firſt, ſaith he, J will that they beare mee witneſſe, that I will not be compelled with the authority of any at all, how holy a father ſoever, unleſſe as farre as he ſhalbe approved by the iudgement of divine ſcripture: Againe, Let the firſt principles then of Chriſtians be none other but the word of God: but all men concluſions be fetched from hence, and againe to be reduced thither and tryed therby; Thoſe firſt of all ought to be knowen of every one, & not ſought out by men, but men to be iudged by them; Whereupon alſo he rehearſeth that of Auguſtine in his 3. booke of the Trin. be not bound unto my Epiſtles as unto the Canonicall Scriptures &c. Therefore wee may not cleave in the bookes of Luther, as the Vbiquitaries doe, and they which corrupt the Sacrament by the late deviſed conſubſtantiation, but as he thought he muſt be wiſe onelyonly out of the ſcriptures, ſo all his writings are to be brought backe to theſe holy balances. Why doe wee give greter authority to his bookes, then either he to the bookes of others, or himſelfe would have to be given to his owne? A matter indeede of great moment, and in which alone conſiſteth the turning away of the eminent evill. Vnleſſe men turne their eyes to theſe things, and have their eares bent to heare their voice, and alſo thoſe things performed which they ſhall commande, an other ſcourge remayneth for Germany more bitter then that, which even hitherto hath afflicted her not lightly. What godly man taketh not great griefe minding the deſtructiō of ſo many brethren by a pernitions errour, ſo long contētions of minds, ſo ſharpe battels both of wordes and weapons? But he muſt needes be more vexed, when he conſidereth with himſelfe, that there is not yet an end of theſe evills, but ſome greater thing to hang over their heads, unleſe they repent betimes. I could not but warne the brethren of the danger, leaſt I ſhould heare with my great griefe, them to be afflicted and full of calamity, whō I deſire in Chriſt Ieſus to flouriſh. And I hope that howſoever my iudgment ſhalbe troubleſome, yet my good will ſhall not be ungrate.
¶ Yf thou ſhalt not watch I will come &c. The perill that he threatneth is his coming as a thiefe, and that in an unexpected time. He doth not expreſſely mention what kinde of evill ſhall come, although in ſome parte it may be gathered from the ſimilitude: which often times is uſed in the ſcriptures to ſignify the invaſion of the enemy, but ſeeing the next words have reſpect hitherto, neither ſhalt thou know in what houre I will come againſt thee, peradvē ture he meaneth ſome other thing, to wit, a certen force & violence, ſuch as thieves uſe in robbing houſes. Who often times not onelyonly doe ſpoile the mayſters of their goods, but alſo committe adultery with their wives, and defloure the virgins, and compell by torments, to confeſſe where the mony is hidden: which having once gotten, that their wickednes may not be bewrayed, they kill all without difference either of ſexe or age. Therefore Chriſt ſeemeth here to threatenē the like outragious fiercenes of ſome cruell enemy. Of whoſe comming wee may not define by the iudgement of the fleſh, ſeeing it ſhall not be knowne in what houre he ſhall come. Neither muſt we labour much to ſearch out, who this enemy ſhould be. The Spirit who hath determined that his comming shalbe ſudden, would not have him knowen by name. It may be, that it is the Turke, to whom the raynes may be looſed a while, till they be lookt unto which are to be punished. But whether it shall be he, or ſome other, wee may not ſleepe ſecurely, and neglect reformation, becauſe wee ſee noe danger at hand: but we muſt thinke how it may come upon us in a moment. And it is to be feared, that this which is threatned shall no more be avoided, then that of removing the Candleſticke from the Epheſine Church, chap. 2.5. Theſe thinges depende on the condition of repentance, to which the eares of men are deafe even the greateſt part.
4 Yet thou haſt a few perſons, in the greeke it is a few names, that is, a fewe men, as Act. 1.15. and after in this booke chap. 11.13. In theſe wordes he cometh to the other part of the narration, which perteineth to commē dation. Which alwayes at other times is wont to take the firſt place. But this new diſpoſition & ſetting in order is not done rashly, teaching that in the latter times shalbe ſome, who refuſing errours should embrace the trueth. As we knowe was done, when the booke of Concorde began frō this occaſion, and ſo many viſitations undertaken, that the Calviniſts, as they ſpeake, might be rooted out utterly. For ſuch men followers of true godlines and iudgement, were converſant in the moſt inward bowels of this Sarden ſtate. Beſide many free Cityes, Strasburg, Heydelberg, Marpurg, Newſtadt, Breme, the peopell Anhaltine &c. who oppoſed themſelves againſt the forgeries of the reſt. In every one of thoſe places famous lights now and then did shine, which driving farre away that darkenes, gave a ioyfull day to their flockes.
¶ Which have not defiled their garments: The garment is Chriſt himſelfe, the comon clothing of all the faithfull: of which in the parable, Friend howe cameſt thou in hither, not having on a wedding garment, Mat. 22.12. And Paul more plainly, For all yee that have bin baptized into Chriſt, have put on Chriſt, Gal. 3.27. But it hath a diverſe ſignification according to the diverſe reſpect of thinges, into which it is referred. In reſpect of God, it belongeth to iuſtification: in reſpect of other men, to ſanctification and profeſſion; in reſpect of our ſelves, to honour, glory, triumphe, ioy, &c. Therefore theſe Sardens, kept their profeſsion of Chriſt ſincere and entyre from all the filth and pollutions of thoſe monſtrous opinions. Although they alſo which by repentāce did awake frō thoſe errours, may be ſaid to keepe their garments alſo pure. For they that are in Chriſt, are not eſteemed according to their former foulnes, but according to their preſent apparell, wherewith all their fomer uncleanneſſes are covered.
¶ And therefore they ſhall walke with me in white, to wit, garments. Theſe are the ſame garmēts with the former, but a little differing in reſpect; for thoſe were of profeſſion, wherby the valiant ſouldiers of Chriſt did appeare to others: theſe are of glory, triumphe, and ioye, which they shall enioy both in themſelves from the feeling of Gods love shed abroad in their harts, and alſo which they should receive frō the prayſing of others, who shall prayſe God in their name, who hath beſtowed on thē fortitude & victory. A white and pure gowne in a ſolemne mirth is commendable, both among the Gentiles and alſo the people of God. From whence the wiſe man alluding to this manner, Let, ſaith he, thy garments be white alway, Eccl. 9.8. But eſpecially I thinke that of Marke is to be regarded, where ſome ſteppe of this celeſtiall glory appeared in the ſhining garment, ſo white as ſnow, ſuch as no fuller can make on earth, ch. 9.3. At which ſight Peter beeing overwhelmed with unmeaſurable ioy minded this one thing, which way he mought have bin able to enioy it alway. So this shalbe a moſt āple reward for the ſaints in which they shall ſo hartely delight, that they shall deſyre no greater thing in this life.
And if any should aske the brethren themſelves, whoſe theſe garments ar, I doubt not but they would anſwere, that this ioy is of more value, which they obtayne by Chriſt in retaining his truth, thē that they would chaunge it with all the delight of this life. Certenly great is their glory among all the godly, which wee pray with all our harts to be perpetuall to them.
¶ For they are worthy. The Papiſts are glad in their owne behalfe for this words, as an excellent patron of their merit of condigne worthines: but let them remember that this merit is attributed to the garmēt not to the body, that is to the imputation of the righteouſnes of Chriſt, wherewith we are clothed as with a garment, not to our inherent holines; For not to defile the garment, cannot be of more eſtimation, then the garment it ſelfe. And ſeeing there be ſundry ſignifications of the garments, as wee have shewed, the worthynes ariſeth not either from profeſſion of good workes, wherby the ſaints are ſeen of others, neither from the ioy of the Spirit, which wee our ſelves feele within us, but from this alone, that the father counteth us righteous being clotheth with his ſonne. He therefore is worthy that is clothed, though not of every uſe of garments, but onelyonly of that peculiar reſpect, wherby we are preſented blameleſſe in the preſence of God: even as a man ſeeth, although not the whole man, but onelyonly that part, to which the faculty belongeth.
5 He that ſhall overcome &c. Some copies and the comon tranſlation read thus, He that ſhall overcome, ſhalbe ſo clothed. But the reddition of a ſimilitude is unuſuall, where there is no queſtion: unleſſe peradventure they be referred to the former verſe, as though he should ſay, as they that at all have not aſſented to errours, shall walke with me arayed in white apparell, ſo they that after ſome ſtriving shall departe from the ſame, shallbe clothed with white. As though the firſt reward were perteining to them that fell not, this to them that repented & forſooke their errours, with which they were poſſeſſed before time. Of which ſorte were many in Germany before the booke of Concord was published, when in moſt univerſityes the chiefe teachers underſtood the true doctrine of the ſupper of the Lord, and the opinions of Vbiquitie & corporall preſence in the ſupper, every where were contemned, as witneſſeth Georg. Sohnius in his expoſition of the Auguſt. Cōfeſ. which appeareth more clearly from the Synode of Deſdrenſe, in the yeare above 1571, where it was ordained by the comon conſent both of all the Superintendants of the Dukedome of Saxonie, and alſo of the Doctours of the Vniverſityes of Lypſia, and Wittemberg; That the Vbiquitie of the body of Chriſt, was an horrible prophanation of all the articles of the Creed, and a renewing of all Hereſyes, Gallobel. in the yeare 1592. And ſince that time a perfitter light breaking forth every day, many were rayſed up from their drowſines, and opened their eyes to the truth. Whom alſo even as well as the other, he adorneth with white garments, who gave a penny to them that were hyred at the eleventh houre, Mat. 20.9. Such then is the firſt reward, two yet doe remayne.
¶ And I will never put his name out of the booke of life; The ſecond reward applyed to the times. For becauſe very many in theſe tymes should fall from the trueth, and many cityes, peoples, provinces, regions, should cō ſent to errour (as at this time it is evident how farre and wide the contagiō ſpread abroad, flying alſo over the ſea and infecting thoſe Northern regiōs Gotia and Suetia) by which their approving of errour they should blot their names out of the regiſter of the ſaints, and should cut of from themſelves the hope of life, unleſſe they should repent, leaſt I ſay, the falling away of ſo many, should trouble the ſaints, he biddeth his conquerours to be of good courage; Chriſt himſelfe would ſet them free from falling, howſoever they should ſee infinite nūbers to rush downe violently on their right and left hand. For it is he alone, who firſt calleth us backe from errour, then ſanctifyeth & confirmeth us in the trueth, leaſt at any time we should revolte from it. Therefore howſoever this reward be full of confort, yet it teacheth that the time should be lamētable through the fall of many. For to betray and forſake the trueth, is not a light matter, as many ſuppoſe, who eaſily are caried away with every winde of doctrine, but it is an argument of a man of no reckonning with God. But how, wilt thou ſay, can they be blotted out, which once were written in the booke of life? eſpecially ſeeing that this booke is the booke of the Lambe, as in the chap. 13. 8. that is, wherein thoſe that are written, the Lambe acknowledgeth them for his, & counteth them heires of eternall life: neither is there any of thoſe that are given to Chriſt, that can ever periſh, Ioh. 6.37.39. & 17.12. I anſwer that theſe things are ſpoken in reſpect of us. For there is a twofolde booke of life, one, as I may ſay, of vocation, an other of election. Into the firſt are put all, who by the preaching of the Goſpell are taken into the fellowſhip of the Church, who rightly doe ſeeme unto us to be partakers of life, and endued with the hope of eternall ſalvation. For the ſcriptures are wont to ſpeak ſo generally, giving thankes to the Father, who hath made us meete to be partakers of the inheritance of the ſaints in light: Who hath delivered us from the power of darknes, and tranſlated us into the kingdome of his deare ſonne, in whom we have redemption by his blood, the forgivenes of ſinnes &c. So the Apoſtle ſpeaketh of the multitude of the Coloſsians without difference, chap. 1.12. And after the ſame manner every where in other places. Yet men may be put out of this booke. For many are called, but few choſen, Mat. 22.14. And it is declared after in the 7. chap. by an exemple, Dan and Ephraim being paſſed over in the rehearſing of the tribes, as ſouldiers put out of wages, and caſſed out of the regiſter. For God of old, as in a certen viſible shadow of this booke, cō maunded the genealogies of each tribe among the people of Iſraell to be kept diligently. Wherto alſo perteined that of rayſing up ſeed to the dead, that his name ſhould not be put out from his people: Deut. 25.6. In which reſpect alſo the Pſalmiſt wisheth to certen reprobates, who held a place in the Church, like true citizens, that God at length would ſeparate them frō the congregation of the Saints and manifeſt them to be meere hypocrites, Pſal. 69.29. Wherefore all are put out of this kooke of life, who forſake the fellowship of the holy Church, either through errour and hereſy, or wickednes, or other cauſe whatſoever: not that for this cauſe they are blotted out of the booke of Election, but becauſe by this way they make manifeſt, that they were never written in this booke; as Iohn ſaith, they went out from us, but they were not of us, 1 Ioh. 2.19. But the other booke, to wit, of Election is never ſpotted with any blottes, but the names once written in, doe cōſtantly remayne in the ſame without raſing out. Although theſe bookes are not ſo open and evident, that they can be read of all men without difference: but it is declared to every one ſeveralty by the Spirit that is found in this regiſter, in what eſtimation and account he is.
¶ But J will confeſſe his name: The third reward is of confeſſing their name. Which sheweth not onelyonly the falling away of many, but alſo that others ſhalbe compelled by force: So as there is great neede of the power of the Spirit, leaſt any weakened by the iniuries and threats of adverſaries, doe forſake the trueth. For the confeſſion of their name before his father, is for the confort of confeſsing Chriſt and his trueth boldly and without feare. So ſending his Apoſtles to preach, furnisheth and inſtructeth them againſt the feare of affliction, Mat. 10.32. And who knoweth not to what inhumanity & cruelty proceeded the hatred of them who call themſelves Lutherans, againſt the profeſſors of the truth? In the yeare 1580. was obtruded upon the Miniſters of the Churches, and Schooles the booke of Concorde, avouching the execrable errour of Vbiquity. A ſubſcriptiō was commaunded in the name of the Princes, the refuſers were proclaimed Sacramē taryes, or put out of their places. In the yeare 1591. Chriſtiā Duke of Saxony being dead, Paul Kreilius Chaunceler, ſuſpected of Calviniſme as they ſpeake, was caſt into priſon: Vrbanus Pierius Profeſſor of Wittēberg, was lead captive into priſō: Gundermānus of Lipſich, cōmitted priſōner. In the yeare following was appointed a newe viſitation, they went through all Saxony: they that would not ſubſcribe to the articles, were removed from their offices. What should I rehearſe the broyle of Lipſich the yeare following, when all the univerſity men on every ſide aſſembled togither to breake opē violētly the houſes of the Calviniſts? Or the ſavage cruelty of the Dreſſenſes againſt the dead body of Jac. Laſſius, to which they denyed a grave among the wicked, becauſe being alive he was a lover of the purer truth? I recite theſe few againſt my wil, & I would be ashamed to mētiō them, but that the brethrē were not ashamed to cōmitte them. But how much better is it for you to heare theſe things of your friends, thē of your enemyes? Theſe as much as they cā doe exaggerate with words your evill acts, unto your perpetuall shame & of all religiō: I doe onelyonly shew the congruency of the Prophecy, that ſeing in what account you are with God, yee may thinke earneſtly of reforming the errours & making peace with the brethrē. God give you to ſee that way, wherby conſenting to one truth, you may turne away the iudgemēt frō your heads, which otherwiſe will overtake you. In the meane time yf I shall prevaile nothing with you (which eſtimation I pray may be farre from you) yet I shallbe glad to admonish the brethren, that they be of good courage, who doe endure troubles and calamieyes among you. Chriſt will not be ashamed of them before his Father, if they shall abide cō ſtantly in their profeſsion. Feare not therefore the ſtately looke and countenance of men, but being grounded upon this hope, that which ye have worshipped in darkenes, profeſſe now openly & in the eyes of all.
6 Let him that hath an eare heare; Yee therfore brethren of Saxony, for Jeſus Chriſt ſake give eare and hearken, what action the Spirit chargeth you with. Your prayſe is great in reſpect of your firſt combate, and breaking off the yoke of the Romiſh tyranny, yea of you that in this were the firſt of all: But the Cananites left in your lande, are come to be thornes in your ſides and eyes. Thoſe fewe errours neglected at firſt, by the iuſt iugement of God have brought forth newe errours: by the contagion whereof true godlines being driven away, and togither with it true life loſt, there is left unto you a Church defyled with horrible death. Neither is this the end of evills, but ſome new, great & ſuddē calamity shall come upō you ūleſſe you shall obey forthwith the Spirit giving you warning. Therefore let that unhappy obſtinacy depart and be packing, and take thoſe counſells, which may promote the truth, recall againe the banished life, and may procure the ſalvation and ſafety of every one of you. And doe not onelyonly give eare, but let all hearkē & learne by your evill, how great danger it is to cheriſh the leaſt errour in the matter of religion.
Analyſis.
SO is the Epiſtle to the Sardi, this to the Philadelphians is inſcribed like wiſe to the Angell: He that ſēdeth is notable for Holines, Trueth and the key of David: which he carrieth not idle, but with the ſame openeth & ſhutteth, the ſupreme power being in himſelfe ver 7. The Narration reciteth firſt the good things, both preſent, of an open doore, which is illuſtrated by his cauſe, a little ſtrength and the conſtant obſerving of his worde ver. 8. and alſo to come, both of ſubduing their enemies, ver. 9. and alſo of miniſtring help in the comon t…ntation; of which alſo a reaſon is rendred, from their patiēce in the profeſſion of the Goſpell ver. 10. After he provoketh them unto a care of conſerving that which is good, becauſe his coming is at hand, and there may be danger of their crowne to be taken away ver. 11. Then is there a greate reward, when he ſhalbe made a pillar, and ſhall have written upon it the name both of God and of the newe Ieruſalem, and the newe name of a ſonne, ver. 12. To all which is added in the end the comon concluſion.