A Revelation of the Apocalypse — Thomas Brightman

A Revelation of the Apocalypse · Thomas Brightman

Scholions.

14 And to the Angell of the Laodiceans: Laodicea ſituated at the river Lycum: was once a great city and famous, abounding both in cityzens & riches, and alſo in all other things, as we ſhewed in the firſt chap. ver. 11. It was built by Antiochus the ſonne of Stratonice, and for his wife Laodice her ſake, called this city Laodicea, as it were, the Princeſſe and ruler of the people, to whom ſhee ſhould adminiſter iuſtice and make lawes. From whence wee call her Glorious, great both by name, and alſo in their owe opinion, which boaſteth that ſhee is riche, and wanteth nothing, ver. 17. It is from Philadelphia more toward the Eaſt then the South, being diſtant from it according to Ptolomy not above tenth ſcruples. Shee is the third city ſince there was mention made of Jezabell, the reproche of whom Sardis tooke away from the Churches. Shee hath this proper to her, that ſhee hath none, to whom ſhee can be oppoſed, as in the former Churches. VntoUnto Epheſus was oppoſed Thyatira, to Smyrna Sardis, to Pergamus Philadelphia, Laodicea the ſeaven hath noe fellow. The Antitype is the third reformed Church, which before I note or ſhew, the uniuſt ſuſpicion and offence of ſome men is to be put away by intreaty. No diſeaſe or corruption of minde hath moved me to ſeeke out an odious application. No mans either riches or honours, God is witneſſe, grieveth mee. I am content with my little. Neither have I counted any thing to be more fooliſh, then to pleaſe ons ſelfe by diſpleaſing others. But howe diſhoneſt and filthy a thing is it, to ſit as doth the fly upon the ſoares of the brethren? My ſoule hath allwayes abhorred ſuch dealings. But when I conſidered that theſe ſeaven cityes were ſet forth for a type of all Churches among the Gentiles, and then alſo perceived the courſe it ſelfe of the time, and the mervaylous concurring of all things, I durſt not unfaithfully hide the truth with ſilenee, leaſt I ſhould make my ſelfe guilty of others blood. Farre be it, that I ſhould diſtaine willfuly that Church which through the mercy of God hath brought mee forth, nouriſhed and ſuſteined mee, which I deſire in my daylie prayers and labour, to be moſt bleſſed. But ſeeing the ſoare cannot be cured, unleſſe it be touched, neither truly touched without griefe, I thought I muſt not refuſe to caſt my ſelfe againſt what troubles ſoever, rather then to betray the ſalvation of her, of which every one of us ought to have greater regard and care then of his owne. Verily he that gathereth the teares of his children in his bottle, knoweth that I have not viewed round about this Laodicea with dry eyes. I could not but morne from the bottome of myne heart when I beheld in her Chriſt lothing us, and very greatly provoked againſt us. Wherfore let no man blame me for that, which not ſo much my wil, as the duty of a faithfull Interpreter compelleth me to bring forth. And I hope that the lovers of the truth will not deſpiſe and refuſe ſo equall and reaſonable requeſt: with which hope ſupported, but eſpecially with his ayde, who is the leader of my way and life, I will gird and make my ſelfe ready unto the thing it ſelfe. The Antitype I ſay, is the third reformed Church, that is, ours of England. For all the purer Churches are comprehended in this threefolde difference: For either they preſiſt and continue in thoſe ſteppes which Luther hath traced out, ſuch as are the Churches of Germany, eſpecially of Saxony, and thoſe next bordering of Suerland and Danemarke; or they abhorre that errour of Conſubſtantiation, as all the reſt with one conſent: which yet doe not agree in all things, but follow a differing manner of governing and adminiſtring, the French and their companions one, our Engliſh another, a certen propre and peculiar one. Whereupon there are three diſtinct ſeverally, unto which the three types Sardis, Philadelphia, Laodicea, after that Iezabell was overthrowne, that is the yoke of the Romiſh tyranny ſhaken of, doe anſwere. And to the laſt Laodicea, the Engliſh doth agree, whoſe laſt original taketh her beginning at the yeare 1547. when Edward the King of moſt famous memory, came to the rule and governement of the common wealth, but then at length shee was confirmed and ſtablished, when 11 yeares after our moſt peaceable Queene Eliſabeth begā the kingdome. Moſt mighty King Henry her father had expelled the Pope, but reteyned the Popish ſuperſtition. And before he began to ſtirre any whit, even againſt the Pope, the Churches of Germany and Helvetia were founded. The Scotish Church is later in beginning then ours: yet by right it is numbred with them, with which it agreeth in ordinances: into whoſe times shee is caſt, which is to be eſteemed rather from the agreement of things, then alone from the difference of time. Wherfore our English Church alone conſtituteth the Antitype anſwering to Laodicea; as shee which began laſt of thoſe, in which there appeareth noe difference of any moment.

¶ Theſe things ſaith that Amen: Amen is uſed as a proper name and unchā geable, as before he that is, he that was, & he that cometh. This threefoulde property perteineth therto, that it may teach what manner of one Chriſt would shew him ſelfe in governing this Church. The firſt is fetched out of the firſt chap. ver. 18. although Amen there wanteth the article, neither is it read at all of the comon Interpreter, yet notwithſtanding this place giveth coniecture that it ought to be read. The ſecond is taken not out of the viſion of the ſame chapter, but from the inſcription of the comon Epiſtle ver. 5. Neither is the third found in expreſſe wordes, but in the 8. ver. he is called the beginning and the end, from whence this ſeemeth to proceed, the beginning of the creature. The two firſt propertyes perteine to the double truth, one of promiſing, the other of teaching: in reſpect of that he is called that Amen, according to that of the Apoſtle, In him are all the promiſes of God yea and amen, 2 Cor. 1.20. in reſpect of this, a faithfull & true witneſſe. As touching that, Chriſt taketh this name upon him now, becauſe he should shew himſelfe very cleare & famous in performing his promiſes. But what are they? All bleſſings of heaven, of earth of cattell, of children, of peace, of warre, of good health & the like, to them that obey the voyce of the Lord: but all cōtrary things to thē that refuſe. Deut. 28. Which how they were performed to the Laodiceans is not plainly apparent to us, being deſtitute in this point of the light of the Hiſtory. As touching our England nothing can be more cleare then the excellent goodnes of God in this thing. For the ſpace of theſe 42. yeares & more, what aboundance of all good things hath ben powred forth upon our Iland. He hath given us a moſt peaceable Queene, excelling ſo in all prayſe, as no age hath ſeene the like. Togither with her he hath given peace. What good thing hath not iſſued frō thence? Frō hēce the lawes are in force, iudgemēts are exerciſed, every one ēioyeth his owne, iniuries are reſtrayned, wātonnes is repreſſed, the nobility is honoured, the comon people goeth about their worke with all diligence, arts doe flourish, handicraftes are uſed, cities are built excellently, riches increaſed, infinite youth groweth up, the fieldes abunde with corne, the paſtures with cattel, the moutaines with sheepe. What should I uſe many words: hence is a porte & place of refuge opened to the baniſhed for Chriſts ſake: affoardeth ayde to them that are oppreſſed by tyrants, neither have wee almoſt any other labour, thē that wee may helpe thē that neede, & all this even while our eares doe ringe of the noiſe & tumulte of the nations round about us, no leſſe then as the waves of the ſea. England never had ſo long quietneſſe of dayes. At which our felicity ſtrangers are aſtoniſhed, our enemies are grieved, wee our ſelves almoſt knowe it not. But prayſe be to thee moſt true Amen, who hath given us this eaſe and reſt. In beſtowing largely upon us ſo many good thinges, thou haſt ſhewed truly to the world, that thy Goſpell is a gueſt not going away ſcot free, which dot ſo aboundantly bleſſe thoſe that receive & entertaine it. Keepe & continue theſe good thinge unto us, yea thou wilt keepe them, which art Amen, if wee ſhall keepe and defende thy trueth.

¶ That faithfull witneſſe & true: The ſecond property is of trueth in teaching. For theſe thinges perteine to the propheticall office of Chriſt, as hath bin ſaid in the firſt verſe of the firſt chap. where he is called faithfull, becauſe of the diligence of labour, wherby he is exerciſed in his office with very great faithfulnes, to whom the FATHER hath well commited a buſineſſe of ſo great momēt; true for the ſoundnes and ſyncerity of ſpeach, without all, even the leaſt ſpot of falſhood.

In this kinde of trueth he ſhould manifeſt him ſelfe in wonderfull manner in this Church. But touching the city of LAODICEA, we have noe more then before. In the Antitype thoſe former riches of his grace are in this thing, if it may be, ſurmounted and excelled. And to what end were all the good thinges, if wee could not have the wholeſome doctrine of trueth? But ever ſince the firſt times of our moſt peaceable Queene, he hath rayſed up continually diligent and learned Paſtours and Teachers. who have preached the worde purely and ſyncerely. Neither at this day are many wanting by his infinite mercy, who beſtowe all their labour in imperting to his people the whole will of God, and that pure and uncorrupte from all leaven of falſhood. Although not without cauſe in deede, one may mervayle howe in ſo diſorderly cuſtome & licence to doe all things that they will (excepting the diffaming of the dignityes) the doctrine hath continued ſo long whole and ſounde.

But he that is a faithfull and true witneſſe, ſanctifyeth the Paſtours with the truth beyonde all hope: in whoſe lippes he dwelleth even hitherto: allthough by many not obſcure tokens he threatneth that ſhortly he will go away, unleſſe betime he be met with.

¶ The beginning of the creature of God: The laſt property which is of power. For whether we interprete the greeke worde fort beg…ning or for dominion, it cometh to the ſame end, ſeeing it is neceſſary that all things be ſubiect to his gouvernement, who in the beginning made them In which reſpect Chriſt hath ſhewed himſelfe wonderfull alſo among us. What hath not the Pope of Rome endevoured and undertaken, that he might trouble our peace, partly by execrations, excommunications and bulles, ſounding an alarme to open rebellion: partly attempting privily, Ieſuites being ſent by ſtelth, and other privy murtherers who ſhould kill the ſacred Princeſſe with ſword, poyſon, torments, divelish artes, or any other way. Wee knouwe that not long agoe the Prince of Orenge was ſet upon with deſire to kill him,, by a popiſh cut throate, and was killed. Late is the memory of Henry King of France, whoſe murther Iacobus Clemens a monke attempted & accompliſhed. And Henry the fourth who nowe enioyeth the ſoveraignty, eſcaped hardly the bloody handes of Iohn Caſtell the Ieſuite, being ſtricken through the iawe bone with a knife, and two of his teeth daſhed out. But our Queene aſſailed of many at many times, with ſundry treaſons, hath ben kept whole and ſounde from the leaſt harme. From whence was this I pray? Was oportunity wanting to theſe wicked men. The alone Prince of the creature, to whoſe becke all things obey, hath laughed to ſcorne & deluded the counſells of the wickel, repreſſed the endevours of the ungodly, and made fruſtrate their ſubtill deviſing, and reſtrained them leaſt they ſhould touch his annointed, nor hurt the nurce of his Prophets. His power is noe leſſe famous in briddling the Spaniard, with whom wee make warre nowe ſo many yeares. What is ther that he doth not thinke to effect by his riches, who alone procureth trouble almoſt to all Europe and other parts of the world? The invincible navie of the yeare 1588, ſwallowed up in hope our whole country, our lives and goods. But good God howe was he diſapointed without any labour of ours, through all the ſeas coſt aſunder, ſcatered here and there and broken in pieces? He came out one way againſt us, and fled ſeaven wayes from before our face. This is thy prayſe alone o moſt mighty Governour, whom the windes, the waves, the harts and hands of men will they nill they doe obey. O ye Kings why doe ye not regard? Why doe you not learne, ye that iudge the earth? Will ye fight yet ſtill againſt the Prince of the creatures to your owne deſtruction? Yf yee ſhall goe on to be ſo made, wee in the meane time will betake us under his winges, by whoſe defenſe alone wee ſtande ſafe againſt all your aſſaults. Such is then the threefoulde property wherby Chriſt ſheweth him ſelf to be ſeene in this our Laodicea, to wit, conſtancy in promiſing, ſyncerity in teachting, then an invincible power in defending.

15 I knowe thy workes, that thou art neither colde nor hotte. In declaring the greatnes of their ſinne, he maketh no mention of any good thing, contrary to that of the other Churches, none of which was of ſo deſperate eſtate, noe not Pergamus neither Sardis, as to be voyde of all prayſe. But this evill, as though it could not endure the fellowſhip of any good thing heareth nothing but reprehenſion, without confirmation of any honeſty. Not but that there were many ſingular men, whoſe faithfulnes and diligence the Spirit might approve (for it can not be but that where Chriſt is a faithfull and true witneſſe, there ſome ſhould take ſingular paines) but becauſe he reſpecteth the comon forme and outward face of the Church, namely of what quality it is, not ſo much for her owne ſake, as for the adminiſtration of the Angels, which was ſuch, as he that conſidered the matter but with indifferent eyes, he ſhall iudge her worthyly to be voyde and empty of all vertue. It is an horrible evill which refuſeth all fellowſhip with goodnes. And althoug by this ſilence, wee may be able to coniecture, how grievous the diſeaſe is, nevertheleſſe afterward it is deſcribed more plainly of what quality it is: and firſt, for more perſpicuity and clearnes, by a denyall of contraries: I know, ſaith he, that thou art neither colde nor hotte, but ſome thing compact and ioyned togither of both. Whereupon this evill conſiſteth of a temperature and mixture of certen contraryes. Now he called him colde, who with a quiet minde can endure that the dutyes of godlines ſhould be neglected and deſpiſed, little or nothing at all regarding what manner of worſhipping eyther he himſelfe or other doe holde: him hotte, who doe boyle with a right affection and deſire through vehement heate and fervency, as ſcalding water, ſeething in the potte with a certen reſtleſſe motion, for ſo the Greeke worde zeſtos doe ſignify, of which ſorte are they which can by no meanes ſuffer ſuperſtitions and ungodly religions, but doe try all lawfull meanes, that there may be an amending. For hotte, is not here ſinnefull, as is a raſh zeale as it cometh to paſſe in habites, in which both extreames doe ſwerve from the right: but it is of prayſe: As Apollos being fervent in Spirit, Act. 18.25. And Paul exhorteth that they be fervent in Spirit, Rom. 12.11. Yf by exceſſe he ſhould degenerate from the trueth, lukewarmnes, holding the middes, there were ſome conſideration of honeſty. But fervency or Zeale is an affection, following the love of holines, with a great and earneſt affection of minde; whoſe defect, whether that more removed of coldnes, or this, nigher of lukewarmnes, is blamed. And lukewarmnes placed in the middes of theſe extremes in that, wherby a man ſtaying himſelfe from committing grievous ſinnes, embraceth godlines, ſo farre as may be enough to maintayne the reputation of an honeſt, prudent, and civile man. The College then of the Laodicean Paſtors, was as it were a Senat of prudent and moderate men in the matter of religion. Even as at this day the lukewarme have the report comonly & in every place. Yet it is not playnly mentioned from what mixture of thinges this lukewarmnes did ariſe. Before theſe times of Iohn, Paul biddeth the Colloſſians, that they ſhould ſay to Archippus, who then was the Paſtor of the Laodicean Church, that he would looke to fulfill in the Lord, the miniſtery which he hath received, Col. 4.17. From which things appeareth that the Paſtorall faithfulnes began then to ſhake and leane, which afterwardes fell moſt ſhamefully, when the Spirit ſent theſe Epiſtles to the Angels. In our England the matter is more cleare, where there is ſuch a forme of Church eſtabliſhed, as is neither colde nor hotte, but ſet in the middes, and made of both. It is not colde, in as much as ſhee profeſſeth the helthfull, pure, and entire doctrine of ſalvation, wherby wee have bidde fare well and forſaken the Romiſh Antichriſt, and have ryſen from that cold death, wherein wee lay before time. Hotte in deede ſhee is not, whoſe outward government for the moſt parte, is yet ſtill Romiſh: In the degrees of their Clergie, in Elections, and Ordinations, and whole adminiſtration of the Cenſures: Which mixing of the pure doctrine and Romiſh regiment togither, maketh this lukewarmnes, wherby wee ſtande in the middes betweene cold & hotte; betweene the Romiſh & Reformed Churches, of both which wee are compact, as Martin Bucer of godly memory, complayneth in a certen Epiſtle ſent to a moſt beloved friend of his, at Cambridge, written in Ianuary 12. in the yeare 1553. He in the tymes of King Edward the VI. was uſed amonge other, who ſhould determine the reforming of our Church. But in what thinges both his owne and Peter Martyr his authority prevayled he himſelfe manifeſteth in that Epiſtle even nowe ſpoken of: for ſo he writeth: Whereas thou putteſt mee in minde of the purity of the rites and ceremonies, know thou, that there noe ſtranger is asked concerning thoſe things; yet of our ſelves, when wee may, wee fayle not to doe our duty by writtings, and in preſence, and chiefly that the people may be provided of true Paſtors, after alſo of the moſt purity, both of doctrine and ceremonies. And in an other place, There be ſome who by moſt humane wiſdome and vaniſhing cogitations, would ioyne togither God and Beliall, by the leaven of Antichriſt. Theſe things he did write, which wee at this day finde by experience too true.

¶ J would thou wert colde or hotte. I would to God that thou wert either wholy Romiſh, or at lenght admitte a full reformation. He ſheweth the horrible greatnes of the evill by compariſon, wherein he preferreth a wicked and noe religion, before this mingled lukewarmnes. But doth not lukewarmnes come nearer too good? From whence then hath it more fautie? Certenly ſinne is more ſinfull, where grace is more plentifull. The fall of the Angels in heaven, left to themſelves noe way to obtayne pardon. The ſinne of our firſt parents was more wicked being committed in paradiſe: moſt foule was the Idolatry of the five & twenty men committed be tween the gallery and the Altar it ſelfe, Ezech. 8.18. God wilbe ſanctifxed in them that approch unto him; and ſuffereth more eaſily his grace not to be knowne, then to be deſpiſed: The ſervant that knoweth his maiſters will & doeth it not, ſhalbe beaten with many ſtripes. Wherefore if Baal be God follow him; why halt ye betweene both? As though it were hard to iudge whether were better. God abhorreth to come into this tryall. There is more ſound iudgement in him, who not knowing the trueth, continueth in his ſuperſtition, then in him who being ſomewhat inlightned, is toſſed this way & that way, uncerten ſtill what to follow. Therefore a meane here is worſt of all: which under a ſhew of prudent moderation and tranquility; is honoured of the world, which God eſteemeth leſſe then his next extreemes on both ſides. It is then better to fall away to Rome? Be it farre from us. For in this place Chriſt preferreth the blinde Papiſts before thoſe Angels, who bewitched with ambition and covetouſnes, doe refuſe holy reformation. He ſaith not that the condition of the whole Church is worſer, to which the true foode of ſalvation is miniſtred, whereof noe power is granted in the Romiſh Church.

16 Therefore becauſe thou art lukewarmne &c. The aygerneſſe alſo of the puniſhement, diſcovereth the horriblenes of the ſinne, which ſeemeth to be confirmed with an othe; For the greeke worde which Theod. Beza tranſlateth, therefore, the comon Interpreter hath, but, and it is of one ſwearing and confirming by othe in this place, as though he ſhould ſay, So, or thus let this or that be done to mee, as it is certen that I will vomite thee out of my mouth, After which manner the word So, is uſed by the Latynes, as in that Ode of Horace, So the mighty Godeſſe of Cyprus &c. as it hath ben obſerved by Henry Steven. And with the Heb. Aeen is the ſame with ſic, as in Iſa. So he bare our ſorowes, that is, certenly, cha. 53.4. & Eccl. ch. 8.10. and in ſo J ſaw the wicked buried, that is, truly, certenly, as ſome would. And ſuch ſilence is often uſed in execrations; Therefore I ſware in my wrath, if they ſhall enter into my reſt, Heb. 3.11.

¶ It ſhall come to paſſe that J will vomit thee: As it cometh to paſſe in meates, which either hotte or cold, are reteined of the ſtomache becauſe of the exceeding quality, which cauſeth feeling, and exciteth the ſtomacke to embrace it: but that which is lukewarme, becauſe of his nigh and familiar heate, neither in entring is felt, neither being entred is it for that cauſe digeſted, but remaining idle, and bringing at length trouble by his tarying there, is thruſt out of dores with vomiting as an unprofitable gueſt. But we muſt beware that ſimilitudes be not wreſted, beyond that which they doe intende, as though naughty and wicked men should remayne conſtantly in Chriſt, as cold meates in the ſtomacke. For ſuch were never in Chriſt: neither doth he tell what he doth approve ſimply, but what he preferreth. Furthermore the thinges are referred to his externe adminiſtration, wherby he beareth longer with the notably negligent, or rather all togither ſtrangers then lukewarme, as the experience of all times proveth, & at this day wee ſee in the Romiſh Church, which although shee hath forſaken utterly the trueth, hath flourished a longe time, when in the meane time God rebuketh forthwith the true, neither differreth chaſtiſment unto any long time, if he shall ſee them ſlacking a little their earneſt affection, and to leane more to lukewarmnes. But what is it to be vomited out of his mouth? Will Chriſt, in whoſe mouth and lippes the very trueth reſteth and abideth, take away his trueth from this Angell, delivering him up into abſurde opinions, and that he ſhould beleeve lyes againe? The itching deſyre of many men at this day, to give againe to the people monſtrous & reiected opinions, maketh this interpretation probable. Wee knowe what is taught within theſe fewe yeares in the Schooles, is preached uſually in the aſſemblyes, is diſputed at the publike Comices, and was publiſhed in print the laſt ſommer. But this ſhould be the puniſhement as well of the people as of the Angels, to whom it ſeemeth to be proper. Therfore I have noe certenty touching this matter. Surely the event will declare ſhortly. In the meane time let us knowe that this ſhalbe a fearfull puniſhement: for firſt Chriſt will take great pleaſure. in reiecting from himſelfe this Angell. For what can be more pleaſante to a man that hath a diſpoſition and will to vomit, then to be eaſed by and by of the cauſe of his griefe? Even as Moſes threatneth to the Apoſtate Iewes, that Iehovah will ſo reioyce in deſtroing and rooting them out, as before he reioyced to doe them good, Deut. 28.63. Secondly becauſe he will caſt out this Angell with greate diſhonour. For an uncleane place is ſought for vomiting: howſoever Antonius in the aſſembly of the people of Rome governing the publike buſineſſe, filled his owne boſome and the tribunal with gobbets of meate. Thirdly, that the Angell ſhall never recover his former dignity. For farre be it that the Prince and Authour of all cleanneſſe, ſhould ever returne to his vomit, But this puniſhement was not to be inflicted to the whole Laodicean Church, but to the Angell alone, that is, to all lukewarme Paſtours, partly becauſe of that which wee ſpake even nowe, partly becauſe the Church is wont to be mentionned expreſſely, where ſhee is intreated of. As unto the Epheſine Angell, I will remove thy candleſtick out of his place, chap. 2.5. It ſhall therefore be peculiar to the Eccleſiaſticall men without the deſtruction of the whole Church. Neither is it to be doubted but the ſame at length happened to the Laodicean Angell, which here is denounced: The which thinge is alſo certenly to be expected in his Antitype, unleſſe ſhee ſhall prevent it by repentance. For it ſhall come to paſſe that that faithfull witneſſe ſhall overthrowe this whole Hierarchy, and not alwayes ſuffer men, ſeeking onelyonly honours and riches, not thoſe things which are Chriſt, to enioy even this falſe f…licity. Certenly a great and reprochfull iudgement abideth thoſe lukewarme ons. Of which though they be troubled with noe feare, as having with their terrour put to flight all the noyſe there of: yet though all ſhall hold their peace, he will not deceive, who hath threatned that he will puniſh. It is alſo to be feared, that the Church may feele ſome adverſity through contagion and conſenting to. Such as are the Angels, ſuch becometh ſhee for the moſt part: and none is ſo ignorant of the matters, who ſeeth not plainely that the whole body is ſicke of the ſame diſeaſe. But have mercy upon us o thou beginning of the workmanſhippe of God; deale not with us according to our ſinnes, thou knoweſt our making, that wee are duſt and aſhes. How ſhould not earth wax cold? Rayſe up in us the burning heate of thy love: diſſolve J pray thee our yce: neither ſuffer us to pleaſe our ſelves in our miparted godlines, but kindle us with thy heavenly fire unto a full heate and fervency, that wee may both avoide thy lothſomnes of us, and may alwayes enioy that pleaſantnes, which thou giveſt to them whom thou loveſt: Amen.

¶ For thou ſayeſt I am riche: Thus was the nature of the ſinne. The cauſe is double, a falſe perſwaſion of their owne worthynes, and ignorance of their miſery. That grew from their wealth, which was of earthly and not ſpiritual riches, for againſt theſe he oppoſeth the riches, which he biddeth the Angell to buy of him in the next verſe. Neither could he have ben lukewarme if he had expected ſpirituall riches from any other then from Chriſt alone: but rather throughly cold, and altogither a ſtranger from grace, being become voyd and ſeparated from Chriſt, Gal. 5.4. But he ſeemeth to have abounded in earthly riches, becauſe of the wealth of the city which wee ſpake of chap. 1.11. For which cauſe peradventure Archippus was more negligent of his miniſtery, whereupon Paul would that he ſhould be admoniſhed: Col. 4.17, although ſmall fruit ſeemeth to have followed thereof, ſeeing that even unto theſe times of this Revelation, there was ſo great matter of boaſting: and that alſo not newly bred, but gathered from old time. The abondance therfore of things for this life, begate this lukewarmnes. And it is noe newe thing, that proſperity doth ſteale away our mindes, & draw men away from God. This warning is often in the lawe, that they ſhould take heede to themſelves, leaſt being fullfedd, and filled with good things, they ſhould forgeth Iehovah. And the boaſting is threefolde, the firſt of the preſent wealth: The ſecond of long continuing; The third of a perfit and abſolute to every uſe. For ſo the wordes require, that J am rich, ſhould be referred unto the preſent riches: I have ben rich, unto thoſe that are paſt; I want nothing, unto a certen fulnes. From which further muſt needs ſpring a certen perſuaſion of a permanent ſtate, and alſo conſtant felicity for the time to come, And it is to be obſerved that he bringeth in this Angell boaſting in his owne wordes: otherwiſe then was done hitherto; & yet this not in vaine, ſeeing nothing is uttered rashly of the H. Ghoſt. But as touching the Anghel of Laodicea a clearer application offereth not it ſelfe: In our England the congruency is ſo manifeſt, that nothing could have bin expreſſed more lively. For what other cauſe can wee bring of our lukewarmnes, the Popiſh gouvernement mingled with the pure doctrine, then the love of riches & honours? Men ſuffer not this hope to be taken from them: but they had rather have a halfe godlineſſe, togither with the inioying of their riches, then a full and perfit reformation with the loſſe of them. Yet leaſt they ſhould ſeme to preferre any thing before the trueth with diſhonour, they prayſe ſome what proudly our preſent happines in the publiſhed bookes and in the aſſemblyes: as wee may ſee from the writings of many men, which have come forth in theſe laſt yeares. Not without cauſe therfore the Spirit maketh this Angell vaunting him ſelfe, but in the ſame ſetting before our eyes our notable glorying. And wee have ſaid that the firſt bragging was of the preſent riches. Howe doth our Angell triumphe in this reſpect? and lifteth up the head above all other reformed Churches? In other places there are poore and baſſe Paſtores, almoſt of a vulgar ſtate & condition; nor of any greater authority, then their godlines and learning can procure unto them, But our Biſhops are Peeres of the Realme, ſuperiour in honour to many great ſtates: alſo in riches, company of men and mayd ſervants, in magnificence of houſes and all the other pompe of the world, equall to any even the greateſt Earles. Howe riche is the reſte of the Clergy? The Deanes, Arch-Deacons, Prebendaries, Chaplaines, heaping and gathering togither many benefices, as they call them, doe match Squires at leaſt in early revenues. Doe not this amplify and encreaſe very greatly the glory of the Church, that her miniſtres doe ſhine in garments of ſilke and Velvet, doe walke in the ſtreetes with the retinue of noble men, & ſo drive farre off the contempte of the miniſtery? Where canſt thou ſee after the Pope expelled, a Church to reioyce of ſo rich thinges and of ſuch proſperity? No where in deede; neither doe I envy or grudg at it; onelyonly our reioycing is not good. And would God that our riches did ſerve to the promoting of Gods glory, rather then to the hindring thereof; but they have brought in this miſerable lukewarmnes, whyle that wee may retayne them, wee make noe reckoning of true godlines. The ſecond boaſting is of the long continuance: For this plenty it not newe, but which hath ben confirmed nowe by the ſpace of two and fourty yeares. With how great proſperity of all things. Who may be ſo bolde as to reprove the condition of this Church as maymed and imperfect, which the experience of longe time hath approved to be moſt happy? Not I in deede, unleſſe proſperitie were an argument rather of Gods patience, then of mans Iuſtice. In the third place he vanteth that he wanteth nothing: What telſt thou mee, ſaith he, of other reformed Churches? I ſee no cauſe why other reformed Churches, ſhould not imitate ours, rather then wee them, ſeeing wee are inferiour to them in nothing. The anſwere to the admonitiō made to the Parliament, pag. 226. Yea why doeſt thou call me backe unto the firſt Church? As though wee were to be bounde with the firſt beginnings and principles, as with fetters: And it were not lawfull for us, to alter thoſe thinges, which at their firſt originall were not ſo profitable, as at this day they ſeeme hurtfull, this is in a certen Apol. of the governement of the Church, pag. 81, A bould, that I may not ſay ungodly, aſſertion, to affirme that any thing ordained of the Apoſtles, ſhould be noe leſſe noxious to our Churches then profitable to them, for which they were appointed. But I remitte this to the heat of contention. In the meane time let ſuch a man knowe, that the Apoſtles Church was moſt perfit, and was not to be made perfit by the inventions of them that came after, but that all other are to be tryed and examined by the ſquare thereof. That ſaying of the firſt Councill of Nicen is to be celebrated, which is, Let the olde cuſtomes holde. And that alſo of Tertullian againſt Praxeam, Beholde, whatſoever is firſt, that is true: and whatſoever s later, that is falſe. And it is not to be doubted, but that Paul taught Tim. moſt fully how he (hould behave himſelfe in the houſe of God, 1 Tim. 3.15. Is all that inſtruction abrogated for oldneſſe? Should the time teach better & more certen things, to which thoſe Apoſtles ſhould give place?

Surely the Church, as Adam in the firſt beginning was pureſt; the farther shee proceedeth, the more filth shee gathereth, unleſſe God extraordinarily make the light to shine out of darknes, as lately in this laſt age. That firſt Church was the garden of Eden, as wee have shewed in chap. 2.7. The Church of the following ages compared with that, was a wide and barren wildernes. Perfection is not to be meaſured by multitude of profeſſors, or by amplitude of riches, but by the integrity and purenes of God his inſtitution and aboundance of heavenly gifts. Let it be then enough to prayſe mens inventions, let us tread under foote the ſacred trueth in compariſon of them.

¶ And knoweſt not that thou art wretched; The other cauſe of the evill is the ignorance of their miſery. For proſperity blindeth the minde of the world, that it cannot ſee in deede in what ſtate it is. Therfore in many wordes he declareth this miſery, becauſe in ſo deepe a drowſines a light upbraiding would not cauſe any feeling. he maketh a fivefold degree of it. Of which the two firſt are as certen comon accidents; the three laſt doe shewe the very kinde of the diſeaſe. For the remedy is threefold, of golde, of garments, & eye ſalve in the verſe following, and teacheth that the diſeaſe conſiſteth chiefly in theſe three thinges. The accidents are referred either to his owne ſenſe, or to the compaſſion of others: in reſpect of that, the Angell is wretched, in reſpect of this, miſerable. A man is wretched, who is conſumed with ſome great ſorrowe, whether it aryſeth from a publike calamity, or from ſome private and domeſticall griefe. And there is none placed in any dignity whatſoever, who can keepe himſelfe from this anguish, whereupon Kinges in the tragedies lament that they ſo often are wretched. Such heavineſſe of minde did lie once upon the Angell of Laodicea, as is at this day in our England. Howe, wilt thou ſay, where noe publike calamity preſſeth? The Spirit ſpeaketh of private ſorrowe, as is evident from the glorying of this Angell, for which there can be noe place in a comon mourning and ſorrow. but this interior griefe doth torment miſerably the Engliſh Ang. For how great griepes doth he feele, who deſyreth exceedingly riches & honours, and cannot get them? Or at leaſt who cannot enioy ſecurely thoſe things being gotten, whom many godly and learned men doe inveigh againſt with moſt grievous wordes? and not this onelyonly, but alſo doe prove manifeſtly from the trueth of God, that ſuch dignityes are unmeete for the miniſters of Chriſt, and that they cannot ſtande togither with the faithfulnes of Paſtor & Biſhops? Howe muſt it needes be that theſe diſturbers should be very grievous, eſpecially ſeeing this opinion is now favoured of the multitude: and the nobility hath perceived plainly long a goe the trueth of it? Yf one could opē the breſt of this Ādgell, doubtleſſe he might ſee his heart almoſt conſumed with this griefe, howſoever without all things are ioyfull, & the comō wealth flourisheth with happy tranquility. And I doubt not but that the Angell will confeſſe, that I have touched his moſt inward ſenſe in this thing. This Angell is miſerable to others; not to the wicked Papiſts, to whom the former griefe is not ſufficient, but to the godly brethren, both at home and in other nations, who being free of all partiality doe acknowledge the condition of the Biſhops & other Clergie, who doe give themſelves wholy to ambition, and labour for honours, to be miſerable & unhappy, howſoever it doth very greatly pleaſe our ſelves. For what is worthy of more pitty then to ſee brethren ſnared with the vaine glory of the world, altogither to deſire and to enforce themſelves to get earthly dignityes, and to make shipwracke of the heavenly crowne? Yf they had alwayes lyen in the ſnares of the Devill, the thing were not ſo much to be lamented; but after that they have eſcaped from his ſnares by the holſome knowledge of the goſpell, be entangled againe in the ſame by this way: what godly man cannot both be grieved at their change, and alſo bewayle the comon miſery of us all, which by a thouſande meanes are drawen into the ſame deſtruction? Such therefore are the accidents, grievous indeede of themſelves, yet but as a flee biting in compariſon of the diſeaſe it ſelfe: which nowe let us touch, as gently as wee can, and with the minde onelyonly to heale, and not to exaſperate it. The firſt matter to be purged is poverty. And konweſt not, ſaith he, that thou art poore: Of what ſorte of poore? not poore in Spirit of whom Chriſt ſpeaketh Mat. 5.3. for this is a bleſſed poverty, that a wretched. Alſo the Angell boaſteth that he is and hath ben rich, and that he wanteth nothing, ſo that he is farre from that holy humility. This poverty therfore is the timorous begger lives, which both quaketh at the ſight of a richer man, nor either ſpeaketh or doeth ought, but to the pleaſure of a mightier man, and alſo which ſuſteineth the wretched life by begging mony and reliefe: For the greeke worde ptacos, poore, hath the name both from fearfulnes, and alſo he is noted with the ſame name of him that laying at the gate of the rich man, deſyred to be fylled with the crummes, which fell from his table, Luke 16.20. Which of theſe agreeth to our Angell? Is not all this dishoneſt covetouſnes removed farre from ſo great riches as are miniſtred to ours? I would to God it were in deede: but here as alwayes I am compelled to admire the infinite wiſdome of God, who hath opened our ſecret impoſtume, with a word ſo fit for the thing, as nothing ever could be ſpoken or thought more fit. For firſt, howe ſervile a feare poſſeſſeth the Angel, from hence may eaſily appeare, that he ſpeaketh almoſt nothing, which he thinketh may diſpleaſe any one. The Biſhops doe feare the Peeres: the Pariſh Paſtors, the Biſhops, whom they perceive to be ready to ſcourge them, if any provoked at home, will crave their aide, eſpecially if he can obiect their minde to be out of love with ſome ceremonies. So reprehenſions are ſilent, naughtines reigneth, the hand of God is heavy upon us, and whither the matter will growe at laſt, prudent men feare not without iuſt cauſe. But chiefly the beggery of asking is notable. For runne over with your eyes and mindes the whole Clergy. Will yee that wee beginne at the weakeſt? Thoſe that they call Curates, both in very trueth & alſo in the iudgement of all men, are beggers. In whom wee may ſee that which was threatned to the family of Ely, men bowing themſelves for a piece of ſilver, and a maſell of bread, and requiring to be ioyned to one of the Prieſts, that they may eate a piece of bread, 1 Sam. 2.36. In the reſt, who through their greater aboundance walke more underpropt, what running up and downe? what bountifull giving and bribes? What importunate and earneſt intreating? Howe great flattering intiſements of humble ſervice and ſoothing of all duties, that they may procure to themſelves Eccleſiaſticall offices? Very many doe fly unto the Kings Court, or to the houſe of a moſt noble man the Lord Keeper of the Great Seale. For theſe places are like the beautifull gate of the Temple of Salomon: in this, men enter in great multitudes, and there is great hope of carrying away the penny, Act. 3.2. Others followe the States and Peeres, to whom they become either domeſticall Chaplaines, or that I may ſo ſay, vaſſals: For what cauſe I pray? That aſſoone as any Benefice, as they call it, shall happen to be voyde, they may enioy the ſame by the gift of their Lords. And this is thought to be an honeſt way to get an Eccleſiaſticall charge. But is not this flattery meer beggery? In obtaining a divine office is favour any whit leſſe diſhoneſt then mony? Yf wee will weigh the matter rightly, it is of the ſame fault and blaſme, to enter either by bribe, or by favour. The other rable is diligent about the comō ſorte of Patrons in the Country, in whoſe Porches they ſet, flatter and ſpeak fayre to their wyves, flatter their children, Winne their fervaunts by gifts: and in every place behaveth himſelfe like wretched beggers. Some more craftily, even as they, which ſit in a way having two pathes, and in publick wayes doe offer pilled roddes and ſticks to them that travayle by, to the end that they may get ſome mony: ſo they either by bountifull giving of preſent mony, or by agreement to give a certen yeerly rente, doe make a waye for themſelves.

But thou wilt ſay, this is the corruption not of our Lawes, but of the men. Certenly as longe as this way to obtayne Eccleſiaſticall charges holdeth, which hitherto hath prevayled, noe remedy can be brought for this beggery. Have wee not knowne this ſufficiently by experience? In the late aſſembly of all degrees of the Realme, a ſore and heavy ordinance was made againſt it; hath ought ben effected thereby? Nothing at all, but onelyonly that the thing be done more warily and ſubtily. Wee avayle nothing with our lawes, where the Lawes of Chriſt are not kept. But that wee may proceede, when the thing is begged of the Patrone, howe much leſſe buſineſſe remayneth to the unlearned route, to obtayne Inſtitution of the Bishop? Here not onelyonly humble requeſt muſt be made to the chiefe Lord, but to the Examiners, Groomes of the chamber, Clarkes, Buttlers, yea to the leſſe Iacke, not becauſe ignorance shall keepe him from an entrance, but becauſe he is wont to bring moſt gaine to the ſervants, who hath neede of more favour. There is noe Tower made ſo ſtronge, which an aſſe loaden with Golde doth not vainquiſh. Neither any almoſt ſo unlearned or foolish, which taketh the repulſe. But what engines and crafty meanes are uſed, let them looke to it.

There is the ſame conſideration of Prebendaryes, Archdeacons, Deacons. Are the Biſhops themſelves voyde of this avarice? What meaneth then that often attending at the Court and on the Peeres of the Realme? Why wayte they not tyll they be ſent for? Why are they not pulled againſt their wills from theyr ſtudyes? Yea if any should appeale to their conſciences, whether are thoſe fatte manoures and farmes of their Biſhoprikes let out to hire of their owne accord to farmers that longed for, or promiſed bribes to the adiutours of their dignity? But are they onelyonly beggers in ſuing for the office? Some indeede are come to that beggery, that if their ſeate be to be changed, they pay not their firſt fruites, except they have raked togither shamefully ſome almes from the poore Rectours under the name of a benevolence. Thou art therefore a Begger o thou Engliſh Angell. And therefore with thee it is ordinary and uſuall, that the beſt are paſſed over, and others leſſe worthy, are in better eſtimation. For as wee beſtowe ſome almes upon the blind, lame, and thoſe that are full of ſores, wee ſtoppe our eares againſt them, whom wee ſee to have a body well liking and in comely apparell, ſo men of a blind minde, deformed and maimed doctrine, and witty underſtanding, doe gather togither much almes, when they that have more learning and farre better iugement, are ſufferred to hunger and to perish through famine, which cometh to paſſe eyther becauſe they cannot cry out ſo ſtoutly, or becauſe they are more ashamed to begge, or becauſe men have leſſe pitty of them.

But it is not my purpoſe to pleade their cauſe, thy beggerlines o Angell, is to be reproved of mee, which wilt thou, nilt thou, thou canſt not but acknowledge, if thou wey the thing with thy ſelfe in earneſt. Thou doſt aboū de indeede in riches, but nothing is more filthy then the way of getting them. Shall the begger, after he hath filled his purſe with asking almes, caſt away his patched cloake, and in ſilke vaunt him ſelfe to be rich & wealthy? What other thing is thy boaſting, then the bragging of riches, which thou haſt gathered moſt dishoneſtly by begging? And yet I doe not ſpeak theſe things to that end, as though the ſtipend of the godly Paſtors, who holily both enter into and execute their office, should be meere almes. For the labourer is worthy of his wages; neither can this diſtribution be ſayd to be freely beſtowed, any more then is any made to one which liveth of his publike office. God which made the earth, hath ſo given it to the children of men, that he reſerveth a portion to himſelfe, which he hath beſtowed on them, who earneſtly bend themſelves to holy things. Therefore the Patrones doe not give of their owne, when they doe appointe the yearly rents to the Paſtours of the Churches for their paines, but deliver them to thoſe, to whom they are due, and of which they have ben the keepers onelyonly. Wee ſpeake not, I ſay, of ſuch ſpeciall perſons, but generally of the ſtate of the Clergy, the manner of which is ſo ordained, that the Angell manifeſtly groweth rich by almes, and in deede is noe other thing, then a Lord Begger. There is added to beggery blindenes, wherby the evill becometh farre more grievous: For what is more pittifull then a blind begger, whom neceſsity conſtreineth to ſeeke his living abroade, and the want of ſight ſuffereth him not to ſeeke? But this is a blindnes of minde, wherby a man being deprived of a witty and prudent minde, cannot provide for himſelf touching things profitable and honeſt before God and men. The Angell then being voide of this wiſdome, ſinneth even ſo in adminiſtring his office, as of late he ſinned by beggery in the manner of getting. And this is the worſt kinde of blindnes, which for the moſt part, neither acknowledgeth his owne darknes, neither can ſuffer patiently admonition: yea doth uſe the ſtaffe wherby he ought to have tryed the way, againſt him that sheweth him of the danger. Yet thou art to be admonished o miſerable Angell, howe froward and angry ſoever thou ſhalt be: it may come to paſſe, that at length thou mayſt ſee, and be wiſe: if not, at leaſt wiſe I may be without danger of ſetting a ſtumbling blocke before the blinde, if I have ſeen the pitte and not shewed it him. And that I may deale with thee more favourably, I will make thy ſelfe iudge, whether thou be better ſighted then I accuſe thee: although this be unreaſonable in ons owne cauſe, wherein thou muſt needes be twice blinde. Call therfore to remembrāce with mee, your laſt conſtitutions, which are wont to be wiſeſt, handled in the Convocation at London, and published in the yeare 1597. what medecine doſt thou make for the Church being ſicke? Firſt thou decreeſt that fitte men be admitted unto Eccleſiaſticall holy orders and benefices, as they call them. The title in deede recreated many, and very many did iudge thee nowe at length to uſe thine eyes. This kinde of men hath made the Church ſad a great while. There was hope of remedy when thou shouldſt ſee and acknowledge the diſeaſe: For of evell manners doe aryſe good lawes. But howe wiſely haſt thou met with this evill, and ſatiſfyed mens expectation, wey well with thy ſelfe, after give ſentence. Thou knoweſt that it was ordained in a ſtatute of the Realme, that none ſhould be admitted unto holy orders, but he that ſhould be foure and twenty yeere olde at leaſt, and have brought before the Dioceſan the teſtimony of ſuch men as the Biſhop knoweth to be of ſounde religion, both of his honeſt life, and alſo of his profeſſing the doctrine of our Church; yea have ben able to render a reaſon of his faith in the latine tongue: or at the leaſt hath ben endued with ſome ſpeciall gifte of preaching. Although this were long agoe enacted, the Church hath ben greatly troubled with a newe rable of moſt unworthy men. With what cautions then haſt thou helped the imbecility of the lawe? For wiſe and quick ſighted men are wont, when they have perceived the weaknes of the lawe, to helpe with more sharpe lawes for that point, wherby they ſee the impudency of men to breake through. Thou in deede haſt eſtablished manie things, but I pray, what ſerveth for the worthynes of Miniſters, That noe man be received to holy orders, unleſſe at the ſame time he ſhall exhibite the preſentation of himſelfe to ſome benefice then void? or, who ſhall not bring a certificate from ſome Church, wherein he may ſerve the cure of ſoules, that is, where he may play the Curate under ſome one in reading of prayers: or who hath not ben appointed in ſome College; or at leaſt who is not to be admitted of the ſame Biſhop unto ſome Benefice, or to a Cure. To what Idiote or any the worſt man may not theſe thinges perteine? But thou proceedeſt and addeſt other thinges as vayne as theſe: Moreover if he ſhallbe, ſayeſt thou, of an other Dioces, unleſſe he ſhall bring dimiſſory letters, be full foure and twenty yeeres olde, and hath taken ſome degree in the Vniverſity (which laſt is required onelyonly in men of another Dioces), finally that holy orders be not given, except on the Lords day, or holy dayes. Excellent ordinances in deede, for which the reformed Churches may be ashamed. What doe theſe thinges profit at all, that a fit man be admitted? What that after should be ordayned miniſters either more learned or more honeſt? Wilt thou on the H. Spirit crying by Paul, who is fit for theſe thinges, obtrude a man with a preſentation, with a Certificate, with Dimiſſorye letters; or who hath ben licenced on the Lords dayes? But I will not debate the matter harder, onelyonly I appeale to thy conſcience: What I pray have you provided in this matter, who haſt covered the wall ready to fall with ſuch foolish plaſtring? What touching plurality of Benefices? Thou decreeſt that it is to be reſtrayned. And well in deede: for it is an hainous thinge, that one should be a sheapheard of sheepe, which he feedeth not, or at leaſt should receive any fruite from them, which take noe profit from him. It were meete therfore, that here thou shouldeſt bring forth whatſoever skill thou haſt, to cure this evill, which not onelyonly the divine oracles, but alſo comon ſenſe cō demneth of ſacrilege. What remedy then doeſt thou apply? Namely, Let no man enioy this faculty, unleſſe he be at leaſt a Maſter of Arts, and a publike and fitte preacher of Gods worde: A notable Phyſician in deede. What have Maiſters of Arts deſerved ſo ill at your hands, that thou would have thoſe firſt burdened with ſo great a ſinne? Thou confeſſeſt that Plurality is an evill thing, and to be corrected, yet thou permiteſt this miſchiefe to them: In deede it is a notable privilege of their degree, wherby they firſt are licenſed to be evill. But whether thoughteſt thou that the deſtruction by theſe meanes would ſlay more ſecretly? There are ſo many, thankes be to God, as if all, letted by no other religion, should uſe of the liberty of thy conſtitution, more parishes, I beleeve, should want Paſtours reſident with them, then at this day they wante. So thou doeſt ſtay and repreſſe prudently the evill by augmenting of it. But peradventure it is enough for thee to deceave men onelyonly with a title and pretence of repreſsing plurality. Moreover there is an ordinance made touching hoſpitality in the Benefices cared for. And this is the calamity of our Church that the Miniſters doe not feede the poore with beefe. That of binding the Regulars to make ſermons in their owne proper perſons, would ſeeme to belonge to a sharper ſight, unleſſe peradventure it should call them away from other places, where their labour is more neceſſary; I let paſſe the Matrimoniall ordinances. That is worthy remembrāce touching exceſſe about Excommunication to be reformed. For thou ſeeſt it to be defiled shamefully with many pollutions: I would to God thou wouldeſt ſee and regarde as well thoſe thinges, which belong to the holy and lawfull reforming of it. But why doeſt thou firſt deny, that herein any thing can be inovated or altered without a great mutation to the whole Eccleſiaſticall iuriſdiction, and of very many lawes of this Realme; yet afterward thou wouldeſt reduce the ſame to his auncient honour and dignity? Wouldeſt thou make a reformation without an alteration? Thou wilt have nothing to be changed, that the lawes may not be violated, yet thou pretendeſt to recall the former comelines. It pittieſt mee that thou canſt not ſee thyne owne blindenes. But by this proviſion thou haſt openly shewed what reformation wee muſt expect, ſuch indeede by which noe amending maye be made. Therefore the Title might had ben enough for this thing. Yet that thou mighteſt ſeeme to doe that which thou doeſt not at all, thou uſeſt a certen forme of ordinances. For let us ſee howe they anſwere and agree to the promiſe. Firſt thou ordaineſt, That in grievous crimes, the ſentence be pronounced, either by the Archbiſhop, Biſhop, Deane, Archdeacon, or Prebendary, in his owne perſon. What is this auncient uſe of prononcing the ſentence by them, whoſe names, except onelyonly the Bishop, had not ben heard in deede in the Church, as long as the true honour and dignity of excommunication remayned? Why is there noe place left for the Paſtour of every congregatiō to whom once it belonged to pronounce the ſentence? Peradventure it makes noe matter to him what is done to his sheepe, or it maye be that he is not fit, nor endued with iudgement and wiſdome enough. In very deede this fea…e might peradventure have prevayled ſome what in time paſt: But nowe it ought not, ſeeing thou haſt ſet us free enough from it in the firſt booke of the Decrees.

For it is not to be doubted, but that he that hath ben furnished with Preſentation, Certificate and the other things, with which thou haſt in the ſame place inſtructed him, should be fit enough and more then fit unto every parte of his office. Or if I muſt deale with thee in earneſt, what letteth that the Paſtour uſing the counſell of others, and making diligent inquiry, may not pronounce the ſentence, as well, as either the Biſhop or Prebendary, or any other? But thou wilt ſay, wee will not have this matter to be handled by common adviſe, but to ſtande to the iudgement of one alone. Is this the meaning of thy reformation, and yet dareſt thou make mention of the honour and dignity of the auncient uſe?

Chriſt commaunded to tell the Church: Shall any one ſuſteyne the place of this Church? One in deede for order ſake did pronounce the ſentence, but the matter was iudged not by his ſentence onelyonly, but by the adviſe of the whole aſſemblie and Councill. Neither would PAVLE have the Jnceſtuous man to be excommunicated, but when the brethren were gathered togither, and conſented, as wee reade in the firſt Epiſtle of the Corinthes, chapter five, verſe fourth. And ſo the Church for ſome ages after, as is cleare from Origene, Tertullian, Cyprian and others. Wherfore I woulde mervayle that thou doeſt promiſe ſo boldly concerning the former and ancient dignity, but that I knew that blinde men feare not the faces of men. But what if this thyne amending which thou pretendeſt doth lay open a way to impunity of grievous crimes?

The Commiſſary as long as it perteined to him, twice at leaſt every yeere did compell the Church Wardēs by vertu of an othe, that they should preſent wicked men: Nowe while he should doe that, there is noe cauſe peradventure, when the Prieſt aſſociated with him cannot denounce the ſentence againſt ſuch man. And in deede it is not to be hoped for, that the Church Wardens willingly will flee unto the Biſhops, Archdeacons or Prebendaryes, whom they knowe not where they may finde, or who peradventure are farre of from them, and a iourney cannot be made without charges, when being preſent, and that at other mens coſts, they can ſcarce be driven by othe to bewray the guilty. Thou oughteſt to have minded theſe things, and not to have uſed a remedy worſe then the diſeaſe it ſelfe. Secondly thou ſpeakeſt of Excommunication for contumacy, which hath noe newe thinge from thy former decrees. But the repeating of the old manner, is with thee a reformation, leaſt peradventure any boxe should want a ſuperſcription, although there be nothing in it. I paſſe by the Chā ge of Penance, the foule things of the Officials, the exceſſe of Apparitors (of taking away whō, you ought rather to have intreated, then of moderating them) and Regiſters. Thou thy ſelfe howe mayeſt ſpeake howe well thou haſt uſed thyne eyes, who paſsing by many great evills, eyther art wholy occupyed about tryfles: or if peradventure thou haſt touched any weygty matters, thou makeſt them either worſe by curing, or in deede nothing better. Certenly by many reaſons thy blindneſſe is proved. But Chriſt open thyne eyes: I will not ſo much deale with thee by wordes, as for thee by prayers. For I have not purpoſed the handling, but onelyonly the iudging of theſe things. The third part of the diſeaſe is nakedneſſe: garments are uſed that wee may provide for shamefulnes. Out of which when one is put, his ignominy is ſet openly in the ſight of men, according to that of the Prophete, Beholde I am againſt thee, ſaith the Lord of hoſts, and will uncover thy skirts, unfolding them upon thy face, that J may ſhewe thy nakedneſſe to the nations, and to the Kingdomes thy nakednes, Nah. 3.5. Therefore this nakedneſſe is a reproch, dishonnour and contempt, whereof this Angell is ſicke. For it cannot be that our Clergy should not be contemned of men, who manifeſtly & cleerly doe ſee howe beggerly Eccleſiaſticall ſtipends are ſought and deſyred: howe filthily and negligently the holy offices are adminiſtred: howe all care of the flocke is naught ſet by, & the ſtudy of Gods glory is caſt away. When I ſay men ſee theſe thinges, can it be that they should not deſpiſe the Angell ſeeking onelyonly his owne things, not thoſe which are Chriſts. And the Angell himſelfe at certen times ſeeth the ſame thing in ſome ſorte, as can teſtify the often complaintes of their publike ſermons, although he knoweth not the cauſe, or he would not knowe it, fearing more, as it were, the remedy then the diſeaſe. But it appeareth plainly, howe greatly he is deſpiſed, from that which happened a fewe yeares ſince. A certen man ſet forth bookes, who called himſelfe a Marrer of Prelates in which he dealt boldly with the Angell, Howe acceptable to the people were thoſe merry conceites in wordes? Howe plauſible almoſt to all men? Howe gladly and greedily, and with howe great pleaſure were they received every where? Noe man is ſo ignorant and unskilfull in thinges, but that minding the time, he may ſay thus with himſelfe, For Iehovah hath poured contempt upon the Princes: thoſe that honour him he honoureth, and the deſpiſers of him ſhalbe made light: he hath made our Prieſts to be abiect to all the people, becauſe they have broken his Covenant. Theſe things, I ſay, a man conſidering with himſelfe, had not ſwerved from the trueth. For if there had ben any eſtimation of the Angell, men would rather have mourned, then laughed, and delivered thoſe writings to the fire, before they would had worneth them with fo often handling and looking on them. I would not tell thee theſe thinges, unleſſe the Spirit did affirm plainly, that thou doeſt not know thyne own nakednes. That falſe glory wherein thou flouriſheſt, ſuffereth thee not earneſtly either to minde or regarde what men ſpeake and thinke of thee. But learne from hence if thou be wiſe, howe ſervants going before in great number, and having chaines, and a great troupe of ſerving men folloing after, are of no force to drive away contempt, and to deliver from the deſpiſing of the comon people: or if thou canſt not perceive theſe things ſo well in thy ſelfe, beholde the Papiſts, and the Pope their Prince, howe doth he nowe ſtincke for his deſert with the greateſt part of men, contemned, naught ſet by, vile and hated of all the godly: whoſe feete notwithſtanding ſome Princes being bewitched, yet doe kiſſe, and then whom, noe mortall man hath ben in time paſt of more imperiall maieſty. Remember our former Prelates, whoſe riches were greater then thyne, their authority greater, their power more to be feared: yet becauſe the common ſorte of people did ſee them to be meere gluttons, howe did they deryde them? The pride of our Wolſey was mocked openly. For the honours of this world are figge leaves, or as it were torne and ragged clothes, which cover not the nakednes, but make more deformed through the loupes. Minde theſe things, and be not proude of thy golden feathers, but rather where thou art naked, cover thy ſhame, leaſt through vaine boaſting of the part adorned, thou lye deſpiſed with the common people for thy other deformity. And thus at the length I have opened this rotten ſore; if my paines & travaile ſhalbe acceptable, and if being cleanſed it doth farre well, howe great thankes ſhall I give to our God? but if the evill onelyonly ſhalbe ſtirred up and provoked, and the handling ſhall diſquiet them that are ſicke: I will conforte my ſelfe with the conſcience of duty, and the uſuall wages of the Phyſitian.

18 I counſell thee to buy of mee Golde: Hitherto the cauſe, nowe the remedy is taught: both from whence it is to be fetched, and by what meanes, and alſo what is the matter of the medicine it ſelfe. It is to be fetched from Chriſt alone, he alone hath borne all our infirmities, and alone yet can heale our griefes. The way to fetch is by buying: not becauſe he requireth a pryce; for he ſelleth wine and mylke without mony or chaunging of my thing, Iſayah 55.1.2. But becauſe he will have a deſire to be brought, even as in getting of things with greate coſt: in which togither alſo he ſheweth the dignity of the remedy, which otherwiſe is not deare at any price. The medicine is threefolde, after the manner of the diſeaſe, which wee have ſhewed to be threefold, Golde, white garments, and eye ſalve: Golde is ſet againſt poverty: white garments doe cover nakedneſſe; and eye ſalve doth helpe againſt blindnes. Wee have ſayd that wretchednes and miſery were accidents, which forthwith vaniſh, when their fountaynes are taken away. Of what ſorte every one of them is, may eaſily be underſtood by their contraryes. Golde is oppoſed to the riches and poverty of the Angell, that is, to the hegging of Benefices and Eccleſiaſticall Offices. For the former riches are not true, and doe not let but that the Angell may be the moſt baſe and vile begger. But the Golde of Chriſt driveth farre off this beggery. It is therefore that moſt holy manner appointed by Chriſt himſelfe, of calling, chuſing, ordayning, & appointing Eccleſiaſticall men, every one to his office. Wherby Paſtors doe not ſeeke for the office, but are ſought for: are not promoted for a peace of money, but for goodnes and vertue, not for favour, but learning, not at the will and pleaſure of any man, but by the election and conſent of his flocke. Chriſt will have this Golde to be bought of him, becauſe he himſelfe hath deſcribed playnly this whole way, end hath not left it free to men to deale in this matter at their pleaſure. As long as the thing ſhalbe in the power of one Patrone and Bishop, there will never be wanting bribe givers, and ſuch as will ſuffer themſelves to be corrupted with rewardes. But if Chriſt rule be kept, this begging poverty would flee away never to returne againe. For this golde is tryed in the fyre, proved often times & wholy fined. Wee ſee the excellency of it in the primtive Church, & alſo amonge our neighbours at this day. It dreadeth not any touch ſtone, it feareth not any fyre, it burſteth nor aſunder by any knocking of the hammer, but it abode invincible in time paſt, & yet doth abide, with the great glory of them that are made rich therby. Whyte apparell is oppoſed to the former honours & nakednes, that is, contempt. Theſe garments alſo Chriſts will have to be bought of him, having them moſt pretious & moſt prayſe worthy. For what contēpt can come to thē, whō their worthynes hath choſen, their learning ordained, their holines put in authority? Whom many have earneſtly deſired for their tryed godlines, doe admire for their diligēce in teaching, doe feare becauſe of the moſt free truth, & reverence as exemples of all vertue & honeſty? Be an exēple, ſaith Paul, to the faithfull, in ſpeach, in cōverſation, in love, in ſpirit, in faith, in chaſtity, let no man deſpiſe thy youth, 1 Tim. 4.12. Behold the way to deliver from contēpt. Theſe garments are full of maieſty, with which youth being covered, is not deſpiſed. And ſo once the Prophets wente adorned: whoſe hairy garmēt had more eſtimation with all men, then the ſilke & vaine painting of others. Thoſe wicked men & skornes of the Prophets, who were togither with Iehu, when the Prophet having entred in, did lead him out from the cōpany, unwares did ſhew what good opinion of the Prophet they had fixed in their mindes. What, ſay they, would that made man have with thee? Yee rather, why doe yee made men aske what that made man would have? But their tongue ſpake according to their wicked cuſtome: their deſyre to knowe did ſhewe aboundantly what authority & credit they gave to him ſecretly; whereupon when the meſſage was knowne aſſuredly, they created him King whom the made man had annointed for King. The Baptiſt with his leather girdle & garment of Camels haire was ſafe from the iniury of the Prieſts, becauſe of the honour, wherewith the comon people honoured him. The ſtrenght of the divine inſtitution is great, in which God himſelfe getteth authority, eyther by the voluntary obedience of men, or by ſome punishmēt inflicted frō God. There is no neede of the shewe of earthly riches & honours, which at the firſt is wont to dazell the eyes of the unskilfull, but at lenght when the vanity of it is perceived, it is no leſſe deſpiſed them frogges fallen from the ayre. Therefore garments are to be bought of Chr. by which alone our nakednes is covered, appearing otherwiſe very deformed, whatſoever clothes thou putteſt upon it. Eye ſalve of old was all kinde of medicine, made in that manner, that is might be kept while neede should require. At lenght the name remayned chiefly in thoſe, which are prepared for the diſeaſes of the eyes: becauſe the Phyſitiās have uſed abondāce of it. Here it is applyed againſt the blindnes, namely the wiſdome of the flesh, & ignorance of ſpirituall things. Wee reade that a certē ſenſible thing was made of the ſpittle of Chr. & of earth, Io. 9.6. as it were by the knowledge of Chriſt by the word that proceedeth out of his mouth, & alſo the knowledge of our ſelves, who made in the beginning, of the earth, ſavour nothing but the earth. Both theſe are to be ioined togither & to be kneaded into one lumpe, they profit nothing aſunder,

For our miſery being knowne particularly, bringeth forth deſperation; & Chriſt being receaved without the feeling of our owne unworthynes, is unprofitable and unfruictfull. And yet wee are no table to mixe & compoūde togither theſe thinges, but it muſt be obtained of him, who came into the wo…ld to iudgement, that they which ſee not, ſhould ſee: & they that ſce, ſhould be made blinde: Ioh. 9.39. Firſt therefore wee muſt remove our owne wiſdome, which as longe as it reigneth, doth poſſeſſe us ſo wholy, that it leaveth noe place for true and heavenly. For o Angell, wouldeſt thou have deviſed a reformation taken wholy our of thyne owne braine, unleſſe thou hadſt ſwelled full of the opinion of thyne owne wiſdome? Overlooke thy decrees, where is the Spirit called into counſell? By what authority of Gods word is the amending of things confirmed? After what exemple of the purer Church, are our matters being fallen downe, corrected and amended? There is a deepe ſilence of all theſe things; noe where is heard, either Paul, or any other witneſſes of the holy trueth, upon whoſe credit the things eſtabliſhed might reſt and ſtay themſelves. I beleeve thou ſhalt ſcarce finde a Synode, even in the corrupteſt times, in which the divine authority is more dumbe and ſpeechleſſe. This opinion is to be layd away o Angell, thou muſt acknowledge that thou art earth, and that thou haſt noe eye ſalve in thee, tyll thou ſhalt be mollified with the heavenly ſpittell, and ſubdued into a linamente. Depende therefore on the mouth of Chriſt, from whence floweth that which is profitable to doctrine, to confutation, to correction, to inſtruction which is in righteouſnes, that the man of God may be perfite, to every good worke, 2 Tim. 3.16.17. From hence is conpounded that eye ſalve, which will take away the skales of the eyes, & endue thee with that ſharpnes of ſight, that thou mayeſt ſee playnly, how thou oughteſt to behave thy ſelfe in the houſe of God. Neither muſt thou give eare to them, who not onelyonly unskilfully, but alſo ungodly cry out, that the rules of theſe things are not to be fetched from this ſhop. Chriſt would not ſeth forth himſelfe to be a ſeller of eye ſalve, unleſſe he had it both aboundantly, wherby he might healpe our wante, and alſo it were not lawfull to buy it from any other. So then the medicine is threefould, Golde againſt poverty, which earthly riches eaſe not: white raiment againſt nakednes, which the honours of the world hide not: Eye ſalve againſt blindnes, which the wiſdome of the fleſh taketh not away. From which nowe at length it may be underſtood, that thoſe riches where of in the former verſe the Angell boaſted is not the righteouſnes of faith alone, as the counterfait Ambroſe prateth unwiſely. For thoſe riches reſted not on Chriſt alone. Whereupon he warneth that he would buy gold of him, which he ſhould doe in vaine, if before the Angell did abounde in the ſame. But the righteouſnes of faith hath all his treaſures placed in Chriſt alone; of which he is made partaker, whoſoever beleeveth truly, and renounceth all other righteouſnes, Iohn 6.48. Rom. 3.7. Therefore o Ribera, drawe rather water out of a pumeiſe ſtone, then overthrowe the righteouſnes of faith from this place. But ſuch trifles of thyne doe fall of themſelves downe, that I neede not ſpend time in confuting of them.

19. As many as I love &c. An exhortation to uſe the remedy: and firſt frō the chaſtiſing of them whom he loveth. A reaſon in deede of very great moment. Whoſoever is either among ſonnes, or amonge the reprobate: Yf he receiveth noe ſonne, whom he rebuketh and chaſteneth not, what ſhall be done with the multitude of the reſt? An horrible deſtruction remaineth for them, whom he will ſpare never ſo little, who doe not ſuffer his owne children to eſcape uncorrected. Therefore a chaſtiſement is at hande, unleſſe thou repent betime, and that very grievous and full of trouble, as the very wordes themſelves doe ſhew: which are wont to be uſed for a confort in a bitter affliction, wherewith the minde is ſo ſtricken as if it were forſaken of God. Therefore he ſaith they are ſonnes, whom he beateth with ſo cruell puniſhements, leaſt through the grievouſnes of the puniſhement, they ſhould deſpayre of his fatherly goodnes. Therefore it is not time nowe to ſtrive and to contend with mutuall hatred and reproches, but the eares are to be lift up to the alarme of Chriſt, and wee muſt either thinke forthwith of the remedy, or ſome great and lamentable calamity is to be expected ſhortly. And it is to be obſerved that he doth rebuke and chaſten; that is, convince and puniſh. Theſe two thinges are to be ioyned togither. Puniſhement is unprofitable where wordes are ſilent, ſtripes are fierce. From whence chaſtiſement is well called diſcipline, wherein the offender feeleth paine and learneth togither. But what ſhall then be the fruict of ſo longe and ſpitefull contention, when the convinced and chaſtiſed ſonne shalbe compelled, will, he, nil he, to ſinge a contrary ſonge? Were it not better to give now eare to learne, then to expect that ſorowfull chaunging of our iudgement? Although Chriſt in deede hath convinced already, ſeeing nowe by the ſpace of many yeeres, many notable men doe labour in this thing, that the brethren may underſtand the trueth. What remaineth now, but that at length he fetch out his roddes and chaſtiſe thoſe whom he hath rebuked ſo longe time without fruict.

¶ Be hotte therfore, Straine therefore thy zeale to the utmoſt. The tranſlation perſiſteth in the former metaphore, but the Spirit ſpeaketh now properly, teaching that the former heate, was nothing elſe then zeale. Forſake, ſaith he, thy lukewarmnes; purge out all the Romiſh leaven, that thou mayeſt hange no longer in the middes betweene the reformed and the Anti-Chriſtian Church: caſt away for his ſake honours & riches, who for thy ſake was moſt deſpiſed & moſt poore. Let faithfull Paſtours be appointed for the ſeverall congregations; let them that have charge & rule be compelled unto deligence, let the chaungers & corrupters of the doctrine be repreſſed: let the cenſures be reſtored to the Paſtors over their flocke. And diſpute not with Chriſt, how profitably the Politie uſed of the enemy may be ioined with the Goſpell. He that reproveth in his people the manners of the Eaſt, & would not have his to be ſhorne after the ſimilitude of the Gentiles, will not eaſily ſuffer this ſociety with Antichriſt, which our carnall wiſdome mindeth. This is the force of this zeale, which unleſſe wee ſhall receive forthwith, wee ſhall undergoe ſome ſharpe chaſtiſement.

¶ Andrepent; Repente of the iniuries which thou haſt done to the brethren, in caſting ſome into priſon, in turning others out of their goodes, in depriving many of the power to preach the word, in reproching & traducing all with the odious name of Anabaptiſts. Thou knoweſt that they have no fellowſhip with them in any of their errours. They that reproove thy ſuperſtitions, teach moſt purely & holily cōcerning the Magiſtrate: whō they honour no leſſe faithfully & reverently, then any other whatſoever. Yf I ſhould ſay that he were eſteemed more holily & religiouſly of them, then of all other, I ſhould not ly. For they that cleave to God with moſt firme mindes, are ſuch as obſerve moſt his decrees, & in all true obedience yeelde up themſelves to him, whō they acknowledg to be ordained of God among men in his feare. That was a notable calumnie, wherby both thou haſt deceived the Prince, & alſo haſt procured hatred to thy brethrē. But thou ſaweſt that this weapō was moſt ready at hād, & to thē hurtfull above al other. Repēt, & waſh a way thy former offēces with teares, forget thy riches which the more thou loveſt, the more payne ſhalt thou feele. It is forſaken with much adoe where it cleaveth ſo neare the heart. But Chriſt is determined, unleſſe thou repent betime, to ſpue thee out of his mouth.

20 Beholde J ſtand at the doore: A ſecond reaſon perſuading to uſe the remedy, takē from the readines of Chr. to dwell with thē that ſhall receave him. which belōgeth to every one of the mēbres: that former reſpected properly the Ang. but why doth he ſay that he ſtādeth at the doore & knocketh? Why openeth he not the doore & goeth ſtraite in, eſpecially ſeeing he hath the key of David, wherewith he openeth & no mā ſhuteth? above in ver. 7. Theſe things are ſpoken moſt elegātly & moſt ſignificātly in reſpect of the Laodiceā Church & ours: in which Chriſt ſtādeth at the doores, an entry in ſome ſorte ſtopped up againſt him. The Philad. Chur. in which once flouriſhed Gods ordināce, & in whoſe Antitype it is force at this day, all the reliques of Antichriſt being thruſt forth, hath the doore unlocked & opened: & eſpecially becauſe of the true uſe of excōmunication reſtored, wherby the gates of heaven are both ſhut & opened, & alſo the doores of every ons conſcience are opened, that Chr. may paſſe in without any tarrying. For where good heede is taken to every ons manners, & according to the preſent occaſion men are admoniſhed, reproved, cut of, received againe, & the other things are performed faithfully & diligently, with the regard had of every ons ſalvation, all doores & barres of the harte are caſt downe & removed, & in very truth the gates then lift up their heades, that the King of Glory may enter in. But when as England is lukewarme, becauſe of the contagion of the Romiſh government (as once Laodicea for ſome ſuch like mixture) & hath not any adminiſtration of the cenſures, graunted unto lawfull Paſtors, as Chriſt hath appointed: as often as the word is preached, Chriſt ſtandeth knocking as it were at the doores ſhut, to whom no other way is open into mens hart, thē by the worde: whoſe power wee read to have bin great once, whē in one ſermon three thouſand were converted, Act. 2.41. Neither is it at this day of it ſelfe leſſe mighty: yet there is a diverſe raiſon of a Church to be gathered, & one gatthered. God ſheweth himſelfe extraordinarily bountifull in inviting his people, which after he hath gathered togither, he will have them to grow by the way appointed. As touching the fruit of the Goſpell therefore, the people receaveth no leſſe loſſe of ſo excellent an ordināce, thē the Angell doth acknowledge himſelfe maimed & lame, being ſpoiled of his lawfull power. This key is wanting to our Church, & therefore it is noe mervayle if Chriſt be hindred that he cannot enter in readily, ſeeing the doores are ſhutte. But are wee thē deſtitute of every good thing? in no wiſe, but wee enioy ſtill a double good thing wholſome to the elect: the firſt of which is the going in of Chr. unto thoſe that doe open to him. The 2 is their moſt ſweete ſetting downe with Chriſt. That is the moſt ſweete ſolace of receiving Chriſt, which the Saints perceive, as often as at the word preached they feele their harts to be opened by faith, by the worke of the Spirit. For then he entreth in & ſuppeth with us, in imperting himſelfe moſt beningly and ſweetly: even as he bad Zacheus deſiring to ſee him & clyming up on a wilde figge tree, to come downe & to make ready for him entertainment at his houſe. Luke 19.5. And he ſuppeth not going awaye ſcotfree, who doth give them that thus embrace him, that they be made the ſonnes of God, Ioh. 1.12. He againe, entertaineth us, that wee maye ſuppe togither with him, as often as with pure mindes wee come to the Sacrament of the Supper, wherin he feedeth us with his owne fleſh and blood moſt ſumptuous delicious dainties, above all that can be ſpoken or thought.

In which ſenſe it is ſpoken in Luke chap. 13.29. Then they ſhall come from the Eaſt and from the Weſt, and from the North, and from the South, and ſhall ſit downe in the kingdome of God, that is, men ſhall aſſemble togither to the Goſpell from all quarters: ſhall embrace the doctrine of the kingdome, and ſhall be partakers of Chr. truely, whoſe pledges they ſhall take, bread & wine, ſitting downe at his table in celebrating his ſacred ſupper. For he ſpeaketh of the calling of the Gentiles, whoſe faith and aſſenting to the whole truth, he ſignifyeth by one ſacramentall action. Theſe gueſts now Chriſt would call, when in the meane tyme the Iewes, of whom he ſpeaketh in the parable, did abhorre and deſpiſe the way of ſalvation, as wee ſee it hath come to paſſe now for the ſpace of many ages. Wherto pertaineth that which in the ſame place the Iewes excluded doe alleadge, requiring an entry for thē ſelves becauſe of their former familiarity in eating & drinking in his ſight; ver. 26. as though they ſhould ſay, O Lord, wee communicating at thy table, have feaſted merrily with thee, in eating of thy ſacrifices, wilt thou locke the doore nowe againſt us? For in this reſpect the meate of the ſacrifices was the ſame thinge to the Iewes, that the bread and wine is to us. Neither are theſe thinges notwithſtanding ſo to be taken, as though the elect were limited within the boundes of this life; but becauſe the ſupper which is made on earth, is a pledge of the eternall feaſt in the heavens. Theſe thinges therfore proove, that a double and great good thing doe abyde in the Engliſh Church, that is to ſay, the preaching of the word and the lawfull adminiſtration of the ſacraments. In both which Chriſt beſtoweth him ſelfe upon hiſpeople, keeping a mutuall feaſt with them, he firſt being received of us by hearing, ſecondly entertaining us againe with the ſupper-of his body. O wee therefore moſt impure as often as wee fly from and forſake hearing of the word, for wee refuſe Chriſt to be our gueſt: O wicked deſpiſers that wee are, as often as wee withdrawe our ſelves from receaving the ſacrament with our brethren. For wee deſpiſe Chriſt bidding us to ſupper. But theſe thinges are added for the ſingular confort of the godly. For who would not quake and thinke of flying very quickly from this Church, when they ſhould heare that the condition of the Miniſters is hated of Chriſt, whom not repenting he will vomit out of his mouth ſhortly, unleſſe by the words of Chriſt himſelfe they were aſſured of their communicating with him? Praiſe be to thee therfore moſt meecke Lambe, who finding the dore ſhutte againſt thee, doſt not departe quickly, being moved with anger and fury, and deprive us of all meanes of ſalvation, but leaveſt yet an abondance of thy ſelfe to all that doe open to thee knocking by the word, and deſpiſe not thy moſt ſweete inviting by the Sacrements. Therefore wicked and blaſpehmous is their errour who doe fall away ſo from this Church, aa if Chriſt were baniſhed wholy from hence, and that there could be no hope of ſalvation for them that tarry there. Let them minde here Chriſt feaſting with his people. Will they be aſhamed to ſit downe there, where they ſee Chriſt not be aſhamed? Are they holier & purer then hee? But why doe they not convince themſelves, by their owne experience? They cannot deny, but that they beleeved in Chriſt before they made a ſeparation from us: whence came this faith? Cam it not from our preaching in our Church? Can any then preach except he be ſent? Rom. 10 13. &c. Why then doe they ſo perverſly refuſe, for ſome blemiſh in the outward calling, that worde, whoſe divine force they feele in their harts? Althoug the fruict it ſelfe doth noe more free from blame our corruptions, then a true childe, adultery. And therefore, neither may wee eyther take pleaſure in them, nor they forſake and fall away from us for ſome blemiſhes; Wherefore returne to the unity of the Church, which hath begate and nouriſhed you. Yf you fly from this Chriſt, who ſuppeth with is elect in our aſſemblyes, and welcometh them againe, yee ſhall finde him no were. In the meane time let us alſo minde how great evill wee call for upon our ſelves, who by holding hard our ſuperſtitions, doe throwe our brethren into ſo great danger. Certenly if that hath any weight, which the truth himſelfe once confirmed, it were better for ſuch men, that a milſtone being hanged about their necks, they were drowned in to bottome of the ſea, Mat. 18 6. I wiſh health of minde to both. But more over this place is to be delivered from the fraude of the Papiſts, who will have it to be in the power of men to open to Chriſt knocking. Whether, ſaith Bellarmine, doth he not know, that they cannot open? Should he not be a foole, who would knocke at the doore of his niggbour, if he knewe certēly that none were within, who could opē? in his firſt book of grace and free will, chap. 11. I anſwere, he ſhould not without cauſe be a foole, if his onelyonly end of knocking were, that he mitght enter in: But Chriſt knocketh at the doore of the reprobates, whom he knoweth neither to be willing, nor able to open, not that he may enter in, but partly that he may upbride thē with their impotency gotten by their owne fault: partly that he may encreaſe their condemnation. For ſo ſpeaketh the Evangeliſt expreſſely, Therfore they could not beleeve Iohn. 12.34. Why then uſeth he wordes to them, who have not ability to beleeve? Chriſt himſelfe ſheweth: If I had not come, ſaith he, and ſpoken unto them, they ſhould not have had ſinne, but now they have no cloke for their ſinne, Ioh. 15.22. Therefore he ſpake unto them, that for the contempt and hatred of his onelyonly begotten ſonne, their condemnation migh be the greater. Such are the powers of the naturall man, as is the love of the trueth in the Papiſts, who ſeeing it, refuſe it wickedly.

21 To him that overcometh J will give to ſit, word for word in the Greeke is, He that overcometh I will give him, in ſtead of I will give to the overcomer; by the nominative caſe abſolute, as was obſerved before chap. 2.26. This third reaſon is taken from the reward of being a companion and partaker of his throne: Not becauſe the glory of every one of the children ſhalbe equall to the honour of the Man Chriſt: but becauſe the glory & maieſty of the head, ſhall redounde to every one of the membres. Therefore the thrones are not peculiar to the twelve Apoſtles of which ſee Mat. 19.28. but common to all the elect. Althoug in a certen peculiar manner they are attributed in the ſame place to the Apoſtles, as it may be wee will ſhewe in an other place. And wee have ſayd often that the rewards are fitted unto the times, and to contayne a Propheſy, which is here alſo to be reſpected. Chriſt therfore mentioneth the throne which he obtayned, after his ſacrifice finiſhed on the croſſe: shewing that the like thinges are to be endured alſo of his, afterward they shalbe partakers of his throne. Therefore by this making mention of it, he leſſeneth the affliction, and ſo the conſolation of it he ſetteth himſelfe for an example, as though he should bidde us looke upon him, and not to be overcome of any troubles, when wee ſee that he aſcended into his throne of ſupreme dignity by this way. And wee knowe how much this contending for reformation hath coſt many & excellent men, whoſe ſufferings shall not be forgotten, although they be not recited of mee. OnelyOnly let them confort their faintnes of heart with the expectation of his throne. What thoug they be trode under foote, while they shall ſee others to flouriſh with the dignity of Peeres of the Realme? Chriſt hath prepared for them a throne with himſelfe. Let noe man regarde an earthly chayre: as hitherto they have confirmed abundātly, that they are farre of from ſuch deſire, whatſoever ambitious men prate otherwiſe, who doe coniecture of other by themſelves.

22 Let him that hath an eare heare: Nowe therefore thou whoſoever haſt felt Chriſt to be thy gueſt, & haſt taſted agayne of the daintyes of his table, left up thyne eates & attēd to the thing which the Spirit ſaith to the Churches. Let man goe, & reſt not in him, but regarde the conveniency of all things from the beginning to the end. And complaine not of the newnes & ſtrangenes, as though thou wouldeſt appoint Chriſt, to whom & when he should reveale his ſecrets. Wee know that ſomethings have bin ſealed up unto the determined time. But if it be needfull, that thou confeſſe it to be a divine truth, let us all endevoure earneſtly, Princes, Peeres, Angels people, that wee may turne away the evill that hangeth over our heades. What an horrible thing is it to be vomited out of the mouth of Chriſt with loathing and abhorring? The land vomited our once the Chananites, and they were deſtroyed utterly. Shall their puniſhement be lighter, whom not the land, but Chriſt himſelfe ſhall ſpue out? Therefore let us uſe the remedy ſeriouſly. Wee have neede of zeale, wherby wee may attayne a full reformation: Wee hang yet betweene Heaven and Hell: The contagious vapour of the Romiſh marſh doth moleſt and annoy us; our ſylver hitherto is foule with droſſe: our wine is mixt with water: Chriſt will ſuffer no longer ſuch Angels that are in the middle? What if this myne admonition be the laſt token and ſigne to thee of bewarring? Let us therfore give eare, & not whet our teeth againſt the ſtone that is hurled: But let us quake for feare of the hande that threwe it. Thou o Chriſt, who tookeſt lingring Lot by the hande to pull him out of the city, open our hearts who are ſlow and prolonge the tyme, that wee may obey thy warnings and exhortatiōs.

A Revelation of the Apocalypse, Chapter 3 · Commentary 3

p. 102Scholions.

Scholions.