A Revelation of the Apocalypse, Chapter 3 · Commentary 2 – Analysis 3
Scholions.
7 And to the Angell of the Church of Philadelphia; We have ſhewed at the firſt chapter ver. 11. that Philadelphia is ſituate in a dangerous place, and therefore not ſo frequent of cityzens, who did dwell ſcatteringly in the fieldes, fearing the often quaking of the city. But shee carrieth a ſweet name, and which alone conteineth within it all vertues. Neither found out the Apoſtle Peter any thing, when he would exhort to all godlines, which might commend more fitly the ſame unto us then brotherly unfained love, 1 Pet. 1.22. How well this name doe fit this Church, which is reproved of no ſinne openly! But as it was truly godly becauſe of brotherly love, ſo is shee lowly and not famous, both through a continuall feare of danger, and alſo ſolitarines of the cityzens, who dwelt here and there, and in waſte places, where they could get ſafe dwelling. Wherein shee is altogither contrary to Pergamus a towred and proude city, as before Sardis to Smyrna, and Thyatira to Epheſus. And ſo there is made 3. payre of contraries. It lyeth from Sardis toward the South, having an increaſe of greater light, as becometh a reformed Church. Shee is ſet in the ſecond place after Sardis (for this is the firſt after Ieſabell overcome) wher by is ſhewed that her Antitype is the ſecond reformed Church, which should ariſe after the Germane, and this is the Church of the Helvetians, Suevia, Geneva, France, Holland Scotland. I ioyne all theſe into one, becauſe they live almoſt after one and the ſame kind of lawes and ordināces, as touching the things that are of any moment. Neither doth the diſtāce of place breake of that ſociety which the coniunction of mindes and will doth couple. Yea this diſperſiō doth agree chiefly to the Philadelphians, whom we have shewed to dwell thicker and more frequent in the fieldes then in the city. Wherby it commeth to paſſe that this thinnes of …he citizens taketh up much place, though the citizens are not ſo many. Wee shall finde that this Church which I ſpeake of aroſe a little while after the Germane; when Vlricus Zvinglius began to teach at Tigur in Helvetia, in the yeare 1519, and the reformation was begun the fourth yeare after, to wit, in the yeare 1523, at which time no Papiſt durſt enter into combate againſt Zuinglius, who did deferre the iudgement of all controverſyes to the arbitrement of the ſacred ſcriptures. They of Conſtance, Baſill, Straſbourg, Geneva and others, followed their ſteppes. Where it is to be obſerved that the former Antitypes were diſtinguished by longer intervalles: theſe three laſt as they have types leſſe diſtant one from another by ſpace of place, ſo they are ioyned one with an other with a nearer coniunction of times, neither are they devided ſo much by ages and limites of yeares, as by lawes and cuſtomes. For after the firſt receiving, which happened to ſome later then to others: wee shall ſee that they did all flourish togither.
¶ Theſe things ſayth that holy one, that true one, who hath, &c. A deſcription of him that ſent the Epiſtle: whoſe two firſt properties are taken out from the nature of the ſonne of God, which yet are not rehearſed expreſſely in the viſion of the firſt Chapter: They doe greatly helpe to declare the adminiſtration of this Church. Touching the city Philadelphia it ſelfe, we finde no other thing, but that in the age following, there abod in that place a famous congregation of the faithfull, over which Demas had the charge, as is gathered from the Epiſtles of Jgnatius. In the Antitype, a divine power ſpecially shineth forth ſanctifying the Church, by kindling the deſyre of godlines, and in making it in Chriſt Ieſus fit and cheerfull to every good worke. Let my wordes be without envy, the true doctrine ſoundeth no where purer, the worship leſſe corrupted, more flourisheth the faithfull diligence of the Paſtours, is performed more willing obedience of the people, nor greater reverence of all religion among all degrees. But this holines ſeemeth chiefly to reſpect manners. In which thing is not to be paſſed over that famous teſtimony of Iohn Bodin, ſpeking of them of Geneva; Of whom that thing, ſaith he, is prayſe worthy, if any thing any where in the earth, and which maketh a comon wealth to flouriſh, if not in riches and greatnes of Empire, yet certenly in vertues and godlines, namely that cenſure of the Popes, then which nothing greater and more divine could be deviſed to bridle mens luſts, and to repreſſe thoſe vices, which by no meanes could be amended by any humane lawes and iudgements. How be it that this reſtraint is directed after the rules of Chriſt, firſt privatly and friendly: after ſome what more ſharply: then if thou obey not, there followeth an heavie, grave and effectuall prohibition from the holy things; after the interdiction, is the puniſhement of the Magiſtrate. And ſo it cometh to paſſe, that thoſe things which are puniſhed no where by the lawes, are there reſtrained without any force and ſturre or great adoe. Therefore noe whoredomes, no drunkneſſes, noe daun…ings, noe beggars, noe idle perſons are found in that city, Thoſe are his wordes in Meth. of Hiſtory chap. 6. Worthyly is the ſanctifyer of the Church to be prayſed, who hath wrought, that they ſhould will and effect theſe things according to his free good will. There is the ſame care and fruit alſo of the reſt, according to the meaſure, which Chriſt vouchſafeth to every congregatiō of them. Neither is his trueth leſſe excellent, both in as much as he is a Prophe… in teaching, and alſo a Surety in promiſing. Wee shall ſee this double trueth in the following Church to be diſtinguished by their proper wordes; both which the Greeke worde true ſeemeth to containe, when it is put abſolutely and by it ſelfe. And as touching trueth of doctrine, wher is it more pure and more ſincere in the whole earth? The whole Papacy hath here his throate cut. The Anabaptiſts, Antitrinitaries, Arians, and ſuch like monſters rayſed up againe from hell, partly in Germany, partly in Tranſylvania, have founde no where a fiercer enemy: What alſo hath it not aſſayed, that shee might pull away from the Germane Churches their errours? Neither doth shee keepe onelyonly the doctrine of ſalvation uncorrupt, but alſo shee both delivereth and teacheth in writings and exerciſeth in practiſe a ſyncere māner of adminiſtring, wherby ſalvation is beſtowed. Certenly the whole will of God is communicated with his ſaints, ſo as Chriſt taketh to himſelfe not undeſervedly this prayſe of true in governing this Church: He doth alſo performe plenteouſly that which he promiſed, that he would keepe ſafe and ſound thoſe that ſeeke him with an upright heart. What have not endevoured the Franch man, the Spuniard, the Savoyā, the Pope, to roote out them of Geneva, a ſmall people, and environed on every ſide with enemyes, and shut up from all ayde of friends? Nevertheleſſe it flourisheth yet ſtill thankes be to God, and shall flourish hereafter, while all her adverſaryes burſt with envy: as long as shee shall continue in this holy order. The French Church hath ben preſerved hitherto, no other wiſe then the three children in the fornace. Who would have beleeved that the Lowe Countryes had ben able to reſiſt and withſtande the raging Philip, the cruell Duke d'Alve, and ſo many bloudy Tyrants? But true is he, who hath promiſed this honour to his ſaints, that they should binde the Kings with chaines, and their nobles with fetters of iron, Pſalme 149.8.9. And that I may not ſpeake of every each one, they can be ſafe onelyonly by thy protection, o moſt high God, who art conſtant in all thy promiſes, whom both enemyes almoſt infinite doe perſecute with deadly hatred, and alſo to whom many of their freindes through envy wish not very well.
¶ Who hath the key of David: The third property perteineth alſo to the ſame adminiſtration. Chriſt openeth and shutteth, to whom he hath thought it good, the entrance into the kingdome of Heaven, by his regall power. Which faculty in deede he beſtoweth upon all his, which doe declare and preach the worde purely and ſyncerely, but which is principally to be ſeen in that part of governement, wherby obſtinate ſinners which will not yeilde to admonitions, are delivered to Sathan by the Eccleſiaſticall cenſure, and are caſt out of the Church, which is the Kingdome of Heaven: according to that, Whatſoever yee ſhall binde on earth, ſhalbe bound in heauen, and whatſoever yee ſhall looſe in earth, ſhalbe looſed in heaven: For where two or three are gathered togither in my name, there am J in the middes of them: Mat. 18.18.20. By theſe therefore is shewed, that the power of opening and shutting, of binding and looſing is very effectuall in theſe congregations and more over alſo the whole adminiſtration of the cenſures. And what godly man doth not thanke God from his heart, and extolleth not with worthy ptayſes the holy paines of this Church, which reſtored diſcipline fallen into decay, and brought it backe to the rule of trueth and uſe of the primitive Church?
But it is to be obſerved, that this key was ſayd before to be the key of Death and Hell, in the firſt Chapter and 18. verſe, by one part denoting the whole force of them. Therefore that key is to be feared, which locketh up the gate upon the wicked being thruſt into Hell, howſoever they deſpiſe the ſame with ſecurity: And yet notwithſtanding no leſſe pleaſant to them that feare God, becauſe it unlocketh to them the dores, by which they may enter unto life. But why is it called of David, ſeeing it is of Aaron rather, whoſe office was to keepe away the leprous and uncleane from the holy things, and to shut up the Temple againſt them? Certenly the Prieſt onelyonly could pronounce men uncleane: he was not wont by an ordinary & proper power to uſe force to compell the diſobedient. Chriſt both King and Prieſt is very mighty in both facultyes and powers, and ioineth togither both in this Church: who not onelyonly rayſeth up Paſtours, that they should denounce men uncleane, but alſo together adioyneth the civile Magiſtrate, that he should give his ready and diligent labour to the Paſtors in this. So before Bod. the puniſhmēt of the Magiſtrate foloweth the debarring frō holy things. Therfore both ſwordes are drawn in this Ch but ſeverally by thoſe to whō the one & the other belōgeth. And indeede this ſociety is moſt ſweet, ſeeing all the induſtry of civill Magiſt. ought to have reſpect therto, that we may live with all godlines & honeſty, 1 Tim. 2.2.
The wordes ſeeme to be taken out of Iſaiah chap. 22, 22. J will lay, ſaith he, the key of the houſe of David upon his ſhoulder, when he openeth no man ſhall ſhute, & when he ſhutteth no man ſhall open; But in this place the worde houſe ſeemeth to have ben omitted purpoſely; for he ſayth not, which hath the key of the houſe of Dauid, but that hath the key of David. There is a difference, becauſe that ſeemeth to perteine to an inferiour miniſter, and that onelyonly in the family of David, this to a ſupreme Governour, and that of a whole kingdome. So the omitting of one worde, putteth a difference betweene the type & the truth, Eliakim & Chriſt. See alſo Iſay 9.6.7. The Complutent Edition & the Kings Bible read ſomewhat otherwiſe, who openeth and no man ſhall ſhut the ſame, who openeth not, and no man ſhall open: Arethas hath, except him that openeth.
8 J knowe thy workes: beholde I have ſet before thee an open doore: He entreth into the narration, and firſt of a preſent good thing. And it is an opē dore: Which ſometime ſignifyeth the faculty of preaching the Goſpell: From whence Paul would have that it should be earneſtly deſyred of God in his behalfe, that the dore of utterance may be opened to him, Col. 4.3. And that ſpeach may be given unto mee in opening my mouth, Epheſ. 6.19. And worthily is it ſo called, ſeeing by the word a dore is opened to us into heaven, which being taken away and removed, the dore is shut and loked, ſo as noe man can enter in, Luk. 13.25. And not onelyonly the faculty of the Miniſters is the doore, but alſo the readines of the hearers, as, For a great dore and effectuall is opened unto mee, and there be many adverſaries, as though he should ſay, although there be many that doe reſiſt and ſtrive againſt the truth, yet there are many, whoſe deſyre is prompt and ready, 1 Cor. 16.9. And againe, coming to Troas to preach the Goſpell, and a doore being opened to mee in the Lord. This dore is opened, when the hearts are opened to receive the truth, as Lyd a, whoſe heart the Lord opened, that shee might attende to thoſe things which were ſpoken of Paul, Act. 16.14. But although the name of dore be attributed to thoſe a parte, yet moſt of all the dore is then opened, when all theſe things meet ioyntly togither, the word, diſcipline, the care of the Magiſtrate and of the people. Then is there free leave to pearce into the conſciences of men; unto which an entrance is shut up after a ſorte, where any of theſe shalbe wanting. This then is that open dore, wherby this Church was famous. Which in deede no ſtrength of wit hath opened, which conſiſteth either in the vertu of ſpeaking, or in the sharpenes of wit and prudence in underſtanding, but onelyonly that chiefe key-bearer, who hath given freely that which no man could have obtayned by humane ſtrēgth. How ungodly therfore doe they, which doe checke by reprochefull words, that which Chriſt hath conferred for an excellent benefite? They whet their tongues againſt heaven, yea againſt God himſelfe: But they shall not eſcape u…puniſhed, let them clatter as much as they will.
¶ Neither can any ſhut it; The end…vour of the adverſaryes hath not ben wanting; ſome have loboured to barre theſe dores by ſlandering, reproching, inveighing, with all manner of contumelyes: others by force and weapons, as it were by a rushing downe violently to shute this gate, but he hath perfo…med his promiſe, who hath confirmed that none shall prevayle: the enemyes have loſt their labour, and have got no other thing thē shame in the world, for their cruell minde againſt the truth, and puni…hement at Gods hande, meet for their deſertes. Let the experience of the time paſt be a confirmation againſt future feare.
¶ Becauſe thou ha…t a little ſtrenth: The comon tranſlation hath, becauſe thou haſt a little vertue, the ſenſ…, if I be not deceaved, being w…ll expreſſed which dependeth on that which followeth, neither is it abſolute of it ſelfe: as though he should ſay, becauſe although thou haſt but a little ſtrength, yet thou haſt k p… my words. And in deede the fortitude in the greater danger is more famous. And this manner of ſpeaking is frequent among the Hebrewes, who uſe the copul…ive v…u, for the diſcretive particule: (the cuſtome and manner of whom i… frequent with Iohn) as, Neyther ſhall any ſtraw be given you, and yee ſh…ll deliver the whole tale of bricke, for, yet ſhall yee deliver &c. Ex. 5.18. So, And behold an eſcaping remayning in her, for, yet ſhall ſome remayne who ſhall eſcape, Ezech. 14.22. Afterwardes alſo Iohn in the ſame manner, And men raged in heart, and blaſphemed and repented not, for, and yet repented not, chap. 16.9. If he had prayſed a part their ſmall ſtrength, how should there not be in the ſame thing much depravating. For this is wont to abounde, where that which is oppoſed, is but little and ſmall. Sardis had a fewe names, wherupon death had poſſeſſed the greater part. Neyther would the Spirit have paſſed over in ſilence the corruption, if he had found any worthy reprehenſion. Therefore the comon tranſlation ought here to holde in that ſēſe which I have shewed. This Church is of weake ſtrēgth, which dwelleth here and there, and the greater parte under a popular ſtate, one onelyonly people enioyeth a Monarch for their patron. But neither is this Church able to doe much either by her owne or by her friendes riches. Ther…fore the greater is the prayſe of thy fortitudo o Philadelphia: who haſt not yeelded to the threats of the adverſaryes, neyther forſaken the truth, by being diſmayed with the vaine feare of men.
1 Behold I give of the Synagogue of Sathan; Here is a def…ct of the word ſome, I will give ſome of the Synagogue of Sathan, of thoſe which ſay that they are Iewes. This is the future good thinge, as we have ſhewed in the Analyſis, and it may be manifeſt from the latter member of the verſe, Beholde I will make them come: unleſſe peradventure this verbe of the preſent tence didomi, reſpecteth the preſent time, wherein ſome of the Iewes ſubmitted themſelves to this Church, for a token and pledge of a full ſubiection afterward, which it may be the laſt words meane. We ſhewed upon the ch. 2.9. howe they which by nation are Iewes, doe ly ſaying they are Iewes, to wit in bragging that they are the onelyonly people, when in the meane time they refuſe Chriſt, in whom onelyonly we are counted children, and doe continue and reſt in the aboliſhed ceremonies of the law. By which thinges they have made themſelves to be the Synagogue of Sathan, and not a congregation of ſaints, whatſoever they affirme to the contrary in wordes. In the Antitype are Iewes as many as intangled in errours, challenge to thē ſelves alone the trueth, faith, ſalvation and promiſes of God, ſpeaking of nothing, but the temple, the temple, of which ſorte were the Arian Biſhops under Conſtantine, Conſtance and Valence, and ſuch as are at this day the Romaniſts, glorying no leſſe in the Chyre of Peter, then of olde the Iewes in their temple. Theſe onelyonly will be Catholikes: their Church to be the onelyonly ſpouſe of Chriſt, that noe ſalvation can be found, out of their congregations. But let them deceave themſelves with as goodly wordes as they will, by their true name they are falſe Iewes, in shew onelyonly Chriſtians, who gather congrega…ions in the honour of the Devill: God acknowledgeth thē not, which thruſt upon him an other worship, thē that which he hath appointed frō heaven. Some of theſe therefore are givē to this holy Philadelphia, ſeeing there are many dayly, whō God of his ſingular mercy plucketh out of the iawes of Antichriſt, & enlightneth their eyes, that they may acknowledge & embrace the truth. Amōg which are Peter Vergerius, Peter Martyr, Hier. Zāchius, Martinēgꝰ, & many other, both Italiās & other natiōs: who firſt being papiſts were afterwards converted to the trueth.
¶ Behold J ſay: Excellent doubtleſſe was once the victory of the Phlladelphiās over the Iewes, & no leſſe famous ſhalbe at lēgth the triūphe of this Church over the Papiſts. Hitherto we have fought with thē by pen & inke: but the time shortly cometh whē they shalbe rooted out by weapōs, chiefly by the labour of this Church, as after shalbe shewed more playnly. Rome shalbe deſtroyed of ſome other, but being overthrowne, holy Philadelphia shall pluck up by the rootes the remnāts of the Popiſh kingdome, ſo as no name of it ſhalbe left, as wee shall shew in chap. 19. For this worſhip of the falſe Iewes perteineth to that time, whē the Romiſh beaſt being caſt into hell, all his hoſtes ſhalbe killed with the ſword that cometh out of the mouth of him that ſitteth upon the horſe.
¶ And they ſhall know that J have loved thee; For hitherto thou art made a mocking ſtocke, neither doe unthankefull men acknowledge any love of mine, by the ſingular gift of godlines, which I have beſtowed on thee: But then I will adorne thee with thoſe things alſo which are in account with the world: thou shalt ſet up a token of victory over thy enemyes, & shalt inrich thy ſelfe with their ſpoyles, that every one may be compelled to cō feſſe that thou art dearly beloved, whō contrary to all hope they shall ſee increaſ…d ſo wōderfully. O holy Philadelphia cherish thy hope with theſe things, neither be grieved in minde whatſoever the world ſaith otherwiſe.
10 Becauſe thou haſt kept &c. My worde & doctrine which I have taught the world with great patience, and which is alſo to be preached allwayes with the like patience: which I ſee thee to have uſed to thy great perill, & yet thou haſt abode conſtantly in thy duty.
¶ J will keepe thee alſo &c. But what is it to keepe frō the houre? Would not God ſuffer the tētatiō to touch the Philadelphiās at all? It could ſcarſe be done that they should be free altogither in the comō calamity of all the world. To keepe therfore is to deliver, as the Lord did keepe them out of the handes of their enemyes; that is, delivered, Iud. 2.18. as though he ſhould ſay, I will not ſuffer thee to be overcome in that tētatiō, but I will give thee ſtrength, by which thou mayeſt not onelyonly beare conragiouſly the calamity, but alſo overcome & be victor. But what is this houre of tētatiō? In the type it ſelfe, that perſecutiō doubtles under Traian, which Philadelphia togither with all the other Churches ſuſteined. Neither is it to be omitted why in the Epiſt. to the Ang. of Smyrna, he ſayd that the ſame afflictiō was of x dayes, which in this place he included in one houre: in both places he reſpecteth the cōcurring of the type & Antitype: there becauſe ūder Cōſtātine, Coſtāce & Valēce (within which times wee have ſhewed that the Antitype of the Smyr. Church is to be limited) there should be a lōg calamity, raging in the greateſt part of that ſpace, he defyned that afflictiō by x. dayes; in which he noted both the yeares, ſo many as Traiā ſhould go on with rage, & alſo that lōg delay in the Antitype under the Chriſtiā Emperours; But ſeeing in the Antit. of the Philad. Church there should be afflictiō farr greater then all, yet ſhort, he hath ioyned the ſame trouble of times in one houre in the type. This tētatiō therfore yet to come, which ſhall come upon the whole world is the laſt fight of the Rom. Antichriſt in the weſt, & of the Mahumetā Turke in the Eaſt; very terrible in the whole preparatiō; but on which the Church shall carry away the victory, to be preferred farre before all the triumphes and the victoryes of all men. Of which is here givē a taſt the full declaration is reſerved to his owne place.
But ſeeing in this battell there ſhalbe a comō victory of the whole Church, and here ſeemeth to be promiſed ſome thing proper to this alone, peradventure this tentation ſhalbe an other, which shall goe before that warre. And before wee have heard that in the Church of Germany ſome grievous thing doth hang over their head. For he threatneth that he will come as a thiefe: Then alſo in the Church following wee ſhall ſee that ſome ſtorme is to be expected. Wherefore it is to be feared, that shortly this tentation w…ll come upon us, and shake the Chriſtian Churches with an horrible tē peſt. Beſides the coni…cture of this place, the ſinnes which reigne every where, not without cauſ… indeede may increaſe this feare. It shalbe profitable for every one to prepare himſelfe, that he may ſtand firme in that day. And wee may g…ſſ… at the greatnes of this tempeſt in ſome ſorte from the very words themſelves. For they promiſe that this alone shalbe kept pure, ſound and undefiled: whereto belongeth alſo the reward of Pillars, ver. 12. What then shalbe done with the other Churches? The future diſturbance of all things ſeemeth ſo miſerable, that there shalbe left noe face of any Church any where beſides. For it ſeemeth that thoſe Churches at length shall by the iuſt iudgement of God come to nothing, which have not regarded a full reformation.
11 Beholde I come quickly: Hitherto the good thing: the way to preſerve is by conſtancy, unto which he exhorteth, firſt by his quicke coming. The Philadelphike Church felt the houre oftentation, by and by after this writing. For Traiane ſucceeded next after Domitian: under whom Iohn receaved this Revelation. Neither shall the newe reſtored Philadelphia finde it to be longe, before all theſe things be performed. Within two hundred yeares after shee was borne againe, shee shall ſee the iſſue & end of all theſe things, as the Propheſy following shall declare with God his helpe.
¶ Holde that which thou haſt, that no man may take away thy crowne: Goe on couragiouſly in the raſe wherein thou haſt begunne; keepe thy ſanctity of manners, purity of wholeſome doctrine, ſeverity of heavenly diſcipline, leaſt if thou shalt beginne to relent any thing in this matter, an other take thy crowne from thee. But what crowne is this? The honour which shee shall receive from the enemyes brought under her and worshipping before her feete, ver. 9. Which manners of rewards doe depende on the dutyes of godlines, unto which they are propounded, and are taken away ſome time from the ſaints for a correction of their cowardlineſſe. Wherefore they doe unskilfully, who tranſferre theſe things unto eternall life, as though that could had ben taken away from the elect, or at the leaſt wiſe, as though they should alwayes waver as for an uncerten and doubtfull thing, of which they could have no ſure hope, as long as they dwell on earth. It may come to paſſe, and allwayes it cometh to paſſe, that the wicked may deceave themſelves with a falſe perſuaſion. But the elect have the Spirit, who witneſſeth that they are the children of God, neither can he, the authour of all trueth, either deceave or be deceaved, Rom. 8.16. Although if any thinke that there is the ſame reaſon of the earthly and heavenly reward, of which they will have that to be at leaſt a type, the ſame thing may be anſwered truly and rightly, which wee have ſayd before touching the booke of life, ver. 5. That many are called, but fewe choſen. Now the crowne may be taken away from them that are called not perſevering, the which for a time they did hope for: in which reſpect it is called not without cauſe their crowne. But how doe they tryfle, who wreſt unto the elect, that which perteineth to the called onelyonly, becauſe they invy that others ſhould have that certenty or aſſeurance of ſalvation, which themſelves feele not! As touching the wordes, take it is here the ſame with that of Mat. 5.40. and take thy coate, that is, take away.
12 Him that ſhall overcome, I will make a pillar; word for word in the greek, He that ſhall overcome, I will make him, for, the overcomer I will make, or, as touching the overcomer, J will make him; an Hebraiſme of the nominative caſe abſolute, ſuch as we have obſerved in the chap. 2.26. The reward is, that he ſhalbe like a pillar in the Temple of God, that is, he ſhall abyde firme & ſtable in the Church of God, neither ſhall he feare any ruine or fall, in what manner ſoever the rayne ſhall fall, the flouds ſhall come, and the windes ſhall blowe, & all things at one brunt ſhall fall upon it. He alludeth unto thoſe two braſen Pillars, placed in the Temple by Salomon, which did figure out the ſtability of the children of God, 1 King. 7.15. And ſo is this Church by the grace of God, not defiled with ſchiſme, and fowle apoſtaſy, as lately wee have ſeen the Sarden Church: which taking noe care of a full reformation, by the iuſt iudgement of God loſt many cityzens, loſing them as a figge tree her unripe figges, ſo farre of is it that they ſhould be a Pillar. Philad…lphia ſhould be free of this ſorowe: not becauſe ſhee ſhould ſee ſome Apoſtates, who ſhould fayne godlines for a time, but becauſe thoſe fewe ſhould more commende her faythfullnes in trying and caſting out of Hypocrites, then caſt upon her any blot of ſchiſme and defection,
¶ Neither ſhall he goe out any more: The pillar is declared by a double property, one of continuance, an other of a name written upon: the firſt is ſignifyed in theſe wordes, and he ſhall goe out noe more: the force of which ſeemeth to be this, that they may meet with a ſecret doubt, which peradventure might trouble ſome bodyes minde, becauſe when the city was takē by Nebuchadnezzar, thoſe pillars were broken and the braſſe of them was carryed to Babylon, Ier. 52.17, Leaſt any should feare that the ſame should befall him, namely that although for a time he shallbe placed in the Temple, yet at length he should be banished away, he biddeth them to be of good courage. For he promiſeth that this pillar shalbe ſuch, as no Nebuchadnezzar shall ever breake in peaces, neyther ever carry away by any force. The Sonne abideth in the houſe for ever, Ioh. 8.35. The bond woman with her ſōne iſt caſt out, but the heire shall live allwayes in the ſight of his father, Gal. 4.30. and c.
¶ And I will write upon him the name of my God. The name written is three fould, of God, of the newe Ieruſalem, and a new name of ſonne; All which are ſpoken according to the manner of the Pillars in the Temple the figure wherof the Spirit here declareth, pointing unto it as with the finger, by the ſame thing teaching by the way, that nothing was ordained there in vaine, although it might ſeeme to be of never ſo ſmall moment. Salomon adorned the two erected pillars with two names: The one on the right hand he calld IACIN, that is, he shall ſtablish; That on the left hande BOAZ, that is, in him is Strength, 1 King. 7.21. not onelyonly shewing by the matter it ſelfe of the pillars, but alſo by the names, in what firme eſtate the elect doe ſtand before God, both preſent and future. For the preſent the children of God have ſtrength in themſelves: for the time to come, God will ſo ſtablish them by his grace, that they can never fall away from him altogither. Although that I may put you in minde alſo of this further, that they ſeeme to ſignify the two Churches: by that on the right hand Jacin, the Church of the Jewes, which God at length in his time should ſtablish, having not yet gotten ſtablenes, becauſe of their harneded heart, wherby they should refuſe Chriſt, when he should come: by that on the left hand, Bohaz, the Church of the Gentils, becauſe of the preſent ſtrength which should be in it, when shee should embrabce Chriſt at the firſt hearing. So Chriſt would write names upon thoſe Pillars, better then thoſe Jacin & Bohaz. For firſt he will imprint the name of his God, that it may be manifeſted to all men, that they have bin ſet at liberty to be Gods chiefe treaſure and riches, as it cometh to paſſe in things marked openly, which doe shew by their titles to every one that looketh on them, whoſe they are. In which ſenſe it was ſaid in the 9. ver. and they ſhall knowe that I have loved thee. In which reſpect alſo holines to the Lord is written upon the belles of the horſes, in Zachary 14.20. The ſecond name is of the newe Jeruſalem, of which in ch. 21.2 to which time this reward perteineth: frō whence it is cleare that theſe 7 Epiſtles reſpected not onelyonly the preſent condition of the 7 cityes, but by the way of types to contayne a lōge following age, evē as we have interpreted. But ſo farre as pertineth to newe Ieruſalem, wee will ſhew in this place, that it is not that city which the ſaints ſhall enioy in heaven after this life, but a Church to be expected on earth the moſt pure and moſt noble of all that ever have bin hitherto. The rewards in a peculiar manner doe ſerve the times, and if this felicity ſhalbe after the reſurrection, it ſhalbe comon to all the ſaints, not proper to this Philadelphia. This therefore ſignifyeth both that the Philadelphians ſhall cōtinue untill that reſtauratiō in which new Ieruſalem ſhall come downe from heaven, & ſhalbe converſant among men, & alſo ſhalbe ioyned with the ſame in a league & fellowſhip, ſhalbe indued with that heavenly city, & enioy the ſame Law, privilege & happines. At which time all ſhall acknowledge thy reformation not to be a thing deviſed of man as contentious men affirme, when they shall ſee the ſame ordinances to flourish in newe Ieruſalem. The third name is the newe name of ſonne: What can be new unto him? namely that which is not yet acknowledged of the world. Hitherto he hath ſuffered the tyrants to beare rule & to treade under foote the name of Chriſt, as though he were a King onelyonly in title, who should have right to reigne, but should want pover. But at length he shall riſe up, & shall take a clubbe into his hande: he shall deſtroy all his enemyes, he shall give the triumphe to his ſpouſe, & shalbe celebrated King of Kings by all men through the whole cōpaſſe of the earth. VntoUnto the ſociety of which glory he shall take his ſervants, he shall deliver them from the calamityes, wherewith they are now oppreſſed, he shall give them power over their enemyes, & shall beſtow on them the whole glory of his Kingdome, as much as mortall mē cā receive. And there is ſome difference betweene a newe name put abſolutely as in chap. 2.17. & a newe name of ſonne. For that perteineth unto the certenty of adoption by Chriſt, which faith was very weake in the Pergamen ſtate: this belongeth to the ſociety of the Kingdome, which shalbe communicated with his in the laſt times.
13 Let him that hath an eare heare; Hear therefore Philadelphia and reioyce, thou art lowe and nothing eſteemed, but God will exalte thee. OnelyOnly goe foreward conſtantly & augment your care & diligence, ſlake and aſſwage it nothing. Neither regarde the skoffes of the wicked, who shall bring upō thēſelves ſorow, & to thee a crowne. Shortly there shalbe an end of thy warfare. In the meane time wee will pray for thy peace. Doe thou againe ioyne thy prayers with ours, that Chriſt would beſtow the ſame things upon the reſt of thy brethren, which he hath ſo greatly approved in thee. Fare well. The grace of our Lord Ieſus Chiſt be with thee, Amen.
Analyſis.
SO is the Epiſtle to the Philadelphians, the laſt remayneth to the Laodiceans, whoſe inſcription is to the Angell, like to the former. The deſcription of him, by whom it is ſent, is fetched from a double property, firſt of Trueth, partly in the promiſes, in that he is Amen, partly in the Doctrine, in that he is the falthfull & true Witneſſe; ſecondly of power, wherby he is the beginning of the creature of God, ver. 14. The Narration firſt reproveth & ſheweth the greatnes of the ſinne, both ſecretly omitting the making mention of any good thing, as in the former Churches, and as alſo openly, both by compariſon of coldnes, as a leſſer evill, ver. 15. and alſo by the puniſhement to be inflicted, the vomitting out of his mouth, ver. 16. After he teacheth the way to heale them, both by opening the cauſe of the diſeaſe, which is a falſe perſwaſion of their owne worthynes, and ignorance of their miſery, ver. 17. and alſo in preſcribing a remedy to be ſought from Chriſt alone, ver. 18. And not this alone, but alſo by perſuading the uſe of it, as well by the chaſtiſing of ſonnes, if they ſhall neglect it, ver. 19. as alſo by his readineſſe to apply, ver. 20. and by the reward, ver. 21. The laſt ende is the Epilogue, to heare what the Spirit ſaith tu tho Churches, ver, 22.