The Ruin of Rome, Commentary on Revelation · Chapter 2-3
CHAP. II. and III.
I HaueHave thought good to handle theſe two Chapters together, and in a generall and compendious maner to ſet downe the moſt ſpeciall matters contained in them both: not meaning to inſiſt vponupon eueryevery particular, both becauſe theſe two chapters are plaine, and eaſie to vnderſtand, & alſo becauſe they hauehave bene ſufficiently beaten vponupon by many.
Theſe two Chapters doo generally containe ſeuen Epiſtles, written to the ſeuē Churches of Aſia: wherein the preſent eſtate of the Churches of Asia is very liuely deſcribed, and in them the ſtate of all other churches then militant vponupon the face of the earth.
EueryEvery one of theſe ſeuen Epiſtles containeth foure things.
Firſt, an Exordium or entrance into the matter.
Secondly, a generall propoſition.
Thirdly, a narration.
Laſtly, a concluſion.
The Exordium or entrance of eueryevery Epiſtle containeth two things; namely, the perſon to whom the Epiſtle is written, and the perſon from whom the Epiſtle is written.
The propoſition is one & the ſame in all theſe Epiſtles contained in theſe words: I know thy workes.
The narration containeth the matter of each Epiſtle, and cōſiſteth of commendations and diſcommendations; of admonitions, reprehenſions, threats and promiſes.
The concluſion of eueryevery Epiſtle, is one and the ſame, in theſe words: Let him that hath an eare heare what the ſpirit ſaith to the Churches.
Firſt, concerning the perſon to whom theſe Epiſtles are ſent, he is named in the beginning of euerie Epiſtle, To be the Angel of ſuch a Church.
By this word Angel, he meaneth not the inuiſible ſpirits which we call the Angels of heauen; for the things attributed to theſe Angels, can in no wiſe agree to the inuiſible ſpirits, as to be Angels of ſeueral churches: to be neither hotte nor cold, to leaue their firſt louelove, to repent and amend, and ſundry ſuch like attributes throughout all theſe Epiſtles. But by the word Angell, he meaneth the Miniſter or Paſtor of eueryevery church: which therefore is called an Angell, becauſe he is the Miniſter of God, as the word ſignifieth: As alſo becauſe eueryevery faithfull Miniſter ought to be receiued and regarded as an Angell of God, as the Apoſtle witneſſeth of the Galathians, that they receiued him as an Angell of God, Gal. 4.14.yea as Chriſt Ieſus. And he giueth many admonitions in his Epiſtles to this effect: for hee would hauehave all faithfull and painfull Miniſters to be greatly reuerenced and had in double honour: to be acknowledged,1. Tim. 5.17. 1. Theſſ. 5.12. 1. Cor. 16.18. 1. Cor. 16.10. Phil. 2.29. Tit. 3 13. & had in ſingular louelove for their workes ſake: to be cared for, to be made much of, and to want nothing. For indeed a good Miniſter is a Iewel of price. A good Miniſter is as a friend in court, which we ſay is better then penny in purſe. A good Miniſter is like a candle, which ſpendeth it ſelfe to giuegive light to others. A good Miniſter is like a cocke, which by the clapping of his wings awaketh himſelfe, and by his crowing awaketh others. For a good Miniſter by his priuate ſtudies, praiers, & meditations, awaketh him ſelfe, and by his publike preaching awaketh others.
The ſcripture affirmeth a good Miniſter to be the very glory of Chriſt. And againe,2. Cor. 8.23. that a good Miniſter is a ſingular bleſſing of God. For the Lord himſelfe ſaith; I will take you one of a citie, Ier. 3.14.and two of a tribe, and will bring you to Zion: and I will giuegive you Paſtors according to my heart, which ſhall feede you with knowledge & vnderſtanding. Now then, if a good Miniſter be ſo great a bleſſing of God, and ſo peareleſſe a pearle, how great is the ſinne of thoſe which contemne them, and treade their Miniſtrie vnderunder foote, as vile and nothing worth. Our Lord Ieſus ſaith of all ſuch:Luk. 10.16. He that deſpiſeth you, deſpiſeth me. Let thoſe ſcoffers and ſcorners therefore take heede how they deſpiſe Chriſt, for aſſuredly he wil not long put it vp at their hands.
If any man demaund a reaſon why all theſe Epiſtles are ſpecially ſent and directed to the Angels or Paſtors of the Churches, ſeeing Iohn before, chap. 1. verſe. 11. is commanded to write them to the Churches of Aſia, I anſwer, that he writing to the Paſtors, excludeth not the Churches, but in them, or vnderunder them, he writeth to the whole Churches, as it plainely appeareth in the concluſion of eueryevery Epiſtle, when hee ſaith: Let him that hath an eare, heare what the ſpirit ſaith to the Churches. Then that which is ſpoken to the Angell of the Church, is ſpoken to the Church. The reaſon why the ſpeech is ſpecially directed to the Paſtor of eueryevery church, is, becauſe the good or bad eſtate of the church, for the moſt part, dependeth vponupon the Miniſter. For commonly we ſee it commeth to paſſe; Such a Paſtor, ſuch people: Such a ſhepheard, ſuch ſheepe: Such a builder, ſuch building: Such a husbandman, ſuch husbandrie.Hoſ. 4.9. And as the Prophet ſaith: Like Priest, like people. For we may obſerue in all theſe Epiſtles, that where the Miniſter is commended, the people are cōmended; and where the Miniſter is diſcommended, the people are diſcommended alſo. So that they ſtand and fall, ſinke and ſwim together.
As concerning the perſon from whom theſe Epiſtles are ſent, it is Ieſus Chriſt, who is very gloriouſly deſcribed of his diuerſe qualities in the entrance of eueryevery one of theſe Epiſtles. Firſt, in the Epiſtle to the Church of Epheſus, it is ſaid: Theſe things ſaith he that holdeth the ſeuen ſtarres in his right hand, and which walketh in the middest of the ſeuen golden Candlestickes. Secondly, in the Epiſtle to the church of Smyrna: Theſe things ſaith hee that is first and last; which was dead, & is aliue. Thirdly, to the church of Pergamus: Thus ſaith he which hath the sharpe ſword with two edges. Fourthly, to Thyatira: Theſe things ſaith the ſonne of God, who hath eies like a flame of fire, and his feete like fine braſſe. Fiftly, to the church of Sardis: Theſe things ſaith he that hath the ſeuen ſpirits of God, and the ſeuen ſtarres. Sixtly, to the church of Philadelphia, it is thus ſaid of Chriſt: Theſe things ſaith he that is holy and true, which hath the key of Dauid, which openeth, & no man shutteth, & shutteth, and no man openeth. Laſtly, to Laodicea it is thus ſaid: Theſe things ſaith Amen, the faithfull and true witneſſe, the beginning of the creatures.
Now then wee doo plainely ſee how gloriouſly Ieſus Chriſt is deſcribed of his ſeuerall properties in euerie one of theſe Epiſtles, and what honourable and magnificent titles are giuen vntounto him: and all to this ende, to moue attention, and to worke in vsus a reuerence of ſo great a perſonage, that wee might more ſeriouſly regarde, and deepely ponder the things which proceede from ſo great a maieſtie. For we ſee and know by cōmon experience, that almoſt eueryevery mans words are heeded and regarded according to the opinion & reuerence which is had of his perſon. Sith then that eueryevery one of theſe Epiſtles is fronted with this great authoritie; Thus ſaith the ſonne of God: Thus ſaith Christ▪ Thus ſaith Alpha & Omega; therefore wee ought to giuegive diligent heede to the things herein contained. So likewiſe we reade in the Epiſtle to the Hebrewes, that after the holy Ghoſt had very notably deſcribed the perſon of Chriſt,Heb. 1.4.5. and extolled him far aboue the Angels & all other creatures, hee giueth the vſe of it in the beginning of the ſecond chapter,Heb. 2.1. ſaying: Therfore we ought to giuegive more diligent heede to his doctrine. And thus much concerning the Exordium or entrance of theſe ſeuen Epipiſtles, touching the perſon to whom, and the perſon from whom theſe Epiſtles are ſent.
Now it followeth to ſpeake a word or two of the generall propoſitiō contained in theſe words; I know thy workes. We read in all theſe Epiſtles, how the Son of God doth praiſe ſome of the churches, & diſpraiſe others: commend ſome of the Paſtors, and diſcommend others. Now, hee that will praiſe or diſpraiſe, muſt ſpecially looke to this, that he be vponupon a good ground: and therefore Ieſus Chriſt before he enters into any praiſing or diſpraiſing, commending or reprouing, doth firſt proteſt that hee knoweth their workes, & is priuie to all their particular actions, yea, their very thoughts, and therefore cannot erre or be deceiued in his cenſures. True it is indeed, that men may erre in their opinions & cenſures of others, becauſe they know not mens harts, & with what affections things are carried. Men I ſay, may praiſe or diſpraiſe too much or too little. But Ieſus Chriſt whoſe eies are as a flame of fire, and which ſearcheth the raines, cannot faile one iot, nor erre a haire breadth, as we ſay, either in commēding or diſcommending, and therefore he ſtoppeth their mouthes at the firſt daſh, ſo as they can hauehave nothing to reply, when he ſaith: I know thy works; I know wel inough what thou art, & what thou haſt bin; I am not deceiued in thee; I know thy ſitting downe & riſing vp, & am accuſtomed to al thy waies; And this briefly of; propoſitiō.
The narration (as is aforeſaid) cōtaineth the matter of the Epiſtles, conſiſting of praiſes & diſpraiſes, admonitions, reprehenſions, threates, and promiſes.
Touching the firſt, we find that ſome churches are wholy commended, others wholy diſcommended: others partly commended, partly diſcommended. As for example, the Paſtor & people of Smyrna and Philadelphia, are generally commēded for all things, and diſcommended for nothing; there is no fault found with them; that is, no groſſe fault, as in others: for they were not without commō corruptions and infirmities. The Miniſter of Smyrna was a very rare & excellēt man, although a poore man to the worldward. For Chriſt ſaith thus vntounto him: I know thy pouertie: but thou art rich; that is, rich in grace,Apoc. 2 9. and the manifolde gifts of the ſpirit. Thou haſt done great ſeruice to the church. Thou haſt imploied thy gifts to the good of many. Thou takeſt great pains in thy miniſtrie, & art greatly bleſſed in thy labors: for thou haſt an excellent flocke, a notable good people, and therefore I cannot but greatly commend both thee and them. The Miniſter of Philadelphia was alſo a very worthy and notable man.
For although his gifts were not ſo great as ſome others, yet was he very painefull and faithfull in a little:Apoc. 3.8. of whom it is ſaid, Thou haſt a litle ſtrength, and haſt kept my word, and haſt not denied my name: that is, thou art very conſtant in the profeſſion and practiſe of Chriſtian religion. And therevpon Chriſt promiſeth to bleſſe his labours. For ſaith hee: I will make them of the ſinagogue of Sathan which call themſelues Iewes, and are not, but do lye: Beholde I ſay, I will make them that they ſhall come and worſhip before thy feete, and ſhall knowe that I hauehave loued thee. Here we do plainely ſee how Chriſt promiſeth to bleſſe this mans miniſterie, for his painefulneſſe and diligence, although hee was not of the greateſt gifts. For men of greateſt gifts are not alwaies moſt bleſſed in their labors. For God doth commonly worke the greateſt things by weake meanes, that all glory might redound vntounto him, and no fleſh might boaſt in his ſight. For otherwiſe, if men of greateſt gifts ſhould alwaies bee moſt bleſſed in their labours, and winne moſt ſoules vntounto God, then wee would be readie to aſcribe that to men, & their gifts, which is proper vntounto God, and ſo this praiſe and glorie ſhould be ſomewhat eclipſed. Thus wee ſee what excellent men the Miniſters of Smyrna and Philadelphia were, and what excellent people they had in their charges. But on the contrarie, the Paſtor and the people of Sardis and Laodicea, are diſcommended for all things, and commended for nothing. Indeede the Miniſter of Sardis had a great name for learning and other good gifts, but he was growne very idle & negligent, & did little good with his gifts.Apoc. 3.1. Of whom it is ſaid: Thou haſt a name that thou liuest, but thou art dead. That is, there was no ſpirit in him, no life of grace, his gifts waxed ruſtie for want of vſe: hee was fallen aſleepe: he was fallen away from the grace of God: hee was nothing the man which he had bene. Therefore hee is admoniſhed to awake and ſtrengthen the things which remaine, which were readie to die.
The Miniſter of Laodicea, & the people alſo, were growne luke-warme, neither hot nor colde;Apoc. 3.16. they were become careleſſe and ſecure, not caring greatly which end went forward in Gods matters, ſo they might enioy the preſent profits and pleaſures of this life.
Concerning the Paſtors and people of Epheſus, Pergamus, and Thyatira, they are partly commended, and partly diſcōmended. Theſe three were reaſonable good Miniſters, & had many good parts in thē, and tooke paines in their charges, although there be ſome faults found with them. For the Miniſter of Epheſus is commended for ſixe things; for labour, for patience, for zeale, for wiſedome, for ſinceritie, & for courage: but diſcōmended for leauing his firſt louelove;Apoc. 2.5. that is, for reuolting, or ſomewhat going back, or rather indeed, for cooling in the louelove & zeale of God. The Miniſter of Pergamus, & people alſo, are greatly commended for their conſtant profeſſion of the truth in the middeſt of manifolde troubles, & the very heate of perſecution. For the rage of the enemies grew ſo fierce againſt the profeſſion and profeſſors of the Goſpell, that Antipas the Paſtor of Pergamus (as ſome ſuppoſe) was put to death. For Chriſt ſaith thus of this church:Apoc. 2.13. Thou dwelleſt where Sathās throne is, and yet thou keepeſt my name, and haſt not denied my ſaith, euen in thoſe daies when Antipas my faithful Martyr was ſlaine among you, where Sathan dwelleth.
But yet notwithſtāding this church is found fault withal for ſome few things, that is, two groſſe faults: the one for ſuffering the doctrine of Balaam to be broached there by the inſtruments of Sathan: the other, that they maintained the doctrine of the Nicolaitans. The doctrine of Balaam did vphold the lawfulnes of eating things ſacrificed to Idols,Apoc. 2.14. & of committing fornication: for he taught Balac the King of Moab, thus to put a ſtumbling blocke before the children of Iſrael. The doctrine of the Nicolaitanes did vphold the common vſe of women, that is, that women might be made common. Theſe two moſt groſſe and abſurd doctrines, were ſuffred and maintained in the church of Pergamus.
Apoc. 2.19.As concerning the church of Thyatira, they are greatly commended for the louelove and ſeruice to the church, for their faith, patience, & manifold workes, and eſpecially for their conſtant proceeding in religion and godlineſſe, and that with increaſe. For of this church it is ſaid; I knowe thy louelove, and ſeruice, and faith, and thy patience, and thy workes, and that they are moe at the laſt then at the firſt. But this church is diſcommended for ſuffering the wicked woman Iezabel, (that is, a falſe Propheteſſe, which was craftily crept into this church) to teach & ſeduce the people of God in that congregatiō, teaching the ſame falſe doctrine that Balaā did at Pergamus:Apoc. 2. Verſe 20. which was, that it was lawfull to commit fornication, and to eate meates ſacrificed vntounto Idolls. Hitherto concerning the praiſes and diſpraiſes of the churches.
Now followeth to ſpeake of the admonitions.
Firſt the Church of Epheſus hauing fallen from their firſt louelove, is admoniſhed to remember from whence they were fallen, to repent, and to do their firſt workes. Alſo the church of Smyrna is admoniſhed and exhorted to ſtand faſt in the midſt of thoſe perſecutions & troubles, which ſhould be raiſed vp againſt it, by the Emperour Traianus, and continue for the ſpace of tenne yeares. They are therefore exhorted and encouraged by our Lorde Ieſus, not to feare the things which they ſhould ſuffer: for although the diuel and his inſtruments ſhould hauehave ſcope to perſecute and impriſon them for ten daies, that is ten yeares, according to prophetical account; yet if they did continue faithfull to the death, they ſhould hauehave the crowne of life. The church of Pergamus ſuffering and maintaining the doctrine of Balaam, and the Nicolaitanes, is admoniſhed to repent and amend. The Church of Thyatira, which ſuffered the falſe doctrine of Iezabel, is admoniſhed to looke to her ſelfe, and to hold faſt the truth of Religion. Sardis being dull and dead, is admoniſhed to awake, and ſtrengthen the things which remaine, that were readie to die. Philadelphia is admoniſhed to holde that which they had, that no man take their crowne. Laodicea being neither hotte nor colde, but luke-warme, is admoniſhed to be zealous and amend. And although they thought their ſtate good inough, being puft vp with conceitednes, yet are they charged to be poore, naked and blinde, and therevpō counſelled & admoniſhed to buy ſpiritual gold, that they may be rich: and ſpirituall garments to hide their nakedneſſe and ſpirituall eye-ſalue, to annoint their eyes that they might ſee.
Concerning reprehenſions, Epheſus is reproued for going backward. Pergamus and Thyatira for ſuffering and maintaining corrupt doctrine, as formerly hath bene ſhewed. Sardis for dulneſſe, deadneſſe, and vnſoundneſſe in their manner of worſhipping God. Laodicea for lukewarmneſſe and conceitednes.
Touching threats, Epheſus is threatned, that except they repent and do their firſt workes, their candleſticke ſhould be remoued out of his place; that is, the Church ſhould bee tranſlated to ſome other place, but not deſtroied. For God doth remoue, but not deſtroy his Candleſtickes. Pergamus is threatned, that vnleſſe they did ſpeedily repent, Ieſus Chriſt would come ſhortly, and fight againſt them with the ſword of his mouth. Thyatira is threatned, that except they repent them of their workes, they ſhould be caſt into a bed of affliction, and all their fauourites ſhould be ſlaine with death. Sardis is threatned, that if they did not watch and awake, Chriſt would come ſuddenly vponupon them as a thiefe, and they ſhould not knowe what houre hee would come.
Concerning promiſes, they be very great & large for euerlaſting ioy, and the very fulneſſe of glory is promiſed to all that fight the good fight of faith, and ouercome in the ſpirituall battell againſt the fleſh, the world, and the diuell. Epheſus is promiſed, that if they fight it out couragiouſly and conſtantly to the ende, they ſhould eate of the tree of life, which is in the middeſt of the paradiſe of God.
Smyrna is promiſed in like caſe, that they ſhould not be hurt of the ſecond death. Pergamus likewiſe is promiſed to eate of the Manna that is hid, and to hauehave the white ſtone of victorie giuen them. Thyatira is promiſed to hauehave power giuen them to rule ouer Nations, & to be lightned with heauenly brightneſſe, like the morning ſtarre. Sardis is promiſed to be cloathed with white aray; that is, with heauenly glorie, and to hauehave their name continued in the booke of life. Philadelphia is promiſed to hauehave a pillar made in the Temple of God; that is, a firme and vnmoueable place of eternall glory. Laodicea is promiſed to ſup with Chriſt, and to ſit with him vponupon his throne for euermore.
Thus wee ſee what great and precious promiſes are made to all Churches that fight and ouercome in this their ſpirituall battell and conflict.
Concerning the concluſion, it is one & the ſame to all theſe ſeuen churches. Wherein they are exhorted, that ſuch as hauehave eares to heare, ſhould heare, ponder, and conſider all the foreſaid praiſes and diſpraiſes, admonitions, reprehenſions, threates, & promiſes. And it is therefore ſaid, ſuch as hauehave eares, becauſe there are very fewe to be found that hauehave circumciſed and ſanctified eares, to heare and vnderſtand heauenly things. This is proper to the elect, this is but, to whom it is giuen. And thus briefly and generally we ſee what was the preſent ſtate of euerie one of the Churches of Aſia, vntounto which this Propheſie was to be ſent: ſo that by them we may ſee in what eſtate the vniuerſall Church militant was at that time. For as ſome of theſe ſeuen as yet ſtood firme, and others had much declined, ſo was it with all other churches.
Hitherto concerning the firſt viſion, containing generally the inſcription of this booke: Iohns ſalutation to the Churches: Iohns new calling: The excellencie of Chriſt which called him: And the preſent eſtate of the Church. Now we are to proceed to the ſecond viſion, contained in the next 8. chapters to the 12. wherein is ſhewed, what ſhould be the future eſtate of the Church in all ages, euen vntounto the ende of the world.