Commentary on Revelation, Commentary on the Book of Revelation · Chapter 2 – Chapter 3

Commentary on Revelation · Commentary on the Book of Revelation · Chapter 2 – Chapter 3

p. 29The Argument, Analyſis, & parts of the ſecond Chapter.

CHriſt walking in the middeſt of the Candleſticks, delivers to Iohn the ſeven Epiſtles, to be ſent, to the ſeven miniſters of the Churches of Aſia, commanding him to commend the diligence of ſome, to reproove the negligence of others, and in the raſt place by promiſes and threatnings, to exhort all of them to their duty and conſtancy therein: ſo alſo he is commanded to write, thoſe things which he had ſeen, and which were; and which, ſhould come to paſſe, by which threefold diſtinction, Chriſt in the former Chapter declared in generall the arguments of theſe Epiſtles. For in commanding Iohn to write, thoſe things which he had ſeen, he was to declare the glorious viſion of Chriſt, unto the Churches, that ſo they might receive the writing with reverence and due reſpect. In bidding him to write, thoſe things which were, it ſhewes how he was to manifeſt the qualification of the Churches and Teachers; and whatſoever was either good, or evil in every one of them, that ſo they might perceive; how Chriſt our Lord taketh notice of all our actions. And laſtly, in bidding him to write, thoſe things which ſhould come after, Iohn was to propound to the godly a promiſed reward, and to the wicked judgement to come, that all might acknowledge Chriſt to be the glorious, juſt, and omnipotent judge of the world. But it is better to extend the three forenamed heads, to the whole revelation.

To return to the Epiſtles, they are all exhortatory, and not much differing in matter one from the other. The ſixt to the Church of Philadelphia ſeemeth to be the excellenteſt, next to which is that unto Smyrna. But the ſeventh unto Laodicea, is the ſharpeſt. A common inſcription is prefixed before all, taken from the foregoing glorious form of Chriſt: A generall Epiphonema is added in the concluſion provokeing them to attention by a ſpeciall promiſe; by which is underſtood, the end of that glorious, and magnificent apparition of Chriſt.

This Chapter doth contain the firſt fower Epiſtles; namely, to the paſtours of the Churches of Epheſus, Smyrna, Philadelphia, and Thiatyra. The common argument of the Epiſtles.And therefore the Chapter hath fower parts. The Analyſis of them all is plain, and almoſt one and the ſame. For they conſiſt of a Preface, Narration, Exhortation, and acclamation of promiſes annexed: or that I may ſpeak more plainly, they contain three things. Firſt, A deſcription of Chriſt the author of the Epiſtles. Secondly, The praiſe or diſpraiſe of each Angel. Thirdly, Good things are promiſed, to thoſe that overcome; and deſtruction to ſuch as fall away.

p. 30The firſt Epiſtle to the Angel of the Church of Epheſus.

1 VntoUnto the Angel of the Church of Epheſus, write, Theſe things ſaith hee that holdeth the ſeven ſtarres in his right hand, who walketh in the midſt of the ſeven golden candleſticks:

2 I know thy works, and thy labour, and thy patience, & how thou canſt not bear them which are evill, and thou haſt tried them which ſay they are Apoſtles, and are not, and haſt ſound them liars.

3 And haſt borne, and haſt patience, and for my Names ſake haſt laboured, and haſt not fainted.

4 Nevertheleſſe, I have ſomewhat againſt thee, becauſe thou haſt left thy firſt love.

5 Remember therefore from whence thou art fallen, and repent, and do the firſt works: or elſe I will come unto thee quickly, and will remove thy candleſticks out of his place, except thou repent.

6 But this thou haſt, that thou hateſt the deeds of the Nicolaitans, which I alſo hate.

7 Hee that hath an ear, let him heare what the Spirit ſaith unto the Churches: To him that ouercommeth will I give to eat of the tree of life, which is in the midſt of the Paradiſe of God.

THE COMMENTARIE.

VNtoUnto the Angel of the Church of Epheſus] So he calleth the paſtor of the Church; for they are Gods ambaſſadors to the church. A meſſenger is in Greeke (foreign) that is, one ſent: which properly is the name of thoſe heavenly ſpirits, which doe the commandements of the Lord. With this title Chriſt here honoreth the paſtors of the Churches, yet not ſo much to commend their dignity, as to ſet forth the weightineſſe of their ſpirituall function. Heb. 2, 14Heb 2:14It is the honour of the Angels, that they are miniſtring ſpirits ſent forth to miniſter for them, who ſhall be heires of falvation. Wherefore the Angels of Churches ought not to be puffed up becauſe of this dignity, but faithfully to demit themſelves to their paſtorall miniſtries. Moreover touching theſe Epiſtles, they concerne not the paſtors alone, but alſo (as appeareth by their concluſions) all the Churches, it being uſuall, that ſuch things as were to come to the whole, were directed to the paſtors, and by them afterwards to be brought unto the congregation.

The Church of Epheſus] He is commanded in the firſt place to write to this Church, either, becauſe it lay neereſt Patmos, as Abraham Ortelius in his ancient deſcription of Grecia ſheweth: or els for the eminency & greatneſſe thereof, & being better knowen unto Iohn then the reſt. Whither Timothy were then Biſhop of EpheſusHiſtories mention not, who at this time was the Angel of that church: not indeed doth Chriſt name him, to the end it might appear, that he had not reſpect ſo much to any one particular teacher, as to all others which ſhould ſucceed. Some thinke that it was Timothy, the diſciple of Paul; but it is not probable, that Timothie ſo much commended by Paul in his Epiſtles, ſhould lye under ſo heavy a cenſure; beſides it is a received opinion, Quandoque bonus dormitat Homerus.that Timothie ſuffered martyrdome, before the time of Iohns exile. But if it were hee, as Alcaſar maintaineth againſt Lyra, Ribera, and Pererius, it is an example of the general rule: that ſometime the verie beſt doe faile: admoniſhing us of our infirmity, and whereunto the ſaints are ſubject. Again it ſerves to ſtirre up all teachers to care, and vigilancy. But now whither the fault in this Biſhop (for which Chriſt threatneth deſtruction) be not mortal, but venial (as Aleaſar pretendeth) let himſelfe look to it.

Write] Chriſt tels Iohn word for word what he ſhould write to the Churches: for he is the author of al theſe Epiſtles, and Iohn his penman or ſcribe. Which further proveth the authority of this book: for without doubt after Chriſt had made an end of revealing the myſteries of this booke unto Iohn, he faithfully wrote to every one of the Churches according to the commandement of Chriſt.

Theſe things ſaith he that holdeth] The firſt Epiſtle hath three parts: namely, an inſcription, a narration, and a concluſion. In the inſcription p. 31Chriſt is brought in ſpeaking to the church of Epheſus, by a deſcription of his perſon taken from the foregoing viſion; which ſerveth both for the authority of the Epiſtle, and to ſtirre them up unto attention. The manner of the ſtile is propheticall. For ſo uſually the prophets in ſtirring up to attention bring God in ſpeaking thus to the people; thus ſaith Jehovah. So Iohn: theſe things ſaith hee that holdeth; &c. not ſimply, theſe things ſaith Chriſt, but, theſe things ſaith he that holdeth the ſtarres, &c. Thus by degrees two things are repeated, which he ſaw before. One of the ſtarres: another of the candleſticks.

Which holdeth the ſeven starres] That is, which holdeth the ſeven Paſtors of the Churches in his right hand, as chap. 1, verſ. 16. This (as we have already ſhewed) may be taken either in the better part, that is, of Chriſts loving and caring for his faithfull teachers, his governing, and preſerving of them by the right hand of his power, with precious promiſed rewards. Or in a contrary ſence, it ſignifies, that Chriſt deteſteth, and by his right hand ſuppreſſeth, and rejecteth all ſlowbellies, hirelings and wolves; And ſo much here he threatneth to ſome of theſe teachers, unleſſe they did repent.

Who walketh in the midſt of the candlesticks] Firſt he ſaw him ſtanding, but now walking in the midſt of the candleſticks: ſignifying hereby, that Chriſt our Lord ſitteth not ſtill in the heavens: but is preſent by his providence, in the midſt of the Church, beholding all things, proving our faith, and obedience, and recompencing the ſame with great rewards: diſliking our ſlothfulneſſe and other corruptions, puniſhing the ungratefull, by taking away their talent from them, and beſtowing it on others. Levit. 26, 24.Lev 26:24This walking therefore imports Chriſts gracious preſence with his Church according to that promiſe, I will walke among you, and I wil be your God. So Chriſt: I will be with you at all times, unto the end of the world. This being ſo, it is our duty, to walk reverently in the ſight of God, and of Chriſt, that ſo they not being offended, may walke, and abide with us, Ioh. 14, 23.John 14:23according to the promiſe, if a man love me, he will keepe my words: and my father will love him, and we will come unto him, and make our abode with him.

2. I know thy workes] In the narration are five things. First their great diligence and conſtancy is commended, for Chriſt prayſeth, and rewardeth the labour and faith of his ſervants, becauſe he delighteth therein.

I know thy workes] This he ſpeaketh not onelyonly to this Church, but to the reſt, yea to Laodicea alſo. Here I take workes indifferently to be either good or bad, vertues or vices, of which as nothing is hidde from him, ſo nothing ſhall paſſe without reward or puniſhment. For it is the part of him that is the admoniſher and judge, to pronounce ſentence of nothing, but what is well knowen unto him. He taketh unto himſelfe not onelyonly the knowledge of what is outward, but alſo a cleare and perfect ſight of men, and all their inward actions, the which Iohn often in the Goſpel aſcribes unto Chriſt. He knew all men, Ioh. 2, 24, & 25. Ioh. 21, 17.John 2:24John 2:25John 21:17and needed not that any ſhould teſtify of man: for he knew what was in man, and ſo Peter ſaid unto him, Lord thou knowest all things, thou knoweſt that I love thee. But who knoweth all things, ſave God alone? for he ſeeth all things, ſearching the heart, and reynes of man. So that this is the tenth argument, 10 Argument of Chr. deity.(to be added to the former) proving the Godhead of Chriſt, taken from his omniſcience, or knowledge of all things.

And thy labour & patience] The firſt copulative (and) is put for to wit thy labour and patience: ſo the like in verſ. 9.13, 18. Moreover he commendeth three ſorts of vertues in this Biſhop: labour in doctrine: conſtancy in ſuffering: Zeale in diſcipline: which vertues he doth in many words commend in this and the following verſe by a contrary order.

Firſt his labour, that is, his ſincere, and unwearied paines in preaching the word: 1 Theſ. 5, 12. 1 Tim. 5, 17.1 Thess 5:121 Tim 5:17For the ſcripture in many places cals the office of teaching (foreign) a labour, as being full of weariſomneſſe and trouble. This is the firſt and principall vertue and honour of a faithfull Biſhop: the which Chriſt attributeth, to this teacher. But what would Chriſt now ſay of the mitred Biſhops of p. 32theſe dayes, who neither know the word of God, and for the moſt part regard it not. But being idle and dumbe are unfit to preach, and ſo ſpend their time, either in warre, ſports, or following of their filthy luſts.

The ſecond is ſufferante, that is, patience in induring, and conſtancy in overcomming the dangers, injuries, and afflictions with which they were exerciſed, both by the Iewes and Gentiles, for the ſake of Chriſt. For the croſſe is an inſeparable companion of the Goſpel; 1 Corinth. 1, 18.1 Cor 1:18and therefore is called the word of the croſſe: both becauſe it ſheweth us the way to ſalvation through the croſſe: (eſteemed fooliſhnes by the world:) As alſo becauſe ſatan doth ſtirre up his inſtruments, to hate, perſecute, and put to death, the conſtant profeſſors and teachers thereof, as being the greateſt oppoſers of his kingdome. All which things the Angel of this Church patiently induring, Iam. 1, 12.Jas 1:12is for the ſame highly commended of Chriſt: for bleſſed is the man that indureth tentations, for when he is tried, he ſhall receive the crowne of life, which the Lord hath promiſed to them that love him.

And canſt not beare them which are evill] The third vertue, for which Chriſt prayſeth him, Matth. 18, 17. 1 Cor. 5, 5. Apolog. 2. Apolog. chap. 39. Treat. 35. in Matth. Rom. 7.Matt 18:171 Cor 5:5Rom 7is his ſingular Zeal in obſerving Church diſcipline, namely his ſtrong oppoſing of ſuch vices, as violently brake in upon the congregation, and his due adminiſtration of Church cenſures againſt ſcandalous perſons, caſting them out of the communion of the Church, as Chriſt commanded. And indeed Church cenſures were in full force in the primitive time, to the great good of the Church, as Juſtin, Tertullian, Origen, and others of the ancient writers teſtifie.

And hast tried them] Now he repeateth, and declareth the particulars: ſhewing in the firſt place who thoſe evill perſons were, and wherefore he could not beare with them: But vehemently withſtood the falſe Apoſtles (ſeeking to creep into the Church,) examined their falſe doctrine by the word of God, and manifeſted and repreſſed their lyes and deceit. For now at this time there were many falſe teachers among the Churches of Aſia, as Ebion, Cerinthus and others, who though they boaſted themſelves to be Apoſtles: yet in truth were the profeſſed enemies of the Godhead of Chriſt, corrupting true religion, and perverting the faith of many; Act. 20, 29.Acts 20:29of whom Paul had forewarned the elders of this Church. For it is the duty of teachers, to defende the purity of faith, and ſtrongly to oppoſe ſuch devouring wolves, & ſo to follow the example of the Angel of this Church, who for this cauſe is greatly commended by Chriſt our Lord.

Verſ. 3. And haſt borne, and haſt patience] He ſetteth forth more clearly his patience, pointing at ſome ſpecial kinde of affliction (either impriſonmēt, or ſtripes) which he had manfully ſuſtained. Before Chriſt ſaith, he could not beare, and here ſaith, he had borne: but there is no contradiction, for there he ſpake of his not ſuffering of impenitent ſinners in the Church: and here of his patient bearing of afflictions for the Goſpels ſake.

And for my names ſake haſt laboured] The vulgar, as likewiſe Montanus doe ſomewhat differ from theſe words: but without all doubt this is the proper and naturall reading of the place, (agreeing with the greater and leſſer copies of Robert Stephanus, imprinted at Paris.) For it appeareth that his labour, and unwearied indeavours in ſparing no paines to preach, and maintain the faith of Chriſt, is again commended, that all might imitate the like diligence, and faithfulnes in teaching: for in this Angel we may behold a true paterne of a faithfull Biſhop. But now who would not thinke (hearing ſo great commendations from Chriſt himſelf) that he had been perfect in every reſpect, and worthy of deſerved reward? Iob. 15, 15Job 15:15but the following reproofe ſheweth the contrary: and indeed God the heavenly judge ſeeth not perfection in the very beſt of the ſaincts.

4. 2 part of the narration.But nevertheleſſe I have ſomewhat againſt thee] In the ſecond part of the narration he reproveth him, becauſe he had left his former love. Ambroſe thinketh that he is blamed for a generall remiſneſſe, and omiſſion of his former zeal and indeavour in holy duties. For ſecurity ſometimes doth leſſen the zeale even of the Godly, ſo that they have need to be ſtirred up, and provoked to holy duties. p. 33Andreas underſtandeth, that he is in ſpeciall rebuked, for not ſhewing, as he ought… his wonted love, and charity to the poore. And indeed it ſeemeth, that he began by little and little to be covetous, deſiring to heap up wealth, and ſo grew negligent of doing good to the ſtrangers and poore brethren; now covetouſnes is the roote of all evill, and moſt abominable in the teachers of the word; for it is one of the principall vertues in a Biſhop to be given to hospitality, and to be a lover of it. 1 Tim. 3.2. Tit. 1, 8.1 Tim 3:2Titus 1:8And this ſeemeth to be the reaſon, wherefore the cannon law allowed to Biſhops one forth part of the Church revenues, to the end they ſhould be liberall: the reſt was given to the poore, & other uſes. It is probable therefore that this Angel otherwiſe an excellent teacher is here taxed for coveteouſnes. From whence we firſt obſerve, that the godly faile in many things, and have need to be ſtirred up by admonitions and reprooſe, ſpecially when either they grow cold in their good affections, or are overcome with the cares of this preſent world, and the deſire of wealth and honour: For the devil doth chiefly labour to enſnare all teachers by ſuch baits, and therefore they ought ſo much the more to take heed, leaſt hereby beeing overcome, they become a ſcandall to the Church of God.

Obſerve ſecondly that ambition, and coveteouſneſſe in miniſters are the moſt lothſome vices that may be, and therefore they ought to be the more carefull for to avoid the ſame. We have an example of ambition in the diſciples. For when Chriſt ſpake to them of the croſſe, they were troubled about preeminency, asking who of them ſhould be the greatest. Ciprian ſaith wittily: that ambition doth ſweetly ſleepe in the boſome of the miniſters of the Church. And as for coveteouſnes, or deſire of filthy lucre, by how much it is deteſtable, by ſo much the more it doth cleave, and deeply roote it ſelf in their harts: hence it is, that Creon in Sophocles ſaith; foreign That is: The whole prieſtly generation is given to coveteouſneſſe. And certainly all the ſacrilegious ſale of holy things, ſimony, pride, and luxurie, which reigne in the Romiſh Church, was ingendred by coveteouſnes, and at length, by little and little, overthrew the truth of Chriſtian religion: according to the Latine proverb, Religion begate riches, but the daughter deroured the mother. For as Ierom wel obſerveth, In vita Malchi.after that the Chriſtian Church had Emperors to be members thereof, it increaſed indeed in power and riches; but decreaſed in vertue and godlineſſe: giving us to underſtand, that where coveteouſnes, and pride have gotten the upper hand, there vertue and religion is caſt off and oppreſſed.

Obſerve thirdly, though Chriſt doth commend the excellent workes, labour, & conſtancy of the Angel of this Church: yet he was ſo farr from acknowledging any merit in him: as that on the contrary he ſharply reproves him for many grievous evils, and threatneth to caſt him off except be repent: For Chriſt doth narrowly ſee and obſerve all our actions, and ſtrictly weigheth all our workes in the ballance. Wherefore God forbid, we ſhould imagine to merit by any good we doe: though indeed hypocrites commonly ſo thinke: whereas the word of God doth teſtifie that all the workes, even of the moſt holy men on earth, are polluted with ſinne: and all our righteouſneſſes are as filthy ragges, Iſay 64.6.Isa 64:6if God ſhould enter into judgement with us. Beſides, we can do nothing, but what we are bound to doe: for we are debrors to the law. And therefore can not by our good works, Ro. 8.12.Rom 8:12to which we are debtors, deſerve any thing at the hands of God.

Obſerve in the laſt place, that it is not enough to begin wel, but, if we looke for the recompence of reward, we muſt perſevere in wel doing unto the end. For hypocrites at firſt ſeeme very zealous, but afterward they grow luke warm, and at laſt are altogether cold, and ſo receive not the crowne of glory at the laſt day.

5. Remember from whence thou art fallen] This is the third part of the narration, being matter full of reproofe. Firſt the teacher is exhorted to conſider his fall. p. 34Secondly to repent of his many evils. Thirdly carefully to practiſe all his former holy workes of love and charity, now neglected. So that in this exhortation, we have briefly the nature of true repentance propounded unto us. Firſt to take notice of the ſinne committed, A deſcription of repentance.for how elſe ſhould we ſorrow for it, or amend the ſame. The 2 is to eſchew the evil, and doe the good. And 3 to manifeſt our repentance by workes of piety, and love, both to God and our neighbour.

From whence thou art fallen] Hence it might ſeem to follow, that the ſaintes may fall away wholy from grace, and ſo periſh eternally: for if ſo holy a teacher fell from his firſt love, why may we not then conclude the uncertainty of the grace of faith, Whither the ſaintes may wholy fall away.juſtification, perſeverance and ſalvation? and why ſhould we not doubt alſo of theſe things and ſtand in fear thereof? I confeſſe, had this Angel finally fallen away, there had been juſt cauſe of ſuch doubting: For no man can aſſuredly beleeve the certainty of his faith and ſalvation, who doubteth of the certainty of his perſeverance.

The expoſition of Ribera, & Alcaſar in this place is ſound namely that he had not altogether loſt his love, foraſmuch as he indured ſo great things for the ſake of Christ, but that he lost much of his former zeal. How farre forth the ſaintes may fall.In this we agree with them. For the ſaintes left to themſelves, will ſoon fall from their faith, love, perſeverance and ſalvation, if we onelyonly have reſpect to ſecondary cauſes; to wit, the mutability of the will, the weakneſſe of man, the ſcandals of the world, and the ſubtilty and power of ſatan. For how ſhould we be able to withſtand all theſe, who are weak men, and ſubject to the common frailties of others, ſo long as we carrie about us this earthly tabernacle? Rom. 11.10. Matth. 26, 41. 1 Corinth. 10, 12. 1 Pet. 5, 8.Rom 11:10Matt 26:411 Cor 10:121 Pet 5:8For what ſaith the ſcripture? be not lift up, but fear: leaſt thou alſo be cut of: the ſpirit indeed is willing, but the fleſh is weak. Let him that thinketh he ſtandeth take heed leaſt he fall: for ſatan walking about as a roaring lion ſeeketh whom he may devour. So that not onelyonly the example of this paſtor, but alſo the manifold ſlips and complaintes of the ſaintes do witneſſe, that they may languiſh and fail in the act of faith, & charity, greive the ſpirit of God, to the preſent loſſe of a good conſcience. But if, on the contrary, we conſider either the unchangeable counſell of God, touching the ſalvation of the elect: or the moſt effectuall interceſſion of Chriſt for their faith, perſeverance and ſalvation: or laſtly the power of God, by which as the Apoſtle witneſſeth, the elect are kept unto the end, 1 Pet. 1.5, then we may with the holy ſcriptures firmly conclude, that the faithfull cannot wholy and finally fall from the habit, and act of faith and love, I ſay, ſo to fall as to become Gods enemies, 1 Ioh. 3, 9. Matth. 24, 24.1 John 3:9Matt 24:24and periſh for ever: becauſe whoſoever is born of God ſinneth not (to wit, with his whole wil, & that unto death) for his ſeed remaineth in him, and he cannot ſinne, becauſe he is borne of God: for it is impoſſible the elect ſhould be deceived, (to wit, Ioh. 10, 28 Luke 22, 32. Se alſo Matth. 7, 25. Pſal. 37, 24. 1 Pet. 1, 5John 10:28Luke 22:32Matt 7:25Ps 37:241 Pet 1:5finally unto their damnation,) becauſe no man can plucke Chriſts ſheep out of his hand: but he giveth unto them life eternall. And therefore Chriſt ſaid to Peter, I have prayed for thee, that thy faith fail not. And God promiſed to put his fear into their harts, that they may not depart from him: which is, as Auguſtine interpreteth it, that they might alwayes cleave unto him: for they are as mount Sion which cannot be moved, &c. Theſe and many other ſuch places of ſcripture as they doe plainly overthrow that Pelagian error of the ſaintes apoſiaſie: and the fear of being finally drawen away, and doubting about grace and ſalvation decreed by the counſell of Trent: ſo alſo they doe confirme in regard of the free purpoſe of God, the certainety of our perſeverance in grace unto the end: howſoever I denie not, but the elect many times by their ſinnes diſturbe their peace and aſſurance, having their mindes troubled with manifold doubtings: for as men, we are ſubject to humane frailties, and ſhall bee, ſo long as we are here in this life.

So then we expound; From whence thou art fallen, to be, as if he had ſaid, in what thou art gon back from thy former zeal in godlineſſe, fervencie and love: and art become unlike to what thou waſt before. So then Chriſt commends the teacher of the Church of Epheſus for his conſtancy in the truth, and hatred of hereſie: but reproveth him for his languiſhing, coveteouſneſſe, and ambition. p. 35Hence we ſo that it is not ſufficient to profeſſe the truth, unleſſe it be done in obedience of faith, and humility.

Or elſe I will come unto thee quickly] This threatning is the fourth part of the narration, being a moſt vehement exhortation, and ſheweth the pernicious effects of ſecurity, and coveteouſneſſe. Two things are threatned. 1: I will come to thee quickly, that is, thou ſhalt ſuddenly be puniſhed before thou art aware of it. Thus impenitent perſons provoke Chriſt the judge againſt themſelves, whoſe wrath they are not able to bear: for he is a conſuming fire. Do we ſaith the Apoſtle, provoke the Lord to jealouſie? are we stronger then he? So that the firſt reaſon why we ſhould repent, is becauſe of the power and juſtice of Chriſt and our owne weakneſſe. The ſecond thing threatned, is the removal of the candleſticke, that is, Chriſt would not onelyonly thruſt him out of his office, but alſo remove the candleſticke, that is, the Church it ſelf by the enemies thereof. Andreas: I will caſt the Church into a troubleſome, and tempeſtuous condition, which puniſhment ordinarily followes ſecurity, and contempt of the word. And indeed Chriſt did not in vain threaten this Church, for afterward (they not repenting) he removed their candleſticke, and overthrew them by barbarous nations.

Here commeth in a twofold queſtion: firſt, how it can ſtand with equity, that the whole Church ſhould be diſſipated for the ſinnes of the teacher: ſecondly, how the removing of this candleſticke is threatned, ſeeing the Church is built on the rock, againſt which the gates of hell cannot prevaile: and the Apoſtle calleth this very Church of Epheſus, the houſe of the living God, the pillar and ground of the truth: …. Tim. 3, 15.

Ribera ſaith, that the first is a difficult queſtion: Becauſe Chriſt threatneth not the paſtor, but indeed the whole Church: whereas it ſeems unreaſonable, that the whole ſhould be puniſhed, for the impenitency of the teacher. Hence he ſuppoſeth, that the candleſticke in this place imports, not the Church, but the Epiſcopal function and dignity, unto which he was advanced, to be a light before the flook: ſo that by the removing of the candleſticke, he underſtandeth a removal of the Epiſc…pal honour, and thoſe things in which he was wont to excell, as in the word and doctrine, and ſundry other vertues and gifts with which he was indued. This interpretation is not altogether incongruous: however we need not alter the ſignification of the candleſticke; foraſmuch as it is not unuſuall or contradictorie to divine juſtice, that God ſhould puniſh a whole congregation, for the ſinnes of a few, yea for one particular perſon in the ſame, as the Apoſtle ſheweth, 1 Cor. 5.6, & 11.30. And the reaſon hereof is, becauſe oftentimes the multitude followes the examples of their governors: like prieſt, like people: as is the king, ſuch is the ſubject: wherefore it is probable that the Church had loſt her firſt love, as well as her reachertand hence the threatning is directed againſt him as chiefe; and againſt the congregation as being corrupted alſo.

To the ſecond, I anſwer by diſtinguiſhing the Church: which is either particular, or univerſal. The univerſal is perpetual, unſhaken, and built upon the rock. But we beleeve otherwiſe of particular Churches, which oftentimes the Lord for their ſecurity removeth, by overthrowing whole cities, & countries, as the Eaſterne Greek Churches of Aſia and Africa doe plainly witneſſe. But although particular congregations are diſſipated, and the candlesticke removed, either for publick or private ſinnes; ſo that where formerly the light of Gods word did ſhine, there afterwards Paganiſme or Antichriſtianiſme doth reigne: not withſtanding the church it ſelfe is not alwaies removed: for the abode of the Church is uncertaine, Heb. 13.14.Heb 13:14the Lord ſometime cauſing the faithful to wander as ſtrangers, & exiles from place to place, not having a continued city in this world.

That which is ſpoken, 1 Tim. 3.15, as it is moſt true of the univerſall Church: ſo was it likewiſe true of theſe Epheſians, yea of every particular congregation, I ſay in right, though not alwaies in fact: for indeed every congregation ought to be a pillar and ground of truth; though it be not ſo ſtill in truth: according p. 36to that of Mala. 2.7, The priests lips preſerve knowledge, that is they ought ſo to doe, though they did it not, & therefore are reproved by the Prophet, verſ. 8, But ye are departed out of the way, &c. ſo the Church is the pillar, that is, ought to be the pillar: according to that in Tit. 1.6, Mat. 5.13.Matt 5:13a Biſhop is, that is ought to be the husband of one wife: Ye are the ſalt of the earth, the light of the world. viz. ye ſhould be ſo: &c.

Hence we firſt obſerve, ſeeing the abode of the Church is uncertain, we muſt not promiſe to our ſelves a continuance in one place, in regard we are citizens of the Church. For it is in the power of Chriſt, to remove the candlesticks from one place to another, and many times he doth ſo for the ſinnes either of the teachers, or of the whole congregation: Now in this we muſt acknowledge our own faults, as deſerving it: Pſal. 2….1.Ps 2:1yet ought we not to be altogether diſcouraged, becauſe the earth is the Lords, and the fulneſſe thereof. For if the outward proſperity of the Church be diſturbed and taken away, yet our inward graces, as faith and charity remaine for ever. Let us therefore ſtedfaſtly perſevere in our firſt faith, and amend the evils, whither in paſtors or Church, that ſo the candleſticke be not removed.

Secondly, hence we learn, that true repentance is the onelyonly way and means to eſcape publick puniſhment, and Church diſſipation. For Chriſt ſaith, I will remove thee, unleſſe thou repent: meaning if thou repent, I will not remove thee.

Thirdly, obſerve, that in ſcripture, the threatnings of puniſhment are ſtill with a condition, either expreſſed or underſtood: viz. except men repent. And therefore when the condition of repentance is declared, and the puniſhment followes not there is no change at all in the decree of God.

Laſtly, hence we may learn, how ſuch as go aſtray are to be brotherly reproved and corrected for their evils, and brought to true repentance: the obſtinate are to be terrified with threatnings: and the repentant raiſed up with comfort: the which Chriſt doth to this Church, as knowing this to be a moſt effectuall means to bring them to amendment of life.

6. But this thou haſt, that thou hatest] The fift part of the narration, containeth a further commendation of them, for their hatred of the Nicolaitans, and this he brings in after the reproofe and threatning, as it were powring oyle into the wound, and to draw them the ſooner to repentance, and to ſhew that they were not in a deſperate condition. Three things before he prayſed in them: here he addeth a fourth; Thus we ſee none ſhall want praiſe with God, for any thing that is prayſe worthy: now they are commended for their encouragement not as doing works of merit: but as exerciſing the gifts and grace; received of God, in obedience unto him.

The deeds of the Nicolaitans] In verſ. 15 their doctrine is mentioned, Lib. 1, cap. 27.but not fully expreſſed what they taught. Irenaeus writeth, that they held it no ſinne, to commit fornication, and eat things ſacrificed to idols. And moſt are of this opinion. But in verſ. 14 it is ſaid, Act. 6, 5.Acts 6:5that this was the doctrine of Balaam, and not of the Nicolaitans. However it be, it is certain, they were a pernicious, and moſt wicked ſect, both in life & doctrine. Lib. 3, hiſt. cap. 2….Some will have Nicolas one of the ſeven deacons to be the author hereof: Euſebius, Epiphanius, and Nicephorus do write of him, that being accuſed as jealous of his wife, who was very beautifull, he forlooke her, and left her as common to all. But Clement Alexandrine (as themſelves teſtify) doth commend this Nicolas, for his piety and continency, Hereſ. 25. cap. 15.having daughters who remained virgins, and a ſonne which lived holily. And therefore it is more probable that ſome other Nicolas, was the author of this filthy ſect: and that theſe hereticks abuſed the name of this man, as a cloake for their abominable wickedneſſe. Of theſe men Auguſtine writeth largely in his booke of hereſies.

A certaine writer hence gathereth, Hoe in Apoc.ſeeing Chriſt calleth theſe men Nicolaitans after the name of the firſt author, that he alſo may juſtly name ſuch men Calviniſts (who have (alvine for their author) to the end his hearers may the more carefully avoid them. Behold here a notable imitator of Chriſt. But let him firſt prove, that the doctrine, (which he falſly termeth Calvines) hath its original from him: or to be, as this was of the p. 37Nicolaitans, filthy, impious, and damnable. Neither of which he ſhall ever be able to prove. Wheras we might eaſily retort the very ſame fault upon himſelf. For Chriſt calleth theſe ſectaries Nicolaitans, becauſe they ſo named themſelves, the better to make way for their wicked errours: like as in the Church of Corinth, ſome ſaid they were of Cephas, ſome of Apollo, and ſome of Paul; very few being contented, to be named after Chriſt. For our parts we count it an evil to be named after Calvin, and not rather Chriſtians of Chriſt our Lord: wheras this Clawback himſelf delighteth to be called a Lutherane from Luther. Therefore let him take heed leaſt he be found with the Nicolaitans among the number of the ſectaries.

Verſ. 7. He that hath an eare let him heare] He ſhutteth up the Epiſtle with a ſingular promiſe, and an exhortation common with the reſt of the Epiſtles, by which he ſtirreth them up to obſerve the things which formerly were written unto the teacher of the Church of Epheſus: But chiefly to mind the reward, promiſed to him that overcometh. The like advertiſement Chriſt giveth us Matth. 13.9. And again chap. 19.12: He that is able to receive it, let him receive it. By the eare, he underſtandeth the eare of the hart, & not ſo much intending the outward hearing, as to teach us to lay up in our hart and ſowle, the meaning of the holy Ghoſt in theſe propheſies.

What the ſpirit ſaith to the Churches] That is, ſpeaking unto us by the prophets, for though Chriſt ſpeaketh, yet he calleth it the voyce of the ſpirit, becauſe the ſon worketh by the ſpirit. From whence we gather that the holy Ghoſt, is properly called the ſpirit of Chriſt, as proceeding from him and the Father: XI. Argu. of Chr. deity.Which is the Eleventh argument to prove the Godhead of Chriſt.

Saith to the Churches] So then theſe things, were not written to the Biſhops alone, but to all the Churches likewiſe.

To him that overcommeth will I give to eat] This promiſe is left out in the fower latter Epiſtles. He is ſaid to overcom, who manfully unto the End, hath fought the good fight of faith againſt the Fleſh, the World, and Satan. As it is written: Mat. 24.13. 2. Tim. 4.7.Matt 24:132 Tim 4:7He that indureth unto the End, the ſame ſhall be ſaved, that is, they who have kept the faith, & finiſhed their courſe, ſhall have (with the Apoſtle) a crowne of righteouſneſſe which is laid up for them in the heavens: But here is nothing promiſed, to Hypocrites, to time ſervers & apoſtates, who though they at firſt fight wel, yet afterward doe faint, caſt away their weapons, turne their backs, leave the field, and forſake the battles of the Lord.

To eat of the tree of life] Chriſt is this tree, for he is the way, the truth, and the life. Io. 14.6.John 14:6He typically alludeth to Paradiſe, in the midſt wherof ſtood the tree of life, of which if our firſt parents had eaten, they had lived for ever. It ſignified alſo Chriſt our Lord, who was to reſtore us (beeing fallen) from death, unto Eternal life. So then by giving us to eat of the tree of life, is meant his communicating himſelf unto us, Io. 6.14.John 6:14rayſing us from death to life everlaſting, according to the promiſe: Who ſo eateth my Fleſh, hath life eternall: for my Fleſh is meat indeed, and my blood is drinck indeed. XII Argu. of Chr. deity.This is a twelfth argument of Chriſts deity: for God alone doth bring forth the faithful into the battle, and giveth to them that overcom eternall life, but all this doth Chriſt, and therfore he is God bleſſed for ever.

They who plead for free wil, infer from theſe promiſes: To him that overcommeth, that it is in our owne power to overcom. But to conclude from the thing conditionall unto the condition it ſelf, is abſurd. The promiſe onelyonly teacheth, what Chriſt will give, unto the doers of his will, but ſheweth not by what power it is performed. The like alſo they vainly gather from theſe words, he that hath an eare let him heare, as if men had ſome power in themſelves to heare. Nay rather the contrary is true: for where as he calleth upon us to heare, it ſhewes, that we are deafe, Ephe. 2.2.Eph 2:2unleſſe he himſelf open the eares of our harts: for ſuch as are dead in ſinnes, are alſo deafe and blinde by nature and ſo remaine until by the grace of Chriſt they are made able to heare and perceive the things of God.

p. 38The 2. Epiſtle to the Biſhop of Smyrna.

8. And to the Angel of the Church in Smyrna write, theſe things ſaith the first and the laſt. which was dead. and is alive.

9. I know thy works, and tribulation, & povertie, but thou art rich, and I know the blaſphemie of them, which ſay they are Iewes and are not, but are the Synagogue of Satan.

10 Feare none of theſe things, which thou shalt ſuffer: Behold the Divel shall caſt ſome of you into priſon, that ye may be tried, and ye shall have tribulation ten dayes: Bee thou faithful unto the death, and I will give thee a crowne of life.

11. He that hath an eare, let him heare, what the ſpirit ſaith unto the Churches, he that overcommeth shall not be hurt of the ſecond death.

THE COMMENTARIE.

VNtoUnto the Angel of the Church in Smyrna] Of Smyrna ſe chap. 1.11. The ſecond Epiſtle is directed to the paſtor of this place, being neereſt to Epheſus, and it is probable, that it was written to Polycarpus Iohns Diſciple: lib. 3. c. 3. lib 4. hiſt c. 14.for as Irenaeus and Euſebius write, the Apoſtles did ordaine Polycarpus, Biſhop of this Church: for ſeeing all the Apoſtles, except Iohn, dyed before Domitians time, it is likely, that Polycarpus was paſtor of Smyrna, even ſo long as that Emperour reigned: & it ſeemeth the rather to be true, becauſe Chriſt reproves nothing in this Biſhop, onelyonly incourageth him to be conſtant, and foreſhewes the perſecution which ſhould be rayſed againſt him by the Iewes, by whom alſo he was put to death: And indeed hiſtories teſtifie, that the Iewes with others were the principal agents in preparing the fire, wherin he was burned, in the dayes of the Emperor Antoninus Verus. Now however the troubles in Aſia, in which Polycarpus was taken away, happened ſixtie-and-ſeven years after the writing of the Revelation, which was in the 14 year of Domitian: yet doth not this any way contradict what we ſaid, for Polycarpus, when he ſuffered, (teſtifies of him ſelf) that he had ſerved Chriſt eighty and ſix years.

This Epiſtle howſoever it be the ſhorteſt, yet is it much more exellent then any of the reſt: in as much as the others are mixed with reproofes, but Chriſt here juſtifies this Biſhop in all things: both in commending & comforting of him.

It conſiſteth of an inſcription, a narration, and Concluſion. The Inſcription deſcribes Chriſt by two attributes before ſpoken of: chap. 1.17: 18. Thus Iohn goes forward to make knowen to the Churches, what he had ſeen.

Theſe things ſaith the firſt, and the laſt] ſe chap. 1.8, 11, 17. As there, ſo here alſo, Chriſt taketh to himſelf an eſſential propertie of God, viz. Eternitie. Eſai 41.4. & 44.6. & 48.12. thus he repeateth, and againe confirmeth the ſeventh argument of his Godhead.

Eniedinus the Samoſatenian confeſſeth, that without doubt, Chriſt is here called the firſt, and the last: but not abſolutely, for ſaith he, that belongs to God the Father alone: wheras Chriſt is called the firſt and the laſt, not in regard of eſſence, but as reſpecting his office, and becauſe he was the true Meſsias, before whom there was no other, neyther ſhall there be any after him.

But 1, Iſai. 44.6.Isa 44:6the text ſheweth the falſhood hereof: for as in Iſai. Jehova calleth himſelf the firſt and the last abſolutelie: ſo here Chriſt ſpeaketh the ſame of himſelf both abſolutely, foreign.and with an Emphaſis alſo; that is, with an expreſſe ſignification of his perſon. I am that firſt, and that laſt.

2. Though it be true, that this belongeth to God the Father, yet is it not true that it belongeth to him onelyonly. For the Son beeing one in Eſſence with the father, aſſumeth it likewiſe unto himſelf, even as he ſaith in the Goſpel: I and the father are one; For as is the Fat…er, ſo is the Son: becauſe as among men, the Father and the Son, Qualis pater talis filius.are of one & the ſame eſſence: Even ſo as God the father, is the firſt and the laſt; that is, Eternall: ſo alſo is God the Son, the firſt and the laſt; that is, Eternally begotten before the world was. For the father who is Eternall cannot have a ſon p. 39but, he muſt be Eternall alſo, foraſmuch as the Father is not without the Son.

Laſtly we grant, that Chriſt is called the firſt and the last in regard of his office, becauſe neyther before him was; nor after him ſhall be any other Meſſias: yet it is falſe, that Chriſt is onelyonly ſo called in regard thereof & not chiefly in reſpect of his Eſſence. For the Word was in the beginning, not in regard of his office onelyonly, but of his divine nature, for the Word was God: In which reſpect Chriſt ſaid to the Iewes, before Abraham was, I am.

But the heretike further objecteth, that he who abſolutely is ſaid to be the firſt and the last, that is, he whoſe eſſence is without beginning or ending, he cannot die: For he that dieth, ceaſeth to be. But Chriſt ſaith of himſelf, that, although he now liveth, yet he was dead: therfore he is not abſolutely called the firſt & the laſt.

I anſwer. There is a fallacie in the argument as I have before ſhewed in chap. 1.18. For Chriſt ſaith not that he was dead ſimply, neyther according to his divinity, in which regard he is the firſt and the laſt abſolutelie, but as he tooke Fleſh: and in this regard he coulddy, as the ſcriptures teſtify. 1 Pet. 4.1 1 Pet. 3.81 Pet 4:11 Pet 3:8Chriſt ſuffered for us in the Fleſh, he was mortified in the Fleſh, &c. which limitation he himſelf propoundeth to us in the word (foreign) and lived; for he ſaith not (foreign) he lived again: nor in the preſent tenſe (foreign) he liveth, but in the preterperfect tenſe (foreign) he lived or was alive, to wit even then when he was dead in the fleſh, he lived as he was God. Now this could not poſſibly be in reſpect of one & the ſame nature: Therefore there was in Chriſt, being dead in Fleſh, another nature, to wit divine, the which ſuſtained & raiſed up his dead body.

Thus we have freed the eight argument of Chriſts godhead, from the cavils of the heretike: the repetition whereof was not unprofitable, becauſe of the grievous trials, dangers, & martyrdoms which were to befal them of Smyrna, for the goſpels ſake, now here Chriſt doth encourage them, to be faithfull even unto death: becauſe he once being dead liveth eternally and dyeth no more, but remayneth for ever to defend all his and to reſtore them from death to life.

I know they workes] The whole narration is ful of prayſe & comfort, and containes three things: 1 a commendation of their vertue: 2. a praediction of the dangers at hand. 3. an exhortation to conſtancle. The Vulgar omitteth (thy workes) as here, ſo v. 13. But the words are in the greeke copies: Workes in this place are not to be underſtood as before v. 2. indifferently eyther for good or evil: (for Chriſt reproveth nothing in this paſtor, not that he was without ſinne, but as irreprovable in his life and office, and blameleſſe before men: 1 Tim. 3.1. Tit. 1.7.1 Tim 3:1Titus 1:7the which the Apoſtle requireth in a Biſhop.) But to be taken of good workes onlie, the which he commendeth in this Biſhop and encourageth him to perſeverance in the ſame.

I know] An hebrew phraſe, that is, I approve by worker I underſtand in general the moral vertues wherwith he was excellently indued as alſo his zeal, & diligence in performing the worke of his miniſtrie. Hence we are taught alwayes to remember, that Chriſt beholds our actions, takes delight in whatſoever is good, & what is evil in us he diſliketh: let us therfore walke with reverence in his preſence that ſo he without beeing offended with us, may ſtill walke amongſt us.

He addeth three other things in ſpecial concerning his commendation.

Thy Tribulation] Which thou haſt ſuſtained at the hands both of Jewes and Gentiles for my name ſake.

And thy Povertie] that is, ſpoild of thy earthly eſtate by the adverſaries of the truth: for the Governours of Provinces perſecuting (as they pretended, the Chriſtians for their religion, did chiefly thirſt after their goods, & ſo robbing them, made a publicke ſale therof: even as it is to this day the common practice of the Romiſh harpies.

But thou art rich] this (being put in by a parentheſis) mitigates the miſerie of his povertie, calling him rich: becauſe the faithful (howſoever ſpoiled of their outward eſtate,) are yet poſſeſſors of heavenly riches, Heb. 1.2.Heb 1:2which the wicked cannot deprive them of: for by faith they inherit Chriſt: Who is the heire of all things: And in whom are hid all the treaſures of wiſedome and knowledge.

p. 40This is indeed one of the Paradoxes of our religion: that Chriſtians are rich in God, though poore to the world. Now this thing ought not to ſeem ſtrange unto us, ſeeing heathen philoſophers could ſay, that onelyonly wiſe men are rich men: in as much as wiſedome alone ſufficeth to make a man bleſſed: but how much more then doth the true knowledge of God and of Chriſt, inrich us with all ſpiritual bleſſings, whatſoever becomes of our tranſitorie goods in this life.

And the blaſphemie of them] That is, the Iewes, who perſecuted the Chriſtians, blaſphemed Chriſt, counted him a deceiver, a magician, and juſty crucified opbraiding the Chriſtians to be idle and fooliſhmen, Apolog. cap. ult.worthy of nothing but ſtripes, torments, hanging & the like, as Tertullian recordeth. Now theſe blaſphemers named themſelves (for honour ſake) Iewes, as if they were the onelyonly people of God. But, Chriſt ſaith, they are no Iewes, but a Synagogue of Satan, that is, a blaſphemous congregation, led by Satan to their deſtruction. Thus Chriſt applies the title of their Synagogue, wherin they boaſted, to their ſhame and approbrie.

And are not] For he is not a Jew, which is one outwardly, neyther is that circumciſion which is outward in the fleſh: but he which is one inwardly &c. Here we ſee that titles availe not when men are degenerated, and forſake the truth. The ſame may be ſaid of the title of the Church, which the Papiſts ſo much boaſt of; we, ſay they, are the Church, the Church: we grant indeed they are ſo: but not a Church of Chriſt, but of Satan, who worſhip not God, but the divel in their Idols.

Now wheras Chriſt is ſaid to know theſe things, as it ſerves againe to confirme the tenth argument of his deity: So to comfort thoſe of Smyrna, and all the godly in their affliction: for it is as much as if he thus ſaid: Although I may ſeem to be afar of, & ignorant of your condition, in that I take not away your poverty, and puniſh the blaſphemers: yet nothing is hid from me, but all things are naked and bare before mee; he patient therefore until the time of your deliverance come. And this may be added to Argum. 11. proving the Godhead of Chriſt, namely his immenſitie and providence.

10 Feare none of thoſe things, which thou ſhalt ſuffer] The other part of the narration, is a praemonition of their troubles at hand: for howſover they had already ſuffered much; yet he foretelleth that they muſt indure greater things: not in the leaſt to diſharten them, but that they might prepare themſelves before hand for the ſame.

For darts foreſeen are the leſſe hurtful: as alſo leaſt they ſhould be ſecure, and imagine that after their former ſufferings, they were to looke for no farther combats but on the contrarie to fore arm themſelves for them.

None of thoſe things] Signifying, that they were to expect, not one, but many forts of trialls, for through many tribulations we muſt enter into the Kingdome of God. one ſoit of affliction be nameth, viz. that the divel ſhould caſt ſome of them into priſon.

In this perſecution, he maketh Satan the Author: who in hatred of Chriſt; and mans ſalvation doth ſtir up the wicked to perſecute the godly with reproches, im…riſonment yea and with fire and ſword.

Shall cast ſome of you] He ſhall not be able to bring all into his ſnare: For I will caſt a bridle upon him. Which is for the great comfort of Gods people. The Priſon notes (by a Synecdoche) the adjuncts and conſequences, as namely, torments, baniſhments and martyrdoms: With which not long after under the Emperors, M. Aurelius Verus, Antoninus and Commodus, Satan moſt cruelly perſecuted the Churches, at which time alſo Polycarpus the Biſhop laid downe his life for the teſtimonie of Chriſt. Hence briefly we gather three things.

1. In this we may behold the afflicted condition of the godly in this world, & all that wil live godly muſt prepare themſelves for it: but if it ſo be, that we have a more peaceable portion let us account it as a great merciemercy of God, & enioy it with thanckfulneſſe, XIII Argum. of Chr. denie.for owne edification, and the ſetting forth of the glorie of Chriſt.

2. Again Chriſts Godhead is here confirmed, in that he fore ſhewes the future ſufferings of the ſaintes, now certainly this knoweth no one, but God onelyonly. So that this is the XIII argument of Chriſts deity.

p. 413. The divel is the author of all perſecution as for tyrants and their executioners they are but his inſtruments: Whoſe furie though God permit for a ſeaſon: yet will he not ſuffer his to be tempted above what they are able to bear: but at laſt will caſt the Divel with his inſtruments into the lake of fire and brimſtone.Revela. 19.20.

That ye may be tryed] He ads a twofold conſolation: the one, from the ende & uſe of afflictions; as being tryalls, that our faith and conſtancie may be the more approved, and we the patienter in our ſufferings: this end is generally propounded that ſo we, knowing our ſelves to be tryed of God may approve our ſelves ſincere and unblameable in his ſight.

Be tryed] viz. of God: who both knoweth us, and alſo his owne gifts and graces beſtowed upon us. Yet he tryeth us, that thereby the faith of his ſaintes ſhould be manifeſted both to them that are within: and without the Church. For to confeſſe Chriſt in times of proſperitie is not difficult, but when troubles doe ariſe, then is our ſinceritie made manifeſt: according to that in the philoſopher foreign, that is, true vertue doth ſhine forth in adverſity. And howbeit the Divel is ſaid to caſt us into priſon: Yet it is God that tryeth us: for Satan is Gods bayleffe or Serieant: ſo that the action of God concurres with the work of Satan: yea God, and the Divel are ſaid to doe one and the ſame thing, but in a different maner and end. For God doth it as uſing his right and power over us. But Satan uſurpinglie: God doth it to try us and make us ap…ved: the Divel to afflict and deſtroy us. Howſoever therfore they doe the ſame thing, yet is not their action all one: for the worke of God is good, but that of the Divel, is moſt vile.

And ye ſhall have tribulation] The other conſolation, is taken from the brevitie of the affliction, being to continue but a few days. In Cael. ſub fine.Now all things of ſhort continuance, though they be heavie, yet ought to be tollerable, faith Cicero.

Ten days] Some take this properly for ſo many dayes: Others prophetically, for ten years, in which the perſecutions dured under the afore ſaid Emperors. Others referre it to the ten yeares perſecution under Trajane, which was the twelf perſecution of the Chriſtians. To be ſhort, ſome take it indefinitely for many years: affirming with Auguſtine, Lib. 8. de doctrin. Chriſt. cap. 35.that ſometime in ſcripture a certaine number is uſed for an uncertaine. As we may ſe not onelyonly in this place, but alſo in Chapt. 11.12.13. but again: others (with Ribera) ſuppoſe that a long time of perſecution is hereby fignifyed: becauſe the number ten containes all other numbers, as in Gene. 31.7. Laban changed Jacobs wages ten times, for, many times, ſo 2. Sam. 19.43. Job. 19.3. ſo Ribera: But this were rather to terrifie, then to comfort them, by fore ſhewing ſo long during perſecution. Wherfore (with Andreas) I underſtand that by ten days in this place is meant the ſhortnes of their trouble, which ſhould ſoon paſſe away as a cloud: for thus the ſcriptures encouraging us to conſtancie, are wont to expreſſe: our light afflictions which are for a moment: 2. Cor. 4.17.

Be faithfull unto the death] The third part of the narration is an exhortation to conſtancy in the faith unto the death: which is to be underſtood incluſively, and not excluſively: according to that in, Heb. 12.4. Ye have not as yet reſiſted unto blood. Wherfore we muſt not be afraid to lay downe our lives for Chriſts ſake, and to cleave unto the truth notwithſtanding all the cruelty of Satan and his inſtruments: but ſtand faſt unto the ſhedding of the laſt drop of blood, that ſo we may obtain the crown of eternal life. For he that ſhall endure into the End, the ſame ſhall be ſaved. Mat. 24.13.

And I will give thee] He propoundeth the reward for their greater incouragement unto conſtancie. Souldiers will fight unto the death for a corruptible crowne, much more ought we to doe the like, for an heavenly crowne, which fadeth not away. The crown of life here, as alſo in Jam. 1.12. 2. Timot. 4.8. 1. Pet. 4.5.1 Pet 4:5noteth eternal life and happines. It is otherwhere called the crown of juſtice, the crown of glorie, by a metaphor taken from runners in a race, where there is a crown propoſed as a reward to the conquerours.

p. 42Hence let us obſerve in the firſt place, that the crowne of life is promiſed onelyonly to ſuch as are faythfull to the death. 2. That one & the ſame crowne is promiſed to all that are faythful, no mention being made of any diverſitie of reward. 3. That the crown is promiſed not of deſert, but of grace, as a reward freely beſtowed on them that are conſtant in the faith. 4. That Chriſt is the giver therof. Which is the fourteenth argument proving his Godhead. XIV Argu. of Chr. deity. Io. 10.28.John 10:28For God alone gives eternall life: Now Chriſt ſaith, I give unto my ſheep eternall life, therfore Chriſt is God.

11. He which hath an eare] The acclamatorie concluſion is again repeated: He that overcommeth ſhall not be hurt of the ſecond death: The ſence is one with the former promiſes, though different in words. What is meant by the ſecond death, is explained chap. 20.14. Death and hell were caſt into the lake of fire: this is the ſecond death. & 21.8. Murtherers &c. ſhall have their part in the lake which burneth with fire and brimſtone: Which is the ſecond death.

The firſt death is a ſeparation of the ſoule from God through ſin, and was the cauſe of corporall death, Hebr. 9.27Heb 9:27which is common to all: as the Apoſtle ſpeaketh; It is appointed unto all men once to dy, but after this the Jugement.

The ſecond death, is the caſting of ſoule & body into the lake of everlaſting fire, wherein the wicked onelyonly ſhall be tormented: for to the godly Chriſt hath promiſed deliverance: for he that overcommeth ſhall not be hurt, &c. Some take the first death to b…neant of the diſſolution of the ſoule from the body: and then the meaning is thus; he that continues faithful unto the firſt death, needs not to fear the ſecond; for he ſhall not be hurt therewith, but enioy eternall filicity: but of this more hereafter. This great and gracious promiſe, ſhould ſtir us up, with courage to perſevere in the fight, untill we overcom: for then we ſhall be free from the ſecond death, and be partakers of life eternall through Chriſt Jeſus our Lord, to whome be glorie for ever and ever, Amen.

The third Epiſtle to the Biſhop of the Church of Pergamus.

12. And to the Angel of the Church in Pergamus, write, Theſe things ſaith he, which hath the sharp ſword with two edges:

13. I know thy workes, and where thou dwellest, even where Satans ſeat is, and thou houldeſt faſt my Name, and haſt not denyed my faith, even in thoſe days, wherein Antipas was my faithful martyr, who was ſlain among you where Satan dwelleth.

14. But I have a few things againſt thee, becauſe thou haſt there them that hold the doctrin of Balaam, who taught Balac to caſt a ſtombling block before the children of Iſrael, to eat things ſacrificed unto Idols, and to commit fornication.

15 So haſt thou alſo them that hold the doctrine of the Nicolaitans, which thing I hate.

16 Repent, or elſe I will come unto thee quickly, and will fight againſt them with the ſword of my mouth.

17. He that hath eare, let him heare what the ſpirit ſaith unto the Churches. To him that overcommeth, will I give to eate of the hidden Manna, and will give him a white ſtone, and in the ſtone a new name written, which no man knoweth, ſaving he that receiveth it.

THE COMMENTARIE.

TO the Angel in Pergamus] The third Epiſtle to the Paſtor of Pergamus or Troy, containes two things: firſt they are commended for their conſtancie in the faith; Secondlie reproved for maintaining amongſt them the inpure Balaamites, and Nicolaitans, & by threatning are exhorted to amendment of life. It conſiſteth of an inſcription, narration, and concluſion. The inſcription deſcribeth Christ by an Epithite taken from chap. 1.16. that he hath (viz. in his mouth) the ſharpe-ſword with two edges. The reaſon of this attribute appeares from verſ. 16. where he threatneth to deſtroye the ſinners of the Church of Pergamus, with the ſword of his mouth, that is, by the power of his divine word. For this ſword, is the word of God ſharper then any two edged ſword piercing and dividing aſunder of ſoule and ſpirit, &c. Heb. 4.12.

p. 43Here we have the fifteenth argument of Chriſts Godhead: XV Argu. of Chr. deity.For the word of God, doth properly proceed out of his mouth: and therefore he is God. Becauſe the word of God proceedeth from Chriſt, not as the word of another, or as it was in the mouth of the Apoſtles, Prophets and other teachers, but in ſpeciall as his owne: hence he ſaith, v. 16. I will fight with them, with the ſword of my mouth.

13. I know thy workes, and where thou dwellest] In the narration, are three things: he commendeth what is prayſe-worthy: reproveth what is amiſſe; and laſty exhorteth them unto repentance. Firſt he ſaith in Generall, that he knew their workes, to the end they might take notice, that they had to doe with him who trieth and ſearcheth the hearts and reynes, of which ſe v. 2.2. In particular he commends their conſtancie in the faith, which with courage they maintained, and confidently truſting on Chriſt, overcame all ſuch tentations as might any way occaſion them to forſake him. The prayſe whereof is amplified from the danger of their abode: I know where thou dwelleſt, namely in a moſt vicious and wicked city, being ful of cruel enemies, both Iewes and Gentiles, and where Chriſtians like ſheep are continually expoſed to the danger of devouring wolves: Now to live Godly in ſuch a place, and conſtantlie to cleave unto the profeſſion of Chriſts name, is a verie hard thing: though it be not ſo, where the condition of the place affords us freedom and libertie: the which benefit God of his exceeding merciemercy, hath hitherto granted unto us.

Where Satans ſeat is] A further amplifying of their conſtancie is taken from the infamie of the place: Pergamus is the throne of the Divel: Who in Hebr. is called Satan that is an adverſarie: ſo that this citie was full of naughtie and vile perſons, haters of Chriſt, and his members, among whom Satan raigned, both in the pallace (for it was the abode of king Attalus) and in their ſenate, & temples: forcibly drawing the magiſtrates and cityzens to horrible Idolatrie, and to commit all manner of outrage and wickednes againſt the Chriſtians. Nevertheles Chriſt had a Church in this evill citie. And could he not doe the like, The Church preſerved in the papacie.though the Romiſh Papacie for a thouſand yeares and upward, hath been the throne of Satan, and the ſeat of Antichriſt, and under the name of Chriſtianitie, abounds in all ungodlineſſe, idolatrie, and barbarous crueltie againſt Chriſt? They object, that the Church of Pergamus was viſible, and ſeparated from the Pagans: But in the papacie it was not ſo. I anſwere unleſſe there had been in ſome ſort a viſible Church among the Papiſts, the Romiſh Clergie had not been ſo renowned, as they are, for their killing and martyring of the ſaintes. But be it granted: were not the ſeven thouſand in Iſrael, who worſhipped God, a Church: becauſe they were not a viſible congregation ſeperated from the Balaamites, but for fear of perſecution kept themſelves cloſe, and were not known, no not to Elias himſelf?

Even in thoſe days] Here he further amplifies their conſtancie by ſhewing the crueltie of the adverſaries, who continually drew forth the Chriſtians to moſt cruel and barbarous torments, as appeares by Antipas, a faithfull martyr of Chriſt, who undoubtedly not long before was put to death by thoſe of Pergamus, and ſo is named inſtead of many others, who alſo ſuffered. It is not certain by hiſtorie, who he was. Arethas ſuppoſeth that he was the teacher of this Church, who in the days of Domitian, for his conſtant profeſſion of the truth was (as ſome ſay) put into a Brazen bul and by fyre tortured to death: Andreas writeth, that he had read ſometime the hyſtory of his martyrdom. But it is certain that Chriſt honoureth him with the title of his faithfull witneſſe. It is probable that this Epiſtle was directed to the ſucceſſour of Antipas, leaſt he ſhould be drawen aſide from performing his charge, for fear of the like puniſhment: who as it ſeemeth was at this time in bonds, and threatned, to be tortured to the end he might denie Chriſt: and therfore he is worthily commended for keeping the faith. foreign Gr. (And) is to be rendred even, or alſo in thoſe days, which amplifies the former perſecution, during which time he remained conſtant, although Antipas had already ſuffered death; for it cohereth with the foregoing words, & haſt not denyed even in thoſe p. 44days, wherin Antipas my faithful martyr: to which we muſt ad, who was, or who denied me not: for otherwiſe the article (foreign) who, would ſeem to be ſuperfluous.

Where Satan dwelleth] The fourth amplification is from the danger of the place, or a further declaring of what was before ſpoken of Pergamus: as if he ſhould ſay, Pergamus is not onelyonly the ſeat of Satan, in which he remaineth ſomtimes, or for a ſeaſon: but it is his proper neſt, and where he continually inhabiteth: for (as Arethas witneſſeth) Pergamus was more given to Idolatrie, then any other place in Aſia.

Hel indeed properly is Satans dwelling place; notwithſtanding he alſo dwelleth and reighneth in the harts of the children of diſobedience, who by their filthie and abominable actions, doe inſlave themſelves unto him. Thus the hart of Judas was as a houſe for Satan, after he was entred into him: O what a miſerable condition is it, to live there where Satan dwelleth? how hard a matter is it to worſhip Chriſt, where the Divel ruleth? Let us therefore intreat the lord to dwel in the midſt of us, and to make us the temples of his holy ſpirit, that ſo Satan may not have any abode amongſt us.

14. But I have a few things againſt thee] This ſecond part of the narration is a reproofe of the Biſhop of Pergamus. And here again we are taught that the beſt in the Church are not without their faylings, the which Chriſt ſeeth, though men perceive them not, neither are we here to expect a Church perfect and altogither free from errours and the mixture of evill men and good togither: for which infirmities albeit the lord doth not condemne us, but in merciemercy paſſeth them by: notwithſtanding he diſaloweth and reproveth them, and requireth an amendement thereof. He calleth them (foreign) a few things comparitively: not as being few or ſmal in themſelves, but eyther as reſpecting the evils of ungodly men: or in regard of his owne clemencie, he accounting them but as few. Thus the Lord leſſens (as it were) our evils, yet ſo, not that we ſhould flatter our ſelves in them, but the rather amend them: for a few evils are ſooner reformed then many: leſſer vices are more eaſilie corrected, then greater.

Now the evil for which they are blamed, is their remiſnes in not exerciſing Church diſcipline againſt ſuch perſons as were infected with the venemous doctrine of the Balaamites, and Nicolaitans. Now whether theſe were divers ſects, or but one, it is not certaine. The common opinion is, that the Nicolaitans followed the wicked way of Balaam, (mentioned in Numb. 22.23.24.25.) permitting Chriſtians to eat things ſacrificed to Idols, and to commit fornication. For that falſe prophet being hired by Balack king of Moab to curſe the Iſraelites, gave him counſel by his Moabitiſh woemen to entiſe them to worſhip Baal-peor, or their God Priapus: by which meanes it came to paſſe, that the Iſraelites having ſo don, fel to feaſtings and dancings with them, and afterwards committing fornication, drew upon themſelves horrible plagues from the Lord.

15. So haſt thou alſo them] Becauſe he had before reproved the Church of Epheſus for the deeds of the Nicolaitans: therefore here he ſaith, ſo hast thou alſo &c. By which it appeareth, that this ſect, whatever it were, was crept into many Churches.

Hence we note two things, concerning the dutie of Churches and their officers, touching notorious-ſectaries.

Firſt, that it is meet to call them by the name of their authors. For Chriſt, nameth the Nicolaitans after Nicolas, to diſtinguiſh them from ſuch as were ſound in the faith. This I ſpeak of vile ſectaries, ſuch as theſe were, overthrowing the very foundation. Yet it followes not, that the Lutherans do wel, to call themſelves after Luther, unleſſe they would be accounted notorious ſectaries, rending Chriſt aſunder, as in 1. Cor. 1.10. of which thing ſe more v. 6.

Secondly, notorious ſectaries ought to be ſeriouſly reproved by the Church, convinced, & if it may be regained: as for the obſtinate they are not to be ſuffered, but to be caſt out of the Church, otherwiſe we provoke the Lord to wrath againſt our ſelves.

p. 45But here behold the great ungodlines of the Romiſh Antichrist, who to bring in his diveliſh doctrine of forbidding marriage, accounts all ſuch Biſhops and Prieſts which do marrie, guiltie of the haereſie of the Nicolaitans: & this he doth, if we wil beleeve him, to preſerve the puritie of the Church. See, Sigon. de regno Ital. lib. 8. & 9.

16. Repent, or otherwiſe] The third part of the narration, is an exhortation to repentance, with a threatning of the obſtinate, unleſſe they left their errour. For it ſeemeth that the Nicolaitans were not ſecretly, but openly retained in the boſome of the Church, by the indulgence of the Paſtor, & ſo publickly maintained their wicked doctrine to the ſcandall of the faithful, and danger of the whole Church: For a little leaven leaveneth the whole lumpe. Beſides, becauſe of this, 1 Cor. 5.6.1 Cor 5:6the unbeleeving Gentiles ſpake evil of the Chriſtians, as if they committed fornication each with other. Thus we ſee that their ſinne was of a high nature, and therfore great reaſon had Chriſt to require repentance for the ſame.

I wil come againſt thee ſhortly] The like phraſe of threatning is in v. 6. and the ſame kind of puniſhement is applied to the diſcription of Chriſt v. 12. as if he ſhould ſay; It is not in vain that I have a two edged ſword in my mouth: for therewith I wil ſtrike and wound the unrepentant.

I wil fight against them] Chriſt then fighteth againſt us with the ſword of his mouth, when he reproveth our evils, threatneth & puniſheth obſtinate ſinners. For Gods threatnings are never without effect: But as it is written, unleſſe ye repent, Luk 13.3Luke 13:3ye ſhall all likewiſe periſh. Chriſt fighteth with a ſword, to convince, wound, condemne and caſt off the irrecoverable.

Againſt them] To wit, the Nicolaitans: notwithſtanding he includeth the Paſtor alſo, with the Church it ſelf except they repented: ſo that foreign, with (or againſt) them, is put in ſtead of foreign, againſt you.

17. He which hath an eare] He endeth the Epiſtle, with his wonted Epiphonema, or acclamatorie concluſion, wherin though the promiſe differs in words, yet the ſence is the ſame with the former. To him that overcommeth, this is put by a change of the number, for all that overcome, that al in hope of a recompence might be incouraged to the good fight of faith. For rewards much prevaile to harten us unto duties. By them that overcome, he meaneth ſuch as ſtood faſt in the faith, & were not polluted with the filthines of the Nicolaitans. To theſe by an allegorie he promiſeth a threefold benefit.

To eat of the hid Manna] This is the firſt. Manna was that heavenly bread, ſweet in taſt, with which God fed his people in the wildernes, who being preſſed with hunger found in the morning without the camp an heavenly dew like to Coriāder, Exo. 16.15 1 Cor. 10.3Exod 16:151 Cor 10:3at which they wondring ſaid (man-hu) what is this? And hence it was called Manna. It was a ſacrament, ſhadowing out Chriſt the true bread of life. Of this Chriſt will give him that overcommeth to eat: that is, I wil feed him with the pleaſant food of my owne bodie, & give unto him eternal ſalvation: for he which eateth the Fleſh of Chriſt, Io. 6.54.John 6:54& drinketh his blood hath life eternal. By hidden Manna he alludeth to the Omer of Manna, which was laid up in a golden pot into the Arke for a remembrance, according as God commanded Moſes: which ſignified that Chriſt indeed is hidde to the prophane of this world, yet ſeene of the godly, not with bodilie eyes, but by the eye of their faith. Ribera ſaith wel, that it is called hidden Manna, becauſe eternall happines is not beſtowed on all alike, but is reſerved onelyonly for the elect in the world to come.

And wil give him a white ſtone] This is the ſecond benefit about which interpreters much differ in opinion. Some underſtand by it the pretious & bright ſhining Carbuncle. Rupertus interpreteth it of the glorious bodies of ſuch as doe overcome, whom Chriſt wil rayſe at the laſt day, and make them ſhine like the Sun in his brightnes. Others underſtand it of an alluſion taken from runners in a race, to whome was given a white ſtone in ſigne of victorie when they overcame: the which thing if it were confirmed by hiſtorie, it were then a cleare opening of the text.

p. 46Sixtus Senenſis ſaith, that the ancient heathens cauſed their feſtival dayes to be ingraved on their publick tables, and noted with a white ſtone, that they might the better diſcerne them from other dayes. But they ſeem to come neereſt to the litterall meaning, who thinke that Chriſt in this reſpecteth the manner of judgments, where there were two ſorts of ſtones or counters white and blacke caſt into a baſen. By the white the innocent was abſolved: by the black the guiltie condemned: lib. 15. Metamor.and hence they were named, foreign & foreign acquitting or condemning ſtones. Of which the Poet ſpeaketh.

Mos erat antiquis niveis atriſque lapillis

His damnare reos: illis abſolvere culpa.

In ancient times with ſtones they did

In Iudgment ſeat proceed:

By blacke the guiltie were condemnd:

The Iuſt by white were freed.

Thus Chriſt wil give to him that overcommeth a white ſtone, that is, abſolve him in the day of Iudgement, Io. 5.24.John 5:24according to the promiſe, he that heareth my words, and beleeveth in him that ſent me, hath eternal life, and ſhall not come into condemnation, but is paſſed from death unto life.

And in the ſtone a new name written] This is the third benefit, and the phraſe is taken from the forenamed cuſtom, where the names of ſuch as were abſolved, were ingraven on white ſtones, but on blacke the condemned.

A new name] That is, an excellent and honorable name, for ſo much the ſcripture in many places doth ſet forth by the word New, Pſa. 33. Reve. 3.12 & 14.3.Ps 33Rev 3:12Rev 14:3as ſing unto the Lord a new ſong: I wil write upon him my new name: They ſung as it were a new ſong before the throne. &c. This undoubtedly is the name of Gods children, whereof the Lord ſpeaketh, Iſai. 56.5. J wil give unto them a name better then of ſonnes and daughters, meaning the adoption of the ſonnes of God, which infinitely ſurpaſſeth the name of carnall ſonnes and daughters. For what is there more glorious, then to be the ſons of God? ſurely ſuch ſhall never be condemned. But ſome may ſay, how can he give them that, Io. 1.12.John 1:12which they have already; for, as many as received him, to them he gave power to become the ſons of God.

I Anſwer, now we are ſons, and heires in hope, but in the world to come, we ſhall fully enioy the right of children, and really then poſſes the promiſed inheritance, and be like unto the angels of God. Luk. 20.36. for they that ſhall be counted worthy to enioy that world, neyther marrie wives, nor are married, for they can die no more foraſmuch as they are equall unto the Angels, and are the ſons of God. Thus we ſe that the third benefit promiſed to them that overcome, is a full poſſeſſion of the inheritance of Gods children.

Which no man knoweth, ſaving he that receiveth is] What this meaneth, which is alſo ſpoken of Chriſt (who hath a name, that no man knoweth but himſelf) I will ſhew in a word: Reve. 19 12.Rev 19:12namely, it is a name which can not be uttered: becauſe the happines of Gods children can not be expreſſed, for eye hath not ſeen, nor eare heard, &c.

This name God wil not give to one alone, but to all the faithful, all (I ſay) ſhall know their owne name, becauſe all ſhal have it. For to know this name, is to have it, to rejoyce in it, and to be certain thereof: thus we ſe that the people of God, ſhall not be ignorant of each others felicitie and bleſſednes in the heavens, howſoever true it is that the damned ſhall be ignorant thereof: becauſe they ſhall never have it: and hence we ſee, it is no mervaile, that none in this life know the heavenlie adoption, No man knoweth the new name, ſaving he that hath it.but ſuch onelie as ſe and have it by faith in their harts: for as much as in the world to come, none ſhall know the dignitie of the ſaintſhip, but ſuch as are partakers thereof.

And heere the ungodly aſſertion of the papiſts is refuted, who affirme that no man can fullie and certainly perſwade himſelfe of his own inward juſtifying faith, or to be in the ſtate of grace, and ſo conſequently a childe of God: but is to doubt of his faith, grace, juſtification, adoption and ſalvation. For theſe Prophane p. 47men doe vainlie require an outward demonſtration of that which no man can poſſibly know, ſaving he that inwardly hath it: which they inwardly wanting can not know it, and therfore in requiring us to manifeſt this unto them, doe as fooliſhly as they who would put a man to prove that there is ſweetnes in honie, ſeeing no man can know it but by the taſt thereof.

For the knowledge of this new name, it conſiſts not in bare ſpeculations, but in the power and practiſe of the heart. Of this ful aſſurance we have largely treated in our comment. on Hebr. Chap. 6. v. 18. and Bellar. Caſtiga. lib. 3. de Justifi. cap. 9.10. &c.

Moreover hence we have the ſixteenth argument of Chriſts deitie. XVI Argu. of Chr. deity.For none can give the heavenly Manna, the white stone, & new name (which Chriſt promiſeth to them that overcome) ſaving God alone.

The fourth Epiſtle to the Biſhop of Thyatira.

18 And unto the Angel of the Church in Thyatira, write, Theſe things ſayth the Sonne of God, who hath his eyes like unto a flame of fire, and his feet are like fine braſſe.

19 I know thy workes, and charity, and ſervice, and faith, and thy patience, and thy workes, and the laſt be more then the firſt.

20 Notwithſtanding, I have a few things against thee, becauſe thou ſuffereſt that woman Iezebel, that calleth her ſelfe a propheteſſe to preach and to ſeduce my ſervants to commit fornication, and to eat things ſacrificed unto idoles.

21. And I gave her ſpace to repent of her fornication, and she repented not.

22. Behold I will caſt her into a beade, and them that commit adultery with her, into great tribulation, except they repent of their deeds.

23. And I will kill her children with death, and all the Churches shall know that I am he that ſearcheth the reines and hearts: and I will give unto every one of you according to your workes.

24. But unto you I ſay, and unto the reſt in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they ſpeake, I will put upon you no other burthen.

25. But that which you have already, hold faſt till I come.

26. And he that overcommeth, and keepeth my workes unto the end, to him will I give power over the nations.

27. (And he shall rule them with a rod of Iron: as the veſſels of a potter shall they be broken to shivers:) even as I have received of my Father.

28. And I will give him the morning ſtar.

29. He that hath an eare, let him heare what the ſpirit ſaith unto the Churches.

THE COMMENTARIE.

VNtoUnto the Angel of the Church of Thyatira] Epiphanius recordeth that certaine of the Alogians rejected the Revelation as fabulous, becauſe there was no Chriſtian Church at that time in Thyatira. For how, ſay they, could Iohn be commanded to write to one, who then was not, but that old writer ſheweth the abſurditie of the hereticks herein, It followeth not, ſaith he, although in their dayes there was no Church there, therefore there was none in Iohns time: for Thyatira was vanquiſhed and overthrowen by them and the Phrygians togither, Not long after the death of Iohn and the other Apoſtles, namely in the three and nynteth yeere after Christs aſcenſion, which was the ſeventh of Adrian the Emperor. And that indeed the ſpirit of God did foreſhew the defection of this Church, by propheſying of the falſe Propheteſſe Iezabel, that is, of certain woemen who deceived many, falſely boasting of a prophetical ſpirit, as namely, Priſcilla and Maximilla, and Quintilla harlots of Montanus, who taught the hereſie of the Cataphrygians.

Touching theſe things whither they were ſo, or or, I wil not now diſpute of, but that which Epiphanius ads, is indeed more to the purpoſe, to wit, that in his time this Church was againe recovered by caſting off the hereſie of the Cataphrygians. Now, ſaith he, by the grace of God there is a Church in that place which flouriſheth, p. 48and ſome others thereabout, although formerlie the whole Church was fallen away, and had embraced the aforeſaid hereſie. That alſo is verie memorable which he writeth, that the ſpirit of God did reveal, that ſoon after the Apoſtles & their ſucceſſors the Church ſhould fal into many errors. Whence therefore hath the ſonne of perdition taken his inſolent decree, that his Church cannot erre?

Now the fourth Epiſtle is directed to the miniſter of Thyatira, being more ſharpe then the former. Hee is commended for his faith and workes, but reproved for ſuffering the Propheteſſe Jezabel to ſeduce many, to commit fornication, and eate things ſacrificed to Idols: the which woman, with her followers, Chriſt threatneth to deſtroy. Nevertheleſſe ſuch who were not infected with her wickednes, he exhorteth to conſtance, and promiſeth to give them power over the nations. The Epiſtle as the former conſiſteth, of an inſcription, narration and concluſion.

In the inſcription Chriſt is deſcribed by three Epithites: two whereof have been handled. Chap. 1. v. 14.

The ſonne of God] in Chap. 1.13. he is called the Sonne of Man, and here the Sonne of God, to ſhew that he is both: Now Chriſt is a Sonne by nature, we and the Angels by grace. Wherefore the Church doth rightly beleeve and profeſſe, Chriſt to be both God and man in the unitie of one perſon.

His eyes as a flame of fire, his feet like to fine braſſe] Of this ſee chap. 1.14.15.

I know thy workes] The narration containes five things: 1. commendations: 2. reproofes: 3. threatnings: 4. exhortations: 5. promiſes.

Thy workes] The Vulgar and Andreas omit this, both here, and in v. 9. Workes are generally to be taken both for good and evil, as in v. 2. & 13. in ſpeciall he commendeth fower things: 1. his love, to God. 2. his charitie to the poore, and chiefly to them of the houſhould of faith. 3. his faith; that is, his ſincere preaching of the truth received from the Apoſtles. And laſtly his patience, in ſuffering of afflictions for the cauſe of Chriſt: for this Church alſo (if it be true which Epiphanius writes) was perſecuted by the Pagans, Jewes and Cataphrygians, notwithſtanding this Biſhop remained ſtill conſtant in the truth.

And thy workes, and the laſt] The firſt, and, is declarative, for, chiefly thy workes, the latter, and, ſeemeth not neceſſarie, and the text may thus be read, thy laſt workes are more then thy firſt, as the vulgar, Complutenſis, and Andreas read it. It ſeemeth that the Paſtor of this Church had with much courage lately undergone ſome great perſecution, for the which Chriſt here much commends him, as adding this exellent work to his former: or otherwiſe, becauſe in the general courſe of his life he daylie became more excellent: for his latter workes were more, that is, more manifeſt proofes of his conſtancie, and more worthie of praiſe then the firſt. So that he is commended for his holie progreſſe in the duties of piety: which is an example unto us, that we alſo ſhould labour to increaſe in the like workes of faith and love.

20. But I have a few things againſt thee] The ſecond part, is a reproofe of few things, ſo the like in v. 14. not as if his evils were of no great corcernment, but Chriſt (like a good phyſitian) leſſens the diſeaſe, that the patient may the ſooner admit of the cure and not deſpaire of amendment. His evil was in permitting the falſe propheteſſe Jezabel to teach and ſeduce many, to commit fornication, and be preſent with idolaters at their worſhip and Idol feaſtings; for it ſeemeth this woman was one of the Sect of Nicolaitans, whoſe doctrine ſhe maintained. For theſe deceivers (under pretext of libertie and Chriſtian charitie) taught, that women were to be accounted common, & that it was lawful for them to communicate with the heathen in their ſervices and feaſtings: now howſoever theſe things were ſcandalous and dangerous: yet of them thought indifferent and in the liberty of Chriſtians: and this verie practice ſome libertines at this day doe imitate. This was a great neglect of zeale and courage in the Paſtor, in not ſeeking to redreſſe and free the Church of ſo peſtilent an inſtrument, but to ſuffer her amongſt them, to the deſtruction of many. Shee is called Jezabel by a ſimilitude, as being equal in p. 49craft and malice to Jezabel, the wife of Ahab: for as this vilde woman by falſe witneſſes cauſed Naboth uniuſtly to be put to death, and cruelly oppreſſed many of Gods prophets: ſo this lying Propheteſſe boaſting of divine revelations, led aſide many from the waye of God to her filthineſſe and deviliſh worſhip of Idols. Interpreters doe differ, whither this was one woman, or many: and whither there were a whole Sect and nation of them. Epiphanius, as we have already ſhewed, ſuppoſeth this: to be ſpoken of Priſcilla, Maximilla and Quintilla falſe Propheteſſes of Montunus, who blaſphomouſly boaſting himſelf to be the comforter, ſeduced theſe women to commit fornication with him, and to Propheſie in his name. But on the contrarie the text ſheweth, that it is ſpoken of Jezabel, who at that time bore ſway in the Church of Thyatira and not of any to come afterward: neither is it likely that onelyonly this Epiſtle ſhould reprove vices to come, when as all the other ſpeak of things preſent. Andreas underſtandeth it by a figurative ſpeech as meant of the hereſie of the Nicolaitans: But wherfore ſhould that ſect be here darkned with ſuch a kind of ſpeech, which twife before was manifeſtly named and treated of. Alcaſar coniectureth that by her the Iewiſh Synagogue is to be underſtood. But there is no reaſon to tranſform the Iewes into the woman Iezabel, who were before v. 9. comdemned by name, and again in cha. 3. v. 9. Beſides, the whole deſcription tends to ſet forth in ſpecial ſome one particular wicked woman: ſeing therfore there is no neceſſarie reaſon leading us to depart from the literal ſence, it is probable that this woman was verie famous in the city of Thyatira for her wealth, authoritie, and ſhew of pietie, but in truth for her uncleanneſſe, deceit and ungodlines, was equal with Iezabel of old, ſeducing many to forſake the truth, and participate with her in horrible wickednes: But touching this woman and her mentioned chap. 17. who is called a great citie, there is no agreement betwixt them. For there it is expreſſly ſaid, that by her is ſignified a great multitude, yea Rome it ſelf: whereas here no ſuch thing is intimated.

21. And I gave her time] This ſheweth Chriſts patience and the obſtinacie of this woman, who made no uſe of his long ſufferance in giving her time to repent. Thus the wicked grow ſecure becauſe of Gods forbearance, and ſeeing Iudgment is not ſpeedilie executed, they rejoyce, and thinke to go unpuniſhed. But what their reward ſhall bee is plain both from this place, and Rom. 2.4.5.

22. I will cast her] The third part of the narration, is a threatning of judgment, which men by their inpenitencie bring upon themſelves. The puniſhment denounced is threefold. 1. Againſt the woman herſelf. 2. Againſt her lovers. And 3. againſt her children. Jezabel is threatned with a foule diſeaſe, for ſo God commonly puniſheth impure harlots, to make them lothſome to others, and publick exampels of diſhoneſt courſes.

Into a bed] The antecedent is explained by the conſequence. Sick perſons keep their bed: the ſence is, the bed which ſhe hitherto had abuſed to laſciviouſnes, luxurie and pleaſure, ſhould be changed into languiſhing and ſorrow. But the Godly man the Lord wil ſtrongthen him upon the bed of languiſhing, Pſal. 41.3.Ps 41:3& make all his bed in his ſickneſſe.

And them that commit adulterie with her] Her lovers ſhall alſo be puniſhed, eyther externally by the ſword of the magiſtrate or ſome others: or internally by torments of conſcience. But I rather take it to be meant of outward ſhame and puniſhment.

Ʋnleſſe they repent] Behold the merciemercy and patience of God: he wil not deſtroy a moſt wretched harlot with her adulterers, before he cal them to repentance, being ready to forgive ſuch as amend their wayes: thus we ſee how repentance is the onelyonly means to eſcape puniſhment. Some times indeed the Lord inflicts temporall chaſtiſement upon the repentant: but the ſame is both mitigated, and turned to their good, beſides none of them are eternallie puniſhed.

23. And kil her children with death] He threatneth death to the children of this harlot: which ſome take properly for ſuch as were borne in fornication, whom p. 50the Lord would ſuddenlie deſtroy by a heavie judgment, that ſuch an adulterous generation might not be ſpread among men. Others take it metaphorically for her companions and lovers who defyled themſelves with her. I rather approve the former ſence, for otherwiſe the difference between the adulterers, and their children would be taken away.

Hence we may learn, 1. that the lord is greatly offended with the defilements both of our ſoules and bodies: for he is a pure and holy ſpirit: and requireth the ſame in them that worſhip him: Hebr. 12.14.Heb 12:14And without this no man ſhall ſee him. 2. The corrupters of the truth ſhall be grievouſly puniſhed, howſoever they may for a time by ſubtiltie cover their deceit, and draw many into their ſnares. 3. That God is ready to forgive moſt vile ſinners if they truelie repent. XVII Arg. of Chr. deity.Laſtly here we have the ſeventeenth argument of the deitie of Chriſt: in that he threatneth to puniſh theſe wicked deceivers: for none but God onelie is able to doe it, and therfore it manifeſteth his divine omnipotencie. That which the hereticke objects concerning Moſes ſtriking the Aegyptians with plagues, is of no waight: neither of Peter his ſlaying of Ananias: Nor Pauls ſtriking Elymas with blindeneſſe. For we know, that the Prophets and Apoſtles wrought miracles, not of themſelves, but by the power of God. Wheras Chriſt threatens to doe this by his owne power, Io. 5.19. Mat 10.1 & 16.17.John 5:19Matt 10:1Matt 16:17For whatſoever things the Father doth, theſe alſo doth the Son likewiſe. Yea the Son giveth power unto others to doe the like things.

And all the Churches ſhall know] The end and uſe of Gods vengeance on ſinners, is to declare both his omniſcience of the hidde things of the hart: as alſo his omnipotencie and Iuſtice in rendring to evry one according to his workes: Even as God ſaid to Pharoah: Exo. 9.16. Rom. 9.17Exod 9:16Rom 9:17And in very deed, for this cauſe have I rayſed thee up, for to ſhew in thee my power, and that my name may be declared throughout all the earth. Thus the lord by threatning cals ſinners to repentance, by Iudgments puniſheth the obſtinate, and hereby declareth his wiſedome, power and Iuſtice unto all.

Now it is not without cauſe, that Chriſt attributes to himſelfe the knowledge of hidden things: for ſeeing this wicked woman, beguiled many, by couveringe her uncleane actions under a pretence of holineſſe: Chriſt therefore here declares that none of her wayes were hidden from his eyes.

Hence we obſerve in the firſt place, that one principal end of Gods exemplarie puniſhing of the wicked, is that all the Churches may acknowledge & declare the wiſedome, power, and Iuſtice of God. Thus we ſe how profitable it is, that publike examples are propounded before our eyes, to the end we may take notice of the judgments of God, & beware leaſt by the like wickedneſſe we ſtirre up his wrath againſt our owne ſoules.XVIII Argu. of Chr. deity.

Secondly here is offred unto us the eighteenth argument excellently proving the divinity of Chriſt. For here Chriſt will be acknowledged to be the ſearcher of the heart and reynes: which the ſcripture aſcribeth unto God alone. For the righteous God trieth the heart and reynes. Pſa. 7.9. 1. King. 8.39. 1 King. 16 7.Ps 7:91 Kgs 8:391 Kgs 16:7Give unto every man according to his wayes whoſe heart thou knoweſt. Thou alone knowest the hearts of all the ſonnes of men. ſee alſo 1. Chro. 28. Iere. 11.20. and 17.10. and 20.12.

Eniedinus the Samoſatenian, objecteth in the firſt place, that the ſearching of the heart and reines doth not here ſignifie a knowledge of the thoughts: But rather a moſt equal and juſt adminiſtration of judgment by Chriſt: and ſo it proveth not that he is true God.

I anſwer. The antecedent is a manifeſt and bold corrupting of the text: For the divine attribute which elſewhere is aſcribed to Jehova, is here without any limitation and in the verie ſame words applied unto Chriſt: not onelyonly in regard of the adminiſtration of his righteous judgments, but alſo as he is the ſearcher of the heart: and therefore muſt neceſſarily be taken in one and the ſame ſence.

But again he objecteth. That Chriſt hath received all his knowledge & judgment, yea and himſelf too, from the Father, as he confeſſeth, Io. 5. Rev. 5.11. & here v. 27. as I have received from my Father: ſo that he is not the ſame God with the Father.

p. 51I anſwer: he deceiveth by an equivocation. For Chriſt receiveth all things from the father two maner of wayes; Io 1.14. Prov. 8.25John 1:14Prov 8:25God the ſonne hath received his divine eſſence from the Father by eternal generation, for he is the onelyonly begotten of the Father, before the mountaines were ſetled. So that with his divine eſſence he received his divine omniſcience. But as he is man, he received all his power and glorie in time, by his reall exaltation, ſo far forth as conſiſted with the nature and perfection of his manhood: in this latter reſpect we confeſſe he is not God: notwithſtanding it is falſe, to affirme that he is not God in the former: for howſoever in this reſpect he hath received all things from the Father: yet whatſoever is divine, the Sonne hath it by his owne eſſence, even as the Father: Becauſe the Father hath given to the Sonne, to have life in himſelf, as the Father hath life in himſelf. See Damaſcenus lib. 4. Orth. fid. cap. 19.

Thirdly he objecteth that many Prophets and Apoſtles knew the hearts of men alſo.Io. 5.26.John 5:26

I anſwer. Eyther this, or that of Salomon is falſe, Thou onelyonly knoweſt the hearts of all men, 1 King. 8.39. God indeed did reveal ſome things (not al things) unto Eliſha, Peter and Paul, but not the knowledge of the hearts. To be ſhort none of them did, or could ſay, that he was the ſearcher of the reynes and heart, as Chriſt here ſaith; And all the Churches ſhal know, that I am the ſearcher of the reynes & hearts.

24. But unto you I ſay] The fourth part of the narration is an exhortation, and here he turnes aſide from the Paſtor before commended and reproved, and from the deceivers threatned, and ſpeakes to the reſt of the Church in Thyatira, and exhorts ſuch as were godly among them, and had not harkened unto the falſe teachers, to go foreward and continue in the Apoſtles doctrine. And hence again it appeareth that theſe Epiſtles were written not to the officers alone, but to all the Churches. The Vulgar, as alſo Andreas and Montanus read it without the copulative, but to you the reſt, but the other Greeke copies have it, to you, and to the reſt, as if he had ſaid, to thee o Paſtor and to thy fellow officers and to the reſ… …f the Church. But the ſence is the ſame. For the Paſtor alſo was one of thoſe which held not the doctrine of Jezabel: although indeed he was to negligent in repreſſing of the ſame.

This doctrine] To wit, of Jezabel and the Nicolaitans concerning fornication and communicating with Idolaters.

And which have not knowen] This is an Hebrue phraſe, and ſignifies, who have not approved.

The depth of Satan] So theſe deceivers called their blaſphemies, as being deep myſteries, and hidden wiſedome, and things more excellent then ever the Apoſtles taught: Now Chriſt graunteth they were (foreign) depths, but ſuch as had their original from Hel and Satan, and therfore ought to be oppoſed and utterly extirpated.

I will put upon you none other burthen] The meaning is, however the deceivers doe again bring in and impoſe upon you the burthen of the ceremonial law, a yoke which neither yee nor the Fathers were able to beare: Act. 15.10Acts 15:10notwithſtanding I doe not ſubject you unto it: foraſmuch I have once freed you from the ſame; for it is ſufficient to ſalvation, to maintain the doctrine faithfully delivered unto you by the Apoſtles. Some by burthen underſtand puniſhment: as if he ſhould ſay, this ſhall be the heavieſt of Iudgements, that I will inflict upon you: but if it be taken in this ſence, then the words ſhould import a threatning, where as indeed they are a milde admonition: and therfore the firſt expoſition is more agreable to the nature of the words.

Hence it appeareth that humane traditions are (foreign) a burthen impoſed upon the Church not by Chriſt, but by the inſtruments of Satan; and here we ſee what to thinke of the manifold traditions of the Prelates, to wit, that they are burthens not required by Chriſt, but by the fonne of perdition: wherfore neyther the Church nor any of the faithfull ought to ſubmit to them, nor to hearken unto p. 52the voyce of that Antichriſtian paraſite: affirming that the yoke, which is impoſed by the holy ſea, Gratianus distin. 19.is to be borne, howſoever it may ſeem to be intollerable.

Ʋntil I come] To wit, bodily deſcending from heaven in the cloudes to judgment according to our Chriſtian beliefe, confirmed by the ſcriptures, & confeſſion of the primitive Church. And therfore for men to believe as neceſſarie to ſalvation, that Chriſt being come in the fleſh, is preſent, in or under the ſacrament of the Altar, or that his humane nature is in all places, and filleth all things, is a moſt falſe doctrine, and a burthen not impoſed by Chriſt our Lord.

He which overcommeth, & keepeth] The fift part of the narration, is a promiſe with the former concluſion, 1. Io. 5.4.1 John 5:4he that overcommeth, ſee v. 7. now the victorie by which we overcom the world, is our faith: and they are conquerours, who keep faith and a good conſcience.Io. 5.36. & 10.36. & 14 11. Io. 6.29.John 5:36John 10:36John 14:11John 6:29

My workes] Not miracles, which generally are called the workes of Chriſt, by which alſo he proved himſelf to be God: but that worke of faith required, Joh. 6.29. To beleeve on him, whom God hath ſent: as alſo all other workes of pietie and faithfulneſſe according to our place and vocation: hence as the workes of infidelity, Io. 8.41.John 8:41are called the workes of the Devill: ſo the workes of faith and love, are ſaid to be the workes of Christ, and hee that perſevereth herein unto the end, he is that conquerour, to whom the preſent promiſe is made by Chriſt Jeſus.

Ʋnto the end] To wit, of the warfare or fight: for the full victorie is not obtained, nor the crowne given, before the fight be perfectlie ended.

And keepeth] The worde here uſed in the originall (foreign) to keep, Io. 8.57.14.23. & 15.10.20. &c.John 8:57John 8:14John 8:23John 15:10John 15:20is often uſed by Iohn in his Goſpel. So that this phraſe of ſpeech argueth Iohn the Euangeliſt to be the writer of the Revelation.

To him wil I give power over the nations] A double reward is promiſed to the conquerour, power over the nations: and the morning ſtarre. Some curiouſlie inquire, whither or no, theſe things are given in this life. But we are to know, that ſo long as w… remaine here, the fight dureth: For no man as yet is a conquerour, neither is the crowne beſtowed: we muſt therfore firſt perſevere in our courſe unto the end, before we can enioy the promiſed reward: not as if we were altogether now deprived of it: but becauſe we poſſes it in hope onelyonly, and not in verie deed. Now we are the Sons of God: 2. Io. 3.2. Rom. 8.34Rom 8:34but it is not manifeſted what we ſhall bee: we are ſaved by hope. Nevertheleſſe one and the ſame thing is ſignifyed by both rewards here mentioned, to wit, that glorie and power, whereof the faithfull ſhall partake in the heavens with Chriſt.

Power over the nations] He alludes to Pſa. 2.8. where God the Father ſaith unto the Sonne, I wil give thee the heathen for thine inheritance, and the uttermost part of the earth for thy poſſeſsion: thou ſhalt breake them with a rod of Iron: thou ſhalt daſh them in pieces like a potters veſſel. This power which Chriſt the head hath received frō the Father, he promiſeth to communicate unto us his members: And as he hath receyved it for himſelf, and for us: ſo he will exerciſe the ſame, in his owne, and our name: for the ſaintes alſo with Chriſt ſhal judge the Angels, and the world, or wicked men, that is, the nations here ſpoken of.

Even as I receyved] This we have expounded, v. 23. and there ſhewed after what manner Chriſt receiveth it from the Father, and how it no way derogateth from his divinitie.

And I will give him the morning ſtarre] That is, I will trulie communicate my ſelf unto him, and make him conformable unto my glorie, ſo far as it conſiſteth with the proportion and meaſure of a member: for he ſaith, J wil, that they alſo whom thou haſt given me, bee with me where J am, that they may behold my glorie which thou haſt given me, &c.

The morning ſtarre] Called in Gr. foreign that is, the day ſtarre, being the brighteſt of all the ſtarres, and when it followeth the Sun going downe, is called (foreign) the evening starre. Hence Ariſtotle commending the vertue of Iuſtice, ſaith,

p. 53foreign. that is, neither the evening, nor the day ſtarre is ſo glorious.

To this ſtarre Chriſt is compared for his heavenly brightneſſe and glorie. 2. Pet. 1.19. & Rev. 22.16. ſee there the ſence of this place.

The Argument, parts, and Analyſis of Chapter III.

THis Chapter containes the three latter Epiſtles unto the Angels of the Church in Sardis, Philadelphia and Laodicea: in which again John doth declare in general what he had ſeen, to wit, the majeſtie of Chriſt commanding him to write, what was, eyther good or evil in everie one of them: and what was to come, to wit, what good or evil they were to expect from Chriſt. The biſhop in Sardis he reproveth for his hypocriſie and negligence: yet comforteth ſome few that were upright in that Church by promiſes of reward: and ſtirs up the Paſtor himſelf by threatning to diligence. The teacher in Philadelphia is commended for his care, praeadmoniſhed of his combats with the Jewes, and victorie over them, and alſo is provoked by promiſes of reward to perſeverance. The Biſhop of Laodicea is ſharpelie taxed as an hypocrite, being neyther hot nor cold, and however he is by others much eſteemed of for his worth and holineſſe, yet Chriſt threatneth to root him out, except he doe repent.