Commentary on Revelation, Commentary on the Book of Revelation · Chapter 3 · Part 6
The VI Epiſtle to the Angel in Philadelphia.
7. And to the Angel of the Church in Philadelphia, write, Theſe things ſaith hee that is holy he that is true, he that hath the key of David, he that openeth, and no man shutteth, and shutteth and no man openeth:
8. I know thy workes, behold, I have ſet before thee an open doore, and no man can shut it: for thou haſt, a little ſtrength, and haſt kept my word, and haſt not denyed my name.
9. Behold, I will make them of the Synagogue of Satan, which ſay they are Iewes and are not, but doe lie: behold, I will make them to come and worship before thy feet, and to know that I have loved thee,
10. Becauſe thou haſt kept the word of my patience, I alſo will keep thee from the houre of temptation, which shall come upon all the world, to try them that dwel upon the earth.
11. Behold, I come quickly, hold that faſt which thou haſt, that no man take thy crowne.
12. Him that overcommeth, will I make a pillar in the temple of my God, and hee shall goe no more out: and I will write upon him the name of my God, and the name of the citie of my God, which is new Ieruſalem, which commeth downe out of heaven from God: and I will write upon him my new name.
13. He that hath an eare, let him heare what the ſpirit ſaith into the Churches.
THE COMMENTARIE.
VNtoUnto the Angel in Philadelphia] There were divers tities of this name. Lib. 12.But this was in Aſia, and as Strabo writeth much incident to earthquakes: this Church was purer then the reſt, for whereas all the others (Smyrna onelie excepted) were ſharpelie reproved by Chriſt: this Church with her teacher is ſingularly commended: not but that they had their faylings (for there is no Church in this life without ſpot or wrinkle) but becauſe their ſinceritie and faith was ſuch, as it covered all their infirmities, God beeing pleaſed to take no knowledge thereof.
Now Chriſt commends the faith & conſtancie of this Biſhop above the reſt, foretels his combats with the Iewes, and promiſeth to aſſiſt him in the perſecution now at hand; Lib. 3. hist. cap. 37.moreover he exhorts him to be conſtant to the end. Some thinke he was Quadratus a diſciple of the Apoſtles, of whom Euſebius makes mention: but more of this in its place.
Among the Epiſtles which are attributed to Ignatius, the ſixt was written to theſe Philadelphians, in which he exhorts them to keep the unitie of the faith, and flie hereſies: but in it, the Eminencie and Primacie of Biſhops is too hyperbolically extolled. Ignatius his Epiſtle to the Philadelphians.Yee Princes, (ſaith he) be ſubject to Caeſar, ye ſouldiours to the princes, but let prieſts and deacons with the whole clergie and people, ſouldiours and princes, yea and Caeſar alſo, obey the Biſhop, and let the Biſhop be obedient to Christ, as Chriſt is to the Father. But it is apparent, at that time the ſouldiours, with all the princes, yea & Caeſar too, were ſo far from embracing the faith, as that on the contrarie, they cruellie perſecuted both Biſhops & all other Chriſtians.
Notwithſtanding there is in that epiſtle a ſentence verie obſervable, & carries a note of true antiquitie: I have heard ſaith he, Some ſay, if J finde not the Goſpel in the ancient, J will not beleeve: but to ſuch, J ſay, to me Chriſt is antiquitie: and whoſoever obeys him not, it wil bee their certain and irrecoverable deſtruction. A fitt ſentence to be applied againſt the Papiſt, who enquire after the antiquitie of our doctrine: but this by the way.
The parts of the Epiſtle are three: The inſcription, narration and concluſion.
Theſe things ſaith he that is holy, he that is true] In the preface the perſon of Chriſt is gloriouſly deſcribed by fower Epithites.
Firſt hee is called holy, 1 Cor. 2.30both becauſe hee is in himſelf holie, and is made to us of God Sanctification: beſides hee loveth holineſſe, and can not abide impuritie.
2. Is true, that is, conſtant in keeping his word, and performing his promiſes and threatnings, loveth truth in us, and deteſteth all falſhood, whither in life or doctrine: yea none ſhall eſcape unpuniſhed that takes ought from his promiſes, or threatning.
Here we have the twentieth argument of Chriſts deitie. XX Argu. of Chr. deity. Iſay. 6.3.For none abſolutely, ſave God alone, is in ſcripture called the holy and faithfull one. Thus the Seraphims cryed one to another: Holy, holy, holy is the Lord God of hoſtes. And who is true, or truth beſides the Lord? The Lord is righteous in all his wayes and holy in all his workes. In Dan. 9.24. Pſ. 145.17he is called the moſt holy, and it ſeemeth that theſe two Epithites of Chriſt were thence taken. Chriſt ſaith of himſelf: J am the way the truth and the life. Ioh. 14.6. 1. Io. 5.20.This is the true God, and eternall life: So here, theſe things ſaith he that is holy, he that is true. Thus we ſee, the divine majeſtie of Chriſt fully declared. Here alſo let us note the deteſtable boldneſſe of the Pope of Rome, who wil be called the moſt holy Father, yea holineſſe it ſelf: Is not this to lift himſelf up above Chriſt? doth he not herein manifeſt himſelf to bee the great Antichriſt.
Chriſt indeed is abſolutelie called the holy one: but the Pope calleth himſelf, the moſt holy one and that abſolutely: Thus he proudly exalteth himſelf above Chriſt, which is proper to Antichriſt. The like we noted from the title of Chriſts prieſthood Heb. 4.14. where hee is twiſe called a great hie Prieſt. But the Pope arrogates to himſelf a higher title, viz. the greatest hie priest: wherein againe he lifteth himſelf up above Chriſt: and plainelie ſhewes that he is not his vicar, but rather the ſucceſſor of the Archprieſt of the Pagans, whom the Romans called Archflamins.
But perhaps it will bee objected: That the Pope is called the greateſt hie Prieſt: not in reſpect of Chriſt, but of other inferior hie prieſts: and beeing the ſupreme and univerſall biſhop.
But this unlooſeth not the knot. For in what reſpect ſoever he calleth himſelf the greatest hie priest, it is evident that herein hee maketh himſelf greater then Chriſt, who is onelyonly called the great hie priest:
This therefore confirmes what we ſaid before, that he was not Chriſts ſucceſſor, but the Pagans priest: neyther will the pretence of other hie prieſts any whit helpe or credit them: for eyther they are not great hie prieſts, in reſpect of whome the Pope muſt bee ſaid to be the greateſt: or if they are, then they make themſelves equal with Chriſt, by aſſuming his proper title, and ſo are as ſacrilegious in this, as the Pope is in the other.
To bee ſhort the Pope in naming himſelfe the highest prieſt, univerſall biſhop, prince of prieſts, &c. doth manifeſtly tranſgreſſe againſt their own Cannons diſt. 100. cap. Let not the Biſhop of the chiefe citie be called the prince, or chiefeſt of prieſts, or by any name tending this way, but onelyonly the Biſhop of the firſt ſeat: againe: Let none of the Patriarcks uſe the name of univerſalitie: becauſe if any one of the Patriarks be called univerſall, how can there bee any more?
And the Rubricke hath it: Let not the Biſhop of Rome be called univerſall. By this therefore he ſhewes himſelf to be Antichriſt indeed: for as Pope Gregorie witneſſeth: Whoſoever calleth or deſireth to be called the univerſall Biſhop: is in this his ambition a forerunner of Antichriſt: in that hee proudly preferreth himſelf before the reſt.
Neither doth that helpe them which ſome vainly pretende, that the Pope takes not away the name or juriſdiction from other Biſhops: for eyther he makes himſelf alone univerſal, or els it muſt neceſſarilie follow, that every Church hath two at one time. But how ever it be, yet that of Gregorie is no way anſwered, but he is certainlie Antichriſt, who aſſumeth a ſuperioritie over his fellow miniſters. But let us returne to the titles of Chriſt.
Who hath the key of David] This is the third Epithite. The Kings Bible hath it, foreign for, foreign. The Greeke Scoliaſt obſerves that ſome copies in ſteed of the key of David, read, the key of hell, according to that in Chap. 1.18. I have the key of hell and of death: which though it well agrees with that which followes: yet our reading is approved by moſt copies.
Beza ſuppoſeth, that it might be read, the key of the howſe of David, as alluding to Jſay. 22.22. where the Lord promiſing to make Eliakim treaſurer in ſteed of Shebna ſaith, the key of the houſe of David will I lay upon his ſhoulder; ſo he ſhall open, and none ſhall ſhut, and he ſhall ſhut, and none ſhall open. The houſe of David, is the Church: the key is a ſigne of aeconomical power.
Now Chriſt hath this key, that is, abſolute power over the Church as Lord, and head thereof: and hath committed the miniſteriall power of the keyes, to the Apoſtles, and their ſucceſſors, which conſiſteth in opening and ſhutting the kingdome of heaven by preaching of the Goſpel and adminiſtration of Church diſcipline.
Who openeth and no man ſhutteth] This notes a further degree of power, for he alone holdeth the key by his ſole and abſolute authoritie, Matt. 28.18.and ſo whatſoever he doth herein, he cannot be reſiſted: according to that in the Goſpel all power is given unto me in heaven and in earth.
But this ſeems to be a paradoxe, he openeth, and no man shutteth: how can this bee? the words ſeem to be taken from the place before cited. The meaning is, he onelyonly hath right to open and to ſhut: but how is that? Some underſtand it of the ſence of the ſcripture, which to us is as a booke ſhut, unleſſe Chriſt by his ſpirit open our harts and underſtanding. This is true indeed in regard of one part of the ſentence, but to the other it anſwereth not: for howbeit Chriſt openeth the meaning thereof, by enlightening of us: yet hee ſhuts them not, unleſſe it be by accident, that is, when he darkens ſuch more and more who are alreadie blind in the things of God. But I queſtiō whither ſuch an expoſition appertaines to this place: For I rather thinke, it is ſpoken of Chriſts opening the dore of his Church, and of grace, and ſo conſequentlie of heaven it ſelf. And thus in the following verſes he is ſaid to open the dore of the church in Philadelphia: and the like he doth in all other places, when he calleth whomſoever he pleaſeth, and draweth them by his ſpirit: for none enter in at this dore, but ſuch unto whom Chriſt openeth the ſame.
And no man ſhutteth] For none can pluck Chriſts ſheep out of his hands; the gates of hel cannot ſhut this doore beeing once opened by him, neyther can any adverſarie power hinder them from entring into the ſame. The which matter indeed is of ſingular comfort for his Church: for let Satan attempt what hee can, nevertheleſſe to whomſoever Chriſt openeth the doore, to them it ſhall ſtill remaine open and his ſheep ſhal have their egreſſe and regreſſe, and finde ſweet paſture for their ſoules: hence we ſee that the condition of the elect is ſafe and unchangeable.
He shutteth and no man openeth] As he openeth and no man ſhutteth, ſo again on the contrarie, he by his mightie power ſhutteth, and no man is able to open. For whoſoever is not elected, called, and drawen by Chriſt, can never enter: for he is the doore, the way and life, Io. 10: which again proveth the Godhead of Chriſt: for to whom can theſe things be applied, XXI Argu. of Chr. deitie.except to God alone? ſome object, that this alſo was ſaid of Eliakim Iſay. 22. I anſwer, it was ſpoken of him typicallie, and in reſpect of his miniſterial power, as being a legal hie prieſt: but of Chriſt in regard of his kinglie, divine, and proper power, as being an eternall high-prieſt. The Pope of Roome to eſtabliſh his tyrannie, doth moſt impudently aſſume this power, which onelyonly is proper to Chriſt: now Chriſt indeed gave power to Peter of binding and looſing, of opening and ſhutting, but it was by the key of the goſpel, and not to him alone, but unto all the Apoſtles, and Paſtors of the Churches. For as he ſaid to Peter, Matt. 16.19. Matt. 18.18.whatſoever thou ſhalt binde &c. So he ſaid unto the reſt, whatſoever yee ſhal binde on earth, ſhall be bound in heaven. Wheras the Pope alone wil open and ſhut all things as he pleaſeth, yet not by the key and power of the goſpel, but by the adulterate key of his owne Antichriſtian tyranny.
8. I know thy workes, I have ſet before thee] The firſt part of the following narration, is a commendation of the Paſtor and Church of Philadelphia, for holding faſt the ſinceritie of the doctrine receyved againſt the haeriſies of the time: and remaining faithfull in their fierie trials. This he commendeth firſt generallie: I know thy workes: which is not to be taken indifferentlie, as chap. 2. v. 2. or in the evil part, as it is ſpoken of thoſe in Sardis & Laodicea: but in a good ſence: as if hee had ſaid, I approve thy workes. And this he doth to ſtirre them up to a cheerfull going foreward in wel dooing: for the prayſe of vertue increaſeth it: and honour provokes men to vertuous enterpriſes. Ovid. li. 4. de pont.As the Poet ſpeaketh. Secondly in ſpecial: becauſe he had kept his word and not denyed his name. Thus as in the firſt he is commended for his ſinceritie in doctrine: ſo in the latter for his conſtant profeſſion of the ſame before the adverſarie. Theſe two things are required of all Chriſtians, but Eſpeciallie of Gods miniſters: namely, to keep the faith of Chriſt entire, and not to corrupt the ſame by humane inventions: and 2. not to forſake the profeſſion thereof in any eſtate or condition. Ro. 10.10.For with the hart man beleeveth unto righteouſneſſe: and with the mouth confeſſion is made unto ſalvation.
But leaſt this holie teacher ſhould be lifted up, to thinke he did theſe things by his owne ſtrengeth: Chriſt therfore aſcribes both the firſt conſtitution of this Church, as alſo the conſtancie of Paſtor and people therin, to his grace alone: behold I have ſet before thee an open doore; that is, It is not by thy own power, that the congregation over which thou art, embraceth the truth taught by thee, or that thou thy ſelf ſtandeſt faſt in the faith, againſt all the threats of the adverſaries, who dayly labour to ſhut this open doore: for thou haſt little strength, that is little, or no outward help and aſſiſtance: but it is I who have ſet an open doore before thee: It is I who have opened it by my own power, and hence the enemies neither have, nor ever ſhall be able to ſhut the ſame. Thus we ſe, that which before was indefinitely ſpoken of Chriſts ſhutting and opening: is here in perticular applyed to the Philadelphians: J have ſet before thee an open doore.
I am not ignorant how theſe words, for thou haſt a little strength, may be taken in another ſence: And ſome indeed doe expound them adverſitivelie, as if they deſerved the greater commendation, for their conſtancie in their affliction, ſeing they had but a little ſtrength, that is deſtitute of humane protection. But then the cauſal foreign (for) ſhould bee a reaſon of the latter, that is, wherfore he had kept the word: which is repugnant to the ſcope of the commendation: for it is manifeſtly a reaſon of the former: namely wherfore Chriſt had opened a doore unto him, which no man ſhould bee able to ſhut.
Others again underſtand it as ſpoken for his comfort: as if Chriſt had ſaid, I have gathered unto my ſelf a Church in this citie in the midſt of many adverſaries, over which I have appointed thee a Paſtor, and howſoever thou haſt but a little ſtrength to reſiſt them, notwithſtanding I will ſo protect both thee and thy congregation, as that no man ſhall bee able to ſhut, that is, to ſubvert the ſame, or expell the faithfull out of this place. Which interpretation I confeſſe containes much excellent comfort, both for the Paſtor and people: but conſidering that the Epiſtle as yet treates not of conſolations, I therfore allow rather the firſt expoſition.
Now touching this manner of ſpeech: An open doore, by a Metaphor is ſignified an occaſion offered of wel dooing; that is, an opportunitie of preaching and propagating the Goſpel: for as a man goes into the houſe, the doore being opened: even ſo when the Lord gives paſſage to the Goſpel, Churches are planted & propagated: according to that of the Apoſtle, When I came to Troas to preach the Goſpel, 2 Cor. 2, 12a doore was opened to mee of the Lord: and 1. Cor. 16.12. a great door and effectuall is opened to me &c. Hence chiefly we are taught two things.
Firſt, this again proves the divinitie of Chriſt: for whereas he both knoweth the workes of the faithful, and openeth a doore to his Church, as alſo reſtraines the power of the adverſaries, that notwithſtanding all their malice and rage, yet can they not ſhut the ſame: it clearelie ſhewes that he is God onelyonly wiſe and omnipotent. And therfore as Chriſt our Lord by his mightie workes, XXII Arg. of Chr. deity.proved againſt the blaſphemous Jewes, that he was God, Joh. 10.38. ſo are we bound from his powrful gathering and preſerving of this Church to beleeve the ſame.
The cavill of ſome hereticks is of no waight: who pretend that Chriſt doth theſe workes by a power communicated unto him of the father. I anſwer, he doth it by his divine and eſſentiall omnipotencie, which he hath received from the father by eternall generation: for whatſoever the father hath, is Chriſts, Ioh. 16.15. Io. 5.9.and whatſoever things hee doeth, theſe alſo doth the ſon likewiſe. Not as if the power of the Father were uncreated, & Chriſts created: but both the Father, and the Son worke by the ſame divine and uncreated power. For the Son doeth all things foreign (alike) with the Father.
Secondly, as Chriſt of old opened a doore for the paſſage of the Goſpel, and no power of malice of men nor Devils could any way hinder the ſame: ſo conſidering at this day that among ſo manie enemies a doore is opened unto the Churches in Germanie, England, Poland, Hungarie &c. we ought to acknowledge, that this happeneth not by chance, nor aſcribe it to the induſtrie of teachers, prudencie of politicians, or the power of princes, but unto the grace, efficacie, preſence, and power of Chriſt alone: for certainly the ſtrength of Chriſtians hath been little or nothing to reſiſt the tyrannical perſecution, cruell edicts, and horrible torments, by which Antichriſt hath laboured, (but in vain) utterlie to deface our Chriſtian faith: but by how much they have ſought to preſſe it downe, by ſo much (like unto the palme tree) it hath flouriſhed more and more: becauſe Chriſt by his divine power having opened this doore, Antichriſt was not able to ſhut the ſame. And indeed it is a thing admirable in our eyes: that ſome few Monkes and deſpiſed teachers ſhould by the contemptible preaching of the Goſpel, ſo ſhake the kingdome of the Beaſt, howbeit ſupported with the aid and power of the kings and Emperors of the earth on all ſides, as that whole nations of the Chriſtian world ſhould turne from Antichriſt, to Chriſt our Lord.
Now this beeing come to paſſe, we may not thinke that either teachers, kings or princes have opened the doore: but becauſe Chriſt powerfullie reigning at the right hand of God, hath ſo effected the ſame: as that none was able to hinder it. Let us therfore bee truelie thankful unto Chriſt for ſo great a merciemercy and divine miracle, humbly beſeeching him to keep this doore ſtill open unto us, not ſuffering it to be ſhut for our unthankfulnes, or his ſheep to be ſcattered by the enemies: but that hee graciouſly preſerve his Churches by dwelling among them.
9. And I wil make them of the Synagogue of Satan] Gr. I give them. The ſecond part is a conſolation, againſt two ſorts of temptations. The firſt, in this verſe: the ſecond, is expounded in the verſe following, by a cloſe Prolepſis, or prevention. For having ſaid, that he had ſet a doore open before them, which none ſhould ſhut: this might ſeeme impoſſible, conſidering how on the one ſide, the Iewes their profeſſed enemies did much ennoy them: againe on the other hand how the unbeleeving citizens, magiſtrates, togither with the kings and Romane Emperors did miſerably afflict them: yea and how Chriſt himſelfe foretels that they ſhould ſuffer yet greater troubles for his names ſake. Here then I ſay might they not doubt, how this doore ſhould be kept open by Chriſt againſt the adverſaries? and not rather in a ſhort time be ſhut up, that is, oppreſſed and deſtroyed by them.
To theſe feares hee oppoſeth diſtinct remedies, and to the end, that neither the Iewes perverſneſſe might offend them, nor the oppreſſion of tyrants diſmay them: Chriſt aſſures them that he will turne the one to their good, and deliver them from the other. And this is the coherence, and ſum of theſe two verſes.
That which concernes the firſt temptation, is comprehended in theſe words, behold I give them of the Synagogue of Satan &c. ſo he calleth the Jewes: as in cha. 2.9. I give, that is I rayſe up adverſaries againſt thee, who ſhal cruellie hate both thee, and the Church: for looke as the Iewes continually perſecuted the Apoſtles, by raiſing up againſt them tumults in all places, to hinder the propagation of the Goſpel: ſo would they doe unto theſe of Philadelphia.
Now to comfort them herein, Chriſt uſeth diverſe reaſons. Firſt, his providence. I (ſaith he) give: that is, they ſhall not fall upon you by chance, but by my appointment, and to the end that yee ſhould be tryed, and therfore yee ought patiently, to endure this temptation, and alwayes to truſt in mee: for I will give nothing, but what ſhalbee for your good and profit. And thus I underſtand theſe words, howſoever others are otherwiſe minded. But doth not Chriſt in this make himſelf the author of ſinne? ſeeing the malice of theſe Iewes againſt the Chriſtians was verie ſinfull. I anſwer, it followeth not. For Chriſt rayſed up the Iewes againſt his ſervants, not putting this rage into them, but uſing them onelie for the others trial: as is expreſſed in the end of the following verſe: to try them that dwell upon the face of the earth.
This is the firſt conſolation, and ground of all the reſt. For he which beleeveth, that his troubles are ſent of God, wil bear them patiently, and aſſuredlie hope, that God wil turne all things unto his good.
Who are of the Synagogue of Satan] A ſecond conſolation is taken from the vanitie of their adverſaries: for they lyed in calling themſelves Jewes, that is, the prayſers of God, deriving their name from Iudah, which ſignifies, to prayſe, as if they had been the ofſpring of Iuda, the children of Abraham, and onelyonly people of God. But indeed they were not Iewes, but a Synagogue of Satan: ſe chap. 2.9. by which we are taught, not to admire by pocrites for the glorious titles, which they vainlie aſſume unto themſelves.
The Papiſts to this day boaſt as beeing the Catholike Church: but they are a Synagogue of Satan: becauſe they keep not the word of Chriſt: but perſecute it, whatever they pretend to the contrarie. For Chriſt ſaith: hee that beleeveth on wee, hath life everlasting: But they on the contrarie: not he that beleeveth in Chriſt, but hee that beleeveth the decrees of the Church of Rome and ſubjecteth himſelf unto the Pope, hee ſhall have life eternall.
Behold I wil make them to come, and worſhip before thy feet] The third conſolation is taken from the profitable event of their troubles: viz. the marveilous converſion of theſe Iewes unto the faith of Chriſt. I will (ſaith hee) for a little while exerciſe thee, and the Church by theſe lying Iewes, but a while after I will convert them: ſuffer therfore their injuries patiently, for ſhortly they ſhall become your friends and bretheren.
Their converſion is deſcribed by theſe ſignes: they ſhall come and worſhip before thy feet: that is, in a humble manner deſire pardon for their offence: & joyne themſelves unto your congregation. Hee ſpeakes not of that religious worſhip which is due unto God and Chriſt alone: but of an outward reverence, and falling downe before the feet of the paſtor and the whole Church in ſigne of true repentance. For the word in the original foreign is derived of foreign (a dogge) and properlie ſignifies ſuch a manner of falling downe before the feet of any in ſigne of ſubjection, as whelps doe in fauning on their maſters: Metaphoricallie it is uſed for divine worſhip, or reverence, but here it is taken properlie.
Now behold the wonderful converſion of theſe Iewes, which yet is not to be aſcribed unto their owne free wil: for of themſelves they could not have repented: but this worke was wrought in them onelyonly by the grace of Chriſt: for he ſaith, J will make them to come, which ſhewes the end or conſolatorie effect.
And to know that I have loved thee] That is, howſoever for the preſent they are your enemies and account you as men appointed to deſtruction: yet when they ſhalbe converted: they will bee of another minde, and know that I loved thee for thy patience and ſufferance. For I love them that love mee. Becauſe no man will ſuffer adverſitie for my names ſake, except he love mee.
Hence we may note two excellent doctrines.
Firſt, that we ought not to deſpaire of the ſalvation of our adverſaries. For it is eaſie with Chriſt of wolves to make them ſheep, of enemies friends: and therfore we ſhould always pray unto the Lord, for their converſion who are elected: we know there are twelve houres in the day, and that God cals ſome in the morning, ſome at noon, and ſome at evening, and then worketh ſuch an admirable change in their ſoules, as of perſecutors they become profeſſors, of a Synagogue of Satan, a Church and ſpouſe of Ieſus Chriſt: as we ſee in the knowen examples of Nobuchadnezzer, Paul and others. Unto whom we may alſo adde theſe Iewes here ſpoken of.
Secondlie, we ſe that the converſion of the wicked is not to be aſcribed unto any freewil in them: for Chriſt makes them to come and worſhip. Ioh. 15.5. Ioh. 6.44.And without him we … be nothing, according to that ſaying no man come can unto the Sonne, except the Father draw him. The conſideration whereof puts us in minde both of our …erie & weaknes, which is come upon us by ſinne: as alſo of the great merciemercy of God towards us: for although indeed it may in ſome ſort be applied to our willingned; that we come and worſhip: to others their unwillingnes, that they come not, but rather blaſpheme the name of Chriſt: yet the true and primarie cauſe, which maketh us willing, wheras others in the mean time are left in their unwillingneſſe, is the free merciemercy and grace of Chriſt, by which we are differenced and made better then others, according as it is here ſaid, I wil make them to come &c. 1. Cor. 4.7. Rom. 9.18.and again, who hath made thee to differ? for he hath merciemercy on whom he will have merciemercy, and whom he will he hardeneth.
Here fals in a queſtion how Chriſt makes us to come to worſhip. The Sophiſters who plead for free-will, confeſſe indeed that this is a worke of grace, and without which no man can come: notwithſtanding they affirme, that a man before hee is in the ſtate of grace hath a free-wil to doe good, although weak and ſleepie: which will, (ſay they) by grace is awakened and ſtrengthened, and ſo it cooperates with grace, yea prevents it in the verie act of converſion, beeing as it were a coworking cauſe: as when two horſes draw a chariot: or two men togither carie ſome waightie burden.
Moreover they affirme, that free-will is like a ſeeing man, who albeit in the darke he diſcernes nothing by reaſon of the indiſpoſition of the means, yet beeing brought into the light, he preſentlie diſcerneth every thing. So likewiſe they diſcourſe much, (though differing among themſelves) of the ſympathie or agreement betwixt grace, and the will.
The Scotiſts will have grace to worke nothing on the will, but to have its influences on the effects. But the Ieſuites with Thomas affirme the contrarie, that grace workes upon the will, yet ſo as by an indifferent influence, and ſo is diſtinguiſhed from it, according as the will is eyther good or evill.
But herein they all agree: that grace is onelie perſwaſive, ſuch as is the motion of Orators unto their auditorie, unto which the will, if it will, eyther doth, or doth not give efficacie and entertainment: Epheſ. 2.1 Ier. 13.23 1 Cor. 2.14which was the hereſie of Pelagius.
Now on the contrarie the ſcripture teacheth, that the naturall man lies dead in ſinne, and is like unto an Ethiopian who cannot change his ſkin, or a Leopard which cannot caſt off his ſpots: hee receives not the things of the ſpirit of God, for they are fooliſhneſſe unto him: Everie imagination of the thought of his heart is onelyonly evil continually: Gen. 6.5. & 8.21. Rom. 8.6.thus we ſee that mans free wil is not ſubject to the law of God; neither indeed can be. For his blinde and erroneous minde cannot bring ſpirituall things, ſavinglie unto the will, neyther can his corrupt wil refuſe that which is evil, as evil: but on the contrarie chooſeth and delighteth in it, as if it were good. And therfore ſeeing that ſuch is the corruption of our will and faculties, as that it is Chriſt, who makes us to come unto him, and the Father drawes unto Chriſt: none can affirme that the grace of converſion is onelyonly an indifferent influence, or m…all perſwaſion but with blaſphemie againſt God.
But they further object, that free-will makes man to differ from the beaſt that periſheth, and therfore ſin could not take it away without the deſtruction of nature, wherby man ſhould become an unreaſonable creature.
I anſwer: It is true, if it be meant of free-will abſolutely. But what is that to the purpoſe: we deny not free-will abſolutely, for without it a man ſhould bee no more a man, but a verie beaſt. But we deny that a natural man hath a free and underſtanding will unto that which is good, in things appertaining to God: becauſe the ſcripture in this pronounceth man blinde, and a ſervant to that which is evil, yea to be dead in ſinnes, and altogither diſobedient unto God. And therfore that we may come unto Chriſt wee have need not onelyonly of perſwaſive motions, but alſo of an effectuall worke of grace, by which the Lord illuminateth, draweth, and regenerateth us, that ſo we may become new creatures: but what need have we to uſe many words: the ſum of all is this: The natural man is dead in ſin, and God gives us both the will, and the deed: Chriſt makes us to come unto him, what now is there left unto free will? they therfore which eſtabliſh it againſt grace, doe rob God and Chriſt of their honour: precipitate man by pride into extreem danger, and renew the herifie of the Pelagians, whatſoever they pretend to the contrarie.
10. Becauſe thou haſt kept the word of my patience] Now he comforts him in regard of the perſecutions at hand; of which wee might diſcourſe, more fullie, if we had, the hiſtories of the Church of thoſe times. Some underſtand it of the perſecution under the Emperour Trajane: Who though he prohibited that Chriſtians ſhould be drawen before the Iudgement ſeats, yet ſuch as were accuſed he commanded to be put to death: as Plinie witneſſeth in his epiſtles. Lib. 10. Epiſt. 97.Others applie it to the perſecutions of Antichriſt: wherwith not onelyonly theſe of Philadelphia, but all the ſaintes upon the face of the whole earth were greevouſly afflicted: but the former opinion is more probable.
This conſolation is alſo threefold. The firſt is an approbation of their conſtancie in their former afflictions: becauſe thon haſt kept my word. It is a great comfort unto us, to hear, that our actions are approved of by men: but we ought much more to rejoyce if God approve thereof: for this worketh in us an aſſurance of a good conſcience, and of the goodneſſe of the cauſe for which we ſuffer: as ſuffering not as evil doers, but as Chriſtians. He calleth the doctrine of the Goſpel, the word of his patience, and Paul cals it the word of the croſſe, becauſe we muſt take up the croſſe of Chriſt, and ſuffer afflictions patientlie for the profeſſion therof. He cals it his patience, or ſufferance becauſe he firſt ſuffered, beeing an example unto all them that beleeve in him: for through manifold tribulations we muſt enter into the kingdome of God.
And I will deliver thee] a ſecond conſolation, is a promiſe of deliverance in the houre of temptation, that is, of affliction, which figuratively is called the temptation of the Godly. Now hope of deliverance out of evil cauſeth conſtancie: becauſe hope maketh not aſhamed. Unto this hope we are ſtirred up, by laying hold on the promiſes of God concerning our certaine deliverance: which the Lord not onelyonly promiſeth here unto this teacher, but unto all ſuch as are in the like temptation, that is, unto all the ſaintes diſperſed throughout the whole earth. And therefore it teacheth us to be conſtant in the day of tryal, & to expect a ful, and perfect freedome by Chriſt our Lord.
But this ſeemeth to eſtabliſh the doctrine of merits, ſeeing Chriſt promiſeth deliverance, becauſe we keep his word. I anſwer: when the ſcriptures ſpeake of workes & reward, they uſually thus expreſſe it, as, becauſe thou haſt don this, I will multiply thy ſeed. Now we are to know, that this argues no mercenary reward due for deſert ſake: But a fatherly (though undeſerved promiſe, annexed unto the condition of our obedience: For no man can be ſaid to merit in dooing that which he is bound to performe: but we are injoyned to keep the word of Christ: and beſides when we have don the utmoſt that we can, yet we are but unprofitable ſervants: & God doth onelyonly of his free grace reward our obedience & conſtancy. So that the ſpeech of Chriſt in this place, is not an argument drawen from the meritorious cauſe of ſalvation, but frō the condition onelyonly without which we cannot exſpect the ſame: for Chriſt promiſeth to deliver none, but ſuch as keep his word. Why then doth he thus ſpeak? not that we ſhould be lifted up with an opiniō of merit: but by promiſing a reward, hee ſheweth how acceptable our obedience is unto him: as alſo to the end that we may increaſe & perſevere in grace.
From the houre of temptation] The third conſolation is contained in theſe words; temptation, that is, the cruel perſecution of Trajane, or ſome other tyrant: in calling it an houre he noteth the brevity of this affliction, that they might the more cheerfully undergoe it. The croſſe is compared to a womans ſorrow in travel. Joh. 16.20. becauſe of the ſhortneſſe of the paine, and the joyfull effect thereof. See alſo Rom. 8.18. & 2 Cor. 4.17.
To try them that dwel upon the earth] the fourth conſolation is taken from the uſe of afflictions: They are not ſent as puniſhments from God for our deſtruction: but for the trial of our faith and conſtancie. And in this reſpect they are, first juſt: becauſe God hath right to trie us: and 2: neceſſarie, Iſa. 28.19 Iam. 1.3. 1 Pet. 1, 7.leaſt we ſhould grow ſlack and dull: as alſo very profitable, for vexation cauſeth us to underſtand, worketh patience, ſhakes of the drowſines of ſin, makes our faith more pretious then Gold, to be found to prayle, and honour, & glory: to be ſhort it ſtirreth us up earneſtly to call upon God. Seeing therfore the Lord makes his trials ſo many wayes profitable unto us, Pſ. 91.15.ſet us be patient & conſtant under the ſame. He uſeth this temptation, to try them that are upon the earth: for God tries hypocrites & wicked men, as wel as the ſaintes: though the effect bee diverſe. For by it the ungodlineſſe, in conſtancy, & lightneſſe of the former is made manifeſt, God hereby ſeparating hypocrites, & wicked men crept into the Church from the ſociety of ſaintes: for theſe remaine conſtant, the other by their apoſtacie manifeſt the ſecret corruption of their hearts. Moreover we are to take notice, that theſe words them that dwell upon the earth, are alwayes in this booke taken in a bad ſence, as ſignifying unfound men, idolaters, & the followers of Antichriſt; as will appear in the following hyſtorie.
11 Behold, I come quickly] This may be referred to the following exhortation. I will come quickly, hold faſt therefore that treaſure of faith, which thou haſt received. But it ſeemes rather to agree with that which went before, as a concluſion of the third conſolation: promiſing to come quickly to deſtroy the wicked, & to deliver his children, leaſt by delaying their deliverance they might ſeeme to be impatient. Some referre this to his laſt coming. If ſo, then quickly, notes not the time at hand: but ſooner then the world is aware of. For although the Lord be not yet come, 2 Pet. 3.9.yet he is not ſlack, ſaith the Apoſtle, concerning his promiſe, but is long ſuffering to uſward, not willing that any ſhould periſh, but that all ſhould come to repentance. He will therfore come quicklie, that is, ſooner then many thinke. For when the world ſhall ſay, peace and ſafety, then ſudden deſtruction commeth. See Chap. 1.1.
Hold that fast, which thou hast] In this third part of the narration, he exhorts them, to ſincerity, and conſtancy in the faith, that they looſe not the reward: And it is added to the foregoing conſolation, leaſt by it we ſhould become ſecure. The ſentence is brief, but very emphatical. Hold faſt that which thou haſt. What had they? faith and a good conſcience, as Paul expounds it: 1 Tim. 1.18. And indeed theſe are the chief heads of all ſpirituall bleſſings, the which whoſoever hath, and keepes in this life, ſhall obtaine a crowne of glory in the life to come. Theſe two, the Paſtor and Church of Philadelphia had, and with them all other graces. For by faith, they had righteouſnes, ſanctification, adoption, and hope of glorie to come. By a good conſcience they increaſed in ſincerity, patience, and conſtancie under the croſſe: as we have alreadie ſhewed: Theſe things (ſaith he) hold faſt, to wit, unto the end. The word (foreign) here uſed, notes the neceſſitie of our uttermoſt indeavour, and ſtrength conſidering the many lets and impediments, which otherwiſe might cauſe us to make ſhipwrack of faith, and a good conſcience, unleſſe we ſtrive with all our power. Thus we ſee they are exhorted to perſeverance in their integrity.
That no man take thy crowne] The reaſon is drawen from the dangerous effect of ſlothfulnes: for not they that fight remiſly, but onelyonly ſuch as hold out and overcome, 2 Tim. 4.8 Iam. 1.12. 1 Pet. 5.4.are crowned in ſigne of victorie. Thy crowne, ſo he calleth the reward of life eternall: Paul termes it, the crowne of righteouſnes, which ſhall be given to them that overcome, by Chriſt the righteous judge. Iames, the crowne of life: Peter, the crowne of Glorie that fadeth not away, the which all faithfull teachers ſhall receive, when Chriſt the great ſhepherd of the ſheepe ſhall appeare. Thus this crowne is diſtinguiſhed from thoſe other crownes, which in ancient times were given unto conquerours. See our Commentarie on 1 Cor. 9.24.
We may here obſerve manie things, the which I will breifly touch.
First, we are taught, that the promiſes of God, ought not to make us ſecure, but rather to ſtirre up our indeavour to conſtancie: for we cannot aſſuredly applie them unto our ſelves, except we earneſtly labour to performe our duty. Chriſt promiſed indeed to this Church, to keepe them from the houre of temptation: yet he bids them hold faſt what they had: intimating, that our faith and conſtancie ought not to be leſſened by the promiſes, but rather ſtrengthened and increaſed.
Secondlie, we are taught, that they onelyonly ſhall be crowned with the promiſed reward in heaven, who hold faſt what they have here receyved: we ſhall be cloathed upon with our houſe which is from heaven: 2 Cor. 5.3.if ſo bee that beeing cloathed we ſhall not bee found naked.
Thirdlie, ſeeing it is called, thy crowne: it ſeems to denote, that in heaven we ſhall have every one his owne crowne: from whence it may be gathered, that as there are degrees of puniſhment: ſo there ſhall bee differences of reward, yea undoubtedlie ſuch faithfull teachers, as have brought manie to righteouſnes: Dan. 12.3.ſhall ſhine as ſtarres in the firmament.
Iovinian againſt whom Ierome diſputeth, ſeems to hold that all the faithfull ſhall have one and the like degree of glorie: the which alſo ſome orthodoxe teachers to this day doe maintaine, grounding their opinion on the words of Chriſt, The juſt ſhall ſhine as the ſunne: Matt. 13.43.whoſe brightneſſe ſurpaſſeth the bewtie of all other creatures. Now however this be granted, yet we may ſafely conclude a degree of glorie, ſeeing that even the ſun appears unto us, ſome time more, and ſome time leſſe in brightneſſe. And I beleeve, Jovinian did not denie a degree abſolutely, but denied the ſame in reſpect of merit. The which we ſhould underſtand more certainly, were his bookes now extant: howbeit we may probablie gather ſo much from the very reaſons and grounds laid down by Hierom himſelf.
In the laſt place we ſee, that no mā in this life cā come to that perfectiō or fulnes, or is ſo nigh unto the kingdome of God, but that he might be deprived thereof, in caſe he ſhould be left unto himſelf, or be careles: that is, continues not faithfull in weldoeing. And therfore we are admoniſhed, 1 Cor. 10.12. Rom. 11.20.If we ſtand to take heed least we fall: and though we ſtand by faith, yet not to be high minded but fear. But if ſo be, that ſome of the faithfull may let go their hold, and looſe the crowne: where then is that (plerophoria) or full aſſurance of our ſalvation, and perſeverance of the elect, of which Chriſt ſpeaketh: No man ſhall take my ſheep out …f my hand. Ioh. 10.28 Mat. 24.24 Ioh. 16.33.It is impoſſible the elect ſhould be ſeduced, and therefore be of good cheare, I have overcome the world.
I anſwer: however Libertines and Sophiſters doe hence draw ſuch a concluſion, yet it followes not: For as Austin from this very place proveth, the number of the elect is certaine, and can neither be augmented, or diminiſhed. For, (ſaith he) if one receives it not, except another looſe it, then the number is certaine. And although theſe things are spoken unto the ſaintes who perſevere, as though it were uncertaine whither they ſhould ſtand or not: nevertheles it onelyonly teacheth, that we ſhould not be wiſe above that which is meet, but fear. We are moreover to conſider, that as the promiſe, ſo the exhortation, is directed not onelyonly to the paſtor, but alſo unto the whole Church, in which there is alwayes a mixture of ſaintes and hypocrites, of elect, and reprobates, who indeed with the mouth make confeſſion of faith, but beleeve not with the heart unto righteouſneſſe; and therfore are ſaid to be deprived of the crowne, becauſe they hold not faſt that which they have, that is, that which they ſeem to have. According to that in Luk. 8.18. Whoſoever hath not, from him ſhall be taken, even that which hee ſeemeth to have. And therefore, when ſuch fall away, and looſe the crowne, it nothing weakens the ſtate of election: 1 Ioh. 2.19for as the Apoſtle witneſſeth, they are not in the number of the elect: they went out from us, but they were not of us: for if they had beene of us, they would no doubt have continued with us, &c. VntoUnto them therefore that of the Apoſtle is to be applyed. Let him which ſeems to ſtand take heed least he fall, thou ſtandest by faith be not high minded but feare: which threatnings are manifeſtly ſpoken of highminded hypocrites, ſuch as ſtand in outward appearance onelyonly. But the ſalvation of the elect is ſure, becauſe they are kept by the power of God through faith, and in humilitie of minde, they ſhall certainely hold faſt, that which they have, and never be caſt off.
But you will ſay; if this Biſhop, (as undoubtedly he was) were one of the elect: what need then was there of this threatning, that no man take thy crowne: ſeeing the elect cannot fall away, or be deprived thereof?
I anſwer; It is not in vaine. Firſt, though indeed the elect cannot looſe the crowne in reſpect of the decree of God, by which they are predeſtinated, and called unto ſalvation, yet might it be taken away in reſpect of their owne infirmitie, if they were left unto themſelves, and in reſpect of other cauſes alſo which threaten their deſtruction, except they were preſerved by that power of which Peter ſpeaketh: 1 Pet. 1.5.
Secondlie, theſe threatnings as they reſpect the faithfull, are conditional. Another ſhall take their crowne, if they perſevere not in the faith: but they doe perſevere. 1: Becauſe God keeps them unto the end. 2: Becauſe Chriſt doth continuallie pray for them, that their faith faile not: And 3: becauſe they themſelves always pray for the ſame, Ier. 32.40.and are heard, according to that promiſe: I will put my feare in their hearts, that they ſhall not depart from mee: that is, as Auguſtine interprets it, they ſhall perſevere, and cleave unto me. And laſtly becauſe the Lord by ſuch threatnings, & exhortations ſtirres up the ſaintes in their indeavour unto perſeverance. VntoUnto all which we may adde the teſtimonies of Thomas, Hierom, Bede, Haimo, and others whom Ribera citeth. See Bell. Caſtigatum lib. 2. de Grat. Et lib. cap. 13. pag. 334. &c.
Him that overcommeth] In the concluſion a reward of victorie is promiſed unto the ſpiritual champions, who warre under Chriſts banner, and to the ſame is annexed the common Epiphonema, wherin as formerlie, the diligent conſideration of this Epiſtle is recommended unto them. The ſeverall rewards mentioned, doe illuſtrate the excellencie of the crowne propoſed.
Now it is propounded unto all, yea even unto us if we overcome: which thing we doe, when we keep faith and a good conſcience, and perſevere conſtantly under the croſſe in the word of God. And this is the onelyonly way to overcome, but cannot be effected, without great labour in reſiſting oppoſing, and putting to flight all enemies whatſoever. Such therfore as eyther fight not at all, or els doe it ſlacklie, or perfidiouſly fall away, they neyther overcome, nor obtaine the crowne of life▪ and ſo unto them theſe promiſes doe not appertaine. Let us therfore in conſideration hereof, conſtantly fight the battels of the Lord. And ſo we come to treat of the rewards, which are cleare in themſelves, though metaphorically propounded in a threefold promiſe.
I will … him a pillar in the houſe of my God] The temple of God, is the church militant and triumphant. The pillars ſerve both for ſtrength and ornament unto the temple: firſt therefore he promiſeth to him that overcommeth that he ſhalbe a glorious, and firme member of the Church triumphant.
The Apoſtles are called pillars of the Church militant, Gal. 2.9. & foundation thereof, Eph. 2.20. not as ſuſtaining the Church (for that is proper to Chriſt alone) but as choiſe inſtruments in Gods hand, by whom he founded, preſerved, & propagated the ſame. Others ſuppoſe the phraſe to be taken from the cuſtome of the Romans, who uſed to ſet up pillars, that is, trophees and images of honour: now in this ſence it might be taken, but that Chriſt ſaith not, I will ſet him up as a pillar, but I will make him a pillar. But it is more probable that he alludeth to the two brazen pillars ſet up by Solomon in the porch of the temple, which typified the ſtability of the children of God.
And he ſhall goe no more out] This is the ſecond promiſe: it ſhall not bee a momentanie glorie, but unchangeable perpetuall and eternall. And it ſeemes to be put heere in oppoſition to thoſe brazen pillars, which were overthrowen with the temple by the Babylonians: but no ſuch deſtruction ſhall befal the godly, for as the Pſalmist ſpeaketh, Pſal. 125.1, 2.They that trust in the Lord ſhall be as mount Sion, which cannot be removed but abideth for ever. An excellent place proving the perſeverance of the ſaintes even in this life: for whom Chriſt hath once made a pillar in his temple, he will never ſuffer them to go out any more, that is, to fall away from the ſtate of grace.
And I will write his name] The third promiſe, An inſcription of a threefold name.is an inſcription of a threefold name, viz. of God, of the citie of God, and of Chriſt. He ſeemes eyther to allude to the manner of the Romanes, who uſed to write on their ſtatues of triumph the actions of the Conquerours, the titles and names of conquered nations: as for example: To Tyberius: To Conſtantine alwayes Auguſtus: To the Conquerour of Germanie, of the Gothes, of Africa &c. Or otherwiſe he keepes ſtill to the former alluſion of Solomons pillars, whereof the right was called Jachin, which is beeing interpreted he will eſtabliſh, and the left Boaz, that is, in it there is ſtrength, the one beeing a type of the Jewiſh church, the other of the Gentiles: ſo Chriſt will write upon every faithfull man, moſt honourable names: which expoſition might ſtand, but that Solomon is ſaid, not to have written thoſe names upon the pillars, but ſo to have named them. Well how ever it be, certaine it is, that both theſe pillars with their names were deſtroyed: the vain inſcriptions of the Romanes periſhed: but the names which Chriſt will write upon his pillars, they ſhall remaine for ever and ever.
Firſt he will write upon them, the Name of his God] not that theſe conquerours ſhalbe Gods: but the ſons of God, that is, perfectly borne againe after the image of God: Indeed we are now Gods children by faith: but theſe glorious inſcriptions here promiſed, doe not yet appeare, namely, the full fruition and majeſtie of our adoption.
And the name of the citie of my God] or, of the new Jeruſalem, that is, I will make him an everlaſting citizen of the Church triumphant: for as you may ſee Chap. 21.2.10. this is ſet forth unto us by the new Ieruſalem.
Which commeth downe out of heaven] both becauſe it ſo appeared in a viſion unto Iohn, in the place for calledged: as alſo becauſe it hath its true original from heaven, as grounded on the eternal election of God: and beſides in this life is borne of water, and of the ſpirit, and all the grace which it receiveth, commeth downe from above.
From my God] Three times he calleth God his God: ſpeaking eyther as man, and our mediatour: whoſe office no wayes leſſneth, but rather confirmeth his eternall eſſence, (ſee Chap. 1.1. & 3.2.) Io. 20.17. 1 Theſſ. 1.3. Chriſts new name.Or els God is here perſonallie taken for the father: as it is in theſe places: I aſcend to my God, and to my Father. Before God and our Father.
My new name] To the Godlie in Pergamus, he promiſed a new name, but lo here he will give his new name, which he receyved of his father, beeing exalted above everie name that is named, not onelyonly in this world, but alſo in that which is to come. Eph. 1.10. ſee alſo Phil. 2.19.
Touching this new name, it ſignifies Chriſts glorious exaltation, and the Fathers ſetting of him at his right hand after his reſurrection: now this his new name, and this fulneſſe of glorie at Gods right hand, Chriſt will write on the Overcommers: but how? make them pertakers of perfect happineſſe, according to their meaſure, and proportion, as beeing members of that bodie of which he is the head. Se more of this v. 21.
13 He which hath an eare] ſee Chap. 2. v. 7.11.