A Revelation of the Apocalypse

The prayer.

I entering into a matter beyond the strength of man, pray thee, O Father of lights together with thy Son the Chief Prophet, and the Holy Spirit, the leader into truth, make plain to mortal men the way not as yet sufficiently known. Our mind seeth not, the things thar are before our feet: How little or nothing perceiveth it high and hidden things? And how great danger is there from hence, either of preasing rashly into thy secrets, or of passing by true things, and feigning things absurd & contrary? Nevertheless thou who hast made thy word a light to our feet: who callest the most simple to the searching out of thy hidden mysteries: and who dost choose for the most parte fisher men before the wise of the world. Be thou, I say, present and help this my slendernes: grant me a prosperous voyage between these dangerous Ylands: Cause that I nowhere run upon the high rocks of pride, nor stick in the shalowe of blind ignorance, but the next way by thy guidance arriving at the very truth, I may holily and religiously reverence & maintain it being found out: not conceal it through any shameful fearfulnes: corrupt it for any either hatred or favor, but may bring it forth purely and sincerely into the view of every man, to the glory of thy most great name, and consolation of thy Church yet grievously mourning: grant this through our Lord Jesus Christ, Amē

The Resolution.

THE Revelation after the Proheme is included whole in an Epistle. The Proheme in the three first verses declareth the Argument, Authors, both principal, and also Ministers, and the Fruit. The Epistle is spent about an Inscription, Prophetical narration, and conclusion. The Inscriptiō is excellent for the person of the wrighter, and of those to whom he writeth, & of him especially from whom salvation is wished, the eternal verity of which one God the Father, the manifold grace of the Holy Spirit verse. 4. of the Son, as the triple office verse. 5. so especially his very great benefit • on the elect, both present verse. 6. & to be expected in his glorious coming, is celebrated, which the kindreds of the earth shall receive with wailing, and the saints in the mean time desire most earnestly, as is expressed in those words, even so Amen verse. 7. The Prophetical narration respecteth either the particular Churches, or the whole: Them partly jointly in the rest of this chapter, partly severally, in the two next. The things which are declared jointly, are to the end, that the seven Churches may know, that John undertook not this wriring at his own pleasure, but was called and commanded of God. Wherof the person calling may cause a full persuasion, which cannot be of any other, but of God himself, verse. 8. Lykewise the person called, verse. 9.10. Lastly the manner of calling him by hearing, verse. 11. thē by visiō; The type whereof is shown v. 12.13.14.15.16. & certain things following thereof are declared, on John's parte, a great fear and astonying, on Christ's part, a consolation ver. 17.18. then a commanding to write ver. 19. and the interpretation of the vision ver. 20.

A short exposition.

ver. 1. Apocalypse. The Argument of the book, signifying a Revelation made of God, the coverings being taken away, which before did hinder the eyes of mortal men: Which sort of things were wont to be called in old time visions and prophesyes, but in the writings of the Apostles, the word of Revelation is more frequent: I will come, saith Paul, to Visions and Revelations of the Lord, 2 Cor. 12.1. And again, that J should not be lifted up above measure, with excellency of Revelations ver. 7. So whosoever of you hath a song, hath doctrine, hath a tongue, hath a Revelation 1 Cor. 14.26. Furthermore, the knowledge of the Gospel is attributed to Revelation: of seeing which, there is no greater power, before it shall be revealed, then of understanding future things: I give thee thanks, saith Christ, O Father, because thou hast hidden these things from the wise, & revealed them to babes, Mat. 11.25. Whether is then this not the sense of this word, that no new thing is published: but as the Gospel is an open & reveal • d law, so the coverings being removed, that only to be shown, which before lay hid under the old shadows? And so it might paradventure be thought, unless this were also a word of the ol • e testament: The saying of him, saith Balaam, that heareth the words of the strong God. which seeth the vision of the Almighty, falling down, but having his eyes opened or revealed, Num. 24.4. So the man of God spake unto Heli in the name of the Lord: Did not I reveal myself plain • lie to the house of thy father? 1 Sam. 2.27. Wherefore there is no argument from hence to this purpose. This may be without doubt, that this kind of speaking, used as well here as there, doth show, that it neither was in the beginning, nor yet is proper to the wit of mortal men to find out such mysteries by searching. Nevertheless that now all things are easy to be passed through, by the grace of our Lord Jesus Christ, so far as is behoveable for his Church. Do thou therefore, most high Day-star open our eyes that we may behold thy wonderful things.

Of Jesus Christ: Who is one of the chief authors of the Revelation, the Mediator between God and men. All the old Prophecies flowed always from the same Christ: but in these last days God hath spoken unto us by his Son, after a singular and special manner, Heb. 1.1. Wherupon there is a difference between the ancient inscriptions of the the Prophecies, and of this: There, the vision of Isaiah, the vision of Obadias, the book of the vision of Nahum: The Prophecy which Habbakuke saw: never before, the vision or Revelation of Jesus Christ. This Prophecy must needs be most full of majesty, which is notable before others for the title: neither is it to be doubted, but that according to the proportion of the light of the Gospel, all things are delivered here more distinctly and more clearly, then ever before.

Which God gave unto him; To wit, the Father, the author & fountain of all things. And he gave these things to Jesus Christ, in as much as he is Mediator, not as to his coessential Son. For these things do show rather the order, in which God doth give knowledge to his Church, then the original of knowing in respect of his Son, as Th. Beza declareth most learnedly. He is the pipe, by whom is derived unto us men, from the unmeasurable depth of his goodness, whatsoever may be profitable for us. Although the verb to give, joined with the infinitive mode, signifieth often to permit, as, thou wilt not give thy holy one to see corruption; that is, thou wilt not suffer him to see, Psal. 16.10. And Edom r • fused to give to pass through, that is permit: Num. 21.21. After which manner Demosthenes speaketh, the word of permitting being joined with it, Give and permit me to speak of these things unto you. But it comes all to one, whether we make it the beginning of knowledge, or of power, Therefore we must rest in the first answer.

That he might show to his servants: Therefore the understanding of those things is peculiar to these. You profane be ye far, o be ye far f • om hence. Why, o ye Jesuits do ye touch this book? These mysteries are shut and sealed to you, whatsoever diligence in interpreting you may pretend: Here is nothing for the sworn slaves of Antichrist. Leave off to trouble yourselves, and to deceive others. If ye desire indeed to understande these things, renounce the Lord whom ye serve, to the end that he whose name ye counterfeit, may impert these secrets to you, returning again into his family.

Which must shortly be done: An explication of the things whereof it is a R • velation: not of those which were past a good while since, but which should be done afterward and shortly: For he saith, that the time is at hand, because the things should be begun forthwith, and from that time should proceed in a perpetual course without interruption: Although the last acomplishment should be at length for many ages after

And he signified: That is, which also he signified, when he had sent by his Angel to his servante John: Twoo instrumental causes are rehearsed, the Angel and John. Christ useth his ministry, not because he disdayneth himself to speak to us (for he giveth himself to be seen in his own person in this very chapter:) but because both our weakness cannot endure the beholding of so great majesty, as it appeareth by and by after in John, who fell down dead at the sight of him, ver. 17. And also that he may show, that he doth rule and command to the Angels and all other things.

2 Who bare record:, As touching John, he describeth plainly himself unto us, showing that he is no other thē the Apostle himself: of which two certē and proper marks are rehearsed, one the testimony given to the word of God and to Jesus Christ: The other, an eye belief of those things which he testified: For Christ chose twelve out of all his Disciples, who should be with him continually, and should be present at all his miracles and conferences, of which they should be witnesses afterward even unto the furthest parts of the earth, Act. 1.8. by which double mark Luke doth note them out, writing thus, Who from the beginning were beholders themselves and ministers of the word, Chap. 1.2. By which arguments also John himself doth maintain his authority in another place: That which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life, 1 John. 1.1. And the things seen which are here mentioned are not the visions of this book which follow, but the acts and miracles of Christ, at which while they were done, John was present. Otherwise howe could those things have procured authority to the writer (which thing only the mentioning of these respecteth in this place) which were not yet made known to the Church? Wherefore, that John, who wrote the Revelation, was the Apostle, unto whom those marks do agree, by which the Apostles were known & famous in the Church above others: neither is there any other John besides, to whom these same things can agree. And indeed he hath declared himself to be such, by very good advise, when as it would be very much avaylable for the credit of the Prophecy, that men should be persuaded of the authority of him that did write it.

I mervayle therefore, that Dionysius of Alexandria regarded these things so little, that he would dispute against them so eagerly. But his foolish conjectures have been confuted by others most leardnedly. He then being let pass: from hence it may be understood, that those words, which Aretas testifieth to be added herein in some books, & we see to have ben put in by Plantine and Montanus out of the Compluten translation, And whatsoever he heard, and whatsoever things are, & whatsoever must be done hereafter, that these words, I say, have crept in wrongfully and into an unmeet place: for things not known have no authority themselves, much less can they bring it to another.

3 Blessed is he that readeth: Hitherto of the Authors: the Fruict of the Prophecy is the happiness of them that read or shall give ear to others that read to them, if truly they do observe the things that are written therein: knowledge and works are to be joined together, in s • ch order, that, that may go before, so at length men come to that happiness. But no word unless that which is inspired of God, can confer such fruit to men. But who are those blessed ones that read? Are they those that shall be alive in that space of the last three years wherein Antichrist shall exercise cruelty & tyranny, a little before Christ shall come to judgment, as the Papists do imagine? In deed Francis of Ribera the Jesuit doth thrust together this whole Prophecy almost into these narrow straits, prudently verily, as touching his Pope, but in respect of the truth it self, very perversely. For were men utterly void of this felicity, by the space of those whole thousand five hundred years which are now past, since the Revelation was given? Or can any be happy either in reading, or keeping those things which pertain nothing to him? If all these things are to be thrust into this three years space, they shall in no wise be blessed. But they have been curious in vain who either hitherto have searched out those things, or have used diligence in effecting them. Which same thing must needs also come to pass in future times, we know not for the space of howe many ages. But the whole handling of the thing shall convince this invention, either of very great fraud, or ignorance and unskillfulness. Let us know in the mean time that such a fruit is here praised, which is common to all ages since this divine Revelation came forth to be seen of all mē: which showeth severally and one after another the condition of every time, even unto the last ende, as shall be manifested with God his help, by this exposition of ours.

For the time is at hand. Wherein these thinhs shall be put in execution. But seeing the whole prophecy doth denounce a battle, rather then put on a crown, the reason seemeth to be fetched from the danger nigh at hand, as though he should say, blessed are they that are fortified with some firm aide against the evils hanging over their heads. But huge great evils stand at the doors, of which this prophecy is full: therefore they are blessed that shall take heed and keep faithfully the way of escaping them.

4 John to the seven Churches: Hitherto the Proheme: The Epistle followeth, the person of the wrighter of which, namely John, was known sufficiently by the things before spoken. They to whom he writeth, are the seven Churches in Asia, that is, the universal Churches in every place, as Aretas and Beda do well affirm, and all, as I think, Interpreters with one consent, do judge. Neither can invery deed the things here rehearsed, bear to be restrained to these seven Churches. We shall hear in the Epistles sent to everyone, an admonition, that all should hear what things were written to the Churches. Secondly it belongeth to these seven Churches to know as well of future things as of present, the charge of both, namely of writing and sending, he shows afterward to have been committed to him. And the last conclusion of the whole book, which wished the grace of Christ to them all, shows that this whole Prophecy was sent to the seven Churches for an Epistle, chap. 22.21. But wha • had it availed these seven cities which were to remain but a little time, to have understanding of such things that after many ages should be, which nothing concerned thē? Hereunto is added that the number of seven is an universal number, by whose revolution all times are made, all times being winded upon this Pole, even as the whole heavenly frame is turned upon the seven stars. Wherefore, as being full of mystery, it is used afterward the whole book through in describing of all things. Yet all Churches are not so to be considered, as if nothing indeed had been sent to them, which by name are afterward noted, but together with the signification of the mystery, the truth of the history is to be retained. Seeing therefore these seven Churches stretch further than their names declare, whether in them the estate of all times even to Christ's coming is to be considered? No verily, but only of that time, wherein the Church shall be among the Gentiles. Which thing shall be manifest by those things that follow, and also so plain a desciphering of the Churches of Asia seems to grant, that the Synagogue of the Jews is not to be mixed with them. Which thing hath caused, that in the resolution, we have distinguished the whole Prophetical narration, into that which is proper to particular Churches, and into that which is common to all Churches.

Grace be to you and peace, from which is: He cometh to the prayer, whereby the third person of the Inscription is declared. And he setteth down the fountain of grace and peace to be one true God three in person: whose first person these words declare. Arethas thinks, that these three times do specially bolong to the three persons. Because the Father, saith he, is otherwhere called which is, Exod. 3.14.: the Son, which was, John 1.1. the Holy Ghost, which cometh John 16.8.13. Act. 2. But the distinction so clear which forthwith followeth, gainsaies it, which challengeth this description of that J will be Exod. 3.14. common to the whole Deity, here to the alone person of the Father. Whereby also we are given to understand that this threefold difference of time belongs to the unchangeable and steadfast truth of God concerning his promises. For there is the same force of this circumlocution, as of that abreviation Exod. 3.4. which we know was used, that he might teach Moses that the time was come, that he would perform the promise once made to Abrahā of delivering his seed out of Egypt. From whence is also that name of Jehovah, whereby God was not known to the Fathers, Exod. 6.2. because they had not yet obtained that promise. Certain mind that this is a name of being, no portion of which a created spirit can understand, as if God should take to himself such names, only for his own sake and not for ours. Wherefore these things are as if he should say, From God the Father most true and constant in all his things: which presently giveth most plentiful experiments of his truth, by sending at length his Son into the world, who in former times never failed in any one of those things which he had promised, who lastly so hath caused hope of things as yet to come, that daily he endeavoreth the performance of them, and hasteneth the acomplishment of his whole truth. For which cometh hath this force, as a present future, that I may so say: For that which cometh is not yet present, nor yet altogether absent: Therefore it is much more significant, then if he had said which will come, or which is about to come, as commonly it is turned: For this, which cometh, declareth that he will no further defer his promises, but that now forthwith he is employed in fulfilling of them: an excellent confort for them, which through weariness of delay do faint. But thou wilt say, is truth attributed to the Father only? Verilie it is common alike to all of them, but seeing the partes of the Son and Spirit are chiefly employed in executing the decrees, it is mentioned as proper to him alone, whom order of doing maketh to be the Author of promising, and the fountain of goodness. Gentile impiety hath imitated this division with their tripos which they report that Apollo used for three commodities of things which he had very much tried, 〈 in non-Latin alphabet 〉 , which saw things to come, to be, before they were, as in the Scholiaste of Aristophanes on Plut.

And from the seven spirits: The second wellspring of peace is the Holy Ghost, most plentifully enriching & replenishing his Church with every kind of gifts, for which cause such a circumlocution is used. For he which together with the Father & the Son is the giver and causer of peace and grace cannot be counted amongst the creatures. Of which matter see that most learned man Francis Junius. Neither proves it that this is a creature, as the Jesuit will have it, because he is said to stand in the sight of the throne, after the manner of those that rather serve God himself, than that he is God himself: Whereas by this reason neither the Son should be God, which being a lamb came and took the book out of the right hand of him that sat on the throne, hereafter chap. 5.7. And more plainly in Daniel 7.13. and before him (that is setting in his throne) they presented him, to wit, the Son of man. What then, is the Son to be beteft of his Godhead? Wherefore we must know that the words mentioned thorough this book, both here and else where, both universally of God, as the chief and highest Governor, in which regard a throne is attributed to him: and also of the Son & Holy Ghost as ministers. By whose more near working all things are done. Wherefore they are said to stand as in a readiness before the throne, and as it were expecting the commandment and beck of the Chief Governor. So was the Revelation given to the Son, ver. 1. and therefore the Spirit seemeth in this place to be noted more by his gifts, by which he works in his saints, then by his proper name. But the things only of order are not to be drawn to destroy the natures.

5 And from Jesus Christ, which is that faithful witness, 〈 in non-Latin alphabet 〉 , and from Jesus Christ that faithful witness, that is, 〈 in non-Latin alphabet 〉 , which is that faithful witness, the want of the relative being supplied, very often used in this book after the manner of the Hebrews. These things appertain to the third fountain Christ, which we call the third in regard of the place which here he susteines, not in order of person. Hitherto hath been deferred the describing of him, because it was more at large to be insisted upon, and frō him to be derived the thanksgiving, by whose alone merit we are made partakers of all good things. And first he mentioneth his Prophetical Office, calling him, the faithful witness, that is, which hath faithfully, truly, and fully taught the whole will of God, as far as appetaines to man's salvation. For the whole doctrine of the Gospel is wont to be called a testimony, as John 3.11. and 5.31.32. and 18.37. 1 Tim. 6.13. And can there be any vain thing in that which comes from so faithful a witness? Or appertains it to his credit, to hide from us anything, which is nowhere else to be drawn forth, than out of the chest of the breast of the Roman Prelate? especially when nowhere, or in one word, hath he allowed any such store house, whence we must fetch it? But these are the dotages of witnesses (if possible it may be) so vain and unfaithful, as this heavenly and most true witness is faithful.

That first begotten from the dead. These things concern his Priesthood, whereby thorough death he hath overcome death, and hath made a full satisfaction for our sins, for this is to be the first begotten from the dead, that he first by conquering death arose again, whom death would nev • r have let go, if it had but never so little power to have kept him with him. For which cause the Apostle saith, he is risen again for our justification, Rom. 4 25. He seems briefly and distributively to be called the first begotten from the dead, for that which fully should be thus, the first begotten of them which arise again from the dead: By which two things are signified, first, that he is the Prince and head of them that arise again from the dead, as the Apostle declares to the Coll. 1.18. And that he is also the beginning, and the first begotten from the dead, that amongst all he may have the preeminence: therefore he is also called, the first fruits of them which slept, 1 Cor. 15.20. Secondly, that at last by his power he will also raise up others from their graves: Even as he himself saith, and I will raise him up in the last day, John. 6.39.40. Which two things appertain only to the elect: For neither is he the head of the wicked, neither will he at the last day raise them up in glory, to wit, as the elect: but only by the force of that curse ( in what day thou shalt eat thereof, thou shalt surely die, Gen. 2.17.) will restore to them their bodies, in which they shall endure everlasting torments. Whereby it cometh to pass, that this repairing, seeing that it is only unto death, scarcely in the scriptures in ioyeth the name of the resurrection. And therefore the spirit seemeth not to speak collectively, the first begotten of the dead, but distributively the first begotten from the dead, that is, of those that arise from the dead: as before hath been spoken, there being a plain difference of the elect dead & the reprobate.

And Prince of the Kings of the earth:: The Kingly office of Christ, to which whatsoever is in heaven and earth is in subjection, according to that all power in heaven and earth is given to me, Mat. 28.18. But it was sufficient in this place, only to have mentioned his superiority over Kings, above all which now by infinite degrees he is superior, who when he was in the earth, seemed the basest of servants. Neither do these things appertain to his dignity only, but also to his excellent power over all Kings, which by bridling he now so restraineth, that they cannot move themselves, but as far as he please, howsoever in former time he yielded himself to their lusts.

Which hath loved us: So hath been his office, the present benefit which the saints enjoy, is set forth with a thanksgiving: The want of the relative maketh the sentence harsh, which full should be thus, to him which hath loved us &c. which relative is expressed in the next verse, to him be glory & c But seeing that in so long a circunstance of words, a repetition thereof should be necessary in the end, he omitted it in the beginning, least twice he should repeat the same, that which once only was to be spoken, he leaveth often unspoken. But Francis of Ribera exclaims, that this place is corrupted, and that the latin copies without all doubt which now are, are far better corrected then the Greek copies: But by the Jesuits leave, neither is the place corrupted, and if it were granted, yet he should unwisely conclude this excellency of latin copies. There is in this place a wonderful consent of all Greek copies: Aretas thus readeth and expoundeth, and he saw how all did fitly agree together: The order, saith he, of this sentence after this manner returns from the last to the first, To him be glory and power, which hath loved us, & w • shed us through his blood: But this is hard, saith the Jesuit; Therefore let John have no audience in his Athenian ears, as incōgrue, which hath nothing more common, than after the manner of his country, both to want, and to abonde with relatives. In the 1. ver. he had, and he had signified, for which also he had signified; In the 5. And from Jesus Christ that faithful witness, for And from Jesus Christ, which is that faithful witness: in the next verse, and hath made us Kings, for, and which hath made us Kings, and so afterward very often. But be it that the place is corrupted, shall for one blemish the price be taken away from a most beautiful maid, and be bestowed on another whose body is wholly deformed? But, saith he, our Jnterpretour, as always he is wont, hath followed true and corrected copies: also there, without doubt, where he t • rneth, and he stood, for, and J stood, chap. 12.17. and no man could say the song, for, and no man could learn the song: chap. 14.3. and the King of ages, for, the King of saints: chap. 15.3. and in the same place, clothed with a pure stone, for, with pure linen, ver. 6. which art, and which was, holy, for, which art, and which was, and which will be, chap. 16.5. in the same place, J heard another saying, for, I heard another saying from the altar, ver. 7. at one hour after the beast, for, at one hour with the beast, chap. 17.12. vessels of precious stone, for, of precious wood, chap. 18.12. Let these suffice for a taste of many other. Saw the Jesuit these things, & was he not ashamed to confirm that the old Interpretour hath always followed corrected copies? But these are faults of the Printers. It may be some are. But what have we to do with the Printers thereof, as though the strife were not concerning the Greek and latin copies which now are extant, but of the first edition of the latin translation, which nowhere at this day is to be seen? Next, these are faults both ancient and also now confirmed by the author • ty of the Council of Trent; which hath set down and decreed, that of many latin editions, this old and common translation, which through so long experience of ages hath been approved in the Church it self, be accounted authentic, nor be refused under any pretence whatsoever, it were an easy thing to shift of the authority of the Counsel, if by putting over the fault to the Printers of the books, it were lawful to depart frō the common edition. Thou seest then that those faults must be made good by thee, and the fidelity of the old Interpretour very ignorantly, I will not say impudently, boasted of, though in deed so it was needful for thee, by reason of that dutifulnes whereby thou art bound to Rome.

6 And hath made; that is, and which hath made, by a want of the relative, as but now we have said. All those things tend hereunto, that they may teach that Christ hath not these good things for himself alone, wherewith we have heard by the words last handled, he is endued, but doth pour them on the elect, whereby they may be blessed thorough the participation of them.

Kings and Priests to God: Some read, A Kingdom and Priests, as also the common translation hath. It makes not much for the meaning: yet it is more likely that there is a conioining of persons between themselves, than of things and persons. The elect are Kings by participating of Christ's Kingdom: through which we have overcome the law, death, and sin, and do daily triumph over the world, treading underfoot the same by faith, 1 John. 5.4.5. By him also we are Priests: who being dead in him, we have God merciful to us, and a way opened to call boldly on him. But he addeth wariely that we are made Kings and Priests to God, that we may not think that this honor is given to us, either to trouble civil matters or to confound Churches polity.

To him be glory: This is all that we can render for his exceeding benefits, namely to wish that by his righteous praises he be celebrated amongst all men. And this thanksgiving seems to be undertaken for God's present gift thorough the knowledge of Christ poured forth on the Gentiles.

Behold he cometh with the clouds. A benefit to come to be expected at his glorious coming. To come with the clouds, is to manifest himself with a storm and tempest and wonderful terror of vehement and great lightening, to be avenged on the wicked and to deliver his. After which manner Daniel also speaketh of his coming: J saw in the visions of the night, that behold one like to the son of man came with the clouds of heaven, chap. 7.13. For so the notable judgments of God, ar wont to be described, by which he poureth forth his fervent wrath on his enemies, that we may think that all creatures do fight for God, also he will use the heavē & the earth to help his people: and furthermore that the reprobate shall have no means to escape. After the like manner the Psalmist being delivered out of the hands of his enemies, praiseth God for his power shown from heaven in delivering of him Ps. 18.13.14.15. In Matthew it is said he will come on the clouds, chap. 24.30. but it may be in the same sense, which is in Ps. 18.11. and he sat on the Cherubims and did fly &c. But the Angels affirm, that he will come as they had seen him going into heaven, Act. 1.11. And no fear was there: only the cloud took him away out of their sight, but without any stricking of terror. But the similitude seemeth to be referred to the truth of the human nature, in which he shall return to be seen of all men, after which sort he went into heaven, not for the pomp and majesty of his coming: or the Angels speak in regard of the Godly, to whom his coming shall be most joyful: for which the reprobate shall in vain desire that the mountains should cover them. All be it, it shall be manifest by those things that follow, that here these words are not spoken of his last coming, but only allude unto it because of the similitude.

And they shall wail over him: Here the wailing is of repentance, not of desperation, as is plain out of Zacharias, from whence these words are fetched, and they shall look, saith he, to him whom they have perc d, and they shall lament over him, as a lamentation for their only begotten, chap. 12.10. But seeing that when men shall stand before the throne of the universal judgment, their repentance shall be to late: by no means these things seem that they can be ūderstood of the last judgment: neither of that his coming with the clouds, which but now he spake of, but rather of that his excellent glory, which shall be manifest in the world in the calling of the Jews. Those are they which once perced him, but at length they shall behold him: & all the Tribes of the earth, that is, the whole nation of the Jews, shall with aboundāce of tears bewail the wickedness of their ancestors for delivering Christ to death. And in deed the Revelation stays her narration upō their conversion, as hereafter God willing it shall be manifest. And because then the glory of Christ shall be very great in the earth, a most lively pattern of that, which shall shine in the last day, a preparation unto this is brought for the beautifying of it: Neither alone in this place, but as it seemeth also in many other.

All Tribes; These things are proper to the Jews, to whom once tribe by tribe the promised land was divided. The thing could not in more exquisite words be declared. Sometime the tribes are taken metaphorically, but in no wise here, seeing that Zacharias mentioneth by name the Jewish tribes; The land saith he, shall lament, every family apart: the family of the house of David • part: the family of the house of Levy apart; all the rest of the families, every family apart: The lamenters here, are those, which were percers: and the tribes are of those that lamented, & therefore of them which perced him, to wit, of the Jews: to whom properly this sin belongs. Therefore these words of the Apostle are thus, as if he should say, Behold he comes with the clouds, & all men of all sortes shall see him, also those which perced him, to wit, the Jews, whose predecessors crucified Christ, and perced his side with aspeare: these being scatered everywhere thorough all nations, shall at length be convert • d to the true faith, & for earnest grief shall morne: both for the detestable iniquity of their forefathers, and also for their so long hardening, yea Amen.

And so finally this is the sum of all, that the benefit of Christ partly present is here celebrated in the calling of the Gentiles, (for that which he before spake of Kings and Priests, is referred to the seven Churches of Asia, that is, to all the Gentiles embracing Christ at that present, for which cause there is attributed to him the praise of glory & power,) partly to come in the calling of the Jews, which we have declared to us both by their repentance, and also by the desire and wish of all the Godly.

Yea Amen: The fervent desire of the Godly desiring this coming, is expressed in Greek and hebrew, for this shall be the wish of all nations. The first particle is properly of one affirming, showing the certainty of a thing, in which yet may be understoode the wishing verb, Let it be done, or some such like word: For so it is in the end of the book, Yea come Lord Jesus, as if he should say, I beseech thee come so as thou hast promised, chap. 22.20. It is like that both the particles are used in the same sense, otherwise the diversity both of tongue and signification would not note out any conjunction of all people, to which end this twofold proper form of speech seems to be used. Amen, not only apperteines to one assevering, but also supplicating, and earnestly striving, that the thing may come to pass, as in Jeremiah chap. 28.6. Amen, so do it, the last expunding the former.

9 J am Alpha and Omega: Hitherto hath been the Inscription of the Epistle, now he entereth into the narration it self: where first for the authority of the writing undertaken, there is set down a threefold property of the person calling, the excelling power of creating, truth in his promises, and exceeding power of governing The power is first declared metaphorically, and afterwards in proper words. For the beginning & ending do expound what Alpha & Omega mean, of which that is the first, and this the last letter of the Greek Alphabet: by a metaphor they are applied to any beginning and ending whatsoever. The words are plainly of a certain order and relation to the creature: In which respect they cannot properly note out eternity, which thing is absolute, nor in any regard is to be measured according to the creature: Therefore I am Alpha and Omega have this meaning, to wit, the maker of all things, and again the end whereunto all things are to be referred, who in the beginning have made all things, and that for my own glory. It is the abridgement of that which the wise man saith, the Lord hath wrought all things for himself: yea the wicked for the day of evil, Prov. 16.4. The constant verity of God in his promises is declared by a distribution of a threefold time, as we have shown out of ver. 4. His Allmightines in the end of the verse seems to appertain to that excellent power of governing all things according to his will: in which there shines no less his incomprehensible majesty, then in the first creation of things. For this teacheth that his strength was not spent in his first work, but forever is of force without any lessening: which is not tired with any weariness, nether oppressed with the weight of business, but remains infinitely beyond all power of any created spirit in doing all things. Such a one is he from whom the commandment of writing proceedeth, a most mighty creator, a most faithful promiser, and the chief hovernour of all things.

9 I John: The person also called hath great weight for credit, I John an Apostle, a brother and companion in affliction, banished into Patmos for the word of God, ravished from heaven in the spirit on the Lord's day; Why should not this man speak most certain truth?

And the patience of Jesus Christ: The common translation hath and the patience in Christ Jesus: So also Montanus, the interpretour of Aretas, by Chr. Jesus: Therehy the sense is nothing at all or but little changed, whether any read it according to the construction, as Th. Beza, or as these with a preposition. All tend hereunto, that the communion of the faithful, (be it either of affliction or of a Kingdom) lean on Christ the alone head, as upon the ground and foundation. We must take heed lest with the Jesuit we do interpret in Christ Jesus for the end, for Christ Jesus: for so the communion of the Kingdom amongst the faithful should be established without Christ: as if all should not together grow up in him, but should as it were be joined together between themselves into some outward thing a part from him.

Patmos, an Island of the sea Icarium, thirty miles in compass: at this day it is called Palmosa, as the latter Geographers would have it: But in Strabo it hath nothing memorable except the name: He is wont to mention carefully even the very woods of Palme trees, if there be any: much more would he have mentioned so great plenty, whereby the Island should be worthy to be renowned: whereupon this name may justly be suspected: unless perhaps the succeeding age caused it to be more happy in fruitfulness. Munster supposeth that Patmos is that Possidium of which Ptolemaeus speaks in his tables of Geography, book 5. chap. 2. but Possidium in the same place is a Promontorie of the Isle Chios, not far of from the city Chios, from thence they sails about the Yland, and leave it on the right hand, Str. book. 14. But Patmos lies together with Corasius towards the west of Icaria, but this towards the west of Samos, Strab. book 10. But thou must observe, that John doth not plainly mention his banishement, but only that he was in the Isle, soberly bearing his misery, not proudely augmenting it by vain boasting.

For the word of God:: That is, for having preached it, not for to preach it: For John of his accord went not thither to preach, but because he had preached at Ephesus and elsewhere in Asia, Domitian the tyrant, as Irenaeus and others record, banished him thither. The same Isle seemeth to have been almost desolate and void of inhabitants, considering especially that the neighbor Island Icaria much more renowned, because of the scarcity of inhabitants, as Strabo reports, did bestow the use and commodity of their pastures on the soraine Samians.

10 And I was ravished in the Spirit: 〈 in non-Latin alphabet 〉 , I was in the Spirit: that is, I began to be moved in the spirit for to see and understand those things, which do far surpass man's capacity, as of old the ancient Prophets being led by the same spirit, did pronunce of things to come, with no less certainty then of things present or past. After the same manner Marck speaketh of another kind of spirit, And there was in their Synagogue a man with an unclean spirit, chap. 1.23. And again, there met him a man out of the sepulchers in an unclean spirit, chap. 5.2. but altogether contrary in the manner of operation, not only in respect of holiness or unholines, but also of the sweet and quiet motion, seeing that the agitations with which the most wicked spirits do tormente men, are violent and fearful: whence the Possessed are most commonly depryved either of all their senses, or at the least of some of them: but those who are filled with the holy Ghost, they are more strenghtned in all the faculties of the soul. Both have them obedient to thē whō they do possess, but the one by gracious inclining, the other by cruel constraining, as the exemples of the one and of the other do make it plain.

On a Lord's day: see of this Th. Bezam: It is very like that there was not any holy assembly in this day in the Jland, otherwise John would not have walked alone in the shore, & been solely occupied in receiving the heavenly visions, after chap. 12.18. Neither is there any mention that these Prophecies were received by distinct times, as it is wont in the other Prophets, whensoever there is occasion, but they seem to have been given all in the same day, and so to have flowed with a continual course, that there was no intermission after that the faculty of seeing was once given. The commandment also of writing unto the Churches seems to require the same. For if there had been any space of time between, he would have had written by parts and pieces to the Churches, not waiting for the things that would follow, unless paradventure he should have been otherwise admonished, which we do not read in this Prophecy to have been done. But all these things are gathered in one Epistle and not divided in divers. But the solitariness of John was well recompensed, having for teacher God him self, when it may be he had none whom he might teach. These things being thus expounded, he goeth on into that which concerns his calling, by which it doth appear that this charge was imposed upon him by God

And I heard behind me: This word behind me is wont to shadow out the free mercy of God, which recalleth us being careless, not regarding, negligent, nor thinking of any such thing, for to receive most worthy things. In Isaiah amongst other instructions of the heavenly grace, there is made mention of this as of a chief thing, & thy ears, saith he, shall hear a word behind thee, saying, this is that way, walk through it, when thou shalt go to the right hand, or to the left hand, chap. 30.21. Wherefore neither John altogether in heavenly contemplations, preventeth the heavenly grace: but as it were one of the common people, heareth a voice behind him, warning of the common unadvisednes of us all: For we are all unapte to comprehend heavenly things, until unwares we be endued with the faculty of them: which none of our own dignity doeth procure to us, but God's mercy alone. And the voice was great, as of a trumpet, least we should think that anything being whispered somewhat softlie was paradventure hid̄ from John: Nothing here could be hidden or passed by, when the ears rang with so loud and shrill a voice: it is a great argument of the certainty of the things which are to be uttered.

11 Saying, I am Alpha and Omega: These words were above, ver. 8. But there of John describing the person, whose authority he followed in writing this Prophecy: here these words are of Christ himself, uttering the same with his own voice. Therefore John above using this form, drew it not forth out of the shoppe of his own brain, but brought it from heaven, from whence there can come nothing but most holy. Aretas, the common translation and the Complutensis read not these words: but they seem to be rashly rased by some man, because perhaps they were repeated having so few things interlaced. But there was to be a dictinctiō between John and Christ, neither are these things to be accounted superfluous, which do teach by what author these words were first used.

What thou seest write in a book; that namely, which by and by thou shalt see, and likewise also hear. This express commandment of writing, also to whom by name he should write, showeth that this was not a voluntary message, but commanded and appointed of God.

Which are in Asia, in Ephesus &c. Above in the fourth verse, only universally it was said in Asia: but by naming of these cities, we understand that the whole continent is not meant, which by this name is celebrated for the third parte of the world, but only certain little part thereof, which usually is properly so called. Which lying in an Island to the Sea Euxinum Aegaeum and Pamphileum, is bounded on the North with Bithynia: on the west with the sea Hellespontus and Aegaeum: on the South with Licia: on the East partly with Licia, partly with Pamphilia and Galatia. In this part of the world flourished of old time these seven most famous cities, representing here the whole Church amongst the Gentiles. As touching Ephesus, it is a very noble city by the sea shore of Icarium, not far from the river Caister, the head city of Ionia, the greatest marte of all Asia within Taurus, famous because of the Temple of Diana: very well known to Christians for the three year labor of Paul Act. 19.20. and 20.31, for an heavenly Epistle written to this people, and for Timothy their Pastor bestowed on them, and also afterward for many years most fruitful watering of John the Apostle. Smyrna, a city also of the sea coast of Ionia, on the North of Ephesus, being distant from thence three hundred and twenty furlongs: a Colony of the Ephesians, with whom in former time they dwelt together: mighty in old time and having jurisdiction over certain cities near adioining, as also Ephesus, in which the meetings of the subject cities were, See pli. book 5. chap. 29. Pergamos is a city of Aeolia towards the North of Smyrna, very glorious, and being the chief amongst the middleland cities, once the seat of the Kings of Attalia: which at length became the Romans, they being appointed the heirs by the last Attalus, which brought the country into a Province, and called it Asia by the name of the Continent, swallowing up by hope doubtless from this small beginning, that whole parte of the world: as though Attalus had not only bequeathed to them Pergamum, but also all Asia by his testament, whence, unless I be deceived, was the first distinction of lesser Asia. Thyatira is the last city of the Mysians, a Colony of the Macedonians, towards the south of Pergamum, to whose jurisdiction it likewise appertaineth. In time past it was called of Seleucus the son of Nicator Thugatheira, for the joyful news of a daughter that was borne to him: hereof Lydia the purple seller was a citizen, of whom there is mention made Act. 16.14. a stranger of Philippi, as it seemeth. Sardis is from Pergamum towards the South about six hundred furlongs. Once the chief city of the Lydians, happy by reason of the rich mountain Tmolus, and Pactolus that yields gold, which runneth through her fields. She was also of great dignity in the latter ages, having chief jurisdiction, taking from thence the name of Sardinia, see Plin. book 5. 29. Philadelphia, of which there is here mention made (for there are three of this name) is of Lidia, or rather of Cecaumena, that is, of the burnt country in the very borders of Lidia and Mysia. Of old a city not populous, even when it most of all flourished, because of the dangerous dwelling by reason of often earthquakes, the most parte live in the country: but, saith Strabo, we may justly marvel at these few, who for desire of the place, are careless of danger, and heedelesse of s • ffetie: or rather what the builders of the city minded. Laodicaea by the river Lycus, one of the greatest cities of Phrygia, which reacheth to Caria, near to Colossie, to whom Paul a prisoner at Rome wrote, commanding that the Epistle should openly be read in the Church of Laodicaea: Whose letters also he commandeth that the Colosians should read, Col. 4.16. A city in time past of great wealth, partly thorough the liberality of the cityzens, who by their Testaments gave to it great riches, partly by reason of selling of excellent soft woole, and black as a raven, for which causes their neighbors did much desire it. Such are the seven cities, to whom this Prophecy was by name delivered, described as in a table. Some man perhapes may marvel where Rome then was, to whom in steed of all it might have been written very briefly, as to her who brag that she is the head of all. Verily Christ forgot himself, who passed over his vicar, nor would not send him so much as one letter, who only seemed to have been spokē unto. But there is a ready answer, why he wrote not to him, he knew that he could not err, nor had need of an admonisher. Let therefore this omissiō be one of the prerogatives of Rome. 12. I turned me therefore that J might see: To see is taken sometimes by synecdoche for to perceive, as Exo. 20.18. The whole people saw voices & great lightnings, & the sound of a trumpet &c. that is, perceived. But here it remains in his proper signification, whē he had sufficiently perceived by hearing, & he now turned himself that he might use the benefit of the other sense. Therefore the other word is changed frō his native significatiō, noting by a voice the man whose voice he thought it was.

And being turned &c. So was the hearing: the things seen are partly things, partly a person. The things are seven golden candlesticks: the interpretation whereof we shall learn beneath at ver. 20. In the mean while let us note that every godly endeavor received greater fruit thē was looked for. John doeth turn himself that he might see the man: behold moreover seven candlesticks, of which he suspected nothing.

13. And in the middes &c. The person seen is Christ himself, as is understoode out of ver. 17.18. like the son of man, because in a new shape taken unto him, he caused himself to be seen, not in that native form which he took of the Virgin, & in which full of glory he sitted at the right hand of the father, which may be the reason why the articles are not prefixed, as in other places, as Th. Beza hath observed. This form is put on for the present condition of the Church, & therefore another is taken, where another estate of the bride is described, ch. 19.11, 12. &c. Evē as also it cometh to pass elsewhere in many places, for Christ always is one & unchangeable: neither for his own sake doeth he so often change his form, to whō no alteration befalleth, nor any shadow of turning: but when according to his divers administration he useth a divers condition of the bride, whereby he may both testify his conionctiō with her, & also may show that he in those alterations of times forgettes her not: he takes upon him form fit for the things. He suffereth when she suffereth: he also triumpheth together with her: what marvel is it then in so near a society, if he sustain also a common shape? According to the same meaning Irenaeus expoundeth this divers form, So, saith he, the word of God always hath as it were the proportion of things to come, and shown forth to men as it were the form of his fathers disposition, teaching us what are the things of God, book 4. ch. 37. Neither is it without cause, that he is with this habit in the midst of the candlestickes, manifesting by the same that this adorning doeth not simply & absolutely belong to him, but as far forth as he is cōversāt with the Church for special time. Wherefore in such visions, we must not so much seek what a one Christ is in himself, as what his administration is, & what a one the bride is thereby, which he setteth forth to be viewed in himself as in a glass. Therefore as touching the interpretation of the special things, the long garment is the perfect imputed righteousness of CHRIST, wherewith the bride is wholly covered from top to toe, so as no filthy nakedness appeareth. For this garment is not necessary to Chr. but serveth to cover the bride, which notwithstanding Chr. weareth on his body, declaring how comely for those times in this regard she should be.

Neither less often than significantly, is the righteousness of faith set forth by a garment. Blessed, saith the Psalmist, is the man whose sin is covered, Psal. 32 1. And the guest wanting this garment, is cast into utter darkness, Mat. 22.12. Afterward in this book, they are pronounced blessed which watch and keep their garments, lest they walk naked, & their shame be seen ch. 16.15. & often̄ times so in other places. And what doeth more fitly resēble the righteousness of faith, which loatheth our inherent righteousness as a menstruous clothe, neither can rest in any other thing, except in this one garment of Christ's righteousness.

And girded about the paps with a golden girdle: made of silken threads covered with gold. But was the girdle made of such threads only? But the Priests girdle was made of embroidered work, pictured with scarlet, purple, violet and yellow flowers, Exod. 28.39. Whose stuff was only of silk, as Iosephe of the Antiquities book. 3. chap. 8. And this girdle was common to all the Priests: There was another appertaining to the high Priest, differing only in this one thing, that it was wrought with gold, as Josephus there speaks. This then is a golden girdle, not that it was wholly of gold, but because the girdle of the High Priest was for this difference excellent. Neither is this girdle proper to Christ, but to the Bride: for which cause this same is the girdle of the Angels, beneath chap. 15.6. The which we do attain by Christ alone, which hath not only made his elect, Priests, but also hath brought them to the honor of the chief Priest. Seeing therefore that this girdle is ours, it signifieth most precious faith in the heart. And it is of Golde because, what is more Golden and precious than true faith? Yea whose trial is much more precious than gold that perished, 1 Pet. 1.7. This girding is about the paps, because, except faith hath her seat in the heart it is no faith. And therefore the seven Angels are girded after this manner chap. 15.6. because otherways it is wont to belong to the loins, especially under the law, when faith was not plainly delivered, but lusts were restrained by the instruction of the ceremonies & rites. But now the bride having obtained more plentiful grace, should remove the girdle frō the loins to the paps, straitly tying and binding to her those garments by a true faith of the heart, lest being loosed and ungirded they slide down and spread abroad.

14 And his head and hairs &c. The garment and girdle are common to all memhers: in the head & the hairs there is a certain distribution, whereof the former concerneth those which rule in the Christian assemblies, and are to them as heads: the hairs do signify the common Christian people, which dependeth on the holy teachers, drawing nourishement and ornament from them, and they bestowing again on them decking and defense. Both of them is white, flourishing in the seven Churches, or rather in the first of the seven Churches by a singular purity. For we shall see that this order of the menbers hath referēce after a sort to the order of the Churchches. Although those things which are related here in the last place, in the Epistles are attributed to the first: which reversing of order do teach that those properties are in such sort agreeing to some, as that also according to the occasiō they are proper to others. But the whiteness is of woo • l & snow: of the former, for the simplicity of manners, wherewith the saints are endued, which everywhere are called sheep, and not without cause, seeing our head is a lamb: of the latter, because this purity and whitnes is not natural, but borrowed. For wool by nature is filthy in greasines, full of dust & many other defylings, but being thoroughly washed in the most clear fountain of Christ's righteousness, it exceedeth snow it self, or whatsoever excelleth in the glory of whitnes. So great a thing is it to seek righteousness not in ourselves but in another, that the Spirit contents not himself with one similitude of the garment, but also adioineth the similitude of snow, and many other reasons in other places, showing howe greatly he would have us to mind this doctrine, & that on every side it should soūde in our ears.

And his eyes as a flame of fire: Overcoming darkness, from which eyes no darkness takes away the sight. Which kind of eyes did especially shine in the first of the seven Churches; in which we shall see that the truth shined so clearly, that no craft of heretics could darken the same. All their vain shows were consumed as stubble with these fiery eise, or as coverings of wax they do melt forthwith, and do openly bewraie their hidden deceit.

15 And his feet were as fine shining Brasse: Wherefore passeth he so quickly from the head & eyes to the feet? especially seeing there follow the voice, hands, mouth and face. It is not rashly done, but in that order the members are described, which doeth most fitly agree to the Churches. Now therefore he teacheth after that first, what is the estate of the next Churchches, where the faithful are feet, & like to Brasse of Lebanon: for they were the head, hairs & eyes in another respect and manner. One member could not declare the whole estate of the Bride, for which cause there are more used, and so much the more because he whom John saw, was like to the son of man. As touching Lebanons Brasse, Th. Beza doeth well retain the greek word in his translation. Copper is manifest to the Latins, neither do I believe that it sufficiently expresseth the singular elegācy of this Brasse digged out of Lebanon. For Aretas yieldeth the same reasō of this word. And we know that a possession which engendered metalles befell to the tribe of Asher, who had his seat at the foot of this mountain. For so Moses speaketh, Iron and Brasse shall be thy shoe, speaking of that coast where this tribe was seated, Deut. 33.25. Some had rather that here it should have the signification of Frankincense: the author also of which judgment is Aretas, as it were doubtful between both: all be it he plainly relateth not that this signification is as it were, drawn from use, or taken out of any approved author, but as though the composition of the word should signify some such thing. But Anthoine Nebrissensis brings somewhat of weight for this point, writing (as it is recorded of Francis de Ribera) that this title is frequent in Orpheus amongst his hymns, Chalcolibanus for Apollo, for Latona, and other God's; that is, as he interpreteth, the male Frankincense, or the sacrifice of the male Frankincense: as in Virgile in his Bucolickes, and offer for sacrifice the fate vervin and male Frankincense: But I think that the words which follow contradict it, burning as in a furnace. Similitudes are wont to be fetched from usual & accoustumed things: but we read nowhere of such a prodigal wast of Frankincense, no not when Alexander himself sacrificed, that it should be burned in an oven or furnace, which only was to be burnt on an altare: Therefore that first significatiō of metal seemeth to be better: chiefly seeing the visions already before made are according to this manner recorded. In Ezekiel, his feet are like to shining brass, ch. 1.17. of shining brass in Dan. ch. 10.6. As touching Orpheus, let the learned consider whether Chalcolibanus for Apollo, may not be an image of brass of Lebanons for Apollo, as if he should say, that he by his verse, did as it were erect an image of most precious brass for Apollo. They wer wont in ancient time to consecrate to their God's other things besides frākincense: according to which custom Synesius a Christiā Poet nameth his Hymns crowns & garlandes; J make for thee this garland from the holy meadowes. Hym. 3. Such a thing therefore is this Lebanons brass, whose feet burning in a furnace being like, show the afflicted spouse in the Churches of Smyrna & Pergamum: which yet received no damage by affliction, but through the strength of brass should continue invincible, & should shine much more clear than fire. The comō latin translation for Lebanons brass, readeth copper. The Jesuit according to his wont, that he might by some probable reason hide the error thinketh that the old Interpretour first translated it Lebanons brass, as it is in the Greek, & that afterwards this word was corrupted by printers or unlearned. But what needs this defense? Wherefore hath not the translator here as always followed the best corrected copies: if the Greek books are corrupted? It is foolishness to bring a thing to the rule which is righter thā the rule it self? But the power of the truth carrieth the mā that gainesaies it frō his judgment, & drives him into contrary opinions.

And his voice as the voice of many &c. This similitude is often, & for the most parte noteth an huge tumult: in this book, as it seemeth, it is of a large signification, declaring besides the greatness of the noise, a certain unconceavable (as I may so say) notion of things; as is the disordered and confused noise of waters: which storming with contrary waves, & rushing against the shore rocks, yeilde a certain huge noise, yet no mā distinctly perceaveth, what all that noise meaneth. Such should by Christ's administration be the word of truth in the same Churches, in which the feet should be like to burning lebanons brass. To the heathenish men that lived yea in most pure Ephesus, the truth was a certain unsavory and untastable thing, neither sounded it any other thing then barbarous and unpleasant. Cornelius Tacitus calleth the doctrine of the Gospel a certain deadly superstition, showing by his wicked blasphemy not so much his own as the common hatred of all the Gentiles, book 15. Suetonius recite that the Christians were afflicted by torments, that they were a kind of men of strong & wicked superstitiō, in N • ron ch. 16. Pline a very learned & wise mā in a certain Epistle to Traiane singes the same song, he writes, that when he had inquired of 2 mades, which were said to be the servants of certain Chrestians by torments, what was the truth, he found no other thing than wicked & unreasonable superstition, the infection whereof had not only run thorough the cities, but also the villages & country &c. How doeth the sound of the truth to such men seem a certain rude & vain beating of waves? Their ears were filled with a sound, whereof they conceived no sense. And we shall see in the next chapter how these although Gentiles, pertained to Ephesus. But not alone of this kind of men the wholesome truth was accounted barbarous, but also of many of Christian profess • ion in the Church of Smyrna, Pergamos, and the neighbor Churches. Errors & perverse opinions so possessed many, that they were altogether deaf to wholesome doctrine, neither tasted any sweetenes of it, as it will be more plain in the next chapter.

And he had in his right hand seven stars: He did so defend with his mighty right hand the Teachers of the truth (for these are the stars, as beneath i • taught verse. 20.) afflicted with many evils, that in all miseries they were conquerors. Although this thing be common to all Churchches, yet in those it is chiefly seen, Where the feet do burn in an oven, and the truth either not heard, or not understood.

Even there we shall see many delivered to death, but for one many forthwith to arise: neither only doeth the power of his defending right hand so manifest it self, but also in repelling the conspiracies which the wicked do make to his Ambassadors.

And out of his mouth a two edged sword: This sword is the most mighty word of God, more percing than any two edged sword: It searcheth the reins, and pronounced sentence against the wicked and unbelievers: Neither doth one jot, or any note become void and of no effect. It wondeth and killeth, bringing upon the wicked those calamities which it threateneth. Now it cometh out of the mouth, because in the Church of Pergamos Christ would approve his most holy severity to the world in punishing sins, unless, saith he, they repent, J will fight against them with the sword of my mouth, chah. 2.16. as it shall more fully be spoken of there.

And his face shineth as the Sun in his strength: The face or counteance of Christ, is his worship appointed from God, in which he is seen of his as clearly as we do behold things before us: Wherto pertain those exhortations, Seek ye my face, Psal. 27.8.: Seek the Lord and his strength: Seek his face always, Psal. 150.4. Asthough he should say, trust always in the Lord and apply yourselves to the holy study of those things, with which he hath taugh that he himself is to be worshiped. As long as we bestow our labor thus, we are conversant in the sight of the Lord, but as soon as the fucalty to be at his public worship is taken away, we are banished from his face: as Cain complaineth, being cast out of the Church for the murder of his brother, that he was hidden from his face, Gen. 4.14. Therefore the whole religion of Christ pertaining either to doctrine or to prayers, sacraments & discipline should shine most purely in these Churches. For the reason of order requireth, that in the last place the shining face should signify that the last of the seven Churches should be famous by the clear vision of Christ. And among these (as we shall see) Philadelphia obtaineth the chief praise: the other so behold the open face of Christ, that they may rather perceive that Christ is angry with them, then rejoice in any of his favorable beholding or countenance. Therefore the whole type or figure hath this sum: That the first of the seven Churches is no table, by the righteousness of Christ, thorough the faith and holiness of the people, and marvelous quickness of understanding of the teachers, by whose bright eyes the darkness of errors are driven far away: that those Churches in the middes are on fire through great affliction, yet that the truth was not altogether overwhelmed, but did make a loud noise as the fall of the river Nile although to very many, it was but as the inconstant dashing of the waves: That the last Churches had their teachers whole & sound, kept the truth mighty to subdue the enemies, and a great purity of the whole religion. For now it shall be sufficient to distinguish them in to three degrees for plainesse sake: we will follow a more accurate distribution, when we shall entreat of them severally.

17 I fell at his feet as dead. Thus was the type from the consequents. First, the great fear of John offers it self, such as in the like matter hath befallen other holy men. So great is the infirmity of our nature, and conscience of depravation, that it can in no wise endure the least show of God's majesty, Dan. 8.9. &c. which is another argument for the credit of the heavenly vision.

Fear not; A consolation very necessary, considering that John had not been able to perceive the things either heard or seen, unless he had first been recreated and confirmed from his fear. And so it is wont to come to pass in holy visions: the evil spirits contrariwise do increase fear, as much as they can, desiring to overwhelm men with fear and desperation. The places of consolation are from his universal power over all things created, in this verse, & by name from his victory and power over death in the verse following. Those words first & last have great power to confort: for why may not John be of good courage, when he biddeth not to fear, who in the beginning created all things, and is able to bring them to nothing again at his pleasure: unless peradventure, the words first and last are to be referred to glory and humility, then he is the first now among all things created, or rather above all things in honor and majesty, who once being conversāt on earth did seem the basest among men: Asthough he should say, fear not at the sight of my glory, which is augmented above that you cā think, yet not for your destruction, but salvation. And as once ye have known me the most humble of all men, so in this unmeasurable glory, I retain my former mind, & do not despise or neglect you dust and earth. Words full of confort, but in this sense they were to be changed, I am the last and first, because the humility did go before glory, neither now should that be placed in the latter place which hah been swallowed up of the majesty, coming upon it: unless peradvēture they have this sense, I am now the first, who of late was the last: or the order of the words being kept, I which was the first, in the beginning being with God, equal to the father, at length taking upō me the form of a servant, became in the account of the world the last. Both which sentences make for the second interpretation, & make it more probable.

And who am alive: Specially he maketh mention of his victory over death, that he might erect his mind against the greatest fear in life. These things confirmed that he was Christ that appeared to John. Never of any creature is anything uttered in the person of God, without all signification of ministry: least peradvēture men should think him to be God, and should give that to the creature, which is proper to God.

Amen: This is most certain which I say, that I live forever, for confirmation whereof, take not only a naked affirmation, but also a solemn word of sealing up, Amen; The common translation readeth not Amen: which nevertheless is found in all the Greek books, and is found beneath chap. 3.14. To which we must hearken rather then the Tridentine fathers establishing only this edition authentical and of authority.

And I have the keys of hell and of death: There is a transposition of the words in Aretas, the Complutense and the vulgar: and I have the keys of death and hell. And in the conioining of these words hell is wont to be put after death, as death and hell did follow him chap. 6. ver. 8. so death and hell were cast into the lake chap. 20.14. And so the order of things requireth, seeing that hell is the last stinge of death. But seeing those keys are as well to open as to shut (for because he liveth that was dead, he hath power to make others alive from the dead) here hell is not of the damned, which is wont never to be opened, that any should be fetched from thence, as neither in ch. 20.13. For how can the hell of the damned be cast into a lake of fire? Therefore these two do seem thus to be distinguished, that death be the very separating and sundring of the soul and body; Hell the state and condition in which the body is after the sundring.

19 Write those things that thou hast seen, and which are &c. The commandment of writing is repeated, but explained more at large. In the eleventh verse it was commanded only, write that which thou seest in a book: Now he teacheth whereto that pertained, which he saw: to wit, to things both present and to come: For these both joined together do expound that what thou hast seen. And in every of the Epistles, unto which the partes of this visiō are fitted according to the diverse condition of everyone, we shall find predictions of future things, so as those words which thou hast seen, cannot be restrained to things only present. Seeing therefore the seven Churchches contain as well future things as things present, the whole Prophecy is not rightly distributed into things present and future. For these two menbers come together, as after we shall see, in the singular explication and unfolding of the things. Let us hold therefore that which the words plainly teach, that this vision proper to the seven Churches, is touching things both present and future. The observation of which small thing hath opened a way to me to understand (as I think) the particular Epistles: which I will that the godly judge.

20 The Mystery of the seven stars: In the last place is the interpretation, which only teacheth of two things, of the stars and candlesticks. Why doth he give no expositiō of other pointes? Because these few were enough to open his counsel of the whole. For after the same manner the rest are to be applied to the condition of the Church. And so will the Spirit help our weakness, that he may leave some parts of diligence to us. Although the things that remain of the vision shall easily be made manifest frō the Epistles, which teach by the condition of everyone, wh • t meaning the rest have which now are kept in silence, as shall be shown in their places. As touching the words, Mystery is of the fourth case, following the verb Write, which is to be repeated, asthough he should say, write the mystery of the seven stars; And likewise in the member following, and write the mystery of the seven candlesticks: For he interpreteth the stars to be the Angels: The seven stars (saith he) are the seven Angels of the Churches, that is, signify the seven Angels. Which let them observe who hold fast, as it were with the teeth, the letter of the word in other places. Neither are these Angels spiritual substances, but men Pastors and Bishops, to whō the scripture attribute this name: as, although the Angel of the Lord had come up from Gilgal to Bochim. Judge. 2.1. So in the Prophet Hagg. Then spake Haggai the Lord's messenger, ch. 1.13. And Malachi speaking of the Priests, For he is the Angel of the Lord of hosts. chap. 2.7. How great therefore is the dignity of true Pastors, who both are stars, fixed in no other firmament then in the right hand of Christ, and also Angels. What skilleth it though the wicked skoffe at them with reproachful names, seeing they be in this reckoning and estimation with God?

And the seven candlesticks are seven Churches: Very well compared to a candlestick, wherein the everlasting light of truth shineth, kindled of Christ the Priest morning and evening continually. This similitude is fetched from the candlestick of the Tabernacle, which was made of pure gold, of work beaten with hammer, of one shaft, and seven branches. The multitude of branches signifieth the multitude of particular Churches, as well of Jews, as of Gentiles. The common original from one shaft, the most strait conjunction of particular Churches: all which come forth from that one of the Jews, as from the shaft. Which shaft was more adorned then the other branches, in one bolle, knop, and flour: because, as it seemeth, the Jews Church at length shall become more abundant in the gifts of the spirit, then this ours of the Gentiles: Exod. 25.31. They are then the candlesticks of the Church: but which by their most precious matter do note out only summarily the excellent dignity of it: Christ himself, represented severally the beauty of every of each one of the members, in that figure, wherein he was seen of John.

The Resolution.

HITHERTO in common that which pertaineth to all the seavē Churchches: that which is proper to everyone followeth, an Epistle being inscribed to everyone severally. In everyone of which, there is an Inscriptiō, Narration, and Conclusion. The three first, are of the Church falling into a worse estate, of Ephesus, Smyrna, and Pergamum: The other four are of the same returning: and so as the three next are opposed to the three first, & are answerable one to the other: the Thyatiren, to the Ephesine: the Sardinen, to the Smyrnen: the Philadelphen, to the Pergamen: Only Laodicaea hath no equal, whereto she may be compared.

As touching the Ephesine, which holdeth the first place, the Inscription is by name to the Angel, describing also him, that gave the Epistle: That he holdeth the seven stars in his right hand, and walketh amids the candlesticks, ver. 1. The Narration, partly respected praise, commending their labor, patience, discipline, ver. 2. then their unwearied desire ver. 3. partly reprehensiō, which showeth their sin, their first love left, ver. 4. & the remedy, which first he propoundeth, teaching in what thing it consisteth, in a care of their first works, afterward he inciteth them to use it, partly by a denunciation of removing the candlestick, unless it be done in time, verse. 5. partly by a rehearsal of the cause for which they had been spared hitherto, ver. 6. The conclusion is both epiphonematicall requiring attention: and also remunerant: where the reward is the power to eat of the tree of life, ver. 7. The other Analyses shall follow everyone in his place.

Scholions.

TO the Angel: Everyone of the Epistles are inscribed to the Pastors, not that they should have them privately to themselves, but that they should communicate them with the rest of the Church, as hath been said before ch. 1.11. Sende to the seven Churches which are in Asia, to Ephesus, Smyrna &c. and in the end of everyone, let him hear what the spirit saith, not to the Angel alone, but to the Churches. But they are sent to him by name, partly because he is the dispensatour of doctrine, exhortatiō, reproof &c. even as the use of the Church doth require: partly because the safety of the whole congregation, resteth chiefly upon the integrity of the Pastors. Neither are they sent to any one Angel, but to the whole, that I may so say, College of Pastors, who all are comprehended in this common word. For there was not one Angel of Ephesus, but many: neither any Prince among them, as is manifest from Paul, who to Myletum sent for the Elders or Bishops of Ephesus, Act. 20.17.28. He would have spared the multitude, if any one had been over the rest in authority: or at least wise among the rest of his admonitions, he would had spoken one word of obedience to the chief Bishop. But this preeminence and principality, was not yet bred: It began then first, after the Apostles were taken from human affairs, except that Diotrephes gave some show thereof.

Therefore under the name of one Angel, he writeth to the whole order of Pastors, for whose praise, or dispraise, the chief force of every Epistle is intended. For such is, for the most parte the condition of particular congregations, as their faithfulness and diligence shall be. Frō whence it is, that at the end the admonition is given to the whole congregation, fitted to the administration of the teachers.

Neither is it to be thought, that these Epistles were sent severally, and asunder one from another, but that all were written together in a common Epistle, such as we have said this whole Prophecy is, & that every Church fetched from thence that which belongeth to them severally. And these things are common to all the seven Angels, to be applied to everyone apart.

To the Church of Ephesus: Of the city Ephesus we have spoken briefly at the eleventh verse of the first chapter: to which are to be added, the reason of the order, the force of the name, and the Antitype of it, that the counsel of the spirit may the better be understood. There may be a double reason of the order: one that this city set • h before our eyes most of all the Church of the Gentiles like to the P •••• gall s • ne, whoring & spēding his patrimony in a far country, Luke 15.1 • . & • 〈◊〉 home we know Christ to have set forth as an image of the conve •• i •• 〈◊〉 • alling of the Gentiles. For this city, besides the horrible Idolatry whe ••• she was a leader of other cities: it was also given to most wr • tched riot, casting out of the city a certain mā called Hermodorus, not for a • y other crime, then that he was a thrifty mā: this more over being added, Let no one of us excel, but if there be any such, let him be in another place, • nd among other men. Tusc. quest. book. 5. leaf 125. a voice in deed of beasts, &, even ni the sentence of Ethnikes, worthy of a halter. For thus saith Strabo, All the Ephesians are to be punished by death. Behold therefore that prodigal son, coming again to his father and running to meet him, and falling on his neck and kissing him. How is the grace of God to be praised, who hath converted us Gentiles, being a gulf of wickedness, the disposition of all which we see in this city, into a most glorious palace of salvatiō. We were once the Princes of naughtiness, now we are become the head of holiness, as this among the seven Churches: no less excelling in godliness; then of late we did excel in all wickedness. For the Father hath commanded the best robe to be brought forth, and hath killed the fatted calf for our sakes. An other reason of the order is, that this city was the foremost in embracing the faith among all of that country, from whence it spread to the other neighbor places. For Paul coming to Ephesus, daily disputed in the school of one Tyrannus, and that by the space of two years, so that all that dwelt in Asia, as well Jews, as Gentiles, heard the word of the Lord Jesus, Act. 19.9.10. Werefore it is made worthily in the same place, the beginning of Cities, from whence was the beginning of faith.

Now the force of the name is to be declared. For it shall be clear in everyone, that the Holy Ghost hath chosen purposely those Churches, which even by the very names, as it were by certain marks written on the forehead, should manifest their whole condition. We let pass that Amazon, from whom they report that it took the name, that which followeth beneath ver. 4. that thou hast left thy first love, teacheth sufficiently what the Spirit regarded in this city: namely that Ephesus, was as it were omission: whereupon we call her languishing, whose godliness waxeth cold in such sort, as that at length it is utterly extinguished. How is it to be feared that in this thing also it carrieth a type of the Gentil • s!

As touching the Antitype, seeing these seven cities contain the universal condition of the Churches of the Gentiles, as it is manifest enough from those things which have been said at the first chapter, in every of them not only that one city is to be regarded, but also some fellow Church is to be joined together with it, which may directly answer unto it. But of what sort shall we say that these antitypes are. For were these seavē Churchches mad patterns of all Churches of that same time, or of a diverse time? If we shall say the first, so as in all ages the Church spread through the whole world, did agree to those seven, to wit, that one should be an Ephesine, one a Smyrnen, one a Pergamen, and so of the rest, it should always be of one form, and such as it was in the first times, so it should be at this day, against which the use of all times teacheth. Therefore it is needful, to make everyone of them severally types, and in that order, in which they are numbered: but the antitypes are those Churches which being divided either by the distance of times, or the space of places, do agree to everyone in their order. The conveniency of the things will show sufficiently within what bounds they may be concluded. According to this rule we do make the first Christian Church the Antitype of the city of Ephesus: which fetching the original from the preaching of the Apostles, continued even until Constantine the Great, as those things shall make manifest, which shall be taught here after. This is the chief of all the following Churchches, even as Ephesus is the first of the seven cities.

These things saith he that holdeth the seven stars: A description of him that sent the Epistles, which is divers in everyone, yet fetched from the former vision, divers members of it being applied according to the divers condition of things. Which teacheth abōndantly, both the whole former figure to have shadowed out only the administration of things, and also to be proper in a manner and peculiar to the seven Churches. The seven stars in his right hand, declare that the power of Christ is notable in defēding the Ministers of this Church. He is even as mighty a keeper & faithful maintainer of all his faithful servants, in what place of the earth, or what time soever they hav been or shall be; yet in some certē both places and times, he manifesteth himself more clearly to the world an avēger, than every wherein other, as appeareth both in this city and antitype. As touching the city, Paul, who planted the faith there first, how many adversaries found he there? J will abide, saith he, at • phesus till Pentecost, for a great door and effectual is opened to me, and the adversaries many: 1 Cor. 16.9. Yet we read not that any calamity came unto him. He was beaten elsewhere and stoned & left for dead: but here Demetrius stirring up the workmen against him, he that holdeth the stars in his right hand, not only kept Paul free from all evil, but also Gaius & Aristarchus & Alexander, pacifying the tumulte by the prudence of the town clarke; Act. 19. The same hand shielded Tychichus and Timothy, the Angels afterwards of the same Church: Ephes. 6.21. 1 Tim. 1.3. And no less the Elders, the ordinary Bishops of the Church, whom Paul called to Miletum to give them his last farewell. At length John came to the same place, and there abode many years, stablishing all the neighbor Churches. Neither did the rage of the tyrant proceed to his death: but at length returning from banishement, he died quietly in this city. The power of the mighty and star bearing hand gave such safety to his servants. The like power also shined forth in preserving the Pastors through the whole time of the first Church. An huge number indeed of the faithful were slain daily, but this is marvelous, that in the opinion of mē it being necessary that the name of Christ should be extinguished utterly, much more the Pastors, against whom the Tyrants raged most of all, there was made daily so great increase, that it was spoken then commonly and truly: That the blood of the Martyrs is the seed of the Church. But Christ walketh among the candlesticks, as often as he giveth a manifest proof of himself being present and regarding diligently all things which pertain to the salvation of the faithful. In what city gave he a show of more plentiful grace & favor, than in Ephesus, whereto for teachers he gave Paul, Apollos, Tychicus, Timothy, John the Apostle, besides many other Apostolical men? And where or when was Christ more manifestly conversant in the earth since his ascension into Heaven, then in those first times, until about Constantine? He did enrich so aboūdantly the Church with all gifts, he pricked foreward their sluggishness, corrected their negligence, rewarded their virtue, so as he might seem by himself to compass everyone, and view their labor with his own eyes. In one & the same manner he is always among the candlestickes, neither doth he sit idly, but walketh about continually, & cometh to visit every th • ng, so that he hath no need of a Vicar: yet because by outward arguments, this is not oftentimes alike manifest to the world, therefore that which is properly & singularly belonging as it were to one city & time, is alleged.

J know thy works: A narration, and first of praise. And it is common to all the Epistles, in the beginning of the narration, to profess that he knoweth certainly and trieth every Angels works. Therefore neither shall reward be wanting at any time to virtue, nor just punishment to naughtiness. And as even now I have put in mind of a Vicar, how wickedly serviceable are they, who arrogate to themselves, as an absolute lord, the power over their fellow servants, seeing he thoroughly knoweth all things, and is not in vain conversant among the candlesticks? The praise of the Ephesine Angel respecteth either his office, in this verse, or his virtue against outward evils, ver. 3. His office consisteth, either in administering the word and those things which are wont to accompany it usually, the Sacraments and prayers, or in exercising of discipline. As touching that he saith, I know thy labor and thy patience: For the pains which is bestowed in preaching the word, because it is laborious, and full of troubles & griefs, is wont to be called labor in the scriptures, as, we pray you brethren that ye as knowledge them that labor among you; &c. 1 Thes. 5.12. And they are worthy of double honor: especially they that l • bour in the word & doctrine: 1 Tim. 5.17. But patience as a necessary companion must be adjoined unto the labor of teaching: which the Spirit showeth, saying and thy patience. As also Paul, The servant of God must not fight, but must be gentle toward all men, apt to teach, suffering the evil men: teaching them with meek • nes that are contrary minded: 2 Tim. 2.23.24. Therefore this Church was famous in the faithfulness and diligence of teaching. Behold the example of Paul, who by the space of three years day and night ceased not to admonish everyone with tears: Act. 20.31. Do thou also conjecture from those godly Bishops, who loved Paul so grealy, whom also he again loved no less: Act. 20.37.38 Afterward mind John and the rest. But a matter that is clear needeth not many words.

As touching her Antitype, the matter is even as evident; they did never more faithfully give themselves to teaching. That Monster was not yet borne, that any should be Pastor, that doth not feed at all: Or that one should sit in the chair of the teacher, who as dumb should be sleepy, distracted with other businesses. There was then no Bishop, who had the office of teaching, who taught not most diligently. Even also at Rome, where it behooved that the mystery of iniquity should spring up betimes, they ceased not as yet from this office. The Pastor every Lord's day at the least did plainly and clearly expound those things which were read out of the books of the Apostles and Prophets: then also he did admonish and exhort, that they would follow those things, which being holy and good, they had heard rehearsed: Justin. Apolog. 2. The same thing testify Clemens, Origen's, Tertullian, Cypriam: But the matter is so clear and manifest, as the contrary thereto to be done at this day.

And that thou canst not bear the wicked: Such was the care of teaching, the manner of their Discipline was no less pure and sound: Which first is universallie set down, of what sort it was toward all the wicked: afterward specially, what it was toward the clergy, that I may so speak, in the next words, and hast tried them which say they are Apostles &c. The general discipline did not tolerate men in any sort living wickedly, and with the offense of others, but according to the manner of their fault, did rebuke either privately, or before many, if private admonition profited nothing: then also at last it did debar them from holy things, if they would not obey them that counseled them well. And touching Ephesus it cannot be uncerten, but that this holy rule did hold there, seeing Paul taught their the space of three years: who gave commandment to Timothy touching this matter so diligently and exactly. The observation thereof was famous in the primitive Church, as even Pline testifieth in an Epistle unto Trajan: The Christians are wont, saith he, to rise betimes in the morning to praise Christ as God, for the preserving of their religion, to prohibit murders, adulteries, avarice, cozenage, and the like unto those: Euseb. kook 3. chap. 33. of the Eccles. Hist. from Tertullian. Out of all doubt they did not only prohibit in word by teaching: but also did restrain them by holy discipline. And they did determine rightly, that Religion could not be preserved otherwise, unless vices be cut of by this spiritual sword. Justin testifieth that no man was admitted to the Sacrament of the supper, but he whose life should answer and accord with his profession, Apol. 2. But more plainly Tertullian writing thus: There are also exhortations, corrections and divine censure: for it is shown with great gravity, if any have offended, that he may be sent away from communicating in prayer, both of the assembly and all holy so • iety: where all most approved Elders have authority, having obtained that honor not by money, but by good report: Apologet. ch. 39. Origen's in his 35. treatise on Mat. In the Churches of Christ, saith he, such a custom hath held, that they which are manifest in great sins, thereof convicted, should be cast out frō common prayer, least a little leaven of such as pray not from their heart, should corrupt the whole sprinkling and consent of truth. So in Hom. 7. upon Joshua: Him that the third time being admonished refuseth to repent, he commandeth to be cut of from the body of the Church by the rulers of the Church: where also he showeth, that the Priests sparing one, and neglecting their Priestlie severity, do work the ruin of the whole Church. The Epistles of Cyprian are most clear witnesses, how holilie and regiously he kept it in his Church, yea they do prove how purely the discipline abod hitherto at Rome, as is clear by the Epistles of Cyprian to the clergy of Rome, and to Cornelius, and again of them to Cyprian. It is therefore an excellent praise of that time, that conjoined together with the purity of doctrine, sanctity of manners, by most wholesome discipline.

And hast tried them which say thy are Apostles. The other part of discipline is toward Ecclesiastical men, who were reproved not only for sin in life, but also they did undergo punishments meet for their ungodliness, if they brought any new thing and divers from the truth, which after lawful examinatiō was found not to agree to the rule of the sanctuary. And great was the courage of the Angel in this matter, who was not skared frō his duty by great names, but did bring them back to a wholly examining, who did vaunt that they were Apostles. Of which sort that there were mē at Ephesus it is clear, from that instruction given unto Timothy, That thou wouldest abide at Ephesus, saith he, that thou mayest give warning to some, that they teach none other doctrine, neither give ear to fables and genealogies being endless, which do breed questions rather then godly edifying which is by faith, 1 Tim. 1.3. And the same Paul warneth the Bishops of Ephesus, to take heed to themselves and the whole flock: For I know this, that after my departure, grievous wolves not sparing the flock will enter in among you, and of yourselves shall arise some, which shall speak perverse things, that they may draw disciples after them: Act 20.29.30. But the diligence of the Pastors did pluck the vizzards from the hypocrites and did not suffer their crafts to spread to the destruction of the flock: so the Church continued uncorrupted, even to the coming of John, who ruled the same many years: who at length for a time being removed, it staked somewhat of that former care, as we shall show by & by. Likewise in the f • rst church there was such a troupe of heretics, as scarce hath been in all other times. There arose Simonians, Menandrians, Ebionites, Cerinthians, Pseudoapostolins, Gnostickes, Sabellians, Samosatenians, Manichees &c. Some of which the Apostles themselves did perce through with the dart of truth. Paul delivered Hymenaeus and Alexander to Satan: So Phygellus and Hermogenes, and as it seemeth Philetus. And he taught Titus, that he should shun an heretical man after once or twice admonition: Tit. 3.10. But after they were gone to Christ, many other excellent lights rose up, which did dispel diligently all heretical darkness. Among which Agrippa Castor, as Eusebius reporteth, Justin Martyr, Irenaeus, Tertulianus, Cyprianus &c. Who all fought eagerly for the truth against coūterfait Apostles. Wherefore as both the city & that former age were perilous because of the impudency of those, who with false titles made a show that they were Apostles: so were they no less happy by the faithfulness and industry of such defenders, who would not be deceived with a vain show, but bringing the matter to the touchstone manifested to the whole Church, that they were most fil • hy fellows, who would be counted the principal masters.

And thou wast burdened: Hitherto his faithfulness in executing his office, now he rehearseth his virtue against externe evils: which were many and great, both of that city and of all the Christian world. The battles of Paul against beasts at Ephesus are famous: 1 Cor. 15.32. But what tranquility could be to the Angels following, who should have to do with grievous wolves not sparing the flock: Act. 20.29.30. It was therefore the commendation of this Angel, that he did sustain and endure calamity stoutly, which is declared in a triple degree: that he bare the burden: that he labored under the burden, and yet was not tired: as though he should say, a great weight in deed of trouble did lie upon thee, under the burden whereof thou gronedst, yet thou wast not discouraged that thou shouldest pluck thy neck from the yoke, and betray the truth. It is a manlie fortitude to bear out manfully troubles and torment. Many bear the yoke cheerfully as long as they feel but a little grief; But to go on constantly among the stinges of grief and sorrow, is a point of great courage, and of heavenly fortitude.

Such was this Angel, such also was the whole Primitive Church. Nero and Domitian had greatly persecuted the Church, before John wrote these things. And besides Nero and Domitian, it abode patiently under Traiā, Adrian, Antonin, Severus, Diocletian. The times were never more miserable when the EMPEROVRS did let their labor to hire to the Devil, for to shed the Christian blood, which he doeth always thirst after. Yet the faithful revolted not but continued cōstātly unto the end, becoming at length cōquerers, setting up the sign of victory against the Devil & all foes. For what other thing were so many sk • rres and prints, with which many Bishos were marked, who after the tempest of tyrannical persecution drivē away, did meet in the Nicene Counsel, then so many triumphant bows of the victory gotten against the enemies? Paulus Neocesariensis was bereft of the use of both his hands, the sinews being shrunk and cut by the persecutors with a hot iron. Others had both their eyes put out. Others their right hands cut of by the elbowe, among which was Paphnutius Aegyptius. In sum a man might have seen a company of famous and picked Martyrs gathered together: Theod. book 1. chap. 7. He was an Angel of an invicible courage, whom so many calamities could not break, yea not bow never so little. Now therefore if we shall gather all these things into one sum, we shall see a most beautiful image of any excellent Church. For behold an Angel sparing no trouble of his own in the labout of teaching, administering the dis • ipline most religiously: suffering none that should offend the Church with his naughtiness: either keeping far away the leaven of heretics, or taking it away most carefully at the very first. And last of all for all these things undergoing boldly whatsoever the wicked enemies were able to inflict upon him. Doth he in anything need amending? In nothing in deed, if only he had continued in his integrity: but godliness fainteth by little and little unless it be kindled continually: and often times a certain naked profession remaineth, where all his power is utterly dead & lieth quenched: as we shall see by & by to have happened here.

As touching the words, Montanus and the vulgar translation do distinguish this verse otherwise, also they put out and change some words: And hast borne a burden and hast patience for my name, & hast not fainted: So Aretas, but the first words set out of order: And hast patience and hast borne a burden. But these readings want express signification, which our kookes have, which conioine together burden, trouble, and perseverance. The sentence becometh much more weak where this word trouble is taken away

4 But I have somewhat against thee Hitherto was the praise: The reprehensiō is for the leaving of their first love: Of which even a light slaking had not wanted great fault: But to put of the same wholly, how great wickedness: For so the word thou hast left, soundeth: as if the Ephesine Angel were like to those widows given to riot, which Paul saith, are to be condemned, because they have cast away their first faith, 1 Tim. 5.12. Although this loss of love, was nothing to the heinous offense of the widows, For their Apostasy was manifest, his only a faint, or rather no care, and a very great negligence of godly duties, the profession of the truth being kept. But the Spirit speaketh of divers times, as it appeareth from this that he saith, that thou hast left thy first love, and in the verse following biddeth them to do the first works. Frō which it is perceived easily, of what sort was this coldness, to it that the Angel who in the first times of the Gospel received, faithfully executed the office of teaching, & observed diligently every ons manners, to which forthwith he applied a remedy by ecclesiastical discipline: afterward in the latter years did so languish, that he was negligently occupied in the first labor, permitted some of his floke to perish through ignorance, some through the infirmity of the flesh to be carried headlong into destructiō, no lawful curing undertaken. This is that love, which Christ taketh grievously to be laid aside so shamefully. For he showeth that he is then truly loved, when his sheep are fed faithfully and with a sincere mind. Wherto pertaineth that thrice repeated commandment to Peter, If thou lovest me, feed my sheep, John. 16.17. But in process of time in this Church this fervency waxed cold or rather altogether vanished away, as is manifest by the reprehension. Such is our infirmity rushing a pace no less to the loss and destruction of spiritual life, then our bodies hast continually to the graves. Wherefore then is there too much cure of this, & none of that? The Ephesians retained an outward profession, neither were any calamities able to take it from them, as the former verse even now taught, yet in the mean time they decayed by little and little, neglecting those things, without which true godliness cannot consist. And this leaving of love seemeth to have come to pass then, when John had been sent away into Patmos. Doubtless while he abode at Ephesus he suffered not either doctrine or discipline to decay, but being at length bereft of so vigilant a watchman, they fell into this detested drowsiness. The Bishop may be for an example, although not of that city, yet of a neighbor place, who thorough the negligence of holy discipline suffered a certain young man delivered to him of John to be kept, to become a thief and a robber. Wherefore John did worthily hit and cast in his teeth his good keeping: Euseb. Hist. book 3.23. But howsoever the history be silent in this matter, it is certain that the Ephesine Angels fell together into shameful negligence about these times. Of which sort also we find the carelessness of the Church growing in use by little and little.

In the first times while it had the Apostles for presidents, and eye witnesses of all things, the diligence of the Elders was fervent, who did both preach the word of God faithfully, and also further the godliness of their flock carefully by discipline, but at length after two hundred years frō Christ's birth, they suffered all things to wax worse and worse by a manifest declining. How began the discipline to be loosed and corrupted, whē the Martyrs & Confessors gave rest to those that had fall̄, not only without the Bishops counsel, but also against their willes? How this outrageous disturbance of the heavenly rule troubled Cyprian, we may see from his Epistles: from whence among other causes of the incumbent persecution, many of which he rehearsed, at length he descendeth to this, And what plagues, what stripes do we not deserve, when no not the Confessors, do keep discipline, who ought to have been an example to others to good manners: Epist. book 4. 4. And not many years after, Eusebius relating the condition of the Church, in which it was a little before Diocletian began his persecution: They, saith he, which were thought to be our Pastors, rejecting the bond of godliness were busily occupied in mutual contentions among themselves: These things only increasing beiond measure, contentions, and threatenings, and emulations, and mutual grudges, and hatred, following with all their might preeminence and dominion, as it were kingdoms: book 8. of Hist. chap. 1. It must needs be that the edge of holy discipline was made blunt in wonderful manner, which was of no force to cut of such noxiour herbs. But Ambrose, who rehearseth that the divine rule was vanished quite away before his times, speaking of the Elders, at length inferreth most clearly, Whereupon, saith he, both the Synagogue and also afterward the Church had Elders, without whose counsel nothing was done in the Church: Which by what negligence it is grown out of use I know not, unless peradventure by the slothfulness or rather pride of the teachers, while they alone will be thought to be somewhat: upon the 1. at Tim. chap. 5. He was not long after that time which we call the Primitive Church. Yet he so speaketh, as though some ages before his time, this wholesome custom had been abolished. Which things do clearly show, how in the later times the first love waxed cold altogether, and at length went to nothing.

5 Remember from whence thou art fallen; Such was their sin: the remedy consisteth of three members, a just consideration of their fall, repentance, and redressing of the discipline. Which all together are required unto amendment and in the same order, in which they are rehearsed. Because we fall by little & little, we perceive not almost into how deep a pit we are fallen: but let us look back to the high top, from whence we are fallen, and we shall mervayle at the low gulf in which we lie. Wherupon he warneth, that he mind from whence he was fallen. Neither is it enough to perceive that we are fallen, but very quickly we must get out of the gulf by repentance. He adioineth therefore, repent: But many do deceive themselves, and think that they have repented well, when in very deed they have done nothing less: Therefore last of all he requireth, that the first works be done. For then thou shalt prove thy repentance just, if it shall bring forth true holiness of works, and either shall return to the first love, if it were sincere, or shall increase the same by adding a greater unto it. But why doth he require instantly the first works, especially in the Antitype, which containeth the space of about three hundred years? Would he that the Church that was spread far abroad, and increased with an innumerable multitude of citizens, should return again to their cradell? Or whether will he that there should be the same reason and respect of the whole e • rth, which is of one city? Now also it was nigh, when the Church should have a Christian Magistrate, Constantine being about to come strait way to the Empire and government of the world: What need should they then have, of that former ancient discipline? It was meet peradventure that Christ had waited for a little time, and had not urged so earnestly the first beginnings, of which there should be no use in shart time. But these are the dreams of such as are sick of a fever. He that knoweth what is most fit for his Spouse, requireth earnestly the first works, after so many years, & after the dispersing of his Church in so many places: he willeth that she labor again in the word, and that she punish wicked men with the Ecclesiastical Discipline. He knew that the order appointed by him should fit as well Provinces as Cities: neither should hinder any whit the civil administration, but further and adorn the same above all. From hence then let us learn, that, that first government is common to all times and places: Neither to be permitted to men's pleasure, to follow the way that they will, but that always in reforming the Church we must have recourse to the first beginnings: unto which rule must be recalled, whatsoever errs from the right way, and not to frame it according to the corruption of the following Churches.

Or else I will come against thee quickly: The threatening putteth to spurs, and stirreth up the feeble strength of the remedy. Often times the fear of peril, prevaileth more with men, then the hatred of wickedness. He threateneth that he will come quickly and remove the candlestick out of his place. But what need is there that he should come, who walketh in the middes of the candlesticks? He dwelleth not among his as a revenger, but as a brother & defender; from whence as often as he must take punishment, he putteth on a new person and form, in which he appeared not before: and is said to come from another place, and to seem now another, from him whom before time they did know. In the Greek it is, J will come to thee, for against thee. Now to remove the candlestick out of his place, is to take away the truth and dignity of the Church. Which though it be not noted expressly by the Historiographers, yet we may not doubt, but that according to this cōminatiō, Ephes{us} lost a while after the form & honor of a Church. I cōtēd not about the name of a Church, which I know she have retained for many ages, but for the first purity, by which alone God measureth a holy Church, and not by coloured and naked names. Much less is the candlestick to be understood of the Episcopal dignity, as the Jesuit would have it, which we read to have continued from those times eight hundred years at least. Therefore this candlestick was not quickly removed: Did the Angel peradventure repent? It is not likely, seeing in the Antitype it is certain, that, that followed in a short time, which is threatened here to come to pass. For the Angels proceeding in negligence, as we have learned from those things which have been before spoken, Christ took out of men's sight the first golden candlestick, by taking away his most holy ordinances, of which the world was most unworthy, on which the primitive Church was founded by himself and by his Apostles. For there was a new face of things when Constantine came: there remained yet the desire of preaching in the Bishops: but the doctrine was fowlly contaminated in many points: Relics begā to be in reckoning, Temples to be adorned more magnificently, all kind of superstition to increase, besides the pride of the teachers, as a little before Ambrose have taught, spoiled the Church of a necessary help to rule their manners. Instead whereof Ecclesiastical dignities were increased, all things being curiously sought out, more for pomp, then for truth. And while men gave themselves to things of this nature, the golden Candlestick, which among the candlesticks did obtain worthyly the chief praise, was removed out of his place. This shall be more clear then the light at noon day in the rest of the book. In the mean time let men see, how evil they provide for themselves and the truth, which think everything right, which they read to have been used in those times. Rather let them go to the entire age in which the candlestick stood in his place: which after it was set in another place, the same was overwhelmed with darkness, neither could he give light to others.

6 But this thou hast & c: This also availeth to quicken their carefulness: they might have been proud of their present happiness, as though their own godliness had procured it to them: It is not so, saith the Spirit: but in that the punishment is yet witholden, it cometh not of thy approved faithfulness and diligence, but of the only mercy of God whereby he spareth that little good, which thou hast yet left. For as he would not have destroyed Sodom, if ten good men had been found in it: so his wrath waxeth not hot against his, as long as any hope of good is remaining in them. It was but a small thing therefore, that letted, that he should not by and by translate the candlestick, neither should suffer it to abide any longer among them. But what was this small thing? To wit, that he hated the works of the Nicolaitanes, that is, of them whose chief author was Nicolas of Antioch, once one of the seven Deacons, Act. 6. Who taught that wiv s ought to be common, and that it was an indifferent thing to commit adultery, as Irenaeus, Theodoret and others do declare. For as touching that Clemens Alexandrinus Strom. book 3. doth attribute this heresy rather to the wickedness of his followers, who drew to this foul licentiousness, the fact and saying of Nicol • s, which had respect only to the removing of jealousy, it seemeth scarce credible. For John would have spared the creed • t of the man, and would have told the ringleader of so great filthiness, neither would have suffered his name to have been borne falsely of wicked men. The Ephesine Angel therefore was pure from the contagion of this sin. What were the Angels of the Primitive Church? They were no less free from this blemish. This heresy was soon rejected, for his own foulness. But after we shall see, that the doctrine of the Nicolaitanes did extend not only to the filthiness of the body, but also was transferred unto spiritual fornication: ver. 15. Were they also without fault in this parte? In the first hundred years the Church remained a chaste virgin: in the next ages it began to wax wanton, defyling somewhat the marriage bed, partly with unprofitable opinions, partly with foolish ceremonies, but somewhat fearfully & privily at the first: nothing according to that impudency which came together with Constantine, and afterward. In this respect therefore, Christ suffered it a long time, although he saw that their first love had waxed cold.

7 He that hath an ear &c. An Epiphonematicall conclusion, common to all the Epistles: Wherein he showeth that all whatsoever thy be ought to hearken to these admonitions of the Spirit. Properly in deed they belong to the Angels: but it concerneth us all greatly, of what sort their condition shall be. They either offend or do their duty not for themselves alone, but their condition is joined either with the great good or evil of the whole flock. But what do these things so long ago past, pertain to us? There is the same disposition of all Churches, and of everyone severally: whereupon it is very profitable for us, of what age soever, to beware by their eville. Although all will not obey these admonitions, but they only, whose ears the Spirit openeth. For they are bidden to hear, that have ears. And therefore we ought not to mervayl, if we shall see many to contemn securely these threatenings, and to think that these praises and reprehensions belong not to them at all. But what is that, which he willeth to be heard? That which followeth by and by, saith the Jesuit, To him that overcometh, J will give to eat &c. Forsooth the Spirit would have the last clause to be heard of all Churches, and of all the members of any Church, but all that which was before, the Bishop shall have privately for himself: A witty indeed and trusty exposition. Are not the Epistles pronounced universally and inscribed to the Churches, Chap. 1.11? Would it not profit them very much to be instructed touching the state of their Angels, and to understand what they might require of them by right? They are sent indeed by name to the Angels, not that they should keep them close to themselves as mysteries, but that by their means, they might be communicated to the Churches, whom the Lord useth as his Ambassadors, to speak to his spouse. Which doth yet more appear from those that follow. For it doth not fit a Bishop only which after is written to them of Smyrna, Behold it shall come to pass that Satan shall cast some of you into prison &c. ver. 10. or that to them of Thyatira, and to you, J say, and the rest of Thyatira, ver. 24. That I say nothing, that in some of the Epistles, the exhortation to hear, shutteth up the whole matter, as to the Church at Thyatira ver. 29. To the Church at Sardi chap. 3.6. at Philadelphia, ver. 13. at Laodicea ver. 22. Whereupon if the Church be reserved to the Epiphonema, she ought to open and shut the ears all at one time. For there followeth nothing to be heard.

To him that overcometh, I will give to eat of the tree of life: The reward in everyone is fitted to the times: and is one and the same everywhere, Jesus Christ alone. For what greater thing can he give to his elect? Or what thing shall we need, if we do enjoy him? But according to the divers conditiō of times he is set before us in a divers manner. In this Primitive Church he is the tree of life in the middes of the Paradise of God. Why? Because the first state of the Spouse, was wholly like to the first happiness of Adam in Paradise: of which that was a certain visible image and figure, restored in the last times on earth, after our so long banishment from thence. For there was a tree of life in the middes of the garden like a shadow: here Jesus Christ borne of a Virgin was conversant with us in the middes of mortal men: there all kind of beautiful plants, most profitable both for sight and for meat: here a copious abondance of of all gifts, which belong either to salvatiō, or to ornament: there one river, but dividing it self from the garden into four heads: here one voice of verity among all the Apostles, but which beginning at Jerusalem, was spread abroad into the four quarters of the world, watering all lands wheresoever it floweth with peace and salvatiō. What pleasantness was wanting there, that the mind of man can think of? What is not here sufficiently furnished by him at whose administratiō the Angels themselves are amazed? To wit, that terrible Angel, with a shining sword keeping the way to the tree of life; it is now removed out of his place, and an entrance again is opened into the gardē most full of true pleasure. Christ therefore promised that they which shall keep themselves pure frō the corruptions of these times, neither shall forsake their first love, shall continue those true citizens of this holy Church, and that they shall have free leave to eat of Christ, that true tree of life in the middes of this new Eden. Manie wicked men and heretics at that time, were thrust headlong (as once Adam) out of the Celestial garden, yet with unlike issue and condition. For Adam falling away from the shadowlike Paradise, by faith in Christ he found an entrance into the true, but these heretics being driven from the heavenly and true, what return can ever be hoped for? Seeing therefore that this is the natural sense of the words, how foully do they err, who do count the Primitive Church an infant, rude and imperfect? and do attribute ripeness of age and perfection to the latter corrupt times? For they do prefer Tophet before Paradise: neither do mind that all pleasantness did belong to the first beginning: but thorns and thisles and all noisome herbs to the curse following. Far be it that we should think the water flowing by dirty channels, either purer or sweeter or fitter for our use, the further it shall be distant from the fountain. Further let the reprobate know that they do never eat of this tree. For there is the same meat both for way and for country: There is only a difference of a more full fruition, wherein we shall rejoice after the battle finished. Neither is the reward of them that overcome given to the slougthfull cowards. The Angel will keep them far from it with his glistering sword, that they may not pluck anything at any time from this tree.

The Analysis.

SO is the first Epistle: the second, is sent to the Church of Smyrna, but inscribed according to the manner, to the Angel: afterward he describeth him that sendeth: That he is the first and last, then, that he was lately dead, but now alive, ver. 8. The Narration partly commendeth for their suffering of affliction, which the blasphemous Ieuwes brought upon them, ver. 9. partly instructeth against a new calamity, both showing the Author, kind, end, continuance: and also promising a crown, ver. 10. The Conclusion hath both the wonted Epiphoneme, and also immunity from the second death verse eleventh.

Scholions.

AND to the Angel of the Church of Smyrna: Smyrna was a Colony of the Ephesians, as we have said: So also named of Smyrna the Amazone, but of which the Spirit respecteth another notation. For from whence it is a sweet smelling Smyrna, that is Myrrh, far more pleasant then any spices, as is evident from this, that he reproveth no fault of this Church, but showeth that it is most dear to him, howsoever nothing was more contemned and despised of the world. Neither must we think that it doth hold the second place after Ephesus: For the Spirit doth not recite the cities by iumpes, next putting a sunder either Sardis or Philadelphia, or any one of the rest, but in the right order, in which they were situated. And first he goeth forward to the North, in which parte about the three hundredth & twētieth furlongs Smyrna is placed on the shore. From whence again he declineth to Pergamos further into the North; From Pergamos the rest in their order do bend to the south. And without doubt this order demōstrateth the like progress of the Church. In our parte of the world, the further we go to the North, so much the further we go from the sun, the fountain of light. Therefore Smyrna after Ephesus, do teach that after the first purity, the Church will proceed every day to greater darkness, while at length it shall come to Pergamos, the last bound: from whence again it shall go toward the South, every day to be more and more lightened with a greater brightness. We shall see in the things following, that the event doth so agree, that no equal judge will condemn these things for vain subtilityes, but rather with me will admire the greatness of the mystery. And if we shall hold back our opinions, while the whole matter shall be thoroughly perceived of us, we shall judge far more uprightly, which shall be best both for ourselves and for the truth: Which only I do respect (God is witness) and not any desire of parts taking or of novelty. But thou wilt say, how is Smyrna so delectable Myrrh to God, whose condition is worse then of Ephesus? In outward show indeed it is more deformed, shining with no ornament of lawful polity: in which respect the North corner doth agree unto it: yet the fervent desire of the godly, who did fight most valiantly for the truth in this miserable deformity, did raise up to God a most sweet savor. Furthermore by how much the greater temptation doth lie upon them, by so much God is wont to deal more favourably with his. He showeth not then rigor in threatenings, but conforteth as much as he can, that he may confirm the languishing, and not add affliction to affliction. The Primitive Church suffered most grievous calamities, but at the hands of Heathen men, which was some asswaging of their sorrow. But Smyrna must suffer all extremityes at the hands of their own. In which griefs that it should not faint or be overcome, he heareth nothing but that which may add courage. Hereupon reprehensions are passed over, although it had more of the basest sort then the former, Ephesus. The Antitype is the next Church after the first. His Colony, as of Ephesus Smyrna: sometime also enjoining one common name, even as those two cities, by reason of their great conjunction at the first, as Strabo showeth. This Antitype taketh his beginning together with Constantine, until which time the Primitive Church, the Ephesine Antitype continued, and proceedeth even unto Gratian about the year of the Lord three hundredth four score and second according to Euseb.

These things saith he that is the first and last: The description of the sender of the Epistle, is fetched from ver. 17. of the former chapter. In which words we have shown that Christ is praised as the maker and ruler of all things: by whose authority and commādemēt alone all things are done, and that to his glory: or rather that in this elogie is praised the mervaylous joining together as well of his great majesty as of his humility. Which interpretation receiveth confirmation from hence, that the condition of the Smyrneans was like; Thou art afflicted, saith he, and poor, but in very deed thou art riche. What other thing is this then, although with the world thou art counted the last, thou art notwithstanding in truth the first. And together also it showeth that alteration, whereby the truth first flourished among the Smyrneans in very great estimation, afterward despised & trampled underfoot of hypocrites: even as Christ in the beginning was in incomprehensible glory, God with God, but in the last times, taking upon him the form of a servaunt, made himself of no reputation, being made like unto men. He taketh to him self titles that may fit the present condition of things. Whereupon he spreadeth a divers beam of his glory in the several Epistles, according to the diverse condition wherein the Churches are. Whereby he teacheth that, that of his infinite divine majesty is chiefly to be contemplated with the mind, which may be most available for the present matter. But that they should not think that they must always lie in this base estate, he adioineth another title: Who was, saith he, dead, but is alive; as though he should say; although I was in the beginning the first, after the last, yet I abode not any long time in this most base estate, but death being overcome within the space of three days, I obtained my former dignity, in which I now live forever. These things then declare the notable change that came to pass at Smyrna, and no less in his Antitype. Where the first truth, which by the space of three hundred years was established by so much blood, be came at length to be hated of the Christians themselves, and the last fortune stayed together with his professors: which Christ, as he himself rose from the dead, should raise again from the dust, and place it in the former degree of dignity. Why then should they be discouraged, whom their Captain hath gone before in the same steppes? Or wherefor should they fear afflictions, whose issue is so joyful and comfortable?

9 J know thy works and affliction: The narration of the condition, which he saith, is known of him, as in the rest, least peradventure they should suppose, that their miseries are not regarded of him, because of his so long sufferrance. The state of this Church was afflicted, as at the present time in this verse, so afterward to be expected, in the next: Wherto the Antitype agreeth altogether. For after the first age driven away, by and by a lamentable strife arose, when Constantine succeeded. The persecutions of open enemies ceased, but the strifes and contentions of the citizens forthwith waxed very hot. And not only of the whole Church in general, but also of this city: Theodosius Junior boiling with envy against one Cyrus, whō he saw to be very gracious with the people, sendeth to Smyrna under a color to make him Bishop of this city, but with a determinate purpose that he should be killed; For the Smyrneans had killed long a go 4 of their Bishops; which barbarous cruelty showeth howe grievously this Angel was afflicted: Epitome chr. set out with Euseb. chr. by the famous Joseph Scaliger, pag. 293. But if we shall enlarge this Smyrna a little unto those contentions of the citiezens, of which I spake; by and by came Arius, who kindled that fire, whereby all things as well divine as human, were enflāmed. The Bishops studied no other thing, then that one might spoil another of their seats and dignities. Eustatius Antiochus was banished with a great company of Elders and Deacons: Athan. in his Epistle to them that lead a solitary life. Athanasius him self the only defender almost of the truth, was not only assailed, but also oppressed with all kind of false accusations; neither did they cease from their wicked assalting him, before that he was banished to Treveres in France. Those were sorrowful times, when the Emperor in the mean time not minding sufficiently the drifts of the Bishops, did not know the true original of those sturres.

And thy poverty: That is, houw thou art moked and contemned, as a beggar: but be thou despised mor thē any Jrus of those hypocrites, thou art rich in mine account, that thou mayest regard the less the wicked scoffing of those men. And that we may let pass the Smyrneans, the matter is clear in the Antitype. How few were there of the Orthodox that durst profess the truth? How superstitiously were those few suppressed of the enemies? Certainly the Saints were constrained to run hither and thither, that they might crave aide against the tyranny. They also being turned out of their goods, could not maitaine their life but by the liberality of others. Athanasius alone may be instead of many exemples: from whose often perils, flight, hidden places, no hope to escape, any may easily see, how the faithful could prevail nothing with their riches to repel the injuries of their enemies. The Smyrnean Angel was then poor in deed, if we measure riches by human defense.

But thou art rich: Not naked and forsaken, as men think, but by me and in my account abounding in all riches: Which things also are together for to show what defense and estimation Christ could prepare for his even in spite of the world. Authority did increase together with afflictiō, as we know it came to pass concerning Athanasius, who being vexed with all manner of contumelies in the East, was in the west in great estimation. Constantine the son, Constance the brother, Julius Roman, The Bishop of Treveres, who gave him entertainment most kindly and liberally the space of two years, did reverence him according as he was wortthy. Moreover also Constantine the great himself having perceived the calumnies of his adversaries, did honor his innocence and vertu, and determined to bring him again from banishement.

And the blasphemy of those &c. Hitherto the kind of the present calamity: now he showeth the authors, arrogating to themselves, that which in no wise was fitting them. But is it blasphemy for a Jew, to profess him self to be a Jew? A Jew is taken figuratively for one people of God, which alone among all men, knew the right way of worshipping him; as though he should say: They that boast that they worship God after the ancient rule of the law, in which manner their ancestors once worshipped, and all men ought always to worship. This was blasphemy, the retaining of the worship abolished, and the thrusting upon God the ancient ceremonies, by which the glory of his son sent at length into the world, should be overwhelmed: For which cause, although they were Jews by stock, they lied in affirming that they were Jews, being so far from that holy people, that in very truth they made a Synagogue of Satan. And it is known, with what bitter minds they persecuted Christians in all places, as we see in Paul & Barnabas at Antioch, Pisidia, Jconium, Lystra, and in other places, Act. 13.50. and 14.2.5.19. Which they did also at Smyrna about these times, as we learn from this place. Under Constantine these Jews wer Arian Bishops, namely, Eusebius Nicodemiensis, Theognis of Chalcedon, Maris, Patrophilus, Vrsatius, Valens, and the rest of this sort, men in deed not Ethnikes, nor woly void of all knowledge of God, as neither were the Jews, but bearing the name of Christians, & such as were standart bearers in this war. Who notwithstanding did hold their errors with thooth & nail, no less then that stubborn nation of the Jews, striving to establish their Decrees only, to vex by all means such as were contrary minded, to boast that they alone had the true faith, to condemn all the rest of ungodliness and blasphemy. But whatsoever boastings that wicked company made, as though God dwelt in their congregations only, they gathered Churches not to God, but to the Devil, of whose Synagogue, they were the chief rulers.

Fear none of those things which thou shalt suffer: Now he instructeth them against the future evils, which were apparent to be more grievous then those that were past. Those things with which the Jews did trouble them at the present, then also those false accusations of the Bishops, while Constantine lived, were light skirmishes of a sharper battle following by and by after. Therefore he describeth diligently all the manner of this combat, who should be the chief Captain of it, with what kind of cruelty he should rage, to what ende, and how long. The Prince is the Devil, whom after we shall learn to denote the Heathen Emperors, open enemies of the truth, as chap. 12.9. This doth comprehend also the Heretics, Christians in name, but in very truth wolves devouring the flock.

The kind of punishment is the prison, under which, as the history teacheth is comprehended proscriptions, confiscation of goods, banishment, slaughters, fires, tortures. With all these things the Devil should greatly torment, to draw men from the truth. But this persecution should endure for ten days only. And a day in this book is taken for a year. The mumber also of ten some time signifieth properly, some time by Synecdoche noteth out some uncerten number: I think that both are here used, that certain number should be of the Type, and uncerten of the Antitype. Therefore as touching Smyrna it self, this persecution fell out in the times of TRAIAN, which Devil, a professed enemy of the truth, did reign next after this writing, very fierce against Christians, delivering men into prison and death, that he might make them to renounce the profession of Christ.

Smyrna could not be free from the common calamity: especially when Bythynia being nigh to it, did altogether abound with the murders of the Christians, as the Epistle of Plinius Secundus to Trajan doeth show. From whence also it may be gathered after a sort, of what continuance the persecution was. For in the fourteenth year of Trajan, Pliny relating to him the multitude of those that were slain, was an occasion of staying that rage, and of obtaining some breathing. What year it began, it is not plainly set down by the History-writers. Some suppose that it was at the very beginning of his reign: but in the fourth year triumphing over the Daces and Scythians, he seemeth to have had first his Kingdom hindered, so as he could not have leisure to afflict the Christians. But it is certain that he exercised his cruelty ten years at least. It is likely that the end of that war gave the beginning of tormenting Christians. Neither is it needful that this affliction be referred to Smyrna only: but that it was that general of which he maketh mention in the Church of Philadelphia, which should come upon the whole world, Chap. 3.10. As touching the Antitype, Constance and Valence Emperors, in name Christians; in deed no less fierce against the orthodox and true godly people, then once the Ethnike Devils were. In which account also are holden the inferior ministers of that wickedness: of the people, Syrianus, a Captain, and Sebastianus, Governor of the armies Manicheus; Of the Bishops Eusebius, once of Nicomedia, then of Constantinople, Macedonius, Georgius Alexandrinus, and others of that sort, not Bishops, but monsters: whose barbarous cruelty was scarce matched by any Tyrant. Of old the matter was handled with brawls, chidings, and calumnies of all sortes: But after the death of Constantine, the Devil was to come forth on the stage, and what broils were raised up? It was a light thing to drive holy men into banishement, to cast very many into prison, to kill almost an infinite number; They tyrannised with torments and all manner of contumelious punishments. Some were beaten with stripes unto death, some marked in the forehead with prints of hot iron, some tormented with other tortures. Yea the breasts were cut of from holy women: Unto some they were burnt of with a hot iron: to many with eggs roasted in the fire to an exceeding great heat. Who would believe that any such thing could have been inferred upō Christians, from men of Christian profession? It cannot be shown in few words, how full of calamity those times were, but see Socrat. book 2. and 4. Theod. book 2. and 4. Sozom. book 3. 4. 6.

And although this tyranny did continue above fourteen years, yet notwithstanding it doth make those ten days of the same manner that we have said.

Be faithful unto the death: He provoqueth unto fortitude, the reward being propounded to be Eternal life. It is a profitable loss which is recompensed with so great gain. What should nor the godly undergo most willingly, being sure of such a reward? It is fitted to the times ministering comfort against the loss of this present life.

To which purpose he spake before, that he was alive which had been dead, that by his example they should learn not to fear death, which they should know to be a mean between God and them of eternal happiness.

11 He that hath an ear: The wonted conclusion, warning all men, to hearken diligently to these instructions touching fortitude and courage of mind in afflictions. We were instructed before against the sluggishness which is inbread in us: here we are armed against outward violence. The reward which is added to the end, He that overcometh shall not be hurt of the second death, is common to the whole Church. That which was before, belonged properly to the Angel, the knowledge whereof notwithstanding was very necessary to the people, as hath been said before. But seeing that this conflict was to be undergone as well of the people as of the Pastors, confort also is given them by name, to the same purpose that the former was, but in a divers respect. For there are two things which are wont to kindle the desire unto every excellent act, hope of reward and contemning of the peril: that first was proposed to the Postours, whose courage is wont to be more ready and valiant by looking into the reward. This second to the People, whom the fear of danger chiefly withdraweth from their duty, & suffereth them not to undertake anything worthy commendation. He teacheth therefore that they must not fear to spend their life, if need be, for the truth sake: for there shall be no fear of the second death, by which the body and soul perish forever: according to that of Christ: Fear not them that kill the body, but cannot kill the soul: but fear him rather, who can destroy both soul and body in hell fire, Mat. 10.28. This in hell fire, is this same which he calleth second death: By the which the whole man shall be no less deprived of all solace in God, as the body is destitute of all help being separated from the soul by the first death. This is that horrible death, to be feared in deed, from which he that hath overcome death, do deliver his: from which he promised to free them that overcome: He doth not promise to deliver them from the first, being too light a thing, either to be given by such a great price Rewarder, or to be expected by those that ar his. And what need is there to be defended from the first death, which the necessity of nature will bring at length; but to prevent it for the truths sake procureth a far greater crown? He promiseth therefore that which is best, and doth not allure us with a vain show of some light thing.

Analysis.

SO is the Epistle to the Smyrneans: That to the Church of Pergamos is inscribed likewise to the Angel: he that sendeth hath a two edged sword. The narration commendeth his constancy, illustrated by the throne of Sathā, and the common times, in which Antipas suffered ver. 13. then he reproveth the sin: which he showeth both of what quality it is, consisting in suffering Baalamites ver. 14. and Nicolaitans ver. 15. and also the remedy for it, namely repentance, which he setteth forth by the danger of refusing the same ver. 16. Lastly he concludeth with a solemn Epiphoneme, and proposeth a reward, the hidden Manna, the white stone, & an unknown name, written upon it, ver. 17.

Scholions.

12 And to the Angel of the Church of Pergamos; Pergamos so far as the Spirit seemeth to respect the notation thereof in this place, is as it were 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 the tower of Troye, as Hesychius expoundeth it: to with, a towred city, high and superbe, agreeable to that which followeth in the next verse, where the throne of Satan is. It is distant from Smyrna Northward about five hundred and forty furlongs, with a greater distance then Smyrna is from Ephesus, in the last border of the North latitude as touching those seven cities. A great diminishing of light fell out in the Smyrnean corner under Constantine, Constance & Valence even at the first turning from Ephesus first purity: But now he goeth from Smyrna to Pergamos into the utmost darkness, the Church being about to suffer a greater defect of light then ever before this time since Christ was borne. The Antitype of this Church is of longer time then the former, as also the distance of place is greater, containing a great part of the kingdom of darkness, from the three hundred and four score year, to wit, from Gratian, where the former period ceased, unto about the year one thousand three hundredth, as in the explication we shall see.

These things saith he which hath &c. The furniture of him that enditeth the Epistle, is taken out of chap. 1.16. Which now he taketh before the other, because he would show himself such in practice in this Church. For he would punish the rebels, as he speaketh after ver. 16. on whom no light punishment should be laid by a two edged sword and that sharp: and the sword is the word of God it self, whose force should now be manifested in the subduing of the man of sin: Although this sword in this period is shaken rather then inflicted. For he threateneth a fight against those that repent not, ver. 16. he cometh not forthwith to handy strokes.

13 I know thy works: A narration of his more approved condition, which is set forth two ways: that he neither denied the faith, although he dwelt in that place where Satan's throne is: s • condly that neither in those days, wherein Antipas was slain. It is not hard to know, why it is called the throne of Satan. For the city where the Ethnike Emperors had their seat made war professedly against the Lamb, is called the Throne of the Dragon, chap. 13.2. So of the foster & inferior cities, which come nighest to the disposition of this chief city, because they make a palace more garnished for the Devil, they are noted with the same name.

Now was the mother city of the Roman Empire in Asia. For it is likely that this region being brought into a Province, after that Atalus Philometor King of Pergamos had named the people of Rome his heir, the Proconsull being sent to govern the same, placed there the seat of his jurisdiction. Pliny in his 5 book of his natural History chap. 30. saith that this City was by far the most famous of Asia, which glory should less agree unto it, if the Proconsuls had had their dwelling in any other place, seeing honor is wont either to come to cities or to depart from them together with the chief rulers. Although before it pertained to the Roman power, it was the head city of the Kingdom of Asia. For so Livius speaketh entreating of Scleuchus the son of Antiochus; He leadeth, saith he, to the assailing of Pergamum the head and tower of the Kingdom, Decal. 4. book 7. It was therefore a great thing to profess Christ in the hearing & sight of so mighty a city & spiteful against the truth. There may not be prophesying in Bethel, for it is the sanctuary of the king and the Kings house, Amos 7.13. Aretas reporteth of Antipas, that he gave testimony to the truth at Pergamos, and that his martyrdom was kept even to his times: But I find no more in any author worthy credit. From this place it is evident that he was a very famous Martyr, by whose sufferings was signified the rage of a most grievous persecution. This is another praise that Pergamos had continued constantly in the faith, when a fierce tempest raged very greatly.

It is an easy thing to profess Christ, when a man may do it either with honor, or without danger: But to retain the profession of him without fear, even with the danger of life, is an excellent commendation and a point of true courage. We have said that the Antitype was the Church from the four hundredth year, to the three hundredth above the thousandth; When after Constantius, Julianus and Valence, Smyrna being left it went further toward the North unto Pergamos, that is, was hidden in thick darkness, being brought under the power of that City, where The Throne of Satan is, namely ROME.

This is that Towred City, The Tower of Troye, whose Daughter she boasted her self to be, once the Mother City almost of the whole world, the proud Lady and Queen of the Nations no less famous for the stately Temples, Theaters, Highe Places, then for the ample and large dominiō and Empire.

It is plainly called the Throne of Satan in the 13. chapter of this book, both because it was once the Seat of the Ethnike Emperors, as at the place we will show And also because they being taken away, it was made the Seat of the Popes, who during this time have most plainly shown, that they reigned by the help of the Devil and not of God. Four and twenty Popes were all given to Divelish arts: some of which gave up themselves wholly to Satan by covenant to obtain the Popedom. Yea by the space of whole four sco • e years from Sylvester II. unto Gregory the seven, no Pope reigned but grealy famous in this impiety. Can any doubt where the Devil hath his Throne placed, when he shall see so many Necromancers clothed in purple sit at Rome? Rome therefore is Pergamos, and not only the city of Rome, but the whole Roman dition, as far as the Dominion of the Roman Bishop did extend. As long as this tyranny flourished, in all those places subject unto it, there was the Seat of the Pergamen Church. And they that keep the name of Christ, are the faithful dispersed at that time in every place, who not discouraged with the Roman tyranny, retained firmly in the mean time the found doctrine, of which sort were many in the East, in Africa, in our Britanny, and in other places, yet rather apparent or manifest man by man, then notable in any whole assemblies. For now was the time of the Church lying hid, as after shall be shown more fully, chap. 7. and 11. and 12. Antipas was slain, when about the year eight hundredth it began to be a matter worthy death, to resist the Roman Bishop. For behold what a most fit name the Spirit giveth to the Pergamen Martyr: He is called Antipas not with a feigned, but true name; which yet by almost so many letters & syllables, should declare that the Martyrs of this time should be Antipapes: not that twoheaded or threeheaded Hydra, whose heads should contend one with another for the Papacy, but who should oppose themselves against these sacrilegious Popes, desyring that, that wicked power should be brought into order. Of which sort were Leo Isaurus, killed after a sort by Gregory the 2. when he was by him spoiled of the Empire of the East. Frederick Barbarossa was vexed with all manner of injuries. The Bishop Florentine of less fame, was condemned, for teaching that Antichrist was come. A certain man called Arnulphus, or as others write Arnoldus, was hanged at Rome, because he had spoken boldly against the Pope, Cardinals and Priests.

Gerardus & Dulcimus Navarenses, burnt alive with thirty others; because they preached that the Pope was Antichrist: and many others, of which it were to long to make a catalogue, neither is it my purpose. The godly reader may conjecture from the Decrees, which are found in the Right of Bishops, how many Antipes, or rather Antipopes, were killed in this Pergamē state. The first of which is, He that goeth about to take away the privilege of the Church of Rome, given of the very highest head of all Churches, he doubtless falleth into heresy, and is to be called an Heretic, Dist. 22. All or the Patriarchs again, Let him become Anathema with God, which violateth the censure of the Roman Bishops, Caus. 25. q. 1. general decree. To which add, They are not homicides, who through zeal of the mother Church are armed against excommunicats, Caus. 23. q. 5. Of the killers of excommunicats. From which consider with thyself, seeing the good will of the Roman whore hath been always the same, even also before that these laws were made, how many Antipes have been killed of the same, after she had gotten some power. Yet many even in those times kept the truth faithfully, so far as it was revealed unto them, for which cause a more glorious crown is laid up for them.

14 But I have a few things against thee: The other part of the narration, wherein the Angel is reproved for his too much gentleness toward the wicked. From whence it came to pass that this Church was infected with the doctrine of Balaam in this verse, and the Nicolaitanes, in the next. There was but one plague of the Nicolaitanes in the Church o Ephesus, unto this is added also Balaam. Whose fornication (which he taught) had not respect so much to the defiling of the body, as to the violating of godliness by Idolatry. Which double corruption is so distinguished, that the doctrine of Balaam is proper to the Antitype, although it be rehearsed in the former place, the doctrine of the Nicolaitanes to the type, to wit of the very city Pergamos. As touching that, most fitly is the Pope of Rome in those first times compared to Balaam, a secret hypocrite, of great authority with Kings, ready to anything for lucre sake, uttering some true oracles, but as a diviner and man of the Ethnike superstition, persuading the worship of Images to Constantine and Jrene Augustes, as it may be seen in the Synodical Epistle sent unto them, as Balaam to the King Balak, that he would entice the Israelites, beautiful women being • et before them, to offer sacrifices to Baal Pehor, Num. 31.16. Now therefore we see, why Balaā was reserved to this place, to wit, that he might signify his true afspring, the Pope of Rome, as like his father, as one egg another. He in these times which we have spoken of should tread the Church under feet. But this was the sin of the Pergamen Angel, that he suffered too favourably men to draw of the dregs of this false Prophet. It was his duty to have been instant in teaching, admonishing, reproving, correcting, if peradventure the contagiō might had been stayed, that it should not spread further abroad. Of which when the godly were something to negligent, handling to gently this man of sin, and halting or somewhat failing, as cometh to pass in a common corruption, gave occasion to the overseer of Churches, both to contend with them, and also at length to punish that estate. And who knoweth not, how tenderly and mildly they which embraced the truth in those times, touched in speaking or writing, the Roman Tyranny? They should had thundered against it most vehemently, and spared no sharpness of words, but we shall find that the Angel in this point performed not his duty. But how then had he but a few things against the Angel, seeing the whole state of the Church was so greatly corrupt? Wonderful is the gentle entreating of our God. He requireth but a few things of thē, to whom he giveth few. The greater their corruption was, so much the less he exacteth. He requireth not so great ability of him that liveth in darkness, as of them round about whom the clear light shineth.

That they should eat of those things which were sacrificed to Idols; that is, being present at the worship of Idols, should give honor to them. Otherwise if anything offerred to Idols were sold in the shambels, and the offense of some weak brother hindered not, any man might well eat of it, 1 Cor. 8. &c. But the Spirit seemeth with good advisement to have spoken rather of eating that which is offered to Idols, then of worshipping the Idol, that he might show the crafty and subtle way of this Balaam in provoking and alluring men to Idolatry. It seemeth not so ungodly a thing to men to eat flesh sacrificed to Idols, as to fall down at the feet and give adoration to the Image. Therefore this Balaam would endeavor to win men to his purpose by very small things and having a fair color. He would abhor Idols in words as much as any other, and would cry out that the honor which he commandeth to be given to Jmages, is far from this ungodliness, by such words deceiving the unskillful, and bringing them into this offense, of which the Spirith speaketh.

15 So thou hast &c. The reddition of the similitude, whose proposition is not spoken a word of. Thus it should be full. As once the Israelites had those that held the doctrine of Balaam: so thou hast them that hold the doctrine of the Nicolaitanes. Instead of the proposition he attributeth the doctrine of Balaam to the Pergamen Church, because it was proper to his Antitype: but from whence may be gathered the first part of the similitude. But this poison of the Nicolaitanes had infected doubtless Pergamos.

Which J hate: as before, the common translation is, repent likewise. And so he beginneth the verse following in this sense, as I have warned the Ephesine Church, so do I admonish thee. But this is weaker, then if he did command simply, repent.

16 I will come against thee quickly, and fight against them; He threateneth a double punishment, one against the Church it self against which he saith that he w • ll come quickly: The other against the corrupters, against whom he saith he will fight with the sword of his mouth. For we may not think, that he will come against the Church, only to take away those plagues & destructions of men (for this could have no fear, but would be a thing to be chiefly wished) but she also must suffer the punishment of her negligence, as they of their wickedness. Therefore this violent breaking into the Church, was a certain chastisement by war, or some such calamity, as is manifest in the Antitype: whose times were very troublous, partly by the overflowing of the Northern Barbarians, partly by the Saracens, whom the Devil armed against the seed of the woman, after she fled into the wilderness, as we shall show at the chap. 12. to which times these things pertain: but here generally and obscurely shown, because this place suffered not any ampler light. The other punishment is against the Balaamites, against whō he will use the sword of his mouth. For we must observe, how he distinguisheth these from the Church: of her he said, I will come against thee, then turning his speech to the Balaamites, and J will fight, saith he, against them. But what is it to fight with the sword of his mouth? Whether to inflict the punishments which he hath threatened in his word? Certainly Paul saith that he had in readiness, wherewith to punish all contumacy, 2 Cor. 10.6. And Jeremiah is set of God over the nations and Kingdoms, to root out and destroy &c. chap. 1.10. For there is no weapon in the whole armory of the world so effectual on both partes. Wherefore seeing by the judgment hereof all fornications and Idolatries are appointed to a just punishment, worthily may he say, that he will fight with that sword, according to the rule whereof the pronounced judgment is exercised. But now when in another place it is said of Antichrist, that Christ shall consume him with the spirit of his mouth, 2 Thes. 2.8. (which manner of speaking what force it hath, we have learned by experience, to wit, that his errors convinced, his lies detected, then his fraud and deceits set in the open light, he shall be brought to destruction) these words seem to have the same meaning. And certainly after that the Church was for a while scourged by those Norther & Souther barbariās, Christ begā to vex those Perganiē impostours with the light of the truth: for about the year 1120, arose certē godly men, which preached openly that Antichrist was come: that the holy days, Ecclesiastical broken songs, prayers for the dead, pilgrimages, oil, extreem unction, & the rest of that sort, were superstitious things: Work Trip. & Henric. Mon. Thol. To these were added in a short time after the Waldenses, the Albigenses & Parisienses, who published a book of the perils of the Church, & many other private men. Frō thence began this fight, which was soft in the beginning, terrible rather in the shaking of the sword, then in wonding: but after coming to a just & full battle, as after we shall see, which hath fallen out prosperously to the godly hitherto by the grace of God: but most unhappily to them that dwell at Rome in the throne of Satan.

17 He that hath an ear; Let everyone drowned in the Romish superstitions give ear, let him attend & hearken, in what account with God is that unmaried Vicar of Christ: of what price is that famous & much spoken of Rome, that Chair of Peter, the pillar of truth, mother of the faith & of all Churches; to wit, that chief Prelate, that wicked Balaam: the very city which is renowned with the vain praising of men the gate of heavē, is the very palace & throne of the Devil. Neither let any think that hatred doth wring these words from a man that is an adversary: but let him compare the prophecy & the event, which if he shall see to agree in all things, let him know that he is warned of the danger, not so much by the words of mā as by the H. spirit.

To him that overcometh I will &c. The reward is threefold, hid̄ Manna, a white stone, & an unknown name written upon it: Everyone of which fit the times in a wonderful manner. As for Manna, it is the meat of the wilderness ministered frō God, when there was no means to have other bread. And in this Pergamen state, when the company of the Nicolaitanes & Balaamiticall offspring, that is, Roman Jdolaters possessed all places, the Church was conversant in a waste, unpleasant, & terrible wilderness, whether we shall see the woman betake herself flying from the Dragon, ch. 12. But Christ feedeth the same with the meat of the wilderness, as once the Israelites. For he will not be wanting to his in the most hard times, but bestow aboundātly the joy of the Spirit, whereby not only they may be preserved in life, but also be very glad as for the greatest joys. Therefore this Manna is the same meat, with the fruit of the tree of life in Paradise, as hath been observed afore, ver. 7. but the manner of ministering of it is divers, there in a most chaste, pure, and flourishing Church, it was the fruit of the tree in the middes of the paradise of God: here the truth being despised, contemned & trode underfoot & utterly opressed with most thick darkness, it is Manna the food of the wilderness: this meat should be hid̄ frō the world, & they should suppose thē famished, who had fled into this wilderness, as the Egyptians did think the Israelites for this cause would perish suddēlie. But God did sustain his extra ordinarily with this bread of Angels.

Yet there is this difference between the Manna of the Pergamen people, and that of the Israelites: For this every way was spread rond about the tents: that was dispersed peculiarly to everyone of the saints, who did not dwell so thick together in so great number as the Jsraelites in their tents; but in certain rare dens, far removed frō the eyes of the world. From whence the Manna of these is hidden, theirs manifest, like to that which was gathered from the common allowance of the people and by the commandment of God laid up in a golden pot, which the people had no power to see afterward, Exod. 16.33.34. Heb. 9.4. Which in a more excellent figure did shadow out the heavenly food. For the other Manna being kept above one day was full of worms: this abode pure and incorrupt through all ages, a lively and express image of the immortal food. Therefore this Manna doeth not lie openly about the tents, in the way of everyone that will gather it up, but is given from the golden pot, as much as may be sufficient to maintain life. And certainly unless Christ by hidden means in those most corrupt times had provided for his, they had been utterly undone, as touching their salvation.

And J will give him a white stone: The second reward. Aretas reporteth that such a stone was wont to be given to master wrastlers striving on the theater. But it is not likely that that custom is here regarded: For that was only to the entering of the fight, and not to the rewarding of the overcomer. In the plays called Olympiques, that the champions should not run together rashly, they pulled stones out of a sylver pot, and those on which they did fall being marked with the same letter (for they wer two by two marked with the same characters) were committed in the fight by the judges: neither do I think that there was any other use of stones in plays. In judgments they were used to another ende, to wit to give voices. In which thing they were divers, according to the sundry laws of the people's; sometime hollow and bored through, by which they did condemn, sometime full and solid, by which they did absolve. Some time also they were distinguished only by the color, the black condamning, the white contrariwise absolving. So Vlpian on Demosthenes against Timocrate: The stones sometime bored and not bored: some time black and white. To the same purpose the Scholi • ste of Aristophanes in 〈 in non-Latin alphabet 〉 . But that of Alcibiades is famous, who in the judgment of life and death would not believe his mother, least peradventure she unwares should put a black stone for a white, Plutarche in Apotheg. of the King. He doeth allude therefore to that manner of absolving in judgments. But wherefor now is there a second, yea a third reward, which in the former Churches was but one? The use of the godly did so require. For because those few and rare faithful, in so great a multitude of the ungodly, were hated of all, condemned of schism, error, heresy, and I know not what wickedness, an absolving stone is promised them. That although they should be guilty by all men's suffragies on the earth, yet they might know most surely, that they are judged guiltless before the heavenly tribunal. How great a solace is this against the reproaches of the world? Be of good courage, if God justify, who shall condemn? Rom. 8.33.

And in the stone a new name written: A third reward. He persisteth in the same custom of judgments: in some of which their names were written in the stones, who came to be judged. Aristides being desired of an unlearned and one that knew not who he was, that he would write to him the name of Aristides in his shell, he wrote his name into his own banishement: Plutarch in Apotheg. of Aristides. Here the like custom is shown. But the new name to be written in the white stone is the child of God, such as the faithful perceive and acknowledge themselves to be by the testimony of the Spirit, Rom. 8.16. Which also availeth against the railings of the world, to whō they should be as the filth and ofskowring of all. But why dost thou vex thyself with thought of so great contempt, seeing thou art with God in the honor of a son? This name also is unknown to all, except to him that receiveth it. For the world knoweth us not, 1 John. 3.2. Therefore their testimony is of no account, on what side soever. But besides behold the solitariness of those times, wherein the elect were no less unknown to the world, then the way of salvation signified now by the hidden Manna.

Analysis.

Such is the Epistle to the Church of Pergamos, This to the Thyatirens is entitled also to the Angel: then he declareth that he that sendeth is the son of God, with fiery eyes, and feet like fine brass, ver. 18. The Narration praiseth the increase of Godlines, ver. 19. but reprehendeth for suffering of Jesabell; whose naughtiness he describeth, first by the kind of sin ver. 20. secondly by the hardening ver. 21. and punishment, which is notable both for the nature of the punishment it self, which is divers according to the manner of the delinquents: For Jezebel her self is punished by the Bed: They that committee fornication with her, by great affliction ver. 22. and her sons with death: as also by an excellent testimony of all Churches, of the just and severe judgment of God ver. 23. To whom finally he annexed a counsel against this wickedness (the way whereto he showeth by gentle entreaty, laying no other burden upon them ver. 24.) requyring constancy, ver. 25. & persuading thereto by the reward of power over the nations, verse. 26.27. & the morning star ver. 28. The conclusion ver. 29.

Scholions.

18 And to the Angel of the Church of Thyatira: Thyatira is so called as it were Thugatera, as we have shown at the first chapter. A name well concurring with the thing. For the godliness of this Church is growing, as a daughter new borne, which always groweth up, till she hath attained to a full maturity. In which respect it is opposed to Ephesus: which being of full age the very first day, or shortly after, the further she proceedeth, as hasting to old age, became weaker every day, while at length the natural heat being extinguished, she fell into the coldness of death. And here is the first bending from the North, to wit, Pergamos, toward the south, but further to the East, being distant, according to Ptolemy, about four score English miles. The Antitype is the time from the year 1300. unto 1520.

These things saith the son of God: Now Christ maketh himself known by his name, eyes, & feet: everyone of which do appear more clearly frō the Antitype of what sort they are. As touching the name, now first of all it offereth it self, not expressed before either in the things seen or heard in the first chapter. There was mention of the son of man, ver. 13. but the whole vision did declare sufficiently that he was the son of God. It seemeth here to be used, as though now he would return out of Egypt. He had been exiled now a good while, but in the renewing of the Church he returneth as it were home, beginning more familiarly to be known to his, frō whom he had seemed before time to be far of. The fiery eyes, are those spoken of in the first chapter fourteen and fifteen verses: by whose clearenes he showeth to the Thyatirens, that now the time flourisheth wherein the light of the truth should dispel darkness of errors and falsehood, as it flieth at the sight of the fire: as came to pass about the year 1300. when a new company of Teachers arose, by the judgment of all which the Pope was strangled, and began to be spoiled of his estimation, which he had kept now a good while by fraud. For they did maintain earnestly, that the Imperial Majesty ought to be prefered above other, and that the Pope had no power over it. Among these were Ockamus, Marsilius, Patavinus, Dantes, John de Ganduno, and many other.

The feet like fine Brasse do teach, with what kind of torment