A Revelation of the Apocalypse

The Analysis.

THERE be three Epistles of this chapter: One to the Sardenses, another to the Philadelpphienses, the last to the Laodiceans. Neither are they without cause included in one chapter, seeing they are of nature somewhat divers from the former. For the former were further distant one from another, so they had Antitypes of a longer time: But these are both severed one from another with lesser distances, and also we shall find the Churchches directly answering unto them, to be of a more conjoined time. The Epistle to the Sardenses after the inscription to the Angel, describeth the Sēder from the seven Spirits, and seven stars: after it addeth the Narration. Which reproveth him, that he carrieth the name and some show of life, whē in very deed he was dead, ver. 1 but together also he teacheth the remedy, which is double: the first consisteth in confirming the other things that are ready to dy. For it should come to pass, that by the just judgment of God many should dy, who so should punish the neglect of lawful and just amēndement, ver. 2. The second, that he should remember what things he had received, and should repent. Which admonition, lest he a should negligently regard, he is sharpened by threatening of his unexpected coming, ver. 3. After he praiseth some for their pure garments. Which praise containeth the reward, both proper to them, and also common to all conquerors ver. 5. Which is threefold, white clothing, a permanent name in the book of life, and his professing of him before his father and the Angels. All which are concluded with the usual Epiphoneme ver. 6.

Scholions.

1 To the Angel of the Church which is at Sardis: Sardis is the seconde of the Churches rising again, going yet further in the South, and growing in a more ample light of truth. The Antitype is the first reformed Church, begun of God by Martin Luther of Wittemberg, a town of Saxe upon the river Albe, in the year 1517, when that holy man opposed himself against the Roman Questors selling for money the forgiveness of sins to the people. The truth began to be revived under the Thyatiren state, but no reformation followed; This was first undertaken at the time which I have said. For which cause we shall find no mention in these three Churches of this Chapter, either of Balaam or Jezebel. For they were pure from the fault of this whore, whose fellowship they renounced utterly. But yet notwithstanding seeing the same should not be done of all after the same manner, but a threefold difference would be found in them, in like manner they are shadowed out by three cities according to the beginning and condition of everyone. The first, after the impudency of Jezebel restrained, is Sardis. And the first after the Roman impudency weakened, is the Germane Church of that time, which even now I have set down. Only the indifferent and good readers are to be entreated that they do not think me to descend to this or that interpretation by any ill will, but in good faithfulness to follow that sense, which the printed steppes of the Spirit going before, seem to me not darkly to point at. I know how fearful a thing it is even to hurt the estimation of any brother with wrongful suspicions, how much more heinous a sin it should be to cast any blot rashly upon any whole Church? And certainly as in all my life I desire to put far away all virulency of tongue, so especially I have thought always that I must take heed that I make not the name of God a cloak for my lust. Let not then the office of an Interpreter be any fraud to me, speaking either here or in other places of things present otherwise peradvēture thē many either would or expect. It is an impious and detestable thing, to play the hucksters with the word of God, in speaking rather according to the pleasure of men, then the truth of the thing it self. Therefore all as well hatred as favor set aside, if we shall see that that which is uttered agreeth with the truth, let us quake rather at the threatenings of the most just God, then be angry with him, who to the end that we may not be oppressed unwares with the evils hanging over our heads, hath endeavored to his utmost power to reveal the hidden truth. Which I hope I shall obtain easily of all the godly, so far shall it be from them, to reprehend mine industry: with which hope supported, I will proceed to my purpose through God's help.

These things faith he that hath those seven Spirits of God, & those se • ven stars: In the description of the sender of the Epistle, of those Spirits which are rehearsed, there was no mention made in the vision of the first chapter. They are fetched from the common inscription of the Epistle in the 1 chap. ver. 4. They are seven for the abondance of all gifts, which that number usually signifieth. Christ hath in his own power, that being the keeper of the storehouse of the heavenly grace, he bestoweth the Spirit on whom he shall think good; Wherupon he saith, that he will send the Conforter from the Father: John, 15.26. who should receive from Christ, and show unto us, Io. 16.14. The Stars are in the right hand, chap. 1.16. Likewise in the Ephesine Church, wherein we have heard is declared the safety of the ministers, whom Christ carrieth in his hands, chap 2.1. To what end then is this repeated a fresh? Was there wanting now any other honor spent wholly on the former? in no wise, but only because the conveniency of things, and not any vain novelty, is sought. Because Sardis should find the same safeguard of Christ in defending her Pastors, which he had shown in Ephesus; not without cause doth he use the same similitude, wherein there is so great conjunction of things. But of Sardis the History speaketh not a word: Which thing in her Antitype is most clear. For he that giveth the Spirit plentifully, to whom and when he will, shed out in those times so great plenty of all gifts, as nowhere else in these last times. Good learning had been already as buried, being driven away for many ages by the rusticity of the Scholastiques: until at length, after the wonderful art of printing was found out (which cunning flowed frō the same fountain of the Spirit) many excellent wits were raised up to search out the truth. Among which were, John Picus, Mirandulanus, Angelus Politianus, Platina, Trapezuntius, Gaza, Hermolaus Barbarus, Marsilius Ficinus, Pyrbachius, Johannes de monte Regio, Aldus Manutius, Rodolphus Agricola, Johannes Iovianus, Pontanus, Philippus Beroaldus, Johannes Reuchlinus, and many other most learned men; Whose chief labor was in setting forth the tongues, arts, and other human learning: but how great an entrance was made from hence to find out the mysteries of salvati •• , the conjoined times have taught. For by and by after came Martin Luther, Philippe Melanthon, Erasme of Roterodam, Zwingli, Oecolampadius, Capito, Blaurerus, Bucer, Musculus, Calvin, and many other most learned men, so many lights of the Christian world, who being holpen by the studies of those former, brought forth again the truth, covered with long filthiness and uncleanness, dissipated the Romish darkness, and dispelled utterly as smoke hither and thither all the subtilities of the enemies. Doth not Christ worthily take upon him self this ensign of the seven spirits, enriching this time with so great plenty of gifts? Neither was less famous his power & grace in conserving safety to the Pastors. Who would not have thought that Luther in so great hatred and envy of all men, for whom almost the whole world laid wait, even also he under whose feet the Emperors once were compelled to subject their necks, that Luther I say, should have died a thousand deaths? But peradventure troubles being raised up he did scarce endure; yes by the space almost of thirty years he abode in the battle safe, even from privy assaults, with which the Pope is wont to make away those men, whom he cannot conquer with open war and force: and at length lying sick in his bed and giving up his soul to him that gave it, he slept quietly in Christ. What should I speak of Melanthon, Peter Martyr, John Calvin and the rest of the valiant Herolts? Bucer being buried a few years before, at length turned to dust, was digged out of his grave, or rather another buried there latelyer, that they might show their cruelty even in the burning of his ashes, whom they could not, nor durst not hurt, while he lived. Who then hath not seen the stars in the right hand of Christ, so wonderfully defending his servants against all force of adversaries? And ought not the fresh memory of these things, to give constācy and courage unto all, that reposing themselves in the same protection, they may go boldly to the deffense of the truth everyone according to his calling? There is not indeed the same express promise of other times, yet there is always the same crown, for them that fight lawfully.

J know thy works, that thou art said to live, but art dead: A reprehension for their counterfit life, of which the Angel beareth a show, being void of truth: from whence Sardis may be called Hypocriticall. The force of which notation is manifest from the name it self. For Sardis as Sardian laughter, such rather in show, then in very truth; so called of the city Sardis, even as the Sardonian laughter, of the Island Sardonia, as Erasmus noteth from Plutarch. For that kind of herb ranunculus in English trowfoot, by which the mind is taken away, may grow as well in Lydia as in the Il • nd. This Church was counted alive but was dead: like unto this laughing, which feigneth joyfulness, in the mean time full of deadly sorrow. And from hence it is evident howe Sardis is opposed to Smyrna; This found all outward things most troublous, so as she was almost held of all for dead; yet in the mean time live a true life, and was most acceptable to God: That abroad in the judgment of men liv • th and flourisheth excellently, yet within, death reigneth, true godliness being banished: From whence is made the second pair of contraryes, as was observed in the common analysis of the seven Epistles. But in what thing consisted this feigning, as far as concerneth the city Sardis, it is not clear to us from the history: there flourished in the same place not very long after, the famous Melito, celebrated by Euseb in his 4. book chap. 26. But hence it appeareth that the matter was brought to that case when John wrote, that although the Angel seemed to himself, and peradvēture to some others, excellently well furnished with all things unto salvation; yet that he wanted many things necessary, and abounded in the contrary. We know that they which are alive outwardly, may be dead either in ignorance of doctrine and corruption, or through carelessness of Godly duties: as Christ calleth them dead, which were void of faith and knowledge of salvation, John 5.25. And the Apostle calleth the wanton widow, dead when she is alive, howsoever she had given her name to Christ, 1 Tim. 5.6. In which respect also works are called dead, Heb. 6.2. as declaring that they ar in deed dead that give themselves up to the study & love of them. It may be that partly through neglect of godliness, partly by corruption of doctrine the Angel of Sardis fell into this dead life. If the doctrine had been quite extinguished, which in deed is the soul of the Church, she could not have obtained even the name of any life. We have said that the Antitype, because of the following order of things, was the first reformed Church, springing up in Sax • , when Luther began to teach. For the Thyatirē Church have some bla • me for suffering the Roman Jezebel. This first, as Jehu, labored that the painted & shameless whore should be cast out of the window, so as she did sprinke the earth with her brain. From whence it cometh to pass, that she is not rebuked so much as in one word in respect of this. This Church then hath the name that she is alive, for the truth restored, which in wonderful manner she hath manifested; and also for the excellent courage, whereby she weakened and trode underfoot the Romish tyranny, shaking of the same not only from her own neck, but also giving the same to be derided of the whole world: yet she is dead, having some errors and corruptions of no small importance, chiefly that consubstantiation of the body of Christ in the sacrement of the supper, which many other absurdities followed, which do spread like lep • osy, and take away the life of the members living by themselves. Notwithstanding these things are not to be understood of every man, but of the whole police and form of the Church, which is apparent to the world: the image and proportion whereof, the Spirit purtrayeth to us. Which also is to be observed in the rest.

2 Awayke and strenhthen the things that remain ready to dy: The first reme • y is of diligence in confirming the rest; who, if it were not with all speed looked unto, should rush into the destruction of death. By the which it is taught, that if the Teachers would bestow faithful and diligent pains, in cleansing the whole doctrine and godliness, they should take away from many the occasion of falling: but if they shall carry themselves over negligently in this matter, there would be a lamentable ruin of many. In the Antitype the thing is so clear, that any man may bewail it with tears, rather then to prosecute it in words. For how many excellent men hath that monster of Vbiquity cast headlong into death? The seeds whereof Luther sowed in the year 1526. and 1528. in a disputation against Zwingli & Oecolāpadius. But they ought to had been pulled out again of his books, at least after the controversy was brought a sleep, least lurking as it were in the furrows, they should break forth at length into deadly hemlocke. But Luther himself was careless thereof, providing after the manner of men rather for his own estimation then, as was meet, for the safety of the brethren. Moreover I do find lack of thy faithfulness and diligence, o holy Philip: because thou hast not thrust through so foul an error according to his desert. Peradventure thou thoughtest that it was to be handled more gently of thee, partly in favor of thy friend, partly because thou supposedst that it might be abolished by silence more easily then by sharp inveiging of words. But the errors which are not refuted, seem to be allowed, and their estimation groweth so much the more as they are dealt with more gently: for they are gangrenes, which gentle remedies do not heal but make worse. While therefore neither of you watcheth nor doth his duty, many dy: how many I pray, and how great men? An huge number in deed of all degrees: of which the principal as standard-bearers wer Johannes Brenz, Jacobus Andreas, Selnecerus, Kirchnerus, Chemnitz, and others of that sort, who have increased this monster of Vbiquity, of it self horrible, with so many and notable errors, that there hath been scarce at my time any other more foul and deadly. Lamentable in deed is the fall of the famous men, whose labor was once courageous and no less profitable against the common enemies. And what a crown had they received, if they had continued in the same warrefarre, and had not as cruel Elephants turned back of the enemies, wasted their own friends. But my office is of an Interpreter and not of a quereller: and therefore I leave of these things. This death invaded not only some perticalar men, but also many whole cities and provinces, as may appear by the book of Concorde published in the year 1580. which is not of so great force to stablish the error with the consent of so many, as to testify this miserable calamity of the brethren. And to this error touching the Supper of the Lord, and person of Christ, were many other also added, to wit of Original sin,, of Free will, of Justification, of Good works, of the Law and Gospel, of Indifferent things, and of Predestination. Therefore death assaileth with a manifoulde dart: how great must the slaughter be, seeing she casteth to ground even with one, great troupes of men?

For J have not found thy works perfect; The reason why so many fell into death. The Church of Sardis, as far as it seemeth, admitted not the sincere truth of God, but retained some Ethnike superstition. The Church of Germany did indeed cast away many Popish errors, yet in the Sacrament of the supper, she stick still as it were in the clay of bodily presence, not as Rome, dreaming of a changed substance of bread and wine into a true and real flesh and blood, but no less contrary to and disagreeing from the truth, conioining the true flesh and blood together with the outward signs, affirming that he is present here on earth. This leaven Luther never cast out, but contended fiercely with Zwingli & Oecolampadius, for to defend & retain the same. Neither would God, which afflicted so grievously the Corinthians for the profanation of this sacred mystery, so as many were weak and sick, and many slept, 1 Cor. 11.30. have go away unpunished the neglect of amending in this point. Of which punishment to come some proof was made, wh • n Luther was constrained for the defense of an unjust cause, to fly for succor to Vbiquity and to confirm many other things touching the manhood of Christ, which are contrary to the truth. But for the heat of contention, he could not so well consider and mind, that frō those beginnings and flourishes, he should understand God to be angry. How did he not beware of that error which did draw with it so great a multitude of wicked opinions? Why feared he not, what might have happened to others, having tried in himself, into what case he himself was brought in disputing? But his eyes were holden, that he could not forsee for the time to come, and turn away this so grievous punishment frō his people. Wherefore their works were not perfect, because a full reformatiō was not used, but only one error changed into another no less grievous. And God is wont often times to punish sin with sin.

3 Remember therefore &c. The second remedy is, to remember and repent; Theod. Beza translated thus, remember what thou hast received. And so indeed some time the word pos seemeth to be taken. For that of Mark take heed what thou hear, chap. 4.24. Luke hath it thus, take heed how you hear, chap. 8.18. But when he said even now, that their works were not full before God, he seemeth not so much to exhort, that they would retain those things which they had received (for so they should have continued in their former errors) as that they should remember the manner of receiving: So as pos in this place ought to remain in his own proper signification, denoting rather the quality, then the substance of the thing. He warneth therefore the Sardenses, that they go back to the first institution, and amende things fallen into decay, after the rule of that alone: Even as also the Germane Church, that they mind what Luther propounded to himself at the beginning, and make their reformation according to that rule But he regarded no other thing at the first, then that all human inventions drivē away, only the divine truth revealed in the scriptures inspired of God might prevail. For so in the preface of his assertion of the artickles condemned by the Bulle of the Pope Leon x. First, saith he, J will that they bear me witness, that I will not be compelled with the authority of any at all, how holy a father soever, unless as far as he shall be approved by the judgment of divine scripture: Again, Let the first principles then of Christians be none other but the word of God: but all men conclusions be fetched from hence, and again to be reduced thither and tried thereby; Those first of all ought to be known of everyone, & not sought out by men, but men to be judged by them; Whereupon also he rehearseth that of Augustine in his 3. book of the Trin. be not bound unto my Epistles as unto the Canonical Scriptures &c. Therefore we may not cleave in the books of Luther, as the Vbiquitaries do, and they which corrupt the Sacrament by the late devised consubstantiation, but as he thought he must be wise only out of the scriptures, so all his writings are to be brought back to these holy balances. Why do we give greter authority to his books, then either he to the books of others, or himself would have to be given to his own? A matter indeed of great moment, and in which alone consisteth the turning away of the eminent evil. Unless men turn their eyes to these things, and have their ears bent to hear their voice, and also those things performed which they shall command, another scourge remaineth for Germany more bitter then that, which even hitherto hath afflicted her not lightly. What godly man taketh not great grief minding the destructiō of so many brethren by a pernitions error, so long contētions of minds, so sharp battles both of words and weapons? But he must needs be more vexed, when he considereth with himself, that there is not yet an end of these evils, but some greater thing to hang over their heads, unlese they repent betimes. I could not but warn the brethren of the danger, least I should hear with my great grief, them to be afflicted and full of calamity, whō I desire in Christ Jesus to flourish. And I hope that howsoever my judgment shall be troublesome, yet my good will shall not be ungrate.

If thou shalt not watch I will come &c. The peril that he threateneth is his coming as a thief, and that in an unexpected time. He doth not expressly mention what kind of evil shall come, although in some parte it may be gathered from the similitude: which often times is used in the scriptures to signify the invasion of the enemy, but seeing the next words have respect hitherto, neither shalt thou know in what hour I will come against thee, peradvēture he meaneth some other thing, to wit, a certain force & violence, such as thieves use in robbing houses. Who often times not only do spoil the masters of their goods, but also committee adultery with their wives, and defloure the virgins, and compel by torments, to confess where the money is hidden: which having once gotten, that their wickedness may not be bewrayed, they kill all without difference either of sex or age. Therefore Christ seemeth here to threatenē the like outrageous fierceness of some cruel enemy. Of whose coming we may not define by the judgment of the flesh, seeing it shall not be known in what hour he shall come. Neither must we labor much to search out, who this enemy should be. The Spirit who hath determined that his coming shall be sudden, would not have him known by name. It may be, that it is the Turk, to whom the reins may be loosed a while, till they be looked unto which are to be punished. But whether it shall be he, or some other, we may not sleep securely, and neglect reformation, because we see no danger at hand: but we must think how it may come upon us in a moment. And it is to be feared, that this which is threatened shall no more be avoided, then that of removing the Candlestick from the Ephesine Church, chap. 2.5. These things depend on the condition of repentance, to which the ears of men are deaf even the greatest part.

4 Yet thou hast a few persons, in the Greek it is a few names, that is, a few men, as Act. 1.15. and after in this book chap. 11.13. In these words he cometh to the other part of the narration, which pertaineth to commondation. Which always at other times is wont to take the first place. But this new disposition & setting in order is not done rashly, teaching that in the latter times shall be some, who refusing errors should embrace the truth. As we know was done, when the book of Concorde began frō this occasion, and so many visitations undertaken, that the Calvinists, as they speak, might be rooted out utterly. For such men followers of true godliness and judgment, were conversant in the most inward bowels of this Sarden state. Beside many free Cities, Strasburg, Heydelberg, Marpurg, Newstadt, Breme, the peopell Anhaltine &c. who opposed themselves against the forgeries of the rest. In everyone of those places famous lights now and then did shine, which driving far away that darkness, gave a joyful day to their flocks.

Which have not defiled their garments: The garment is Christ himself, the common clothing of all the faithful: of which in the parable, Friend howe camest thou in hither, not having on a wedding garment, Mat. 22.12. And Paul more plainly, For all ye that have been baptized into Christ, have put on Christ, Gal. 3.27. But it hath a diverse signification according to the diverse respect of things, into which it is referred. In respect of God, it belongeth to justification: in respect of other men, to sanctification and profession; in respect of ourselves, to honor, glory, triumph, joy, &c. Therefore these Sardens, kept their profession of Christ sincere and entire from all the filth and pollutions of those monstrous opinions. Although they also which by repentance did awake frō those errors, may be said to keep their garments also pure. For they that are in Christ, are not esteemed according to their former foulnes, but according to their present apparel, wherewith all their fomer uncleannesses are covered.

And therefore they shall walk with me in white, to wit, garments. These are the same garments with the former, but a little differing in respect; for those were of profession, whereby the valiant soldiers of Christ did appear to others: these are of glory, triumph, and joy, which they shall enjoy both in themselves from the feeling of God's love shed abroad in their harts, and also which they should receive frō the praising of others, who shall praise God in their name, who hath bestowed on thē fortitude & victory. A white and pure gown in a solemn mirth is commendable, both among the Gentiles and also the people of God. From whence the wise man alluding to this manner, Let, saith he, thy garments be white always, Eccl. 9.8. But especially I think that of Mark is to be regarded, where some step of this celestial glory appeared in the shining garment, so white as snow, such as no fuller can make on earth, ch. 9.3. At which sight Peter being overwhelmed with unmeasurable joy minded this one thing, which way he mought have been able to enjoy it always. So this shall be a most anple reward for the saints in which they shall so heartily delight, that they shall desire no greater thing in this life.

And if any should ask the brethren themselves, whose these garments ar, I doubt not but they would answer, that this joy is of more value, which they obtain by Christ in retaining his truth, thē that they would change it with all the delight of this life. Certainly great is their glory among all the godly, which we pray with all our harts to be perpetual to them.

For they are worthy. The Papists are glad in their own behalf for this words, as an excellent patron of their merit of condign worthiness: but let them remember that this merit is attributed to the garment not to the body, that is to the imputation of the righteousness of Christ, wherewith we are clothed as with a garment, not to our inherent holiness; For not to defile the garment, cannot be of more estimation, then the garment it self. And seeing there be sundry significations of the garments, as we have shown, the worthiness ariseth not either from profession of good works, whereby the saints are seen of others, neither from the joy of the Spirit, which we ourselves feel within us, but from this alone, that the father counteth us righteous being clotheth with his son. He therefore is worthy that is clothed, though not of every use of garments, but only of that peculiar respect, whereby we are presented blameless in the presence of God: even as a man seeth, although not the whole man, but only that part, to which the faculty belongeth.

5 He that shall overcome &c. Some copies and the common translation read thus, He that shall overcome, shall be so clothed. But the reddition of a similitude is unusual, where there is no question: unless peradventure they be referred to the former verse, as though he should say, as they that at all have not assented to errors, shall walk with me arrayed in white apparel, so they that after some striving shall depart from the same, shall be clothed with white. As though the first reward were pertaining to them that fell not, this to them that repented & forsook their errors, with which they were possessed before time. Of which sort were many in Germany before the book of Concord was published, when in most universityes the chief teachers understood the true doctrine of the supper of the Lord, and the opinions of Vbiquitie & corporal presence in the supper, everywhere were contemned, as witnesseth Georg. Sohnius in his exposition of the August. Cōfes. which appeareth more clearly from the Synod of Desdrense, in the year above 1571, where it was ordained by the common consent both of all the Superintendants of the Dukedom of Saxony, and also of the Doctors of the Vniversityes of Lypsia, and Wittemberg; That the Vbiquitie of the body of Christ, was an horrible profanation of all the articles of the Creed, and a renewing of all Heresyes, Gallobel. in the year 1592. And since that time a perfitter light breaking forth every day, many were raised up from their drowsiness, and opened their eyes to the truth. Whom also even as well as the other, he adorneth with white garments, who gave a penny to them that were hired at the eleventh hour, Mat. 20.9. Such then is the first reward, two yet do remain.

And I will never put his name out of the book of life; The second reward applied to the times. For because very many in these times should fall from the truth, and many cities, people's, provinces, regions, should consent to error (as at this time it is evident how far and wide the contagiō spread abroad, flying also over the sea and infecting those Northern regiōs Gotia and Suetia) by which their approving of error they should blot their names out of the register of the saints, and should cut of from themselves the hope of life, unless they should repent, least I say, the falling away of so many, should trouble the saints, he biddeth his conquerors to be of good courage; Christ himself would set them free from falling, howsoever they should see infinite nūbers to rush down violently on their right and left hand. For it is he alone, who first calleth us back from error, then sanctifieth & confirmeth us in the truth, least at any time we should revolte from it. Therefore howsoever this reward be full of confort, yet it teacheth that the time should be lamentable through the fall of many. For to betray and forsake the truth, is not a light matter, as many suppose, who easily are carried away with every wind of doctrine, but it is an argument of a man of no reckonning with God. But how, wilt thou say, can they be blotted out, which once were written in the book of life? especially seeing that this book is the book of the Lamb, as in the chap. 13. 8. that is, wherein those that are written, the Lamb acknowledgeth them for his, & counteth them heirs of eternal life: neither is there any of those that are given to Christ, that can ever perish, John. 6.37.39. & 17.12. I answer that these things are spoken in respect of us. For there is a twofold book of life, one, as I may say, of vocation, another of election. Into the first are put all, who by the preaching of the Gospel are taken into the fellowship of the Church, who rightly do seem unto us to be partakers of life, and endued with the hope of eternal salvation. For the scriptures are wont to speak so generally, giving thanks to the Father, who hath made us meet to be partakers of the inheritance of the saints in light: Who hath delivered us from the power of darkness, and translated us into the kingdom of his dear son, in whom we have redemption by his blood, the forgiveness of sins &c. So the Apostle speaketh of the multitude of the Colossians without difference, chap. 1.12. And after the same manner everywhere in other places. Yet men may be put out of this book. For many are called, but few chosen, Mat. 22.14. And it is declared after in the 7. chap. by an example, Dan and Ephraim being passed over in the rehearsing of the tribes, as soldiers put out of wages, and cassed out of the register. For God of old, as in a certain visible shadow of this book, commanded the genealogies of each tribe among the people of Israel to be kept diligently. Wherto also pertained that of raising up seed to the dead, that his name should not be put out from his people: Deut. 25.6. In which respect also the Psalmist wisheth to certain reprobates, who held a place in the Church, like true citizens, that God at length would separate them frō the congregation of the Saints and manifest them to be mere hypocrites, Psal. 69.29. Wherefore all are put out of this kooke of life, who forsake the fellowship of the holy Church, either through error and heresy, or wickedness, or other cause whatsoever: not that for this cause they are blotted out of the book of Election, but because by this way they make manifest, that they were never written in this book; as John saith, they went out from us, but they were not of us, 1 John. 2.19. But the other book, to wit, of Election is never spotted with any blots, but the names once written in, do constantly remain in the same without rasing out. Although these books are not so open and evident, that they can be read of all men without difference: but it is declared to everyone severalty by the Spirit that is found in this register, in what estimation and account he is.

But J will confess his name: The third reward is of confessing their name. Which showeth not only the falling away of many, but also that others shall be compelled by force: So as there is great need of the power of the Spirit, least any weakened by the injuries and threats of adversaries, do forsake the truth. For the confession of their name before his father, is for the confort of confessing Christ and his truth boldly and without fear. So sending his Apostles to preach, furnisheth and instructeth them against the fear of affliction, Mat. 10.32. And who knoweth not to what inhumanity & cruelty proceeded the hatred of them who call themselves Lutherans, against the professors of the truth? In the year 1580. was obtruded upon the Ministers of the Churches, and Schools the book of Concorde, avouching the execrable error of Vbiquity. A subscriptiō was commanded in the name of the Princes, the refusers were proclaimed Sacramētaryes, or put out of their places. In the year 1591. Christiā Duke of Saxony being dead, Paul Kreilius Chaunceler, suspected of Calvinisme as they speak, was cast into prison: Urbanus Pierius Professor of Wit̄berg, was lead captive into prisō: Gundermānus of Lipsich, committed prisonner. In the year following was appointed a new visitation, they went through all Saxony: they that would not subscribe to the articles, were removed from their offices. What should I rehearse the broyle of Lipsich the year following, when all the university men on every side assembled together to break opē violently the houses of the Calvinists? Or the savage cruelty of the Dressenses against the dead body of Jac. Lassius, to which they denied a grave among the wicked, because being alive he was a lover of the purer truth? I recite these few against my will, & I would be ashamed to mentiō them, but that the brethrē were not ashamed to cōmitte them. But how much better is it for you to hear these things of your friends, thē of your enemies? These as much as they cā do exaggerate with words your evil acts, unto your perpetual shame & of all religiō: I do only show the congruency of the Prophecy, that seeing in what account you are with God, ye may think earnestly of reforming the errors & making peace with the brethrē. God give you to see that way, whereby consenting to one truth, you may turn away the judgment frō your heads, which otherwise will overtake you. In the mean time if I shall prevail nothing with you (which estimation I pray may be far from you) yet I shall be glad to admonish the brethren, that they be of good courage, who do endure troubles and calamieyes among you. Christ will not be ashamed of them before his Father, if they shall abide constantly in their profession. Fear not therefore the stately look and countenance of men, but being grounded upon this hope, that which ye have worshipped in darkness, profess now openly & in the eyes of all.

6 Let him that hath an ear hear; Ye therefore brethren of Saxony, for Jesus Christ sake give ear and hearken, what action the Spirit chargeth you with. Your praise is great in respect of your first combat, and breaking off the yoke of the Romish tyranny, yea of you that in this were the first of all: But the Canaanites left in your lande, are come to be thorns in your sides and eyes. Those few errors neglected at first, by the just iugement of God have brought forth new errors: by the contagion whereof true godliness being driven away, and together with it true life lost, there is left unto you a Church defiled with horrible death. Neither is this the end of evils, but some new, great & suddē calamity shall come upō you ūless you shall obey forthwith the Spirit giving you warning. Therefore let that unhappy obstinacy depart and be packing, and take those counsels, which may promote the truth, recall again the banished life, and may procure the salvation and safety of everyone of you. And do not only give ear, but let all hearkē & learn by your evil, how great danger it is to cherish the least error in the matter of religion.

Analysis.

SO is the Epistle to the Sardi, this to the Philadelphians is inscribed like wise to the Angel: He that sendeth is notable for Holines, Truth and the key of David: which he carrieth not idle, but with the same openeth & shutteth, the supreme power being in himself ver 7. The Narration reciteth first the good things, both present, of an open door, which is illustrated by his cause, a little strength and the constant observing of his word ver. 8. and also to come, both of subduing their enemies, ver. 9. and also of ministering help in the common t • ntation; of which also a reason is rendered, from their patience in the profession of the Gospel ver. 10. After he provoketh them unto a care of conserving that which is good, because his coming is at hand, and there may be danger of their crown to be taken away ver. 11. Then is there a great reward, when he shall be made a pillar, and shall have written upon it the name both of God and of the new Jerusalem, and the new name of a son, ver. 12. To all which is added in the end the common conclusion.

Scholions.

7 And to the Angel of the Church of Philadelphia; We have shown at the first chapter ver. 11. that Philadelphia is situate in a dangerous place, and therefore not so frequent of cityzens, who did dwell scatteringly in the fields, fearing the often quaking of the city. But she carrieth a sweet name, and which alone containeth within it all virtues. Neither found out the Apostle Peter anything, when he would exhort to all godliness, which might commend more fitly the same unto us then brotherly unfeigned love, 1 Pet. 1.22. How well this name do fit this Church, which is reproved of no sin openly! But as it was truly godly because of brotherly love, so is she lowly and not famous, both through a continual fear of danger, and also solitariness of the cityzens, who dwelt here and there, and in waste places, where they could get safe dwelling. Wherein she is altogether contrary to Pergamos a towred and proud city, as before Sardis to Smyrna, and Thyatira to Ephesus. And so there is made 3. pair of contraries. It lieth from Sardis toward the South, having an increase of greater light, as becometh a reformed Church. She is set in the second place after Sardis (for this is the first after Jezebel overcome) where by is shown that her Antitype is the second reformed Church, which should arise after the Germane, and this is the Church of the Helvetians, Suevia, Geneva, France, Holland Scotland. I join all these into one, because they live almost after one and the same kind of laws and ordinances, as touching the things that are of any moment. Neither doth the distāce of place break of that society which the conjunction of minds and will doth couple. Yea this dispersiō doth agree chiefly to the Philadelphians, whom we have shown to dwell thicker and more frequent in the fields then in the city. Whereby it cometh to pass that this thinnes of • he citizens taketh up much place, though the citizens are not so many. We shall find that this Church which I speak of arose a little while after the Germane; when Vlricus Zvinglius began to teach at Tigur in Helvetia, in the year 1519, and the reformation was begun the fourth year after, to wit, in the year 1523, at which time no Papist durst enter into combat against Zwingli, who did defer the judgment of all controversyes to the arbitrement of the sacred scriptures. They of Constance, Basel, Strasbourg, Geneva and others, followed their steppes. Where it is to be observed that the former Antitypes were distinguished by longer intervalles: these three last as they have types less distant one from another by space of place, so they are joined one with another with a nearer conjunction of times, neither are they divided so much by ages and limites of years, as by laws and customs. For after the first receiving, which happened to some later then to others: we shall see that they did all flourish together.

These things saith that holy one, that true one, who hath, &c. A description of him that sent the Epistle: whose two first properties are taken out from the nature of the son of God, which yet are not rehearsed expressly in the vision of the first Chapter: They do greatly help to declare the administration of this Church. Touching the city Philadelphia it self, we find no other thing, but that in the age following, there abod in that place a famous congregation of the faithful, over which Demas had the charge, as is gathered from the Epistles of Jgnatius. In the Antitype, a divine power specially shineth forth sanctifying the Church, by kindling the desire of godliness, and in making it in Christ Jesus fit and cheerful to every good work. Let my words be without envy, the true doctrine soundeth nowhere purer, the worship less corrupted, more flourisheth the faithful diligence of the Pastors, is performed more willing obedience of the people, nor greater reverence of all religion among all degrees. But this holiness seemeth chiefly to respect manners. In which thing is not to be passed over that famous testimony of John Bodin, speking of them of Geneva; Of whom that thing, saith he, is praise worthy, if anything anywhere in the earth, and which maketh a common wealth to flourish, if not in riches and greatness of Empire, yet certainly in virtues and godliness, namely that censure of the Popes, then which nothing greater and more divine could be devised to bridle men's lusts, and to repress those vices, which by no means could be amended by any human laws and judgments. How be it that this restraint is directed after the rules of Christ, first privately and friendly: after some what more sharply: then if thou obey not, there followeth an heavy, grave and effectual prohibition from the holy things; after the interdiction, is the punishment of the Magistrate. And so it cometh to pass, that those things which are punished nowhere by the laws, are there restrained without any force and stir or great ado. Therefore no whoredoms, no drunknesses, no daun • ings, no beggars, no idle persons are found in that city, Those are his words in Meth. of History chap. 6. Worthyly is the sanctifyer of the Church to be praised, who hath wrought, that they should will and effect these things according to his free good will. There is the same care and fruit also of the rest, according to the measure, which Christ vouchsafeth to every congregatiō of them. Neither is his truth less excellent, both in as much as he is a Prophe • in teaching, and also a Surety in promising. We shall see this double truth in the following Church to be distinguished by their proper words; both which the Greek word true seemeth to contain, when it is put absolutely and by it self. And as touching truth of doctrine, where is it more pure and more sincere in the whole earth? The whole Papacy hath here his throat cut. The Anabaptists, Antitrinitaries, Arians, and such like monsters raised up again from hell, partly in Germany, partly in Transylvania, have found nowhere a fiercer enemy: What also hath it not assayed, that she might pull away from the Germane Churches their errors? Neither doth she keep only the doctrine of salvation uncorrupt, but also she both delivereth and teacheth in writings and exerciseth in practice a sincere manner of administering, whereby salvation is bestowed. Certainly the whole will of God is communicated with his saints, so as Christ taketh to himself not undeservedly this praise of true in governing this Church: He doth also perform plenteously that which he promised, that he would keep safe and sound those that seek him with an upright heart. What have not endeavored the Franch man, the Spuniard, the Savoyā, the Pope, to root out them of Geneva, a small people, and environed on every side with enemies, and shut up from all aid of friends? Nevertheless it flourisheth yet still thanks be to God, and shall flourish hereafter, while all her adversaries burst with envy: as long as she shall continue in this holy order. The French Church hath ben preserved hitherto, no other wise then the three children in the furnace. Who would have believed that the Lowe Countries had ben able to resist and withstand the raging Philip, the cruel Duke d'Alve, and so many bloody Tyrants? But true is he, who hath promised this honor to his saints, that they should bind the Kings with chains, and their nobles with fetters of iron, Psalm 149.8.9. And that I may not speak of every each one, they can be safe only by thy protection, o most high God, who art constant in all thy promises, whom both enemies almost infinite do persecute with deadly hatred, and also to whom many of their friends through envy wish not very well.

Who hath the key of David: The third property pertaineth also to the same administration. Christ openeth and shutteth, to whom he hath thought it good, the entrance into the kingdom of Heaven, by his regal power. Which faculty in deed he bestoweth upon all his, which do declare and preach the word purely and sincerely, but which is principally to be seen in that part of government, whereby obstinate sinners which will not yeilde to admonitions, are delivered to Satan by the Ecclesiastical censure, and are cast out of the Church, which is the Kingdom of Heaven: according to that, Whatsoever ye shall bind on earth, shall be bound in heaven, and whatsoever ye shall loose in earth, shall be loosed in heaven: For where two or three are gathered together in my name, there am J in the middes of them: Mat. 18.18.20. By these therefore is shown, that the power of opening and shutting, of binding and loosing is very effectual in these congregations and more over also the whole administration of the censures. And what godly man doth not thank God from his heart, and extolleth not with worthy ptayses the holy pains of this Church, which restored discipline fallen into decay, and brought it back to the rule of truth and use of the primitive Church?

But it is to be observed, that this key was said before to be the key of Death and Hell, in the first Chapter and 18. verse, by one part denoting the whole force of them. Therefore that key is to be feared, which locketh up the gate upon the wicked being thrust into Hell, howsoever they despise the same with security: And yet notwithstanding no less pleasant to them that fear God, because it unlocketh to them the doors, by which they may enter unto life. But why is it called of David, seeing it is of Aaron rather, whose office was to keep away the leprous and unclean from the holy things, and to shut up the Temple against them? Certainly the Priest only could pronounce men unclean: he was not wont by an ordinary & proper power to use force to compel the disobedient. Christ both King and Priest is very mighty in both facultyes and powers, and joineth together both in this Church: who not only raiseth up Pastors, that they should denounce men unclean, but also together adjoineth the civile Magistrate, that he should give his ready and diligent labor to the Pastors in this. So before Bod. the punishment of the Magistrate followeth the debarring frō holy things. Therefore both swords are drawn in this Ch but severally by those to whō the one & the other belongeth. And indeed this society is most sweet, seeing all the industry of civil Magist. ought to have respect thereto, that we may live with all godliness & honesty, 1 Tim. 2.2.

The words seem to be taken out of Isaiah chap. 22, 22. J will lay, saith he, the key of the house of David upon his shoulder, when he openeth no man shall shute, & when he shutteth no man shall open; But in this place the word house seemeth to have ben omitted purposely; for he saith not, which hath the key of the house of David, but that hath the key of David. There is a difference, because that seemeth to pertain to an inferior minister, and that only in the family of David, this to a supreme Governor, and that of a whole kingdom. So the omitting of one word, putteth a difference between the type & the truth, Eliakim & Christ. See also Isaiah 9.6.7. The Complutent Edition & the Kings Bible read somewhat otherwise, who openeth and no man shall shut the same, who openeth not, and no man shall open: Arethas hath, except him that openeth.

8 J know thy works: behold I have set before thee an open door: He entereth into the narration, and first of a present good thing. And it is an opē door: Which sometime signifieth the faculty of preaching the Gospel: From whence Paul would have that it should be earnestly desired of God in his behalf, that the door of utterance may be opened to him, Col. 4.3. And that speech may be given unto me in opening my mouth, Ephes. 6.19. And worthily is it so called, seeing by the word a door is opened to us into heaven, which being taken away and removed, the door is shut and looked, so as no man can enter in, Luk. 13.25. And not only the faculty of the Ministers is the door, but also the readiness of the hearers, as, For a great door and effectual is opened unto me, and there be many adversaries, as though he should say, although there be many that do resist and strive against the truth, yet there are many, whose desire is prompt and ready, 1 Cor. 16.9. And again, coming to Troas to preach the Gospel, and a door being opened to me in the Lord. This door is opened, when the hearts are opened to receive the truth, as Lyd a, whose heart the Lord opened, that she might attend to those things which were spoken of Paul, Act. 16.14. But although the name of door be attributed to those a parte, yet most of all the door is then opened, when all these things meet jointly together, the word, discipline, the care of the Magistrate and of the people. Then is there free leave to pierce into the consciences of men; unto which an entrance is shut up after a sort, where any of these shall be wanting. This then is that open door, whereby this Church was famous. Which in deed no strength of wit hath opened, which consisteth either in the vertu of speaking, or in the sharpness of wit and prudence in understanding, but only that chief key-bearer, who hath given freely that which no man could have obtained by human strength. How ungodly therefore do they, which do check by reprochefull words, that which Christ hath conferred for an excellent benefit? They whet their tongues against heaven, yea against God himself: But they shall not escape u • punished, let them clatter as much as they will.

Neither can any shut it; The end • vour of the adversaries hath not ben wanting; some have loboured to bar these doors by slandering, reproaching, inveighing, with all manner of contumelyes: others by force and weapons, as it were by a rushing down violently to shute this gate, but he hath perfo • med his promise, who hath confirmed that none shall prevail: the enemies have lost their labor, and have got no other thing thē shame in the world, for their cruel mind against the truth, and puni • hement at God's hand, meet for their deserts. Let the experience of the time past be a confirmation against future fear.

Because thou ha • t a little strenth: The common translation hath, because thou hast a little virtue, the sense • , if I be not deceived, being w • ll expressed which dependeth on that which followeth, neither is it absolute of it self: as though he should say, because although thou hast but a little strength, yet thou hast k p • my words. And in deed the fortitude in the greater danger is more famous. And this manner of speaking is frequent among the Hebrews, who use the copul •• ive v • u, for the discretive particule: (the custom and manner of whom i • frequent with John) as, Neither shall any straw be given you, and ye sh • ll deliver the whole tale of brick, for, yet shall ye deliver &c. Ex. 5.18. So, And behold an escaping remaining in her, for, yet shall some remain who shall escape, Ezech. 14.22. Afterwardes also John in the same manner, And men raged in heart, and blasphemed and repented not, for, and yet repented not, chap. 16.9. If he had praised a part their small strength, how should there not be in the same thing much depravating. For this is wont to abound, where that which is opposed, is but little and small. Sardis had a few names, whereupon death had possessed the greater part. Neither would the Spirit have passed over in silence the corruption, if he had found any worthy reprehension. Therefore the common translation ought here to hold in that sēse which I have shown. This Church is of weak strength, which dwelleth here and there, and the greater parte under a popular state, one only people enjoyeth a Monarch for their patron. But neither is this Church able to do much either by her own or by her friends riches. Ther • fore the greater is the praise of thy fortitudo o Philadelphia: who hast not yielded to the threats of the adversaries, neither forsaken the truth, by being dismayed with the vain fear of men.

1 Behold I give of the Synagogue of Satan; Here is a def • ct of the word some, I will give some of the Synagogue of Satan, of those which say that they are Jews. This is the future good thing, as we have shown in the Analysis, and it may be manifest from the latter member of the verse, Behold I will make them come: unless peradventure this verb of the present tense didomi, respecteth the present time, wherein some of the Jews submitted themselves to this Church, for a token and pledge of a full subjection afterward, which it may be the last words mean. We shown upon the ch. 2.9. howe they which by nation are Jews, do lie saying they are Jews, to wit in bragging that they are the only people, when in the mean time they refuse Christ, in whom only we are counted children, and do continue and rest in the abolished ceremonies of the law. By which things they have made themselves to be the Synagogue of Satan, and not a congregation of saints, whatsoever they affirm to the contrary in words. In the Antitype are Jews as many as entangled in errors, challenge to thenselves alone the truth, faith, salvation and promises of God, speaking of nothing, but the temple, the temple, of which sort were the Arian Bishops under Constantine, Constance and Valence, and such as are at this day the Romanists, glorying no less in the Chyre of Peter, then of old the Jews in their temple. These only will be Catholics: their Church to be the only spouse of Christ, that no salvation can be found, out of their congregations. But let them deceive themselves with as goodly words as they will, by their true name they are false Jews, in show only Christians, who gather congrega • ions in the honor of the Devil: God acknowledgeth thē not, which thrust upon him another worship, thē that which he hath appointed frō heaven. Some of these therefore are givē to this holy Philadelphia, seeing there are many daily, whō God of his singular mercy plucketh out of the jaws of Antichrist, & enlighteneth their eyes, that they may acknowledge & embrace the truth. Amōg which are Peter Vergerius, Peter Martyr, Hier. Zāchius, Martin̄g{us}, & many other, both Italiās & other nations: who first being papists were afterwards converted to the truth.

Behold J say: Excellent doubtless was once the victory of the Phlladelphiās over the Jews, & no less famous shall be at length the triūphe of this Church over the Papists. Hitherto we have fought with thē by pen & ink: but the time shortly cometh whē they shall be rooted out by weapons, chiefly by the labor of this Church, as after shall be shown more plainly. Rome shall be destroyed of some other, but being overthrown, holy Philadelphia shall pluck up by the roots the remnāts of the Popish kingdom, so as no name of it shall be left, as we shall show in chap. 19. For this worship of the false Jews pertaineth to that time, whē the Romish beast being cast into hell, all his hosts shall be killed with the sword that cometh out of the mouth of him that sitteth upon the horse.

And they shall know that J have loved thee; For hitherto thou art made a mocking stock, neither do unthankful men acknowledge any love of mine, by the singular gift of godliness, which I have bestowed on thee: But then I will adorn thee with those things also which are in account with the world: thou shalt set up a token of victory over thy enemies, & shalt enrich thyself with their spoils, that everyone may be compelled to confess that thou art dearly beloved, whō contrary to all hope they shall see increase • d so wonderfully. O holy Philadelphia cherish thy hope with these things, neither be grieved in mind whatsoever the world saith otherwise.

10 Because thou hast kept &c. My word & doctrine which I have taught the world with great patience, and which is also to be preached always with the like patience: which I see thee to have used to thy great peril, & yet thou hast abode constantly in thy duty.

J will keep thee also &c. But what is it to keep frō the hour? Would not God suffer the tētatiō to touch the Philadelphiās at all? It could scarce be done that they should be free altogether in the comō calamity of all the world. To keep therefore is to deliver, as the Lord did keep them out of the hands of their enemies; that is, delivered, Iud. 2.18. as though he should say, I will not suffer thee to be overcome in that tētatiō, but I will give thee strength, by which thou mayest not only bear conragiously the calamity, but also overcome & be victor. But what is this hour of tētatiō? In the type it self, that persecutiō doubtless under Trajan, which Philadelphia together with all the other Churches sustained. Neither is it to be omitted why in the Epist. to the Ang. of Smyrna, he said that the same afflictiō was of x days, which in this place he included in one hour: in both places he respecteth the cōcurring of the type & Antitype: there because ūder Cōstātine, Costāce & Valēce (within which times we have shown that the Antitype of the Smyr. Church is to be limited) there should be a long calamity, raging in the greatest part of that space, he defyned that afflictiō by x. days; in which he noted both the years, so many as Traiā should go on with rage, & also that long delay in the Antitype under the Christiā Emperors; But seeing in the Antit. of the Philad. Church there should be afflictiō far greater then all, yet short, he hath joined the same trouble of times in one hour in the type. This tētatiō therefore yet to come, which shall come upon the whole world is the last fight of the Rom. Antichrist in the west, & of the Mahumetā Turk in the East; very terrible in the whole preparatiō; but on which the Church shall carry away the victory, to be preferred far before all the triumphs and the victoryes of all men. Of which is here givē a taste the full declaration is reserved to his own place.

But seeing in this battle there shall be a comō victory of the whole Church, and here seemeth to be promised something proper to this alone, peradventure this temptation shall be another, which shall go before that war. And before we have heard that in the Church of Germany some grievous thing doth hang over their head. For he threateneth that he will come as a thief: Then also in the Church following we shall see that some storm is to be expected. Wherefore it is to be feared, that shortly this temptation w • ll come upon us, and shake the Christian Churches with an horrible tempest. Besides the coni • cture of this place, the sins which reign everywhere, not without caus • indeed may increase this fear. It shall be profitable for everyone to prepare himself, that he may stand firm in that day. And we may g • ss • at the greatness of this tempest in some sort from the very words themselves. For they promise that this alone shall be kept pure, sound and undefiled: whereto belongeth also the reward of Pillars, ver. 12. What then shall be done with the other Churches? The future disturbance of all things seemeth so miserable, that there shall be left no face of any Church anywhere besides. For it seemeth that those Churches at length shall by the just judgment of God come to nothing, which have not regarded a full reformation.

11 Behold I come quickly: Hitherto the good thing: the way to preserve is by constancy, unto which he exhorteth, first by his quick coming. The Philadelphike Church felt the hour ostentation, by and by after this writing. For Traiane succeeded next after Domitian: under whom John received this Revelation. Neither shall the new restored Philadelphia find it to be longe, before all these things be performed. Within two hundred years after she was borne again, she shall see the issue & end of all these things, as the Prophesy following shall declare with God his help.

Hold that which thou hast, that no man may take away thy crown: Go on courageously in the rase wherein thou hast begun; keep thy sanctity of manners, purity of wholesome doctrine, severity of heavenly discipline, least if thou shalt begin to relent anything in this matter, another take thy crown from thee. But what crown is this? The honor which she shall receive from the enemies brought under her and worshipping before her feet, ver. 9. Which manners of rewards do depend on the duties of godliness, unto which they are propounded, and are taken away some time from the saints for a correction of their cowardliness. Wherefore they do unskilfully, who transfer these things unto eternal life, as though that could had ben taken away from the elect, or at the least wise, as though they should always waver as for an uncerten and doubtful thing, of which they could have no sure hope, as long as they dwell on earth. It may come to pass, and always it cometh to pass, that the wicked may deceive themselves with a false persuasion. But the elect have the Spirit, who witnesseth that they are the children of God, neither can he, the author of all truth, either deceive or be deceived, Rom. 8.16. Although if any think that there is the same reason of the earthly and heavenly reward, of which they will have that to be at least a type, the same thing may be answered truly and rightly, which we have said before touching the book of life, ver. 5. That many are called, but few chosen. Now the crown may be taken away from them that are called not persevering, the which for a time they did hope for: in which respect it is called not without cause their crown. But how do they tryfle, who wrest unto the elect, that which pertaineth to the called only, because they invy that others should have that certainty or asseurance of salvation, which themselves feel not! As touching the words, take it is here the same with that of Mat. 5.40. and take thy coat, that is, take away.

12 Him that shall overcome, I will make a pillar; word for word in the greek, He that shall overcome, I will make him, for, the overcomer I will make, or, as touching the overcomer, J will make him; an Hebraism of the nominative case absolute, such as we have observed in the chap. 2.26. The reward is, that he shall be like a pillar in the Temple of God, that is, he shall abide firm & stable in the Church of God, neither shall he fear any ruin or fall, in what manner soever the rain shall fall, the floods shall come, and the winds shall blow, & all things at one brunt shall fall upon it. He alludeth unto those two brazen Pillars, placed in the Temple by Solomon, which did figure out the stability of the children of God, 1 King. 7.15. And so is this Church by the grace of God, not defiled with schism, and fowl apostasy, as lately we have seen the Sarden Church: which taking no care of a full reformation, by the just judgment of God lost many cityzens, losing them as a fig tree her unripe figs, so far of is it that they should be a Pillar. Philad • lphia should be free of this sorrow: not because she should see some Apostates, who should fain godliness for a time, but because those few should more commend her faythfullnes in trying and casting out of Hypocrites, then cast upon her any blot of schism and defection,

Neither shall he go out anymore: The pillar is declared by a double property, one of continuance, another of a name written upon: the first is signified in these words, and he shall go out no more: the force of which seemeth to be this, that they may meet with a secret doubt, which peradventure might trouble some bodies mind, because when the city was takē by Nebuchadnezzar, those pillars were broken and the brass of them was carried to Babylon, Ier. 52.17, Least any should fear that the same should befall him, namely that although for a time he shall be placed in the Temple, yet at length he should be banished away, he biddeth them to be of good courage. For he promiseth that this pillar shall be such, as no Nebuchadnezzar shall ever break in peaces, neither ever carry away by any force. The Son abideth in the house forever, John. 8.35. The bond woman with her sonne ist cast out, but the heir shall live always in the sight of his father, Gal. 4.30. and c.

And I will write upon him the name of my God. The name written is threefold, of God, of the new Jerusalem, and a new name of son; All which are spoken according to the manner of the Pillars in the Temple the figure whereof the Spirit here declareth, pointing unto it as with the finger, by the same thing teaching by the way, that nothing was ordained there in vain, although it might seem to be of never so small moment. Solomon adorned the two erected pillars with two names: The one on the right hand he called IACIN, that is, he shall stablish; That on the left hand BOAZ, that is, in him is Strength, 1 King. 7.21. not only showing by the matter it self of the pillars, but also by the names, in what firm estate the elect do stand before God, both present and future. For the present the children of God have strength in themselves: for the time to come, God will so stablish them by his grace, that they can never fall away from him altogether. Although that I may put you in mind also of this further, that they seem to signify the two Churches: by that on the right hand Jacin, the Church of the Jews, which God at length in his time should stablish, having not yet gotten stablenes, because of their harneded heart, whereby they should refuse Christ, when he should come: by that on the left hand, Bohaz, the Church of the Gentiles, because of the present strength which should be in it, when she should embrabce Christ at the first hearing. So Christ would write names upon those Pillars, better then those Jacin & Bohaz. For first he will imprint the name of his God, that it may be manifested to all men, that they have been set at liberty to be God's chief treasure and riches, as it cometh to pass in things marked openly, which do show by their titles to everyone that looketh on them, whose they are. In which sense it was said in the 9. ver. and they shall know that I have loved thee. In which respect also holiness to the Lord is written upon the belles of the horses, in Zacharias 14.20. The second name is of the new Jerusalem, of which in ch. 21.2 to which time this reward pertaineth: frō whence it is clear that these 7 Epistles respected not only the present condition of the 7 cities, but by the way of types to contain a long following age, evē as we have interpreted. But so far as pertineth to new Jerusalem, we will show in this place, that it is not that city which the saints shall enjoy in heaven after this life, but a Church to be expected on earth the most pure and most noble of all that ever have been hitherto. The rewards in a peculiar manner do serve the times, and if this felicity shall be after the resurrection, it shall be common to all the saints, not proper to this Philadelphia. This therefore signifieth both that the Philadelphians shall continue until that restauratiō in which new Jerusalem shall come down from heaven, & shall be conversant among men, & also shall be joined with the same in a league & fellowship, shall be endued with that heavenly city, & enjoy the same Law, privilege & happiness. At which time all shall acknowledge thy reformation not to be a thing devised of man as contentious men affirm, when they shall see the same ordinances to flourish in new Jerusalem. The third name is the new name of son: What can be new unto him? namely that which is not yet acknowledged of the world. Hitherto he hath suffered the tyrants to bear rule & to tread underfoot the name of Christ, as though he were a King only in title, who should have right to reign, but should want pover. But at length he shall rise up, & shall take a clubbe into his hand: he shall destroy all his enemies, he shall give the triumph to his spouse, & shall be celebrated King of Kings by all men through the whole cōpass of the earth. Unto the society of which glory he shall take his servants, he shall deliver them from the calamities, wherewith they are now oppressed, he shall give them power over their enemies, & shall bestow on them the whole glory of his Kingdom, as much as mortal mē cā receive. And there is some difference between a new name put absolutely as in chap. 2.17. & a new name of son. For that pertaineth unto the certainty of adoption by Christ, which faith was very weak in the Pergamen state: this belongeth to the society of the Kingdom, which shall be communicated with his in the last times.

13 Let him that hath an ear hear; Hear therefore Philadelphia and rejoice, thou art low and nothing esteemed, but God will exalte thee. Only go foreward constantly & augment your care & diligence, slake and asswage it nothing. Neither regard the skoffes of the wicked, who shall bring upō thenselves sorrow, & to thee a crown. Shortly there shall be an end of thy warfare. In the mean time we will pray for thy peace. Do thou again join thy prayers with ours, that Christ would bestow the same things upon the rest of thy brethren, which he hath so greatly approved in thee. Fare well. The grace of our Lord Jesus Christ be with thee, Amen.

Analysis.

SO is the Epistle to the Philadelphians, the last remaineth to the Laodiceans, whose inscription is to the Angel, like to the former. The description of him, by whom it is sent, is fetched from a double property, first of Truth, partly in the promises, in that he is Amen, partly in the Doctrine, in that he is the falthfull & true Witness; secondly of power, whereby he is the beginning of the creature of God, ver. 14. The Narration first reproveth & showeth the greatness of the sin, both secretly omitting the making mention of any good thing, as in the former Churches, and as also openly, both by comparison of coldness, as a lesser evil, ver. 15. and also by the punishment to be inflicted, the vomitting out of his mouth, ver. 16. After he teacheth the way to heal them, both by opening the cause of the disease, which is a false persuasion of their own worthiness, and ignorance of their misery, ver. 17. and also in prescribing a remedy to be sought from Christ alone, ver. 18. And not this alone, but also by persuading the use of it, as well by the chastising of sons, if they shall neglect it, ver. 19. as also by his readiness to apply, ver. 20. and by the reward, ver. 21. The last ende is the Epilogue, to hear what the Spirit saith tu though Churches, ver, 22.

Scholions.

14 And to the Angel of the Laodiceans: Laodicea situated at the river Lycum: was once a great city and famous, abounding both in cityzens & riches, and also in all other things, as we shown in the first chap. ver. 11. It was built by Antiochus the son of Stratonice, and for his wife Laodice her sake, called this city Laodicea, as it were, the Princesse and ruler of the people, to whom she should administer justice and make laws. From whence we call her Glorious, great both by name, and also in their owe opinion, which boasteth that she is riche, and wanteth nothing, ver. 17. It is from Philadelphia more toward the East then the South, being distant from it according to Ptolemy not above tenth scruples. She is the third city since there was mention made of Jezebel, the reproach of whom Sardis took away from the Churches. She hath this proper to her, that she hath none, to whom she can be opposed, as in the former Churches. Unto Ephesus was opposed Thyatira, to Smyrna Sardis, to Pergamos Philadelphia, Laodicea the seven hath no fellow. The Antitype is the third reformed Church, which before I note or show, the unjust suspicion and offense of some men is to be put away by entreaty. No disease or corruption of mind hath moved me to seek out an odious application. No man's either riches or honors, God is witness, grieveth me. I am content with my little. Neither have I counted anything to be more foolish, then to please ons self by displeasing others. But howe dishonest and filthy a thing is it, to sit as doth the fly upon the soars of the brethren? My soul hath always abhorred such dealings. But when I considered that these seven cities were set forth for a type of all Churches among the Gentiles, and then also perceived the course it self of the time, and the mervaylous concurring of all things, I durst not unfaithfully hide the truth with silenee, least I should make myself guilty of others blood. Far be it, that I should distaine willfuly that Church which through the mercy of God hath brought me forth, nourished and sustained me, which I desire in my daily prayers and labor, to be most blessed. But seeing the soar cannot be cured, unless it be touched, neither truly touched without grief, I thought I must not refuse to cast myself against what troubles soever, rather then to betray the salvation of her, of which everyone of us ought to have greater regard and care then of his own. Verily he that gathereth the tears of his children in his bottle, knoweth that I have not viewed round about this Laodicea with dry eyes. I could not but morne from the bottom of mine heart when I beheld in her Christ loathing us, and very greatly provoked against us. Wherefore let no man blame me for that, which not so much my will, as the duty of a faithful Interpreter compelleth me to bring forth. And I hope that the lovers of the truth will not despise and refuse so equal and reasonable request: with which hope supported, but especially with his aid, who is the leader of my way and life, I will gird and make myself ready unto the thing it self. The Antitype I say, is the third reformed Church, that is, ours of England. For all the purer Churches are comprehended in this threefold difference: For either they presist and continue in those steppes which Luther hath traced out, such as are the Churches of Germany, especially of Saxony, and those next bordering of Suerland and Danemarke; or they abhor that error of Consubstantiation, as all the rest with one consent: which yet do not agree in all things, but follow a differing manner of governing and administering, the French and their companions one, our English another, a certain proper and peculiar one. Whereupon there are three distinct severally, unto which the three types Sardis, Philadelphia, Laodicea, after that Jezebel was overthrown, that is the yoke of the Romish tyranny shaken of, do answer. And to the last Laodicea, the English doth agree, whose last original taketh her beginning at the year 1547. when Edward the King of most famous memory, came to the rule and government of the common wealth, but then at length she was confirmed and stablished, when 11 years after our most peaceable Queen Elisabeth begā the kingdom. Most mighty King Henry her father had expelled the Pope, but retained the Popish superstition. And before he began to stir any whit, even against the Pope, the Churches of Germany and Helvetia were founded. The Scottish Church is later in beginning then ours: yet by right it is numbered with them, with which it agreeth in ordinances: into whose times she is cast, which is to be esteemed rather from the agreement of things, then alone from the difference of time. Wherefore our English Church alone constituteth the Antitype answering to Laodicea; as she which began last of those, in which there appeareth no difference of any moment.

These things saith that Amen: Amen is used as a proper name and unchāgeable, as before he that is, he that was, & he that cometh. This threefoulde property pertaineth thereto, that it may teach what manner of one Christ would show him self in governing this Church. The first is fetched out of the first chap. ver. 18. although Amen there wanteth the article, neither is it read at all of the common Interpreter, yet notwithstanding this place giveth conjecture that it ought to be read. The second is taken not out of the vision of the same chapter, but from the inscription of the common Epistle ver. 5. Neither is the third found in express words, but in the 8. ver. he is called the beginning and the end, from whence this seemeth to proceed, the beginning of the creature. The two first properties pertain to the double truth, one of promising, the other of teaching: in respect of that he is called that Amen, according to that of the Apostle, In him are all the promises of God yea and amen, 2 Cor. 1.20. in respect of this, a faithful & true witness. As touching that, Christ taketh this name upon him now, because he should show himself very clear & famous in performing his promises. But what are they? All blessings of heaven, of earth of cattle, of children, of peace, of war, of good health & the like, to them that obey the voice of the Lord: but all contrary things to thē that refuse. Deut. 28. Which how they were performed to the Laodiceans is not plainly apparent to us, being destitute in this point of the light of the History. As touching our England nothing can be more clear then the excellent goodness of God in this thing. For the space of these 42. years & more, what abundance of all good things hath ben poured forth upon our Island. He hath given us a most peaceable Queen, excelling so in all praise, as no age hath seen the like. Togither with her he hath given peace. What good thing hath not issued frō thence? Frō hence the laws are in force, judgments are exercised, everyone ēioyeth his own, injuries are restrained, wātonnes is repressed, the nobility is honored, the common people goeth about their work with all diligence, arts do flourish, handicraftes are used, cities are built excellently, riches increased, infinite youth groweth up, the fields abunde with corn, the pastures with cattle, the moutaines with sheep. What should I use many words: hence is a porte & place of refuge opened to the banished for Christ's sake: affordeth aid to them that are oppressed by tyrants, neither have we almost any other labor, thē that we may help thē that need, & all this even while our ears do ringe of the noise & tumulte of the nations round about us, no less then as the waves of the sea. England never had so long quietness of days. At which our felicity strangers are astonished, our enemies are grieved, we ourselves almost know it not. But praise be to thee most true Amen, who hath given us this ease and rest. In bestowing largely upon us so many good things, thou hast shown truly to the world, that thy Gospel is a guest not going away scot free, which dot so abundantly bless those that receive & entertain it. Keep & continue these good thing unto us, yea thou wilt keep them, which art Amen, if we shall keep and defend thy truth.

That faithful witness & true: The second property is of truth in teaching. For these things pertain to the prophetical office of Christ, as hath been said in the first verse of the first chap. where he is called faithful, because of the diligence of labor, whereby he is exercised in his office with very great faithfulness, to whom the FATHER hath well committed a business of so great moment; true for the soundness and sincerity of speech, without all, even the least spot of falsehood.

In this kind of truth he should manifest him self in wonderful manner in this Church. But touching the city of LAODICEA, we have no more then before. In the Antitype those former riches of his grace are in this thing, if it may be, surmounted and excelled. And to what end were all the good things, if we could not have the wholesome doctrine of truth? But ever since the first times of our most peaceable Queen, he hath raised up continually diligent and learned Pastors and Teachers. who have preached the word purely and sincerely. Neither at this day are many wanting by his infinite mercy, who bestow all their labor in imperting to his people the whole will of God, and that pure and uncorrupte from all leaven of falsehood. Although not without cause in deed, one may mervayle howe in so disorderly custom & license to do all things that they will (excepting the diffaming of the dignities) the doctrine hath continued so long whole and sound.

But he that is a faithful and true witness, sanctifieth the Pastors with the truth beyond all hope: in whose lips he dwelleth even hitherto: although by many not obscure tokens he threateneth that shortly he will go away, unless betime he be met with.

The beginning of the creature of God: The last property which is of power. For whether we interpret the Greek word fort beg •• ning or for dominion, it cometh to the same end, seeing it is necessary that all things be subject to his gouvernement, who in the beginning made them In which respect Christ hath shown himself wonderful also among us. What hath not the Pope of Rome endeavored and undertaken, that he might trouble our peace, partly by execrations, excommunications and bulls, sounding an alarm to open rebellion: partly attempting privily, Jesuits being sent by stelth, and other privy murderers who should kill the sacred Princesse with sword, poison, torments, devilish arts, or any other way. We knouwe that not long ago the Prince of Orenge was set upon with desire to kill him,, by a popish cut throat, and was killed. Late is the memory of Henry King of France, whose murder Jacobus Clemens a monk attempted & accomplished. And Henry the fourth who now enjoyeth the sovereignty, escaped hardly the bloody hands of John Castell the Jesuit, being stricken through the iawe bone with a knife, and two of his teeth dashed out. But our Queen assailed of many at many times, with sundry treasons, hath ben kept whole and sound from the least harm. From whence was this I pray? Was opportunity wanting to these wicked men. The alone Prince of the creature, to whose beck all things obey, hath laughed to scorn & deluded the counsels of the wickel, repressed the endeavors of the ungodly, and made frustrate their subtle devising, and restrained them least they should touch his anointed, nor hurt the nurce of his Prophets. His power is no less famous in briddling the Spaniard, with whom we make war now so many years. What is there that he doth not think to effect by his riches, who alone procureth trouble almost to all Europe and other parts of the world? The invincible navy of the year 1588, swallowed up in hope our whole country, our lives and goods. But good God howe was he disappointed without any labor of ours, through all the seas cost asunder, scatered here and there and broken in pieces? He came out one way against us, and fled seven ways from before our face. This is thy praise alone o most mighty Governor, whom the winds, the waves, the harts and hands of men will they nill they do obey. O ye Kings why do ye not regard? Why do you not learn, ye that judge the earth? Will ye fight yet still against the Prince of the creatures to your own destruction? If ye shall go on to be so made, we in the mean time will betake us under his wings, by whose defense alone we stand safe against all your assaults. Such is then the threefoulde property whereby Christ showeth himself to be seen in this our Laodicea, to wit, constancy in promising, sincerity in teachting, then an invincible power in defending.

15 I know thy works, that thou art neither cold nor hot. In declaring the greatness of their sin, he maketh no mention of any good thing, contrary to that of the other Churches, none of which was of so desperate estate, no not Pergamos neither Sardis, as to be void of all praise. But this evil, as though it could not endure the fellowship of any good thing heareth nothing but reprehension, without confirmation of any honesty. Not but that there were many singular men, whose faithfulness and diligence the Spirit might approve (for it cannot be but that where Christ is a faithful and true witness, there some should take singular pains) but because he respecteth the common form and outward face of the Church, namely of what quality it is, not so much for her own sake, as for the administration of the Angels, which was such, as he that considered the matter but with indifferent eyes, he shall judge her worthyly to be void and empty of all virtue. It is an horrible evil which refuseth all fellowship with goodness. And althoug by this silence, we may be able to conjecture, how grievous the disease is, nevertheless afterward it is described more plainly of what quality it is: and first, for more perspicuity and clearness, by a denial of contraries: I know, saith he, that thou art neither cold nor hot, but something compact and joined together of both. Whereupon this evil consisteth of a temperature and mixture of certain contraryes. Now he called him cold, who with a quiet mind can endure that the duties of godliness should be neglected and despised, little or nothing at all regarding what manner of worshipping either he himself or other do hold: him hot, who do boil with a right affection and desire through vehement heat and fervency, as scalding water, seething in the potte with a certain restless motion, for so the Greek word zestos do signify, of which sort are they which can by no means suffer superstitions and ungodly religions, but do try all lawful means, that there may be an amending. For hot, is not here sinful, as is a rash zeal as it cometh to pass in habits, in which both extremes do swerve from the right: but it is of praise: As Apollos being fervent in Spirit, Act. 18.25. And Paul exhorteth that they be fervent in Spirit, Rom. 12.11. If by excess he should degenerate from the truth, lukewarmnes, holding the middes, there were some consideration of honesty. But fervency or Zeal is an affection, following the love of holiness, with a great and earnest affection of mind; whose defect, whether that more removed of coldness, or this, nigher of lukewarmnes, is blamed. And lukewarmnes placed in the middes of these extremes in that, whereby a man staying himself from committing grievous sins, embraceth godliness, so far as may be enough to maintain the reputation of an honest, prudent, and civile man. The College then of the Laodicean Pastors, was as it were a Senate of prudent and moderate men in the matter of religion. Even as at this day the lukewarm have the report commonly & in every place. Yet it is not plainly mentioned from what mixture of things this lukewarmnes did arise. Before these times of John, Paul biddeth the Collossians, that they should say to Archippus, who then was the Pastor of the Laodicean Church, that he would look to fulfill in the Lord, the ministry which he hath received, Col. 4.17. From which things appeareth that the Pastoral faithfulness began then to shake and lean, which afterwards fell most shamefully, when the Spirit sent these Epistles to the Angels. In our England the matter is more clear, where there is such a form of Church established, as is neither cold nor hot, but set in the middes, and made of both. It is not cold, in as much as she professeth the helthfull, pure, and entire doctrine of salvation, whereby we have bid fare well and forsaken the Romish Antichrist, and have risen from that cold death, wherein we lay before time. Hotte in deed she is not, whose outward government for the most parte, is yet still Romish: In the degrees of their Clergy, in Elections, and Ordinations, and whole administration of the Censures: Which mixing of the pure doctrine and Romish regiment together, maketh this lukewarmnes, whereby we stand in the middes between cold & hot; between the Romish & Reformed Churches, of both which we are compact, as Martin Bucer of godly memory, complaineth in a certain Epistle sent to a most beloved friend of his, at Cambridge, written in January 12. in the year 1553. He in the times of King Edward the VI. was used among other, who should determine the reforming of our Church. But in what things both his own and Peter Martyr his authority prevailed he himself manifesteth in that Epistle even now spoken of: for so he writeth: Whereas thou puttest me in mind of the purity of the rites and ceremonies, know thou, that there no stranger is asked concerning those things; yet of ourselves, when we may, we fail not to do our duty by writings, and in presence, and chiefly that the people may be provided of true Pastors, after also of the most purity, both of doctrine and ceremonies. And in another place, There be some who by most human wisdom and vanishing cogitations, would join together God and Belial, by the leaven of Antichrist. These things he did write, which we at this day find by experience too true.

J would thou wert cold or hot. I would to God that thou wert either wholly Romish, or at length admit a full reformation. He showeth the horrible greatness of the evil by comparison, wherein he preferreth a wicked and no religion, before this mingled lukewarmnes. But doth not lukewarmnes come nearer too good? From whence then hath it more fautie? Certainly sin is more sinful, where grace is more plentiful. The fall of the Angels in heaven, left to themselves no way to obtain pardon. The sin of our first parents was more wicked being committed in paradise: most foul was the Idolatry of the five & twenty men committed be tween the gallery and the Altar it self, Ezech. 8.18. God will be sanctifxed in them that approach unto him; and suffereth more easily his grace not to be known, then to be despised: The servant that knoweth his masters will & doeth it not, shall be beaten with many stripes. Wherefore if Baal be God follow him; why halt ye between both? As though it were hard to judge whether were better. God abhorreth to come into this trial. There is more sound judgment in him, who not knowing the truth, continueth in his superstition, then in him who being somewhat enlightened, is tossed this way & that way, uncerten still what to follow. Therefore a mean here is worst of all: which under a show of prudent moderation and tranquility; is honored of the world, which God esteemeth less then his next extreemes on both sides. It is then better to fall away to Rome? Be it far from us. For in this place Christ preferreth the blind Papists before those Angels, who bewitched with ambition and covetousness, do refuse holy reformation. He saith not that the condition of the whole Church is worser, to which the true food of salvation is ministered, whereof no power is granted in the Romish Church.

16 Therefore because thou art lukewarmne &c. The aygernesse also of the punishment, discovereth the horriblenes of the sin, which seemeth to be confirmed with an oath; For the Greek word which Theod. Beza translateth, therefore, the common Interpreter hath, but, and it is of one swearing and confirming by oath in this place, as though he should say, So, or thus let this or that be done to me, as it is certain that I will vomit thee out of my mouth, After which manner the word So, is used by the Latynes, as in that Ode of Horace, So the mighty Godesse of Cyprus &c. as it hath ben observed by Henry Steven. And with the Heb. Aeen is the same with sic, as in Isa. So he bare our sorrows, that is, certainly, cha. 53.4. & Eccl. ch. 8.10. and in so J saw the wicked buried, that is, truly, certainly, as some would. And such silence is often used in execrations; Therefore I sware in my wrath, if they shall enter into my rest, Heb. 3.11.

It shall come to pass that J will vomit thee: As it cometh to pass in meats, which either hot or cold, are retained of the stomach because of the exceeding quality, which causeth feeling, and exciteth the stomach to embrace it: but that which is lukewarm, because of his nigh and familiar heat, neither in entering is felt, neither being entered is it for that cause digested, but remaining idle, and bringing at length trouble by his tarrying there, is thrust out of doors with vomiting as an unprofitable guest. But we must beware that similitudes be not wrested, beyond that which they do intend, as though naughty and wicked men should remain constantly in Christ, as cold meats in the stomach. For such were never in Christ: neither doth he tell what he doth approve simply, but what he preferreth. Furthermore the things are referred to his externe administration, whereby he beareth longer with the notably negligent, or rather all together strangers then lukewarm, as the experience of all times proveth, & at this day we see in the Romish Church, which although she hath forsaken utterly the truth, hath flourished a longe time, when in the mean time God rebuketh forthwith the true, neither differreth chastisement unto any long time, if he shall see them slacking a little their earnest affection, and to lean more to lukewarmnes. But what is it to be vomited out of his mouth? Will Christ, in whose mouth and lips the very truth resteth and abideth, take away his truth from this Angel, delivering him up into absurd opinions, and that he should believe lies again? The itching desire of many men at this day, to give again to the people monstrous & rejected opinions, maketh this interpretation probable. We know what is taught within these few years in the Schools, is preached usually in the assemblies, is disputed at the public Comices, and was published in print the last summer. But this should be the punishment as well of the people as of the Angels, to whom it seemeth to be proper. Therefore I have no certainty touching this matter. Surely the event will declare shortly. In the mean time let us know that this shall be a fearful punishment: for first Christ will take great pleasure. in rejecting from himself this Angel. For what can be more pleasante to a man that hath a disposition and will to vomit, then to be eased by and by of the cause of his grief? Even as Moses threateneth to the Apostate Jews, that Jehovah will so rejoice in destroing and rooting them out, as before he rejoiced to do them good, Deut. 28.63. Secondly because he will cast out this Angel with great dishonor. For an unclean place is sought for vomiting: howsoever Antonius in the assembly of the people of Rome governing the public business, filled his own bosom and the tribunal with gobbets of meat. Thirdly, that the Angel shall never recover his former dignity. For far be it that the Prince and Author of all cleanness, should ever return to his vomit, But this punishment was not to be inflicted to the whole Laodicean Church, but to the Angel alone, that is, to all lukewarm Pastors, partly because of that which we spake even now, partly because the Church is wont to be mentionned expressly, where she is entreated of. As unto the Ephesine Angel, I will remove thy candlestick out of his place, chap. 2.5. It shall therefore be peculiar to the Ecclesiastical men without the destruction of the whole Church. Neither is it to be doubted but the same at length happened to the Laodicean Angel, which here is denounced: The which thing is also certainly to be expected in his Antitype, unless she shall prevent it by repentance. For it shall come to pass that that faithful witness shall overthrow this whole Hierarchy, and not always suffer men, seeking only honors and riches, not those things which are Christ, to enjoy even this false f • licity. Certainly a great and reproachful judgment abideth those lukewarm ons. Of which though they be troubled with no fear, as having with their terror put to flight all the noise there of: yet though all shall hold their peace, he will not deceive, who hath threatened that he will punish. It is also to be feared, that the Church may feel some adversity through contagion and consenting to. Such as are the Angels, such becometh she for the most part: and none is so ignorant of the matters, who seeth not plainly that the whole body is sick of the same disease. But have mercy upon us o thou beginning of the workmanshippe of God; deal not with us according to our sins, thou knowest our making, that we are dust and ashes. How should not earth wax cold? Rayse up in us the burning heat of thy love: dissolve J pray thee our ice: neither suffer us to please ourselves in our miparted godliness, but kindle us with thy heavenly fire unto a full heat and fervency, that we may both avoid thy lothsomnes of us, and may always enjoy that pleasantness, which thou givest to them whom thou lovest: Amen.

For thou sayest I am riche: Thus was the nature of the sin. The cause is double, a false persuasion of their own worthiness, and ignorance of their misery. That grew from their wealth, which was of earthly and not spiritual riches, for against these he opposeth the riches, which he biddeth the Angel to buy of him in the next verse. Neither could he have ben lukewarm if he had expected spiritual riches from any other then from Christ alone: but rather thoroughly cold, and altogether a stranger from grace, being become void and separated from Christ, Gal. 5.4. But he seemeth to have abounded in earthly riches, because of the wealth of the city which we spake of chap. 1.11. For which cause peradventure Archippus was more negligent of his ministry, whereupon Paul would that he should be admonished: Col. 4.17, although small fruit seemeth to have followed thereof, seeing that even unto these times of this Revelation, there was so great matter of boasting: and that also not newly bred, but gathered from old time. The abondance therefore of things for this life, begat this lukewarmnes. And it is no new thing, that prosperity doth steal away our minds, & draw men away from God. This warning is often in the law, that they should take heed to themselves, least being fullfedd, and filled with good things, they should forgeth Jehovah. And the boasting is threefold, the first of the present wealth: The second of long continuing; The third of a perfect and absolute to every use. For so the words require, that J am rich, should be referred unto the present riches: I have ben rich, unto those that are past; I want nothing, unto a certain fullness. From which further must needs spring a certain persuasion of a permanent state, and also constant felicity for the time to come, And it is to be observed that he bringeth in this Angel boasting in his own words: otherwise then was done hitherto; & yet this not in vain, seeing nothing is uttered rashly of the H. Ghost. But as touching the Anghel of Laodicea a clearer application offereth not it self: In our England the congruency is so manifest, that nothing could have been expressed more lively. For what other cause can we bring of our lukewarmnes, the Popish gouvernement mingled with the pure doctrine, then the love of riches & honors? Men suffer not this hope to be taken from them: but they had rather have a half godliness, together with the enjoining of their riches, then a full and perfect reformation with the loss of them. Yet least they should seme to prefer anything before the truth with dishonor, they praise some what proudly our present happiness in the published books and in the assemblies: as we may see from the writings of many men, which have come forth in these last years. Not without cause therefore the Spirit maketh this Angel vaunting him self, but in the same setting before our eyes our notable glorying. And we have said that the first bragging was of the present riches. Howe doth our Angel triumph in this respect? and lifteth up the head above all other reformed Churches? In other places there are poor and basse Pastores, almost of a vulgar state & condition; nor of any greater authority, then their godliness and learning can procure unto them, But our Bishops are Peers of the Realm, superior in honor to many great states: also in riches, company of men and maid servants, in magnificence of houses and all the other pomp of the world, equal to any even the greatest Earls. Howe riche is the rest of the Clergy? The Deans, Arch-Deacons, Prebendaries, Chaplains, heaping and gathering together many benefices, as they call them, do match Squires at least in early revenues. Do not this amplify and increase very greatly the glory of the Church, that her ministres do shine in garments of silk and Velvet, do walk in the streets with the retinue of noble men, & so drive far off the contempt of the ministry? Where canst thou see after the Pope expelled, a Church to rejoice of so rich things and of such prosperity? No where in deed; neither do I envy or grudge at it; only our rejoicing is not good. And would God that our riches did serve to the promoting of God's glory, rather then to the hindering thereof; but they have brought in this miserable lukewarmnes, while that we may retain them, we make no reckoning of true godliness. The second boasting is of the long continuance: For this plenty it not new, but which hath ben confirmed now by the space of two and forty years. With how great prosperity of all things. Who may be so bold as to reprove the condition of this Church as maimed and imperfect, which the experience of longe time hath approved to be most happy? Not I in deed, unless prosperity were an argument rather of God's patience, then of man's Justice. In the third place he vanteth that he wanteth nothing: What telst thou me, saith he, of other reformed Churches? I see no cause why other reformed Churches, should not imitate ours, rather then we them, seeing we are inferior to them in nothing. The answer to the admonitiō made to the Parliament, pag. 226. Yea why doest thou call me back unto the first Church? As though we were to be bound with the first beginnings and principles, as with fetters: And it were not lawful for us, to alter those things, which at their first original were not so profitable, as at this day they seem hurtful, this is in a certain Apol. of the government of the Church, pag. 81, A bold, that I may not say ungodly, assertion, to affirm that anything ordained of the Apostles, should be no less noxious to our Churches then profitable to them, for which they were appointed. But I remit this to the heat of contention. In the mean time let such a man know, that the Apostles Church was most perfect, and was not to be made perfect by the inventions of them that came after, but that all other are to be tried and examined by the square thereof. That saying of the first Council of Nicene is to be celebrated, which is, Let the old customs hold. And that also of Tertullian against Praxeam, Behold, whatsoever is first, that is true: and whatsoever s later, that is false. And it is not to be doubted, but that Paul taught Tim. most fully how he (hold behave himself in the house of God, 1 Tim. 3.15. Is all that instruction abrogated for oldness? Should the time teach better & more certain things, to which those Apostles should give place?

Surely the Church, as Adam in the first beginning was purest; the farther she proceedeth, the more filth she gathereth, unless God extraordinarily make the light to shine out of darkness, as lately in this last age. That first Church was the garden of Eden, as we have shown in chap. 2.7. The Church of the following ages compared with that, was a wide and barren wilderness. Perfection is not to be measured by multitude of professors, or by amplitude of riches, but by the integrity and pureness of God his institution and abundance of heavenly gifts. Let it be then enough to praise men's inventions, let us tread underfoot the sacred truth in comparison of them.

And knowest not that thou art wretched; The other cause of the evil is the ignorance of their misery. For prosperity blindeth the mind of the world, that it cannot see in deed in what state it is. Therefore in many words he declareth this misery, because in so deep a drowsiness a light upbraiding would not cause any feeling. he maketh a fivefold degree of it. Of which the two first are as certain common accidents; the three last do show the very kind of the disease. For the remedy is threefold, of gold, of garments, & eye salve in the verse following, and teacheth that the disease consisteth chiefly in these three things. The accidents are referred either to his own sense, or to the compassion of others: in respect of that, the Angel is wretched, in respect of this, miserable. A man is wretched, who is consumed with some great sorrow, whether it ariseth from a public calamity, or from some private and domestical grief. And there is none placed in any dignity whatsoever, who can keep himself from this anguish, whereupon Kings in the tragedies lament that they so often are wretched. Such heaviness of mind did lie once upon the Angel of Laodicea, as is at this day in our England. Howe, wilt thou say, where no public calamity presseth? The Spirit speaketh of private sorrow, as is evident from the glorying of this Angel, for which there can be no place in a common mourning and sorrow. but this interior grief doth torment miserably the English Ang. For how great griepes doth he feel, who desireth exceedingly riches & honors, and cannot get them? Or at least who cannot enjoy securely those things being gotten, whom many godly and learned men do inveigh against with most grievous words? and not this only, but also do prove manifestly from the truth of God, that such dignities are unmeete for the ministers of Christ, and that they cannot stand together with the faithfulness of Pastor & Bishops? Howe must it needs be that these disturbers should be very grievous, especially seeing this opinion is now favored of the multitude: and the nobility hath perceived plainly long a go the truth of it? If one could opē the breast of this Ādgell, doubtless he might see his heart almost consumed with this grief, howsoever without all things are joyful, & the comō wealth flourisheth with happy tranquility. And I doubt not but that the Angel will confess, that I have touched his most inward sense in this thing. This Angel is miserable to others; not to the wicked Papists, to whom the former grief is not sufficient, but to the godly brethren, both at home and in other nations, who being free of all partiality do acknowledge the condition of the Bishops & other Clergy, who do give themselves wholly to ambition, and labor for honors, to be miserable & unhappy, howsoever it doth very greatly please ourselves. For what is worthy of more pity then to see brethren snared with the vain glory of the world, altogether to desire and to enforce themselves to get earthly dignities, and to make shipwreck of the heavenly crown? If they had always lain in the snares of the Devil, the thing were not so much to be lamented; but after that they have escaped from his snares by the wholesome knowledge of the gospel, be entangled again in the same by this way: what godly man cannot both be grieved at their change, and also bewail the common misery of us all, which by a thousand means are drawn into the same destruction? Such therefore are the accidents, grievous indeed of themselves, yet but as a flee biting in comparison of the disease it self: which now let us touch, as gently as we can, and with the mind only to heal, and not to exasperate it. The first matter to be purged is poverty. And konwest not, saith he, that thou art poor: Of what sort of poor? not poor in Spirit of whom Christ speaketh Mat. 5.3. for this is a blessed poverty, that a wretched. Also the Angel boasteth that he is and hath ben rich, and that he wanteth nothing, so that he is far from that holy humility. This poverty therefore is the timorous beggar lives, which both quaketh at the sight of a richer man, nor either speaketh or doeth ought, but to the pleasure of a mightier man, and also which susteineth the wretched life by begging money and relief: For the Greek word ptacos, poor, hath the name both from fearfulnes, and also he is noted with the same name of him that laying at the gate of the rich man, desired to be filled with the crumbs, which fell from his table, Luke 16.20. Which of these agreeth to our Angel? Is not all this dishonest covetousness removed far from so great riches as are ministered to ours? I would to God it were in deed: but here as always I am compelled to admire the infinite wisdom of God, who hath opened our secret impostume, with a word so fit for the thing, as nothing ever could be spoken or thought more fit. For first, howe servile a fear possesseth the Angel, from hence may easily appear, that he speaketh almost nothing, which he thinketh may displease any one. The Bishops do fear the Peers: the Parish Pastors, the Bishops, whom they perceive to be ready to scourge them, if any provoked at home, will crave their aide, especially if he can object their mind to be out of love with some ceremonies. So reprehensions are silent, naughtiness reigneth, the hand of God is heavy upon us, and whither the matter will grow at last, prudent men fear not without just cause. But chiefly the beggary of asking is notable. For run over with your eyes and minds the whole Clergy. Will ye that we begin at the weakest? Those that they call Curates, both in very truth & also in the judgment of all men, are beggars. In whom we may see that which was threatened to the family of Eli, men bowing themselves for a piece of silver, and a masell of bread, and requiring to be joined to one of the Priests, that they may eat a piece of bread, 1 Sam. 2.36. In the rest, who through their greater abundance walk more underpropt, what running up and down? what bountiful giving and bribes? What importunate and earnest entreating? Howe great flattering intisements of humble service and soothing of all duties, that they may procure to themselves Ecclesiastical offices? Very many do fly unto the Kings Court, or to the house of a most noble man the Lord Keeper of the Great Seal. For these places are like the beautiful gate of the Temple of Solomon: in this, men enter in great multitudes, and there is great hope of carrying away the penny, Act. 3.2. Others follow the States and Peers, to whom they become either domestical Chaplains, or that I may so say, vassals: For what cause I pray? That as soon as any Benefice, as they call it, shall happen to be void, they may enjoy the same by the gift of their Lord's. And this is thought to be an honest way to get an Ecclesiastical charge. But is not this flattery mere beggary? In obtaining a divine office is favor any whit less dishonest then money? If we will weigh the matter rightly, it is of the same fault and blasme, to enter either by bribe, or by favor. The other rabble is diligent about the comō sort of Patrons in the Country, in whose Porches they set, flatter and speak fair to their wyves, flatter their children, Winne their fervaunts by gifts: and in every place behaveth himself like wretched beggars. Some more craftily, even as they, which sit in a way having two paths, and in public ways do offer pilled rods and sticks to them that travayle by, to the end that they may get some money: so they either by bountiful giving of present money, or by agreement to give a certain yearly rente, do make a way for themselves.

But thou wilt say, this is the corruption not of our Laws, but of the men. Certainly as longe as this way to obtain Ecclesiastical charges holdeth, which hitherto hath prevailed, no remedy can be brought for this beggary. Have we not known this sufficiently by experience? In the late assembly of all degrees of the Realm, a sore and heavy ordinance was made against it; hath ought ben effected thereby? Nothing at all, but only that the thing be done more warily and subtly. We avayle nothing with our laws, where the Laws of Christ are not kept. But that we may proceed, when the thing is begged of the Patron, howe much less business remaineth to the unlearned route, to obtain Institution of the Bishop? Here not only humble request must be made to the chief Lord, but to the Examiners, Groomes of the chamber, Clerks, Buttlers, yea to the less Jack, not because ignorance shall keep him from an entrance, but because he is wont to bring most gain to the servants, who hath need of more favor. There is no Tower made so strong, which an asse loaden with Golde doth not vainquish. Neither any almost so unlearned or foolish, which taketh the repulse. But what engines and crafty means are used, let them look to it.

There is the same consideration of Prebendaryes, Archdeacons, Deacons. Are the Bishops themselves void of this avarice? What meaneth then that often attending at the Court and on the Peers of the Realm? Why wait they not till they be sent for? Why are they not pulled against their wills from their studies? Yea if any should appeal to their consciences, whether are those fat manoures and farms of their Bishoprikes let out to hire of their own accord to farmers that longed for, or promised bribes to the adiutours of their dignity? But are they only beggars in suing for the office? Some indeed are come to that beggary, that if their seat be to be changed, they pay not their first fruits, except they have raked together shamefully some alms from the poor Rectours under the name of a benevolence. Thou art therefore a Beggar o thou English Angel. And therefore with thee it is ordinary and usual, that the best are passed over, and others less worthy, are in better estimation. For as we bestow some alms upon the blind, lame, and those that are full of sores, we stop our ears against them, whom we see to have a body well liking and in comely apparel, so men of a blind mind, deformed and maimed doctrine, and witty understanding, do gather together much alms, when they that have more learning and far better iugement, are sufferred to hunger and to perish through famine, which cometh to pass either because they cannot cry out so stoutly, or because they are more ashamed to beg, or because men have less pity of them.

But it is not my purpose to plead their cause, thy beggerlines o Angel, is to be reproved of me, which wilt thou, nilt thou, thou canst not but acknowledge, if thou wey the thing with thyself in earnest. Thou dost aboūde indeed in riches, but nothing is more filthy then the way of getting them. Shall the beggar, after he hath filled his purse with asking alms, cast away his patched cloak, and in silk vaunt him self to be rich & wealthy? What other thing is thy boasting, then the bragging of riches, which thou hast gathered most dishonestly by begging? And yet I do not speak these things to that end, as though the stipend of the godly Pastors, who holily both enter into and execute their office, should be mere alms. For the laborer is worthy of his wages; neither can this distribution be said to be freely bestowed, anymore then is any made to one which liveth of his public office. God which made the earth, hath so given it to the children of men, that he reserveth a portion to himself, which he hath bestowed on them, who earnestly bend themselves to holy things. Therefore the Patrones do not give of their own, when they do appointe the yearly rents to the Pastors of the Churches for their pains, but deliver them to those, to whom they are due, and of which they have ben the keepers only. We speak not, I say, of such special persons, but generally of the state of the Clergy, the manner of which is so ordained, that the Angel manifestly groweth rich by alms, and in deed is no other thing, then a Lord Beggar. There is added to beggary blindness, whereby the evil becometh far more grievous: For what is more pitiful then a blind beggar, whom necessity constreineth to seek his living abroad, and the want of sight suffereth him not to seek? But this is a blindness of mind, whereby a man being deprived of a witty and prudent mind, cannot provide for himself touching things profitable and honest before God and men. The Angel then being void of this wisdom, sinneth even so in administering his office, as of late he sinned by beggary in the manner of getting. And this is the worst kind of blindness, which for the most part, neither acknowledgeth his own darkness, neither can suffer patiently admonition: yea doth use the staff whereby he ought to have tried the way, against him that showeth him of the danger. Yet thou art to be admonished o miserable Angel, howe froward and angry soever thou shalt be: it may come to pass, that at length thou mayst see, and be wise: if not, at least wise I may be without danger of setting a stumbling block before the blind, if I have seen the pit and not shown it him. And that I may deal with thee more favourably, I will make thyself judge, whether thou be better sighted then I accuse thee: although this be unreasonable in ons own cause, wherein thou must needs be twice blind. Call therefore to remembrance with me, your last constitutions, which are wont to be wisest, handled in the Convocation at London, and published in the year 1597. what medicine dost thou make for the Church being sick? First thou decreest that fit men be admitted unto Ecclesiastical holy orders and benefices, as they call them. The title in deed recreated many, and very many did judge thee now at length to use thine eyes. This kind of men hath made the Church sad a great while. There was hope of remedy when thou shouldst see and acknowledge the disease: For of evell manners do arise good laws. But howe wisely hast thou met with this evil, and satisfied men's expectation, wey well with thyself, after give sentence. Thou knowest that it was ordained in a statute of the Realm, that none should be admitted unto holy orders, but he that should be four and twenty year old at least, and have brought before the Diocesan the testimony of such men as the Bishop knoweth to be of sound religion, both of his honest life, and also of his professing the doctrine of our Church; yea have ben able to render a reason of his faith in the latin tongue: or at the least hath ben endued with some special gift of preaching. Although this were long ago enacted, the Church hath ben greatly troubled with a new rabble of most unworthy men. With what cautions then hast thou helped the imbecility of the law? For wise and quick sighted men are wont, when they have perceived the weakness of the law, to help with more sharp laws for that point, whereby they see the impudency of men to break through. Thou in deed hast established many things, but I pray, what serveth for the worthiness of Ministers, That no man be received to holy orders, unless at the same time he shall exhibit the presentation of himself to some benefice then void? or, who shall not bring a certificate from some Church, wherein he may serve the cure of souls, that is, where he may play the Curate under someone in reading of prayers: or who hath not ben appointed in some College; or at least who is not to be admitted of the same Bishop unto some Benefice, or to a Cure. To what Idiote or any the worst man may not these things pertain? But thou proceedest and addest other things as vain as these: Moreover if he shall be, sayest thou, of another Dioces, unless he shall bring dimissory letters, be full four and twenty years old, and hath taken some degree in the University (which last is required only in men of another Dioces), finally that holy orders be not given, except on the Lord's day, or holy days. Excellent ordinances in deed, for which the reformed Churches may be ashamed. What do these things profit at all, that a fit man be admitted? What that after should be ordained ministers either more learned or more honest? Wilt thou on the H. Spirit crying by Paul, who is fit for these things, obtrude a man with a presentation, with a Certificate, with Dimissorye letters; or who hath ben licenced on the Lord's days? But I will not debate the matter harder, only I appeal to thy conscience: What I pray have you provided in this matter, who hast covered the wall ready to fall with such foolish plastring? What touching plurality of Benefices? Thou decreest that it is to be restrained. And well in deed: for it is an heinous thing, that one should be a shepherd of sheep, which he feedeth not, or at least should receive any fruit from them, which take no profit from him. It were meet therefore, that here thou shouldest bring forth whatsoever skill thou hast, to cure this evil, which not only the divine oracles, but also common sense condemneth of sacrilege. What remedy then doest thou apply? Namely, Let no man enjoy this faculty, unless he be at least a Master of Arts, and a public and fit preacher of God's word: A notable Physician in deed. What have Masters of Arts deserved so ill at your hands, that thou would have those first burdened with so great a sin? Thou confessest that Plurality is an evil thing, and to be corrected, yet thou permitest this mischief to them: In deed it is a notable privilege of their degree, whereby they first are licensed to be evil. But whether thoughtest thou that the destruction by these means would slay more secretly? There are so many, thanks be to God, as if all, letted by no other religion, should use of the liberty of thy constitution, more parishes, I believe, should want Pastors resident with them, then at this day they want. So thou doest stay and repress prudently the evil by augmenting of it. But peradventure it is enough for thee to deceive men only with a title and pretence of repressing plurality. Moreover there is an ordinance made touching hospitality in the Benefices cared for. And this is the calamity of our Church that the Ministers do not feed the poor with beefe. That of binding the Regulars to make sermons in their own proper persons, would seem to belong to a sharper sight, unless peradventure it should call them away from other places, where their labor is more necessary; I let pass the Matrimoniall ordinances. That is worthy remembrance touching excess about Excommunication to be reformed. For thou seest it to be defiled shamefully with many pollutions: I would to God thou wouldest see and regard as well those things, which belong to the holy and lawful reforming of it. But why doest thou first deny, that herein anything can be inovated or altered without a great mutation to the whole Ecclesiastical jurisdiction, and of very many laws of this Realm; yet afterward thou wouldest reduce the same to his ancient honor and dignity? Wouldest thou make a reformation without an alteration? Thou wilt have nothing to be changed, that the laws may not be violated, yet thou pretendest to recall the former comeliness. It pittiest me that thou canst not see thine own blindness. But by this provision thou hast openly shown what reformation we must expect, such indeed by which no amending may be made. Therefore the Title might had ben enough for this thing. Yet that thou mightest seem to do that which thou doest not at all, thou usest a certain form of ordinances. For let us see howe they answer and agree to the promise. First thou ordainest, That in grievous crimes, the sentence be pronounced, either by the Archbishop, Bishop, Dean, Archdeacon, or Prebendary, in his own person. What is this ancient use of prononcing the sentence by them, whose names, except only the Bishop, had not ben heard in deed in the Church, as long as the true honor and dignity of excommunication remained? Why is there no place left for the Pastor of every congregatiō to whom once it belonged to pronounce the sentence? Peradventure it makes no matter to him what is done to his sheep, or it may be that he is not fit, nor endued with judgment and wisdom enough. In very deed this fea • e might peradventure have prevailed some what in time past: But now it ought not, seeing thou hast set us free enough from it in the first book of the Decrees.

For it is not to be doubted, but that he that hath ben furnished with Presentation, Certificate and the other things, with which thou hast in the same place instructed him, should be fit enough and more then fit unto every parte of his office. Or if I must deal with thee in earnest, what letteth that the Pastor using the counsel of others, and making diligent inquiry, may not pronounce the sentence, as well, as either the Bishop or Prebendary, or any other? But thou wilt say, we will not have this matter to be handled by common advise, but to stand to the judgment of one alone. Is this the meaning of thy reformation, and yet darest thou make mention of the honor and dignity of the ancient use?

Christ commanded to tell the Church: Shall any one sustain the place of this Church? One in deed for order sake did pronounce the sentence, but the matter was judged not by his sentence only, but by the advise of the whole assembly and Council. Neither would PAVLE have the Jncestuous man to be excommunicated, but when the brethren were gathered together, and consented, as we read in the first Epistle of the Corinthes, chapter five, verse fourth. And so the Church for some ages after, as is clear from Origen, Tertullian, Cyprian and others. Wherefore I would mervayle that thou doest promise so boldly concerning the former and ancient dignity, but that I knew that blind men fear not the faces of men. But what if this thine amending which thou pretendest doth lay open a way to impunity of grievous crimes?

The Commissary as long as it pertained to him, twice at least every year did compel the Church Wardēs by vertu of an oath, that they should present wicked men: Now while he should do that, there is no cause peradventure, when the Priest associated with him cannot denounce the sentence against such man. And in deed it is not to be hoped for, that the Church Wardens willingly will flee unto the Bishops, Archdeacons or Prebendaryes, whom they know not where they may find, or who peradventure are far of from them, and a journey cannot be made without charges, when being present, and that at other men's costs, they can scarce be driven by oath to bewray the guilty. Thou oughtest to have minded these things, and not to have used a remedy worse then the disease it self. Secondly thou speakest of Excommunication for contumacy, which hath no new thing from thy former decrees. But the repeating of the old manner, is with thee a reformation, least peradventure any box should want a superscription, although there be nothing in it. I pass by the Chāge of Penance, the foul things of the Officials, the excess of Apparitors (of taking away whō, you ought rather to have entreated, then of moderating them) and Registers. Thou thyself howe mayest speak howe well thou hast used thine eyes, who passing by many great evils, either art wholly occupied about tryfles: or if peradventure thou hast touched any weygty matters, thou makest them either worse by curing, or in deed nothing better. Certainly by many reasons thy blindness is proved. But Christ open thine eyes: I will not so much deal with thee by words, as for thee by prayers. For I have not purposed the handling, but only the judging of these things. The third part of the disease is nakedness: garments are used that we may provide for shamefulnes. Out of which when one is put, his ignominy is set openly in the sight of men, according to that of the Prophet, Behold I am against thee, saith the Lord of hosts, and will uncover thy skirts, unfolding them upon thy face, that J may show thy nakedness to the nations, and to the Kingdoms thy nakedness, Nah. 3.5. Therefore this nakedness is a reproach, dishonnour and contempt, whereof this Angel is sick. For it cannot be that our Clergy should not be contemned of men, who manifestly & clearly do see howe beggarly Ecclesiastical stipends are sought and desired: howe filthily and negligently the holy offices are administered: howe all care of the flock is naught set by, & the study of God's glory is cast away. When I say men see these things, can it be that they should not despise the Angel seeking only his own things, not those which are Christ's. And the Angel himself at certain times seeth the same thing in some sort, as can testify the often complaints of their public sermons, although he knoweth not the cause, or he would not know it, fearing more, as it were, the remedy then the disease. But it appeareth plainly, howe greatly he is despised, from that which happened a few years since. A certain man set forth books, who called himself a Marrer of Prelates in which he dealt boldly with the Angel, Howe acceptable to the people were those merry conceits in words? Howe plausible almost to all men? Howe gladly and greedily, and with howe great pleasure were they received everywhere? Noah man is so ignorant and unskillful in things, but that minding the time, he may say thus with himself, For Jehovah hath poured contempt upon the Princes: those that honor him he honoreth, and the despisers of him shall be made light: he hath made our Priests to be abject to all the people, because they have broken his Covenant. These things, I say, a man considering with himself, had not swerved from the truth. For if there had ben any estimation of the Angel, men would rather have mourned, then laughed, and delivered those writings to the fire, before they would had worneth them with fo often handling and looking on them. I would not tell thee these things, unless the Spirit did affirm plainly, that thou doest not know thine own nakedness. That false glory wherein thou flourishest, suffereth thee not earnestly either to mind or regard what men speak and think of thee. But learn from hence if thou be wise, howe servants going before in great number, and having chains, and a great troupe of serving men folloing after, are of no force to drive away contempt, and to deliver from the despising of the common people: or if thou canst not perceive these things so well in thyself, behold the Papists, and the Pope their Prince, howe doth he now stink for his desert with the greatest part of men, contemned, naught set by, vile and hated of all the godly: whose feet notwithstanding some Princes being bewitched, yet do kiss, and then whom, no mortal man hath ben in time past of more imperial majesty. Remember our former Prelates, whose riches were greater then thine, their authority greater, their power more to be feared: yet because the common sort of people did see them to be mere gluttons, howe did they deryde them? The pride of our Wolsey was mocked openly. For the honors of this world are fig leaves, or as it were torn and ragged clothes, which cover not the nakedness, but make more deformed through the loupes. Mind these things, and be not proud of thy golden feathers, but rather where thou art naked, cover thy shame, least through vain boasting of the part adorned, thou lie despised with the common people for thy other deformity. And thus at the length I have opened this rotten sore; if my pains & travail shall be acceptable, and if being cleansed it doth far well, howe great thanks shall I give to our God? but if the evil only shall be stirred up and provoked, and the handling shall disquiet them that are sick: I will comfort myself with the conscience of duty, and the usual wages of the Physician.

18 I counsel thee to buy of me Golde: Hitherto the cause, now the remedy is taught: both from whence it is to be fetched, and by what means, and also what is the matter of the medicine it self. It is to be fetched from Christ alone, he alone hath borne all our infirmities, and alone yet can heal our griefs. The way to fetch is by buying: not because he requireth a price; for he selleth wine and milk without money or changing of my thing, Isaiah 55.1.2. But because he will have a desire to be brought, even as in getting of things with great cost: in which together also he showeth the dignity of the remedy, which otherwise is not dear at any price. The medicine is threefold, after the manner of the disease, which we have shown to be threefold, Golde, white garments, and eye salve: Golde is set against poverty: white garments do cover nakedness; and eye salve doth help against blindness. We have said that wretchedness and misery were accidents, which forthwith vanish, when their fountaynes are taken away. Of what sort everyone of them is, may easily be understood by their contraryes. Golde is opposed to the riches and poverty of the Angel, that is, to the hegging of Benefices and Ecclesiastical Offices. For the former riches are not true, and do not let but that the Angel may be the most base and vile beggar. But the Golde of Christ driveth far off this beggary. It is therefore that most holy manner appointed by Christ himself, of calling, choosing, ordaining, & appointing Ecclesiastical men, everyone to his office. Whereby Pastors do not seek for the office, but are sought for: are not promoted for a peace of money, but for goodness and virtue, not for favor, but learning, not at the will and pleasure of any man, but by the election and consent of his flock. Christ will have this Golde to be bought of him, because he himself hath described plainly this whole way, end hath not left it free to men to deal in this matter at their pleasure. As long as the thing shall be in the power of one Patron and Bishop, there will never be wanting bribe givers, and such as will suffer themselves to be corrupted with rewards. But if Christ rule be kept, this begging poverty would flee away never to return again. For this gold is tried in the fire, proved often times & wholly fined. We see the excellency of it in the primtive Church, & also among our neighbors at this day. It dreadeth not any touch stone, it feareth not any fire, it bursteth nor asunder by any knocking of the hammer, but it abode invincible in time past, & yet doth abide, with the great glory of them that are made rich thereby. Whyte apparel is opposed to the former honors & nakedness, that is, contempt. These garments also Christ's will have to be bought of him, having them most precious & most praise worthy. For what contempt can come to thē, whō their worthiness hath chosen, their learning ordained, their holiness put in authority? Whom many have earnestly desired for their tried godliness, do admire for their diligence in teaching, do fear because of the most free truth, & reverence as exemples of all virtue & honesty? Be an exēple, saith Paul, to the faithful, in speech, in conversation, in love, in spirit, in faith, in chastity, let no man despise thy youth, 1 Tim. 4.12. Behold the way to deliver from contempt. These garments are full of majesty, with which youth being covered, is not despised. And so once the Prophets went adorned: whose hairy garment had more estimation with all men, then the silk & vain painting of others. Those wicked men & scorns of the Prophets, who were together with Jehu, when the Prophet having entered in, did lead him out from the company, unwares did show what good opinion of the Prophet they had fixed in their minds. What, say they, would that made man have with thee? Ye rather, why do ye made men ask what that made man would have? But their tongue spake according to their wicked custom: their desire to know did show abundantly what authority & credit they gave to him secretly; whereupon when the message was known assuredly, they created him King whom the made man had anointed for King. The Baptist with his leather girdle & garment of Camels hair was safe from the injury of the Priests, because of the honor, wherewith the common people honored him. The strength of the divine institution is great, in which God himself getteth authority, either by the voluntary obedience of men, or by some punishment inflicted frō God. There is no need of the show of earthly riches & honors, which at the first is wont to dazzle the eyes of the unskillful, but at length when the vanity of it is perceived, it is no less despised them frogs fallen from the air. Therefore garments are to be bought of Chr. by which alone our nakedness is covered, appearing otherwise very deformed, whatsoever clothes thou puttest upon it. Eye salve of old was all kind of medicine, made in that manner, that is might be kept while need should require. At length the name remained chiefly in those, which are prepared for the diseases of the eyes: because the Physitiās have used abondāce of it. Here it is applied against the blindness, namely the wisdom of the flesh, & ignorance of spiritual things. We read that a certē sensible thing was made of the spittle of Chr. & of earth, Io. 9.6. as it were by the knowledge of Christ by the word that proceedeth out of his mouth, & also the knowledge of ourselves, who made in the beginning, of the earth, savor nothing but the earth. Both these are to be joined together & to be kneaded into one lump, they profit nothing asunder,

For our misery being known particularly, bringeth forth desperation; & Christ being received without the feeling of our own unworthynes, is unprofitable and unfruictfull. And yet we are no table to mixe & compoūde together these things, but it must be obtained of him, who came into the woe • ld to judgment, that they which see not, should see: & they that sce, should be made blind: John. 9.39. First therefore we must remove our own wisdom, which as longe as it reigneth, doth possess us so wholly, that it leaveth no place for true and heavenly. For o Angel, wouldest thou have devised a reformation taken wholly our of thine own brain, unless thou hadst swelled full of the opinion of thine own wisdom? Overlooke thy decrees, where is the Spirit called into counsel? By what authority of God's word is the amending of things confirmed? After what example of the purer Church, are our matters being fallen down, corrected and amended? There is a deep silence of all these things; no where is heard, either Paul, or any other witnesses of the holy truth, upon whose credit the things established might rest and stay themselves. I believe thou shalt scarce find a Synod, even in the corruptest times, in which the divine authority is more dumb and speechless. This opinion is to be laid away o Angel, thou must acknowledge that thou art earth, and that thou hast no eye salve in thee, till thou shalt be mollified with the heavenly spittell, and subdued into a linamente. Depende therefore on the mouth of Christ, from whence floweth that which is profitable to doctrine, to confutation, to correction, to instruction which is in righteousness, that the man of God may be perfect, to every good work, 2 Tim. 3.16.17. From hence is conpounded that eye salve, which will take away the scales of the eyes, & endue thee with that sharpness of sight, that thou mayest see plainly, how thou oughtest to behave thyself in the house of God. Neither must thou give ear to them, who not only unskilfully, but also ungodly cry out, that the rules of these things are not to be fetched from this shop. Christ would not seth forth himself to be a seller of eye salve, unless he had it both abundantly, whereby he might help our want, and also it were not lawful to buy it from any other. So then the medicine is threefold, Golde against poverty, which earthly riches ease not: white raiment against nakedness, which the honors of the world hide not: Eye salve against blindness, which the wisdom of the flesh taketh not away. From which now at length it may be understood, that those riches where of in the former verse the Angel boasted is not the righteousness of faith alone, as the counterfeit Ambrose prateth unwisely. For those riches rested not on Christ alone. Whereupon he warneth that he would buy gold of him, which he should do in vain, if before the Angel did abound in the same. But the righteousness of faith hath all his treasures placed in Christ alone; of which he is made partaker, whosoever believeth truly, and renounceth all other righteousness, John 6.48. Rom. 3.7. Therefore o Ribera, draw rather water out of a pumeise stone, then overthrow the righteousness of faith from this place. But such trifles of thine do fall of themselves down, that I need not spend time in confuting of them.

19. As many as I love &c. An exhortation to use the remedy: and first frō the chastising of them whom he loveth. A reason in deed of very great moment. Whosoever is either among sons, or among the reprobate: If he receiveth no son, whom he rebuketh and chasteneth not, what shall be done with the multitude of the rest? An horrible destruction remaineth for them, whom he will spare never so little, who do not suffer his own children to escape uncorrected. Therefore a chastisement is at hand, unless thou repent betime, and that very grievous and full of trouble, as the very words themselves do show: which are wont to be used for a confort in a bitter affliction, wherewith the mind is so stricken as if it were forsaken of God. Therefore he saith they are sons, whom he beateth with so cruel punishments, least through the grievousnes of the punishment, they should despair of his fatherly goodness. Therefore it is not time now to strive and to contend with mutual hatred and reproaches, but the ears are to be lift up to the alarm of Christ, and we must either think forthwith of the remedy, or some great and lamentable calamity is to be expected shortly. And it is to be observed that he doth rebuke and chasten; that is, convince and punish. These two things are to be joined together. Punishement is unprofitable where words are silent, stripes are fierce. From whence chastisement is well called discipline, wherein the offender feeleth pain and learneth together. But what shall then be the fruit of so longe and spiteful contention, when the convinced and chastised son shall be compelled, will, he, nil he, to singe a contrary song? Were it not better to give now ear to learn, then to expect that sorrowful changing of our judgment? Although Christ in deed hath convinced already, seeing now by the space of many years, many notable men do labor in this thing, that the brethren may understand the truth. What remaineth now, but that at length he fetch out his rods and chastise those whom he hath rebuked so longe time without fruit.

Be hot therefore, Straine therefore thy zeal to the utmost. The translation persisteth in the former metaphor, but the Spirit speaketh now properly, teaching that the former heat, was nothing else then zeal. Forsake, saith he, thy lukewarmnes; purge out all the Romish leaven, that thou mayest hange no longer in the middes between the reformed and the Anti-Christian Church: cast away for his sake honors & riches, who for thy sake was most despised & most poor. Let faithful Pastors be appointed for the several congregations; let them that have charge & rule be compelled unto deligence, let the chaungers & corrupters of the doctrine be repressed: let the censures be restored to the Pastors over their flock. And dispute not with Christ, how profitably the Politie used of the enemy may be joined with the Gospel. He that reproveth in his people the manners of the East, & would not have his to be shorn after the similitude of the Gentiles, will not easily suffer this society with Antichrist, which our carnal wisdom mindeth. This is the force of this zeal, which unless we shall receive forthwith, we shall undergo some sharp chastisement.

Andrepent; Repente of the injuries which thou hast done to the brethren, in casting some into prison, in turning others out of their goods, in depriving many of the power to preach the word, in reproaching & traducing all with the odious name of Anabaptists. Thou knowest that they have no fellowship with them in any of their errors. They that reprove thy superstitions, teach most purely & holily concerning the Magistrate: whō they honor no less faithfully & reverently, then any other whatsoever. If I should say that he were esteemed more holily & religiously of them, then of all other, I should not lie. For they that cleave to God with most firm minds, are such as observe most his decrees, & in all true obedience yield up themselves to him, whō they acknowledge to be ordained of God among men in his fear. That was a notable calumny, whereby both thou hast deceived the Prince, & also hast procured hatred to thy brethrē. But thou sawest that this weapō was most ready at hand, & to thē hurtful above all other. Repēt, & wash a way thy former offenses with tears, forget thy riches which the more thou lovest, the more pain shalt thou feel. It is forsaken with much ado where it cleaveth so near the heart. But Christ is determined, unless thou repent betime, to spew thee out of his mouth.

20 Behold J stand at the door: A second reason persuading to use the remedy, takē from the readiness of Chr. to dwell with thē that shall receive him. which belongeth to everyone of the menbres: that former respected properly the Ang. but why doth he say that he standeth at the door & knocketh? Why openeth he not the door & goeth strait in, especially seeing he hath the key of David, wherewith he openeth & no mā shuteth? above in ver. 7. These things are spoken most elegātly & most significātly in respect of the Laodiceā Church & ours: in which Christ standeth at the doors, an entry in some sort stopped up against him. The Philad. Chur. in which once flourished God's ordinance, & in whose Antitype it is force at this day, all the relics of Antichrist being thrust forth, hath the door unlocked & opened: & especially because of the true use of excommunication restored, whereby the gates of heaven are both shut & opened, & also the doors of every ons conscience are opened, that Chr. may pass in without any tarrying. For where good heed is taken to every ons manners, & according to the present occasion men are admonished, reproved, cut of, received again, & the other things are performed faithfully & diligently, with the regard had of every ons salvation, all doors & bars of the heart are cast down & removed, & in very truth the gates then lift up their heads, that the King of Glory may enter in. But when as England is lukewarm, because of the contagion of the Romish government (as once Laodicea for some such like mixture) & hath not any administration of the censures, granted unto lawful Pastors, as Christ hath appointed: as often as the word is preached, Christ standeth knocking as it were at the doors shut, to whom no other way is open into men's heart, thē by the word: whose power we read to have been great once, whē in one sermon three thousand were converted, Act. 2.41. Neither is it at this day of it self less mighty: yet there is a diverse raison of a Church to be gathered, & one gatthered. God showeth himself extraordinarily bountiful in inviting his people, which after he hath gathered together, he will have them to grow by the way appointed. As touching the fruit of the Gospel therefore, the people receiveth no less loss of so excellent an ordinance, thē the Angel doth acknowledge himself maimed & lame, being spoiled of his lawful power. This key is wanting to our Church, & therefore it is no mervayle if Christ be hindered that he cannot enter in readily, seeing the doors are shut. But are we thē destitute of every good thing? in no wise, but we enjoy still a double good thing wholesome to the elect: the first of which is the going in of Chr. unto those that do open to him. The 2 is their most sweet setting down with Christ. That is the most sweet solace of receiving Christ, which the Saints perceive, as often as at the word preached they feel their harts to be opened by faith, by the work of the Spirit. For then he entereth in & suppeth with us, in imperting himself most beningly and sweetly: even as he bad Zacchaeus desiring to see him & clyming up on a wild fig tree, to come down & to make ready for him entertainment at his house. Luke 19.5. And he suppeth not going away scot-free, who doth give them that thus embrace him, that they be made the sons of God, John. 1.12. He again, entertaineth us, that we may sup together with him, as often as with pure minds we come to the Sacrament of the Supper, wherein he feedeth us with his own flesh and blood most sumptuous delicious dainties, above all that can be spoken or thought.

In which sense it is spoken in Luke chap. 13.29. Then they shall come from the East and from the West, and from the North, and from the South, and shall sit down in the kingdom of God, that is, men shall assemble together to the Gospel from all quarters: shall embrace the doctrine of the kingdom, and shall be partakers of Chr. truly, whose pledges they shall take, bread & wine, sitting down at his table in celebrating his sacred supper. For he speaketh of the calling of the Gentiles, whose faith and assenting to the whole truth, he signifieth by one sacramental action. These guests now Christ would call, when in the mean time the Jews, of whom he speaketh in the parable, did abhor and despise the way of salvation, as we see it hath come to pass now for the space of many ages. Wherto pertaineth that which in the same place the Jews excluded do allege, requiring an entry for thenselves because of their former familiarity in eating & drinking in his sight; ver. 26. as though they should say, O Lord, we communicating at thy table, have feasted merrily with thee, in eating of thy sacrifices, wilt thou lock the door now against us? For in this respect the meat of the sacrifices was the same thing to the Jews, that the bread and wine is to us. Neither are these things notwithstanding so to be taken, as though the elect were limited within the bounds of this life; but because the supper which is made on earth, is a pledge of the eternal feast in the heavens. These things therefore prove, that a double and great good thing do abide in the English Church, that is to say, the preaching of the word and the lawful administration of the sacraments. In both which Christ bestoweth him self upon hispeople, keeping a mutual feast with them, he first being received of us by hearing, secondly entertaining us again with the supper-of his body. O we therefore most impure as often as we fly from and forsake hearing of the word, for we refuse Christ to be our guest: O wicked despisers that we are, as often as we withdraw ourselves from receiving the sacrament with our brethren. For we despise Christ bidding us to supper. But these things are added for the singular confort of the godly. For who would not quake and think of flying very quickly from this Church, when they should hear that the condition of the Ministers is hated of Christ, whom not repenting he will vomit out of his mouth shortly, unless by the words of Christ himself they were assured of their communicating with him? Praise be to thee therefore most meecke Lamb, who finding the door shut against thee, dost not depart quickly, being moved with anger and fury, and deprive us of all means of salvation, but leavest yet an abondance of thyself to all that do open to thee knocking by the word, and despise not thy most sweet inviting by the Sacrements. Therefore wicked and blaspehmous is their error who do fall away so from this Church, aa if Christ were banished wholly from hence, and that there could be no hope of salvation for them that tarry there. Let them mind here Christ feasting with his people. Will they be ashamed to sit down there, where they see Christ not be ashamed? Are they holier & purer then he? But why do they not convince themselves, by their own experience? They cannot deny, but that they believed in Christ before they made a separation from us: whence came this faith? Cam it not from our preaching in our Church? Can any then preach except he be sent? Rom. 10 13. &c. Why then do they so perversely refuse, for some blemish in the outward calling, that word, whose divine force they feel in their harts? Althoug the fruit it self doth no more free from blame our corruptions, then a true child, adultery. And therefore, neither may we either take pleasure in them, nor they forsake and fall away from us for some blemishes; Wherefore return to the unity of the Church, which hath begat and nourished you. If you fly from this Christ, who suppeth with is elect in our assemblies, and welcometh them again, ye shall find him no were. In the mean time let us also mind how great evil we call for upon ourselves, who by holding hard our superstitions, do throw our brethren into so great danger. Certainly if that hath any weight, which the truth himself once confirmed, it were better for such men, that a millstone being hanged about their necks, they were drowned in to bottom of the sea, Mat. 18 6. I wish health of mind to both. But more over this place is to be delivered from the fraud of the Papists, who will have it to be in the power of men to open to Christ knocking. Whether, saith Bellarmine, doth he not know, that they cannot open? Should he not be a fool, who would knock at the door of his niggbour, if he knew certainly that none were within, who could opē? in his first book of grace and free will, chap. 11. I answer, he should not without cause be a fool, if his only end of knocking were, that he mitght enter in: But Christ knocketh at the door of the reprobates, whom he knoweth neither to be willing, nor able to open, not that he may enter in, but partly that he may upbride thē with their impotency gotten by their own fault: partly that he may increase their condemnation. For so speaketh the Evangelist expressly, Therefore they could not believe John. 12.34. Why then useth he words to them, who have not ability to believe? Christ himself showeth: If I had not come, saith he, and spoken unto them, they should not have had sin, but now they have no cloke for their sin, John. 15.22. Therefore he spake unto them, that for the contempt and hatred of his only begotten son, their condemnation migh be the greater. Such are the powers of the natural man, as is the love of the truth in the Papists, who seeing it, refuse it wickedly.

21 To him that overcometh J will give to sit, word for word in the Greek is, He that overcometh I will give him, instead of I will give to the overcomer; by the nominative case absolute, as was observed before chap. 2.26. This third reason is taken from the reward of being a companion and partaker of his throne: Not because the glory of everyone of the children shall be equal to the honor of the Man Christ: but because the glory & majesty of the head, shall redounde to everyone of the members. Therefore the thrones are not peculiar to the twelve Apostles of which see Mat. 19.28. but common to all the elect. Althoug in a certain peculiar manner they are attributed in the same place to the Apostles, as it may be we will show in another place. And we have said often that the rewards are fitted unto the times, and to contain a Prophesy, which is here also to be respected. Christ therefore mentioneth the throne which he obtained, after his sacrifice finished on the cross: showing that the like things are to be endured also of his, afterward they shall be partakers of his throne. Therefore by this making mention of it, he lesseneth the affliction, and so the consolation of it he setteth himself for an example, as though he should bid us look upon him, and not to be overcome of any troubles, when we see that he ascended into his throne of supreme dignity by this way. And we know how much this contending for reformation hath cost many & excellent men, whose sufferings shall not be forgotten, although they be not recited of me. Only let them confort their faintnes of heart with the expectation of his throne. What though they be trode underfoot, while they shall see others to flourish with the dignity of Peers of the Realm? Christ hath prepared for them a throne with himself. Let no man regard an earthly chair: as hitherto they have confirmed abundātly, that they are far of from such desire, whatsoever ambitious men prate otherwise, who do conjecture of other by themselves.

22 Let him that hath an ear hear: Now therefore thou whosoever hast felt Christ to be thy guest, & hast tasted again of the daintyes of his table, left up thine eats & attend to the thing which the Spirit saith to the Churches. Let man go, & rest not in him, but regard the conveniency of all things from the beginning to the end. And complain not of the newness & strangeness, as though thou wouldest appoint Christ, to whom & when he should reveal his secrets. We know that some things have been sealed up unto the determined time. But if it be needful, that thou confess it to be a divine truth, let us all endevoure earnestly, Princes, Peers, Angels people, that we may turn away the evil that hangeth over our heads. What an horrible thing is it to be vomited out of the mouth of Christ with loathing and abhorring? The land vomited our once the Chananites, and they were destroyed utterly. Shall their punishment be lighter, whom not the land, but Christ himself shall spew out? Therefore let us use the remedy seriously. We have need of zeal, whereby we may attain a full reformation: We hang yet between Heaven and Hell: The contagious vapor of the Romish marsh doth molest and annoy us; our sylver hitherto is foul with dross: our wine is mixed with water: Christ will suffer no longer such Angels that are in the middle? What if this mine admonition be the last token and sign to thee of bewarring? Let us therefore give ear, & not whet our teeth against the stone that is hurled: But let us quake for fear of the hand that threw it. Thou o Christ, who tookest lingering Lot by the hand to pull him out of the city, open our hearts who are slow and prolonge the time, that we may obey thy warnings and exhortations.

Analysis.

HITHERTO hath ben the Prophesy of particular Churches: that of the whole Church followeth; which propoundeth first the matter summarily in this chapter: afterward specially in the rest of the chapters. This containeth a new calling of John, consisting in the thing seen, a door open in heaven, in the first voice heard of a trumpet, ver. 1, and lastly in the effect, whereby he was in the Spirit forthwith, in the beginning of the second verse: and also the universal type of the future Church, which is described in the rest of the whole chapter. Whose Prince as it were the center, is most glorious by the Throne, most delectable in sight, shining with heavenly brightness round about, ver. 2.3. The members of this center, as it were the circunference, are the four and twenty Elders, full of majesty, reverend in their seats, age, holiness, and crowns of gold, ver. 4. The things accōpanying these persons, are partly gifts, which God hath bestowed on the holy congregation; partly the worship it self, which the congregation of the faithful doth yield unto him. The gifts are first of protection: whereby proceed from the throne lightnings, thunders, and voices, for the punishment of the wicked world, because of their entreprises against the congregation of the saints, ver. 5. Secondly, of sanctification, whereby he presenteth the holy congregation blamesse before him, not having spot or wrinkle, or any such thing, of these the interne are the seven lamps burning before the throne, ver. 5. The externe and their instrumental causes, are, the Sea of glass & the Beasts; whose place, number, eyes of the body, the proper countenance of everyone, and adorning of wings, are described in the ver. 6.7.8. Afterward their office, ver. 8. And the worship that is given to him that sitteth on the throne is thanksgiving, in which the Beasts go before, as the captains & standard-beats of the public congregation, ver. 9. Afterward, the other body of the Elders followeth, both in adoration, ver. 10. & also in consent to the same glorifying, ver. 11. after that custom, whereby God is worshipped in the Christian congregations. Such is the congregation of the Godly before God; and some such might be always, although not evident and visible to the world in equal glory at all times.

Scholions.

Afterward J saw; Those things being declared which are of some short time, now the Spirit, those bounds being enlarged, pursueth with a continued order, those things which should show the common and entire face of things from the time of this writing unto the last ende. The handling of which things will be admirable, neither will be accomplished and performed without his aid alone, which shown these things first to his servant. Trusting therefore to his grace, I will proceed in the work begun. Unto the finishing whereof, howsoever other things shall be wanting, certainly faithfulness and diligence in searching out to my power, shall not be wanting. These first words are pertaining to a new preparation, unto a new prophesy. For John is no more conversant on the earth, but is taken up into heaven, where through a door opened he beholdeth wonderful changes of things that were to be known by no other way. Therefore the manner of the Prophesy following is divers from the former. That former is straighter, even as also the place where it was seen, a small Island compassed with the sea: this spread far and near passing all measure, even as also the heaven it self containing all things within his compass. Furthermore a certain visible print and sign of things to come was there to be seen in those seven cities. For the Churches that after were to be enlarged & increased, should be portrayed and drawn out by the will of God, according to the present image and figure of them, but there was no token or show among mortal men of the things to be spoken of in this second prophesy. For the peculiar judgments, of which there is most speech here, are to be fetched from that secret revelation alone. Unto the heaven then, where liberty of this vision was given, is added afterward the book sealed with seven seals: then no creature sufficient to open the same: nor any sufficient power of any one, except of the Lamb only, as we shall see in his place. All which things, as they declare the excellency of this Prophecy, so they require our greater attention and earnest bending of our minds to them. As touching the words, the first voice is heard, because there is the same author of both Prophecies: and soundeth like a trumpet, whereby the things heard may be made more certain and out of doubt, & might be perceived the better of John, as hath ben observed at chap. 1.10. It biddeth to come up hither, where only the things might be seen, of which there was no track or path made in the earth. And he would not that he should see a far of as through the door, by which means he might be deceived, or not see the thing plainly enough, but that he should be present and before him, that he might have a certain & undoubted knowledge of the things. But that which followeth is not void of doubting, howe he may say, that he will show a vision of things which must be done after these. For whether should the following Prophesy not take her beginning, before that former of the seven Churches should attain his ende? But in them we see is entreated of things of our time: or if we respect the bare types, many things to come were fore shown; moreover in those things that follow it shall no less appear that John- doth tell of things agreeing with their own times: so that the words cannot be so understood by any means. Wherefore neither is that distribution firm, wherein the whole Prophecy is distinguished into things present and future. The Spirit followeth not such distribution, but mixeth many future things with present as they are counted. Wherefore these words, after these things, are not refferred, in respect of their beginning, to the end of the former prophecy, but unto the present age of John, yea unto that very moment, wherein the Spirit revealed these things: from whence a new beginning be in taken, he describeth the continual course and term of time of the whole Church, and annexeth those things which could not be understood sufficiently from the former types. Therefore Theod. Beza well translated heta tauta by and adverb hereafter. But in respect of the end, not without cause this second Prophecy, is counted after the former, as being of a far longer time, reaching unto the last coming of Christ, whereas that former is termined with far narrower bounds. Frō these things therefore there are, as we take it, two things chiefly to be observed: First, that from this place those things only are handled, which do follow the time of the revelation made. For so he speaketh plainly, And J will show thee the things, that must be done hereafter. Which being marked of certain Interpreters, I mervayle was not observed in their expositions: But the times through the whole treatise to be confounded so by a whirlwind, that all things were wrapped in most thick darkness. We being taught by their example, we will borowe light from hence for the exposition following. The second, that this Prophesy belongeth to the whole Church, which is neither tied to any particular Churches, nor is ended with any other bounds, then the whole frame of the world. The Spirit set in the first place, that particular Prophesy, that he might relate common things commonly, without interrupting of the narration.

2 Therefore I was suddenly ravished in the Spirit: Here is the same authority altogether, which was before, as well from the person calling, as from the person called. For it is the same holy inspiration of God, which he mentioned in the first chapter verse 10. But what need was there of a new inspiration? Had the former ceased, that in a certain distance of time it might be kindled a fresh? Without doubt the instinction was continual without intermission: but he saith that it was suddenly in the Spirit, because the Spirit did frame him to receive new visions, unto which he perceived himself prepared forthwith. The whole Revelation seemeth to have ben finished in that one Lord's day, chap, 1.10. and therefore that there fell out no intermission after that it began once to be exhibited.

And behold a Throne was placed in heaven: Such was the preparation by a new calling: now he cometh to the common type of the holy Church. The description of which was necessary before he should enter into the other Prophesy. For when as her manifold dangers and notable alterations were to be rehearsed, her flight, return, false friends, open enemys, coūterfait Sosiae, who should vaunt themselves under the show of her, and many other things of that sort were to be declared, with which she should contend and have to do, it was needful, that first a certain form and image of her should be portrayed, which is the principal point of the treatise following, lest peradventure in so great sturres and troubles, we should suppose her to have ben wholly extinguished and abolished, or at least wise her face being not known, we should be the more hindered from acknowledging of her.

Werfore we shall find this Type to be common to all ages, as of which there is mention made in the fourteen chapter of this book and third verse. Where the companions and followers of the Lamb sing a new song before the four Beasts and the Elders. And again nearer to the ending of the Prophesy, the four and twenty Elders and the four Beasts fall down and worship God, as may be seen in the nineteen chapter of this book and in the fourth verse.

So in other places, as speech is made of the true Church, so far as anything is to be done in the public assembly, she is noted always after the manner of this type. For we may not think that any congregation on earth is to be found of so absolute purity and sound perfection, as is here described, but that all the holy assemblies of the elect, are counted such in Christ, before God the Father, although much terrene dregs be sprinckeld upon them, according to that, The Church to be sanctified by Christ, & to be purged by the washing of water through the word, made also glorious, without spot or wrinkle, or any such thing, but to be holy and without blame, Ephes. 5.26.27. An example of which description we have here set before our eyes. And for that purpose besides, that we should conform all our assemblies unto this rule: even as Moses was commanded to make the frame of the Tabernacle, and all his implements, altogether as was shown to him in the mount, Exod. 25.9. But the type of our Church is shown in the very heavens, according to the more plentiful glory, wherewith the Gospel shyneth above the Law: But howe much the more diligently all things are to be considered Seeing therefore we know the drift of the vision, let us search out the exposition of the several things. First, the head it self of the Church is described, such as the true members do always confess and worship; both by his sitting in a Throne in this verse, and also by the similitude following. The sitting declareth the majesty and glory of the most high God, and no less his steady and stable dwelling among the Saints, in whose assembly he hath placed his throne of dignity, to go to no other place. And because there is but one throne and one that sitteth on it, we know that God is one in nature, power, majesty, glory, and that there is not any other beside, who ruleth in the middes of the saints. Therefore the holy Church, worshippeth and praiseth with all honor and reverence the one only supreme Jehovah.

3 And he that sat, was to look on like: Aretas, the Complutent edition, and the Kings Bible do not read these first words, and he that sat was but they add by and by to the ende of the former verse, these following words, like in sight; Our books and the common latin translation do distinguish more plainly the sitting and the similitude; which thing in describing the true God, seemeth that it ought not to be omitted. This verse showeth a little more fully of what sort this one God is; of whom yet it setteth forth no image but only a certain kind of color, after those ancient representations made once to the old people. You saw, saith Moses, no similitude in the day that Jehovah spake to you in Horeb, out of the middes of the fire, Deut. 4.15. For the same is that one true God reigning in the Christian assemblies, whom from the beginning the primitive Church worshipped. And seeing that in the infancy of the Church he shown no image of himself, much less is any similitude to be expected in this up grown and ripe age. This is a more familiar & fuller manifestation, seeing beside one and the same essence, which the common glory noteth, the incomprehensible distinction of the three persons, is in some sort revealed by the three precious stones, the Jasper, Sardin, and Emerald. For it pleaseth the Spirit to use the delightful Jewels to disclose these mysteries, because the grace and beauty of these doth most of all excel in this world below, whereupon they may be most fit images of that pleasantness, which exceedeth all created understanding; especially seeing the representation is rather of the virtue then of any form. The first sight of the Jasper, resembleth the person of the Father: this Jewel is green, and not without cause called the mother of Jewels, the kinds of it are so many, and the honor so ancient. And what more fitly among pearls could shadow out the Father, who is the first in order, always of a flourishing eternity, & of whom the other persons have their beginning and original? The second sight is of the Sardin, whereby the Son is represented. This Jewel is red of a fleshly color, frō whence also it is called a Carneole, fitly in deed being in his stead, who took upon him flesh for our sake, and was made a man, like unto us. The third sight is of a rainebowe, of the color of an Emerald, whereby the H. Ghost is noted. He compasseth the Throne round about, as in the book of wisdom chap. 9.4. compassing the whole circuit of the divine majesty with an unutterable sweetness. For the Emerald doth show so acceptable, pleasant, and shining greenes, that the eyes behold nothing more gladly. Yet this Raynebowe is not like that which is commonly so called. For this is not over against the Throne, but about the Throne: neither is it an half circle, but whole and full on every side. For it is round about the throne: finally it is not of three colors, as the true Rainbow, but of one only and simple color of the Emerald. Such therefore is that God, one in nature, three in persons, the head and center of the Church; whom alone the faithful are in love with, and do worship, taking pleasure most sweetly with all their hearts in his incomprehensible sweetness.

And round about the Throne: So is the Head, now he adjoineth the body, like the circumference of this center, as we have said. Which is described by the place, the number of members, age, apparel and crowns. The place is double, common, about the highest throne, and proper, the peculiar throne of everyone. The common, round about the throne, is before, behind, at the right hand and at the left, that it may parte the Rain bow (which compassed also the Throne, but with a contrary situation, above, beneath, and on both sides) at the right corners. Although the Rainbow seemeth not so much to be divided or touched, as to be included with this compassing of the Elders: which nevertheless it should cut in the middle, as it were, if it were extended unto a full compass. Unless peradventure the highest throne be set in the same plain place, in which were the thrones of the Elders; for then the Rainbow shall not be in a contrary seat or situation, but shall be compassed only with a longer circuit, as the circumferences nigher the center are wont to be contained in those that are further of. This common seat is attributed to them from the manner of the saints, who are called his compassers, as vow and perform to Jehovah your God, ye that stand round about him, Psal. 76.12. And as Christ promiseth, that he will be in the midst of them that shall be gathered together in his name. Mat. 18.20. So in old time, the Tabernacle was set in the middes of the Jews camping, Numb. 2. And this is for the confort of the Godly, whom all, God receiveth without respect of persons, being alike nigh to all that call upon him: least peradventure any should complain, that he is dealt with all unjustly, as who being set in a latter place, hath no access unto God, but by messengers and mediators. The proper place is every ons Throne. For they sit upon Thrones. Whereby is signified that all are of a Kingly dignity; of which another mark is added in the ende of the verse, namely the Crowns. This honor the saints enjoy by Christ, who hath made us Kings and Priests to God and his father, chap. 1.6. Neither doth he adorn with this benefit some few excellent faithful ons a part, but receiveth all the elect into the fellowship of the same honor. Everyone knoweth, howe this certain number of four and twenty thrones, and so many Elders, tormenteth the Interpreters. Some refer it to the twelve Patriarchs, or the twelve Prophets, & so many Apostles. But the thing as it seemeth is far from the truth. For he speaketh of future congregations, not of those that were past, as before ver. 1. Then of such, whose office is performed on earth, not in heavē properly so called: as afterward we shall see, ch. 14.3. & 15.7. That I may not say that they swerve wholly from the scope of this vision. Others apply it other way: but it were to longe to reckon, much more to confute all opinions. It shall be sufficient to propound, that which seemeth most likely to me, & to put it to the judgment of the godly. The Spirit alludeth to that distribution of the holy offices & servants of the King, ordained by David from God into 24 orders, 1 Chr. ch. 24. &c. For first the chief Priests were distributed into 24 orders. After the same manner, the chief Levites that served the Priests in the same ch. ver. 31. So the holy Musiciās, ch. 25. & the Door keepers, ch. 26. Of those that served the King 24 thousands in their several distributiōs, ch. 27. Therefore seeing the whole congregation of the children of Israel, whether we respect the tribe of Levi, or the rest of the people accounted after a sort for the Kings lot, whose affairs they did administer, was distinguished into 24 orders: not without cause those Elders which are both Priests & Kings, & are in stead of all the faithful serving Christ, are rekoned in so many orders & by the same number. And together also is shown by this number of 24, how much larger is the Church of the Gentiles, thē was that of the Jews. This was contained in 12 Patriarchs, as the chief heads: that greater by half: that is many degrees, which a certē measure signifieth indefinitely, exceeding so in multitude of cityzens, as also in clearness of the things known. Whence the nearer they came to the times of Christ, so much were all things in former time the clearer & greater. How clear made David the service of the Tabernacle, the offices being described, their place assigned to everyone. But the Temple of Solomon surpassed all the former glory; all things were made with larger dimēsions, accordind to the increase of the light of the Sun approaching nearer. whē Christ at length was exhibited, the Sun attained to his height, by whose brightness all the former light vanished away. So thē is the number: as touching the age all are Elders, not because of their feeble strength & wasted through old age, but for their gravity worthy of reverence, & their mature judgments, by which they embrace the truth: then also because they have a certain present possession of their dignity, such as agreeth to perfect men, & of a confirmed & strengthened age. Infants, although they be worthy honor through the right of inheritance, because of future hope, yet they want the present fruition of things. And in the whole time in deed of the Law, the heir was an infant, and differed nothing from a servant, brought into bondage under the elements of the world, as under tutours & governors: but whē the full time came, we ar no longer under a school master, but ējoy the liberty of mē, so as all the faithful now ar called Elders most sigificātly, Gal. 3.25. & 4.1.2. &c. White raimēt is the mark of the Priest hood, Ex. 28.40. which office the believers in Christ do execute, giving up their bodies a living sacrifice, holy & acceptable to God, that their reasonable service of God, Rom. 12.1. The golden crowns of the head, manifest the solemn majesty of a kingdom. For Kings do not always bear their crowns, but in solemn assemblies & where they will show plainly their glory according to the present occasiō. But there remaineth still to these the solemn honor of royal majesty, whose crowns ar never put off, except whē they give honor to the supreme King: whē their bare heads ar more honorable then they thenselves crowned with a Diademe.

The Complutent edition and the Kings Bible do not read, and they had, nor Aretas: if they are to be added, the usual defect of the article is to be supplied in this sort, who also had.

5 And out of the Throne proceeded: Hitherto the body. The gifts that do accompany it, are first of Protection, for out of the throne come lightnings, and thunders and voices: because for the Churches sake God in fearful manners doth punish the wicked; who are plagued for the contempt, tyranny, and iniuryes which they have don to his singularly beloved spouse: and at length they do feel the delaying of the vengeance recompensed abundantly with the sharpness thereof. The punishment of the persecutors are witnesses, whose rage and fury God hath always punished in this sort by his special providence. Otherwise howe could the truth have been spread and extended even unto these times, in so deadly hatred of the world? But he that setteth on the throne do not permit any to oppress his saints without punishment, he reproveth also Kings for their sakes, saying, touch not mine anointed, and do my Prophets no harm, Psalm. 105.14.15. For the Lord shall roar out of Zion, and his voice out of Jerusalem, Amos 1.2. Why thē is not the world wise at last, when it seeth that this is the fountain of all evils, because it doth entreat so contemptuously and unworthyly the Church? And the lightnings and terrible thunders, do signify punishments, and not to be avoided by any means, as which do fall violently upō men from heaven. But to what ende are voices added? Surely voices do note out often times the craking of thunders, as Exod. 19.16. And there were voices, and lightnings, and a thick cloud upon the mount, and the voice of a trumpet very loud: So in chap. 20.18. And all the people did perceive the voices and the voice of a trumpet. But seeing in this place there is express mention of thunders, the voices are referred to some other thing, namely to the sound of the trumpet. For he doth allude unto that fearful sound of the trumpet in giving of the law, whereby the Israelites were summoned to appear at the Tribunal seat and judgment. The sound whereof, when it continued and waxed very strong, Moses said, I do fear and quake, Exod. 19.19. Heb. 12.21. For the expectation of judgment did more abash and trouble their mind, then the present horror of some terrible spectacle: the fear of which, the mind can sustain in some sort, unless it be troubled with the conscience of sin: when it shall be cast down with the feeling of this, it quaketh at every show of evil, as if torments were prepared and by and by to be undergone. The voices then here are some strange things betokening some evil to come, or stinges of conscience, with which the minds are always tormented, with expectation of some more grievous thing to come. This fear shall be as a torture to the wicked, tearing and vexing with greater torment of mind, then any present, though grievous calamity. Such then are the weapons which are laid up in this armory: which in deed are drawn out and brought forth in a readiness for taking of vengeance, even as the use either of the whole Church, or the necessity of any of the saints privately doth require. Wherefore there is no caufe why they should fear the wicked world, for whose defense so grievous punishments are prepared.

And seven lamps of fire: After the grace of protection, are declared the gifts of sanctification: of which the inward are signified by the seven burning lamps, after the account of the seven spirits which are before the throne, chap. 1.4. For by the flame of these, those lamps do burn, with that difference only, whereby the river differreth from the fountain. The which thing the lamps do signify, vessels of a certain and limited measure, whereas the Spirit himself is unmeasurable, and cannot be included in any straight vessels. For which cause he was before most free, not limited by any addition of any measurable quantity, where mention was made of him as of the third person, of equal glory and majesty with the Father and the Son, chap. 1.4. And these lamps are called the seven spirits of God, both because they are gifts that flowe from the Spirit, and also there is a most strait joining together of the effect with his cause. For they be most sweet fruits which the Spirit created in the hearts of the saints, in giving them faith, hope, charity, peace, joy, pray, and the other things with which the elect are sanctified. They are likened to lamps of fire, according to the custom of the lights in the Temple, which were to be lighted every day of Aaron and his sons, Exod. 27.20. For the Spirit will have them to be kindled in the hearts of the elect, by the labor of the Ministers, through the word and sacraments, and not to be expected contrary to the order delivered to us of himself. There is the number of seven, because of the manifold variety of gifts, wherewith he adorneth the faithful: as everywhere that number is used to note an infinite number. Last of all these gifts are compared to fire (for the lamps are of fire, & burning before the throne) because they enlighten the mind, & burn up the stubble of the inbread corruption, and kindle a desire of all godliness, which John calleth the Babptisme of fire, Mat. 3.11. And howe great confort ariseth from thence, that the name of the Spirit himself is attributed to those gifts?