And III.: The ruin of Rome by Arthur Dent | AskReformation

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:99p. 26–27

By this word Angel, he meaneth not the invisible spirits which we call the Angels of heaven; for the ⟨p. 27⟩things attributed to these Angels, can in no wise agree to the invisible spirits, as to be Angels of several churches: to be neither hot nor cold, to leave their first love, to repent and amend, and sundry such like attributes throughout all these Epistles. But by the word Angel, he meaneth the Minister or Pastor of every church: which therefore is called an Angel, because he is the Minister of God, as the word signifieth: As also because every faithful Minister ought to be received and regarded as an Angel of God, as the Apostle witnesseth of the Galatians, that they received him as an Angel of God, ¹yea as Christ Jesus. And he giveth many admonitions in his Epistles to this effect: for he would have all faithful and painful Ministers to be greatly reverenced and had in double honour: to be acknowledged,² & had in singular love for their works sake: to be cared for, to be made much of, and to want nothing. For indeed a good Minister is a Jewel of price. A good Minister is as a friend in court, which we say is better then penny in purse. A good Minister is like a candle, which spendeth it self to give light to others. A good Minister is like a cock, which by the clapping of his wings awaketh himself, and by his crowing awaketh others. For a good Minister by his private studies, prayers, & meditations, awaketh him self, and by his public preaching awaketh others.

By this word Angel, he meaneth not the inuisible spirits which we call the Angels of heauen; for the ⟨p. 27⟩things attributed to these Angels, can in no wise agree to the inuisible spirits, as to be Angels of seueral churches: to be neither hotte nor cold, to leaue their first loue, to repent and amend, and sundry such like attributes throughout all these Epistles. But by the word Angell, he meaneth the Minister or Pastor of euery church: which therefore is called an Angell, because he is the Minister of God, as the word signifieth: As also because euery faithfull Minister ought to be receiued and regarded as an Angell of God, as the Apostle witnesseth of the Galathians, that they receiued him as an Angell of God, ¹yea as Christ Iesus. And he giueth many admonitions in his Epistles to this effect: for hee would haue all faithfull and painfull Ministers to be greatly reuerenced and had in double honour: to be acknowledged,² & had in singular loue for their workes sake: to be cared for, to be made much of, and to want nothing. For indeed a good Minister is a Iewel of price. A good Minister is as a friend in court, which we say is better then penny in purse. A good Minister is like a candle, which spendeth it selfe to giue light to others. A good Minister is like a cocke, which by the clapping of his wings awaketh himselfe, and by his crowing awaketh others. For a good Minister by his priuate studies, praiers, & meditations, awaketh him selfe, and by his publike preaching awaketh others.

1Gal. 4.14.
21. Tim. 5.17. 1. Thess. 5.12. 1. Cor. 16.18. 1. Cor. 16.10. Phil. 2.29. Tit. 3 13.

:101p. 28–29

If any man demand a reason why all these Epistles are specially sent and directed to the Angels or Pastors of the Churches, seeing John before, chap. 1. verse. 11. is commanded to write them to the Churches of Asia, I answer, that he writing to the Pastors, excludeth not the Churches, but in them, or under them, he writeth to the whole Churches, as it plainly appeareth in the conclusion of every Epistle, when he saith: Let him that hath an ear, hear what the spirit saith to the Churches. Then that which is spoken to the Angel of the Church, is spoken to the Church. The reason why the speech is specially directed to the Pastor of every church, is, because the good or bad estate of the church, for the most part, dependeth upon the Minister. For commonly we see it cometh to pass; Such a Pastor, such people: Such a shepherd, such sheep: Such a builder, such building: Such a husbandman, such husbandry.¹ And as the Prophet saith: Like Priest, like people. For we may observe in all these Epistles, that where the Minister is commended, the people are commended; and where the Minister is discommended, the ⟨p. 29⟩people are discommended also. So that they stand and fall, sink and swim together.

If any man demaund a reason why all these Epistles are specially sent and directed to the Angels or Pastors of the Churches, seeing Iohn before, chap. 1. verse. 11. is commanded to write them to the Churches of Asia, I answer, that he writing to the Pastors, excludeth not the Churches, but in them, or vnder them, he writeth to the whole Churches, as it plainely appeareth in the conclusion of euery Epistle, when hee saith: Let him that hath an eare, heare what the spirit saith to the Churches. Then that which is spoken to the Angell of the Church, is spoken to the Church. The reason why the speech is specially directed to the Pastor of euery church, is, because the good or bad estate of the church, for the most part, dependeth vpon the Minister. For commonly we see it commeth to passe; Such a Pastor, such people: Such a shepheard, such sheepe: Such a builder, such building: Such a husbandman, such husbandrie.¹ And as the Prophet saith: Like Priest, like people. For we may obserue in all these Epistles, that where the Minister is commended, the people are cōmended; and where the Minister is discommended, the ⟨p. 29⟩people are discommended also. So that they stand and fall, sinke and swim together.

1Hos. 4.9.

:102p. 29

As concerning the person from whom these Epistles are sent, it is Jesus Christ, who is very gloriously described of his diverse qualities in the entrance of every one of these Epistles. First, in the Epistle to the Church of Ephesus, it is said: These things saith he that holdeth the seven stars in his right hand, and which walketh in the middest of the seven golden Candlesticks. Secondly, in the Epistle to the church of Smyrna: These things saith he that is first and last; which was dead, & is alive. Thirdly, to the church of Pergamus: Thus saith he which hath the sharp sword with two edges. Fourthly, to Thyatira: These things saith the Son of God, who hath eyes like a flame of fire, and his feet like fine brass. Fifthly, to the church of Sardis: These things saith he that hath the seven spirits of God, and the seven stars. Sixthly, to the church of Philadelphia, it is thus said of Christ: These things saith he that is holy and true, which hath the key of David, which openeth, & no man shutteth, & shutteth, and no man openeth. Lastly, to Laodicea it is thus said: These things saith Amen, the faithful and true witness, the beginning of the creatures.

As concerning the person from whom these Epistles are sent, it is Iesus Christ, who is very gloriously described of his diuerse qualities in the entrance of euery one of these Epistles. First, in the Epistle to the Church of Ephesus, it is said: These things saith he that holdeth the seuen starres in his right hand, and which walketh in the middest of the seuen golden Candlestickes. Secondly, in the Epistle to the church of Smyrna: These things saith hee that is first and last; which was dead, & is aliue. Thirdly, to the church of Pergamus: Thus saith he which hath the sharpe sword with two edges. Fourthly, to Thyatira: These things saith the sonne of God, who hath eies like a flame of fire, and his feete like fine brasse. Fiftly, to the church of Sardis: These things saith he that hath the seuen spirits of God, and the seuen starres. Sixtly, to the church of Philadelphia, it is thus said of Christ: These things saith he that is holy and true, which hath the key of Dauid, which openeth, & no man shutteth, & shutteth, and no man openeth. Lastly, to Laodicea it is thus said: These things saith Amen, the faithfull and true witnesse, the beginning of the creatures.

:103p. 29–30

Now then we do plainly see how gloriously Jesus Christ is described of his several properties in every one of these Epistles, and what honourable and magnificent titles are given unto him: and all to this end, to move attention, and to work in us a reverence of so great a personage, that we might more seriously regard, and deeply ponder the things which proceed from so great a majesty. For we see and know by common experience, that almost ⟨p. 30⟩every mans words are heeded and regarded according to the opinion & reverence which is had of his person. Sith then that every one of these Epistles is fronted with this great authority; Thus saith the Son of God: Thus saith Christ▪ Thus saith Alpha & Omega; therefore we ought to give diligent heed to the things herein contained. So likewise we read in the Epistle to the Hebrews, that after the holy Ghost had very notably described the person of Christ,¹ and extolled him far above the Angels & all other creatures, he giveth the use of it in the beginning of the second chapter,² saying: Therefore we ought to give more diligent heed to his doctrine. And thus much concerning the Exordium or entrance of these seven Epistles, touching the person to whom, and the person from whom these Epistles are sent.

Now then wee doo plainely see how gloriously Iesus Christ is described of his seuerall properties in euerie one of these Epistles, and what honourable and magnificent titles are giuen vnto him: and all to this ende, to moue attention, and to worke in vs a reuerence of so great a personage, that wee might more seriously regarde, and deepely ponder the things which proceede from so great a maiestie. For we see and know by cōmon experience, that almost ⟨p. 30⟩euery mans words are heeded and regarded according to the opinion & reuerence which is had of his person. Sith then that euery one of these Epistles is fronted with this great authoritie; Thus saith the sonne of God: Thus saith Christ▪ Thus saith Alpha & Omega; therefore wee ought to giue diligent heede to the things herein contained. So likewise we reade in the Epistle to the Hebrewes, that after the holy Ghost had very notably described the person of Christ,¹ and extolled him far aboue the Angels & all other creatures, hee giueth the vse of it in the beginning of the second chapter,² saying: Therfore we ought to giue more diligent heede to his doctrine. And thus much concerning the Exordium or entrance of these seuen Epipistles, touching the person to whom, and the person from whom these Epistles are sent.

1Heb. 1.4.5.
2Heb. 2.1.

:104p. 30–31

Now it followeth to speak a word or two of the general proposition contained in these words; I know thy works. We read in all these Epistles, how the Son of God doth praise some of the churches, & dispraise others: commend some of the Pastors, and discommend others. Now, he that will praise or dispraise, must specially look to this, that he be upon a good ground: and therefore Jesus Christ before he enters into any praising or dispraising, commending or reproving, doth first protest that he knoweth their works, & is privy to all their particular actions, yea, their very thoughts, and therefore cannot err or be deceived in his censures. True it is indeed, that men may err in their opinions & censures of others, because they know not mens harts, & with what affections things are carried. Men I say, may praise or dispraise ⟨p. 31⟩too much or too little. But Jesus Christ whose eyes are as a flame of fire, and which searcheth the reins, cannot fail one jot, nor err a hair breadth, as we say, either in commending or discommending, and therefore he stoppeth their mouths at the first dash, so as they can have nothing to reply, when he saith: I know thy works; I know well enough what thou art, & what thou hast bin; I am not deceived in thee; I know thy sitting down & rising up, & am accustomed to all thy ways; And this briefly of; proposition.

Now it followeth to speake a word or two of the generall propositiō contained in these words; I know thy workes. We read in all these Epistles, how the Son of God doth praise some of the churches, & dispraise others: commend some of the Pastors, and discommend others. Now, hee that will praise or dispraise, must specially looke to this, that he be vpon a good ground: and therefore Iesus Christ before he enters into any praising or dispraising, commending or reprouing, doth first protest that hee knoweth their workes, & is priuie to all their particular actions, yea, their very thoughts, and therefore cannot erre or be deceiued in his censures. True it is indeed, that men may erre in their opinions & censures of others, because they know not mens harts, & with what affections things are carried. Men I say, may praise or dispraise ⟨p. 31⟩too much or too little. But Iesus Christ whose eies are as a flame of fire, and which searcheth the raines, cannot faile one iot, nor erre a haire breadth, as we say, either in commēding or discommending, and therefore he stoppeth their mouthes at the first dash, so as they can haue nothing to reply, when he saith: I know thy works; I know wel inough what thou art, & what thou hast bin; I am not deceiued in thee; I know thy sitting downe & rising vp, & am accustomed to al thy waies; And this briefly of; propositiō.

:106p. 31

Touching the first, we find that some churches are wholly commended, others wholly discommended: others partly commended, partly discommended. As for example, the Pastor & people of Smyrna and Philadelphia, are generally commended for all things, and discommended for nothing; there is no fault found with them; that is, no gross fault, as in others: for they were not without common corruptions and infirmities. The Minister of Smyrna was a very rare & excellent man, although a poor man to the worldward. For Christ saith thus unto him: I know thy poverty: but thou art rich; that is, rich in grace,¹ and the manifold gifts of the spirit. Thou hast done great service to the church. Thou hast employed thy gifts to the good of many. Thou takest great pains in thy ministry, & art greatly blessed in thy labours: for thou hast an excellent flock, a notable good people, and therefore I cannot but greatly commend both thee and them. The Minister of Philadelphia was also a very worthy and notable man.

Touching the first, we find that some churches are wholy commended, others wholy discommended: others partly commended, partly discommended. As for example, the Pastor & people of Smyrna and Philadelphia, are generally commēded for all things, and discommended for nothing; there is no fault found with them; that is, no grosse fault, as in others: for they were not without commō corruptions and infirmities. The Minister of Smyrna was a very rare & excellēt man, although a poore man to the worldward. For Christ saith thus vnto him: I know thy pouertie: but thou art rich; that is, rich in grace,¹ and the manifolde gifts of the spirit. Thou hast done great seruice to the church. Thou hast imploied thy gifts to the good of many. Thou takest great pains in thy ministrie, & art greatly blessed in thy labors: for thou hast an excellent flocke, a notable good people, and therefore I cannot but greatly commend both thee and them. The Minister of Philadelphia was also a very worthy and notable man.

1Apoc. 2 9.

:107p. 32–33

For although his gifts were not so great as some others, yet was he very painful and faithful in a little:¹ of whom it is said, Thou hast a little strength, and hast kept my word, and hast not denied my name: that is, thou art very constant in the profession and practise of Christian religion. And thereupon Christ promiseth to bless his labours. For saith he: I will make them of the synagogue of Satan which call themselves Jews, and are not, but do lye: Behold I say, I will make them that they shall come and worship before thy feet, and shall know that I have loved thee. Here we do plainly see how Christ promiseth to bless this mans ministry, for his painfulness and diligence, although he was not of the greatest gifts. For men of greatest gifts are not always most blessed in their labours. For God doth commonly work the greatest things by weak means, that all glory might redound unto him, and no flesh might boast in his sight. For otherwise, if men of greatest gifts should always be most blessed in their labours, and win most souls unto God, then we would be ready to ascribe that to men, & their gifts, which is proper unto God, and so this praise and glory should be somewhat eclipsed. Thus we see what excellent men the Ministers of Smyrna and Philadelphia were, and what excellent people they had in their charges. But on the contrary, the Pastor and the people of Sardis and Laodicea, are discommended for all things, and commended for nothing. Indeed the Minister of Sardis had a great name for learning and other good gifts, but he was grown very idle & negligent, & did little good with his gifts.² Of whom it is said: Thou hast a name ⟨p. 33⟩that thou livest, but thou art dead. That is, there was no spirit in him, no life of grace, his gifts waxed rusty for want of use: he was fallen asleep: he was fallen away from the grace of God: he was nothing the man which he had been. Therefore he is admonished to awake and strengthen the things which remain, which were ready to die.

For although his gifts were not so great as some others, yet was he very painefull and faithfull in a little:¹ of whom it is said, Thou hast a litle strength, and hast kept my word, and hast not denied my name: that is, thou art very constant in the profession and practise of Christian religion. And therevpon Christ promiseth to blesse his labours. For saith hee: I will make them of the sinagogue of Sathan which call themselues Iewes, and are not, but do lye: Beholde I say, I will make them that they shall come and worship before thy feete, and shall knowe that I haue loued thee. Here we do plainely see how Christ promiseth to blesse this mans ministerie, for his painefulnesse and diligence, although hee was not of the greatest gifts. For men of greatest gifts are not alwaies most blessed in their labors. For God doth commonly worke the greatest things by weake meanes, that all glory might redound vnto him, and no flesh might boast in his sight. For otherwise, if men of greatest gifts should alwaies bee most blessed in their labours, and winne most soules vnto God, then wee would be readie to ascribe that to men, & their gifts, which is proper vnto God, and so this praise and glorie should be somewhat eclipsed. Thus wee see what excellent men the Ministers of Smyrna and Philadelphia were, and what excellent people they had in their charges. But on the contrarie, the Pastor and the people of Sardis and Laodicea, are discommended for all things, and commended for nothing. Indeede the Minister of Sardis had a great name for learning and other good gifts, but he was growne very idle & negligent, & did little good with his gifts.² Of whom it is said: Thou hast a name ⟨p. 33⟩that thou liuest, but thou art dead. That is, there was no spirit in him, no life of grace, his gifts waxed rustie for want of vse: hee was fallen asleepe: he was fallen away from the grace of God: hee was nothing the man which he had bene. Therefore hee is admonished to awake and strengthen the things which remaine, which were readie to die.

1Apoc. 3.8.
2Apoc. 3.1.

:109p. 33–34

Concerning the Pastors and people of Ephesus, Pergamus, and Thyatira, they are partly commended, and partly discommended. These three were reasonable good Ministers, & had many good parts in them, and took pains in their charges, although there be some faults found with them. For the Minister of Ephesus is commended for six things; for labour, for patience, for zeal, for wisdom, for sincerity, & for courage: but discommended for leaving his first love;¹ that is, for revolting, or somewhat going back, or rather indeed, for cooling in the love & zeal of God. The Minister of Pergamus, & people also, are greatly commended for their constant profession of the truth in the middest of manifold troubles, & the very heat of persecution. For the rage of the enemies grew so fierce against the profession and professors of the Gospel, that Antipas the Pastor of Pergamus (as some suppose) was put to death. For Christ saith thus of this church:² Thou dwellest where Satan's throne ⟨p. 34⟩is, and yet thou keepest my name, and hast not denied my saith, even in those days when Antipas my faithful Martyr was slain among you, where Satan dwelleth.

Concerning the Pastors and people of Ephesus, Pergamus, and Thyatira, they are partly commended, and partly discōmended. These three were reasonable good Ministers, & had many good parts in thē, and tooke paines in their charges, although there be some faults found with them. For the Minister of Ephesus is commended for sixe things; for labour, for patience, for zeale, for wisedome, for sinceritie, & for courage: but discōmended for leauing his first loue;¹ that is, for reuolting, or somewhat going back, or rather indeed, for cooling in the loue & zeale of God. The Minister of Pergamus, & people also, are greatly commended for their constant profession of the truth in the middest of manifolde troubles, & the very heate of persecution. For the rage of the enemies grew so fierce against the profession and professors of the Gospell, that Antipas the Pastor of Pergamus (as some suppose) was put to death. For Christ saith thus of this church:² Thou dwellest where Sathās throne ⟨p. 34⟩is, and yet thou keepest my name, and hast not denied my saith, euen in those daies when Antipas my faithful Martyr was slaine among you, where Sathan dwelleth.

1Apoc. 2.5.
2Apoc. 2.13.

:113p. 35–36

First the Church of Ephesus having fallen from their first love, is admonished to remember from whence they were fallen, to repent, and to do their first works. Also the church of Smyrna is admonished and exhorted to stand fast in the midst of those persecutions & troubles, which should be raised up against it, by the Emperor Traianus, and continue for the space of ten years. They are therefore exhorted and encouraged by our Lord Jesus, not to fear the things which they should suffer: for although the devil and his instruments should have scope to persecute and imprison them for ten days, that is ten years, according to prophetical account; yet if they did continue faithful to the death, they should have the crown of life. The church of Pergamus suffering and maintaining the doctrine of Balaam, and the Nicolaitanes, is admonished to repent and amend. The Church of Thyatira, which suffered the false doctrine of Jezebel, is admonished to look to her self, and to hold fast the truth of Religion. Sardis being dull and dead, is admonished to awake, and strengthen the things which remain, that were ready to die. Philadelphia is admonished to hold that which they had, that no man take their crown. Laodicea being neither hot nor cold, but luke-warm, is admonished to be zealous and amend. And although they thought their state good enough, being puffed up with conceitedness, yet are they charged to be poor, naked and blind, and thereupon counselled & admonished to buy spiritual gold, that they may be rich: and spiritual garments ⟨p. 36⟩to hide their nakedness and spiritual eye-salve, to anoint their eyes that they might see.

First the Church of Ephesus hauing fallen from their first loue, is admonished to remember from whence they were fallen, to repent, and to do their first workes. Also the church of Smyrna is admonished and exhorted to stand fast in the midst of those persecutions & troubles, which should be raised vp against it, by the Emperour Traianus, and continue for the space of tenne yeares. They are therefore exhorted and encouraged by our Lorde Iesus, not to feare the things which they should suffer: for although the diuel and his instruments should haue scope to persecute and imprison them for ten daies, that is ten yeares, according to prophetical account; yet if they did continue faithfull to the death, they should haue the crowne of life. The church of Pergamus suffering and maintaining the doctrine of Balaam, and the Nicolaitanes, is admonished to repent and amend. The Church of Thyatira, which suffered the false doctrine of Iezabel, is admonished to looke to her selfe, and to hold fast the truth of Religion. Sardis being dull and dead, is admonished to awake, and strengthen the things which remaine, that were readie to die. Philadelphia is admonished to holde that which they had, that no man take their crowne. Laodicea being neither hotte nor colde, but luke-warme, is admonished to be zealous and amend. And although they thought their state good inough, being puft vp with conceitednes, yet are they charged to be poore, naked and blinde, and therevpō counselled & admonished to buy spiritual gold, that they may be rich: and spirituall garments ⟨p. 36⟩to hide their nakednesse and spirituall eye-salue, to annoint their eyes that they might see.