The ruin of Rome

Front matter

Class Book r

THE

RUIN OF ROME;

CHAP. 1. The first chapter containeth four principal things, viz

The title of the book.

The salutation of the Churches.

The manner of John's calling- to receive this prophecy.

The description of Christ, the person that called him.

The title of the book is set down in these words, The Revelation of Jesus Christ, which God gave him.

It containeth three things : Firsts the Author of the book, which is Jesus Christ, receiving- it from God the Father.

Secondly, the end and use of this book, which is,, to shew unto all the servants of God the things which must shortly be done.

Thirdly, the singular fruit and benefit which the Church shall receive by it, in these words, Blessed is he that readeth, and they that hear the words of this prophecy, tyc.

The salutation is in these words, John to the seven Churches which are in Asia, grace be with you, ana peace, <$*c. It contains a description of the Trinity, or three persons in the Godhead. The Father is described of his eternity, namely, to be him which is, which was, and which is to come.

The Holy Ghost is described of his divers gifts and operations, and therefore is called the Seven Spirits which are before the Throne, or which

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proceed from the Throne : but St. John speaketh here of the Holy Ghost, according- to the vision shewed him in the fifth chapter, where Christ is said to have seven eyes, which are the seven Spirits of God sent into the world. Of which more will be said hereafter,

Jesus Christ is described in his three great offices, of King-, Priest, and Prophet, and also by his glorious power and eternity.

First, touching his kingly office, he is called the Prince of the kings of the earth, that is, King of kings, for he is a King of Sion. He is a King to rule and govern his Church. He must reign over all his enemies ; and in the midst of his enemies, even till he have trod them all under his feet. And this benefit we have by it, that we are made kings in him, in this life to reign over our corrupt affections, and after this life to reign as crowned kings for ever with him, in infinite glory and endless felicity.

Secondly, touching his Priesthood : he is said to love us, and wash us from our sins in his blood. For he is our only High Priest, who by his own blood hath once entered into the holy place, and obtained eternal redemption for us. He only it is which, through the eternal Spirit, offered himself, without fault, to God, to purge our consciences froir dead works to serve the living God. So then by virtue of his Priesthood and sacrifice, we are re ccnciled unto God, have free access to the throb* of grace, and are made priests in him to offer oui spiritual sacrifices acceptable to God through him

For he hath made us kings and priests unto God, °ven his Father, Rev. i. 6.

Thirdly, concerning his prophetical office, he is called that faithful Witness: for he said to Pilate, To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth, John xviii. 37. And the Apostle saith, He witness eth under Pontius Pilate a good confession. So then Jesus Christ is one of those three great witnesses which bear record in heaven. Jesus Christ is the Prince of prophets, even that great Prophet that should come into the world, through whom all the counsels of God are revealed to us. He is that only-begotten Son, which is come down from the bosom of his Father, and hath made known untc us whatsoever he hath received of his Father.

He, both by his doctrine, life, and miracles, hath borne witness unto the truth ; and, by virtue of his prophetical office, the whole will of God is made known unto us. For God hath sent him as the great Prophet, to instruct the world in righteousness ; and hath revealed himself to us in him : and therefore he is called The image of God, the bright?iess of his glory, and the engraven form of his person. And therefore he said to Philip, He that hath seen me, hath seen my Father also. And if you had known me, you should have known my Father also, John xiv. 9.

And again, No man knoweth the Father, but the Son, and he to whom the Son will reveal him, Matt, xi. 27.

Thus we see that Jesus Christ is that faithful

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witness, and Prince of prophets, by whom the will of God, and the counsels of his Father are revealed unto us.

The manner of John's calling to receive this prophecy is set down in these words : I John, ivho also am your brother and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the Isle of Patmos for the word of God, and for the testimony of Jesus Christ: and I was ravished in the Spirit on the Lord's-day, and heard be hind me a great voice, as it had been of a trumpet, saying, I am Alpha and Omega, the first and the last ; and that which thou seest write in a book, and send it unto the seven Churches which are in Asia, <$*c e Rev. ]. 9-1 1 .

Now, out of these three verses five things are to be observed :

First, That John is commanded by the voice of Christ, which he heard behind him as loud as a trumpet, to write and record the visions which he saw; and being- so written and recorded, to commend them to all the Churches, for the common benefit and use thereof. So that herein John doth nothing of himself, nothing of his own authority, but all ihings by special warrant and commission from Jesus Christ, and that Alpha and Omega which doth call him, and authorise him to this great business which now he is set about.

Secondly, John's ravishment in spirit, to the end he might be made more capable of receiving all these heavenly visions which were shewed unto him.

Thirdly, His great humiliation, whereby also he was fitted to receive and understand these great mysteries. For God will guide the meek in judgment , and teach the humble his ways ; yea, his secrets are with them that fear him, Psalm xxv. 9. Therefore, although John was a great apostle, and had seen wonderful visions, yet he is not thereby puffed up with pride and conceit of himself, but, in the greatest humiliation of his soul calleth himself a ^ other and companion of all the faithful, but especially of such as patiently suffer for Jesus Christ and his kingdom.

Fourthly, The time when John was called, which was the Lord's-day.

Fifthly and lastly, The place where he was called, which was the Isle of Patmos, as formerly hath been shewed.

The description of Christ, the person that called John to this new office, is set down in the next five verses following, wherein the excellent glory of Christ's person is described. First, from the place where Christ did appear unto him. Secondly, from the several parts and members of his royal person. Thirdly, from his provident care over his true ministers, and all his faithful people.

Touching the place where Christ, in a vision, did appear to John, he saith it was in the midst of the seven golden candlesticks. For, saith he, / turnea my back to see the voice that spake with me, and when I was turned, I saw seven golden candlesticks* md in the midst of the seven candlesticks one like the Son of man, <$*c.

The seven golden candlesticks are interpreted by

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Christ himself, in the last verse of the chapter, to be the seven Churches. The Churches are said to be of gold, because Christ delighteth in them as we do in gold ; he valueth every true member thereof as we do gold : for every believer is all-glorious within ; every true Christian is very fair and beautiful ; every regenerate man is as gold, even as most pure gold.

It is said afterward, that Christ walketh in the midst of the seven golden candlesticks ; that is, he is always present with his Church, to feed it, govern it, defend it, and comfort it.

The Prophet saith that Christ hath seven eyes, which go through the whole world ; whereby is signified his watchful providence for his Church : for he is always looking out for the good of it, to defend and protect it against all adversary power. Which thing was figured in the rams skins wherewith all the ark was covered, to defend it against all violence of wind and weather. Even so is the merciful protection of Christ, for the continual covering of his Church.

As touching the parts and members of his royal Person, he is described of his head and hair, of his face, of his eyes, of his voice, of his feet, of his garments, and of his girdle.

As concerning his head and hair, they are said to

be as white as wool, and as snow, which signifieth

his great wisdom, and knowledge to perform all

things in his Church : for wisdom and knowledge,

for the most part, are supposed to accompany white

heads and grey hairs.

His face shineth as the sun in his strength : which No. 2. E signifieth, that Christ is the same to his Church as the sun is to the world. For as the sun lighteth the whole world with his brightness, so Christ with the brightness of his face enlighteneth his whole Church .

His eyes are like a flame of fire : that is, exceedingly bright, and piercing into all places, even into the very heart of men ; for nothing is hid from his sight. He hath eagles' eyes, to foresee all dangers intended and plotted against his Church, that he may in due time prevent them.

His voice is compared to the sound of many waters, because it should sound throughout all the world, by the preaching of the gospel. JVaters is expounded, chapter xvii. 15. of multitudes, nations, and tongues. Christ's voice, therefore, is like many waters, because his voice should go through many countries and kingdoms.

His feet are compared to fine brass, to signify both the perfection of all his ways, and also his mighty power to tread down all his enemies.

He is clothed in a garment down to the ground, to signify that he walked as King and Priest in the midst of the seven golden candlesticks. For kings and priests, in old time, did wear long garments, especially in the execution of their offices.

He is girded about the paps with a golden girdle ; for as kings and priests did gird their garments, to prevent their being in the way in the performance of their offices, so Christ girdeth himself close to his business ; for he is no idle beholder of the state of his Church, but is continually engaged in the advancement and protection of it.

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Concerning his provident care over his faithful ministers, he is said to carry them in his right hand : for he had in his right hand seven stars ; that is, the ministers of the Churches.

As Christ saith, The seven stars are the angels ; that is, the ministers of the seven Churches. Ministers are compared to stars, because they should shine as bright stars in this dark world, both by life and doctrine.

Christ is said to hold them in his right hand, because he always defended them against the malice and fury of the world, which of all others is most outrageously bent against them and their favourites.

But let men take heed of being over-bold, in presuming to pull the stars out of Christ's right hand, for they will have serious cause to repent the attempt. The world is very busy this way ; they think to force them out of his hands ; but, alas, poor souls, they are not able, he holdeth too fast : who can pull them out of his right hand ?

Another reason why Christ is said to hold the seven stars in right hand, is because he worketh by them and their ministry, as an artificer with his tool in his right hand. The things which Christ hath done by these instruments, are glorious and admirable: for by the ministry of the gospel he hath converted many sinners, and saved many souls, than the which nothing can be more honourable and wonderful. And therefore the word of God, which is the minister's weapon, is compared to a sharp two-edged*'sword, which came out of Christ's mouth. Now unto all this may be added, that Christ saith, He was dead, but now alive ; because he died, and rose again. And also that he saith, He had the keys of hell and death : that is, authority and power over hell and damnation. For he hath absolute power over hell and damnation. He hath absolute power to open and shut, bind and loose ; and therefore it is written, He hath the key of David, which openeth, and no man shutteth; and shutteth, a?id no man openeth. All this setteth forth the great power and glory of Christ's person ; and all aimeth at this mark and end, to commend unto us the authority of this book, because it cometh from a person of so great dignity and excellency.

Last of all, it remaineth to shew how John was affected by this vision, wherein Christ did so gloriously appear unto him : for he saith, When I saw him, I fell at his feet as dead. Wherein he sheweth how greatly he was amazed and daunted with the sight of Christ's most glorious personage. He was struck with such fear and astonishment, that scarcely any life or spirit remained in him : and all this was to humble him, and to strike him down even to the ground, inasmuch as by it he findeth his own weakness and imperfection ; being incapable of enduring the dazzling splendour of such a glorious sight. It was, no doubt, profitable, or rather necessary, that this holy servant of God should thus be humbled^ and made fit to receive this Revelation with the greater reverence from his great Lord and Master- And also it maketh much for our profit, as appeareth in that every part of this vision is rehearsed in the Epistles to the Churches.

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But, to conclude, John being thus humbled and cast down in himself, is comforted and raised up by Christ, who laid his right hand on him, and commanded him to fear nothirig. For, saith he, / am the first and the last, and am alive, but I was dead ; behold I am alive for evermore. In which words he doth greatly cheer up John's heart ; and telleth him plainly, that this might and terror of his person is bent only against the wicked enemies of his Church, nothing at all against the friends thereof ; but, on the contrary, that all this power and glory, might and majesty, is wholly and altogether for the good of his Church. Wherein we may all clearly see and know, to our great comfort, that the same arm of God which casteth down the wicked, raiseth up the godly; the same power which woundeth them, healeth us. For whatsoever is in God, is wholly for his, and wholly against those that are none of his. And thus much concerning the first chapter shall suffice

Chap. II. And III

I have thought proper to place these two chapters together, and in a general and compendious manner to set down the most special matters contained in them both; not meaning to insist upon every particular, because both these chapters are plain and easy to be understood, and also because they have been sufficiently treated upon by others. These two chapters do generally contain seven epistles, written to the seven Churches of Asia: wherein the present state of the Churches of Asia is very lively described ; and, in them, the state of all other Churches then existing upon the face of the earth.

Every one of these seven epistles containeth four things, viz.

First, An exordium or entrance into the matters. Secondly, A general proposition.

Thirdly, A narration.

Lastly, A conclusion.

The exordium, or entrance of every epistle containeth two things : namely, the person to whom the epistle is written, and the person from whom the epistle is written.

The proposition is one and the same in all these epistles, contained in these words, / know thy works.

The narration containeth the matter of each epistle, and consisteth of commendations and censures ; of admonitions, reprehensions, threats, and promises.

The conclusion of every epistle is one and the same, in these words, Let him that hath an ear, hear what the Spirit saith to the Churches.

First, Concerning the person to whom these epistles are sent ; he is named in the beginning of every epistle to be the angel of such and such a Church. By this word angel, he does not mean the invisible spirits which we call the angels of heaven, for the things attributed to these angels can in nowise agree to the invisible spirits, as to be angels of

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several Churches, to be neither hot nor cold, to leave their first love, to repent and amend, and sundry such like attributes through 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 angei of God, as the Apostle witnesseth of the Galatians, that they received him as an angel of God, yea, as Christ Jesus. And he giveth many admonitions in his epistles to this effect ; for he would have all faithful ministers to be greatly reverenced, and held in double honour; to be acknowledged and held in singular love for their works sake; to be treated respectfully, to be made much of, and to want nothing ; for, indeed, a good minister is a jewel of high price. A good minister is as a friend in court, which we say is better than a penny in purse. A good minister is like a candle, which wasteth itself to give light to others. A good minister is like a cock, who by the clapping of his wings awaketh himself, and by his crowing awaketh others. For a good minister, by his private studies, prayers, and meditations, awaketh himself, and by his public preaching awaketh others. The Scriptures affirmeth a good minister to be the very glory of Christ : and again, that a good minister is a singular blessing of God. For the Lord himself saith, / will take you one of a city, and two of a tribe, and will bring you to Zion; and I will give you a pastor according to my heart, which shall feed you with knowledge and understanding, Jer. lit 14» Now the&, it a good minister be so great a blessing- of God, and a jewel of such matchless price, how great is the sin of those who contemn them, and tread their ministry under foot, as vile and nothing worth ? Our Lord Jesus saith of all such, He that despiseth you, despiseth me. Let those scoffers and scorners, therefore, take heed how they despise Christ, for assuredly he will not long permit their iniquity to pass unpunished.

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. i. 1 1. is commanded to write them to the Churches of Asia, I answer, that his writing to the pastor excludeth not the Churches ; but in them, or under them, he writeth to the whole of the 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 state of the Church, for the most part, depen deth upon the ministers ; for, commonly, we see the example of the pastor followed by the flock. 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 minster is censured, the people are censured also. So that they stand or fall, sink or swim together.

As concerning the person from wnom these epistles

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are sent, it is Jesus Christ, who is very gloriously described of his divers 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 midst of the seven candlesticks. Secondly, in the epistle to the Church of Smyrna : These things, saith he, is the first and last ; which was dead, and is alive. Thirdly, to the Church of Pergamos : Thus saith he which hath a sharp sword ivith two edges. Fourthly, to Thyatyra : These thi?igs 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 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, and no man shutteth ; and shutteth, and no man openeth. Lastly, to Laodicea it is thus said : These things saith Amtn, the faithful and true witness, the beginning of the creatures.

Now then we 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 for so Divine 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

every man's words are heeded and regarded accord No. 2. F so ing to the opinion and reverence which is had of his person. Since then that every one of these epistles, fronted with this great authority, Thus saith the Son of God ; Thus saith Christ ; Thus saith Alpha and Omega : therefore we ought to give diligent heed to the things herein contained. So likewise we read in the Hebrews, that after the Holy Ghost had described the person of Jesus Christ, and extolled him far above the angels, and all other creatures : he giveth the use of it in the beginning of the second chapter, saying, Therefore we ought to give more diligent heed to his doctrine. And thus much concerning the exordium, or entrance of these epistles, touching the person to whom, and the person from whom these epistles are sent.

Now it folio we th to speak a word or two of the general proposition contained in these words, / know thy works. We read in all these epistles, how the Son of God praises some of the Churches, and censures others ; commends some pastors, and blames others. Now he that will praise, or dispraise, must especially 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, and is privy to all their particular actions, even their very thoughts ; and therefore cannot err, or be deceived in his censures. True it is, indeed, that men may err in their opinions and cen sures of others, because they know not men's hearts, and with what affections things are carried. Men, I say, may praise or dispraise too much or too little • but Jesus Christ, whose eyes are a flame of fire, and which searcheth the reins, cannot fail in the least point, not err a hair s breadth, as we say, either in commending- or reproving-, and therefore they are effectually silenced, so as they can have nothing to reply, when he saith, / know thy works. I know well enoug-h what thou art, and what thou hast been : I am not deceived in thee, I know thy sittingdown and rising up, and am accustomed to all thy ways. And this briefly of the proportion.

The narration (as is aforesaid) contained the matter of the epistles, consisting of praises and dispraises, admonitions, reprehensions, threats, and promises.

Touching the first, we find that some Churches are wholly commended, others wholly discommended; others, partly commended, partly discommended. As for example, the pastor and 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 and excellent man, although a poor man in the estimation of the world. For Christ saith thus unto him : I know thy poverty, but thou art rich, Rev. ii. 9 ; that is, rich in grace, 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 the ministry, and 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 : for although his gifts were not so great as some others, yet was he very diligent and faithful in a little ; 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 practice of the Christian religion. And thereupon Christ promised to bless his labours. For, saith he, / will make them of the synagogue of Satan, which call themselves Jews and are not, but do lie: behold, I say, I will make them that they shall come and ivorship before thy feet, and shall know that I have loved thee.

Here we plainly see how Christ promiseth to bless this man's ministry for his industry and diligence, although he was not possessed of the greatest gifts. For men of the greatest gifts are not always most blessed in their labours. For God doth commonly work the greatest things by weakness, that all the glory might redound unto him, and that no flesh might boast in his sight. For, otherwise, if men of the 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 and their gifts, which is proper unto God, and so his 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 charge. But, on the contrary, the pastor and the people of Sardis and Lao-

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mended for nothing. Indeed the minister of Sardis had a great name for learning, and other good gifts, but he was grown very idle and negligent, and did little good with his gifts. Of whom it is said, Thou hast a name that thou livest, hut 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, and was not the man which he had been. Therefore he is admonished to awake, and strengthen the things which remain, which were ready to die.

The minister of Laodicea, and the people also, were grown luke-warm, neither hot nor cold ; they were become careless and secure, not caring greatly which end went forward in God's matters, so they might enjoy the present profit and pleasures of this life.

Concerning the pastors and people of Ephesus, Pergamos, and Thyatyra, they are partly commended, and partly discommended. These three were reasonable good ministers, and 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, foi sincerity, and for courage ; but discommended for eaving his first love, that is, for revolting, or somewhat going back, or rather, indeed, for cooling in the love and zeal for God. The minister of Pergamos, and people also, are greatly commended for their constant profession of the truth in the midst of manifold troubles, and 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 Pergamos (as some suppose), was put to death. For Christ saith thus of his Church : Thou dwellest even where Sataiis seat is, and yet thou holdest fast 7iiy name, and hast not denied my faith even in those days wherein Antipas ivas my faithful martyr, who was slain among you, where Satan dwelleth, Rev. ii. 13.