Commentary on Revelation, Lecture 6
LECTURE VI.
Vers. 18.
And unto the Angel of the Church in Thyatira, write, These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brasse,
19.
I know thy works, and charity, and service, and faith, and thy patience, and thy works, and the last to be more then the first.
20.
Notwithstanding, I have a few things against thee, because thou sufferest that woman Iezebel, which calleth her self a prophetesse, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.
21.
And I gave her space to repent of her fornication, and she repented not.
22.
Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.
23.
And I will kill her children with death, and all the Churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.
24.
But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak, I will put upon you none other burden.
25.
But that which ye have already, hold fast till I come.
26.
And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:
27.
(And he shall rule them with a rod of iron: as the vessels of a potter shall they be broken to shivers) even as I received of my Father.
28.
And I will give him the morning star.
29.
He that hath an ear, let him hear what the Spirit saith unto the Churches.
THis is the fourth Epistle, directed to the Church of Thyatira. The division is common with the rest of the Epistles, To wit, 1. An Inscription, vers. 18.2. The Body of the Epistle, vers. 19.20, 21, 22, 23, 24, 25. The Conclusion is in the rest.
In the Inscription, Christ taketh three Titles to Himself; The first is, Thus saith the Son of God. This is (to say so) His royall Stile, than which there can be none higher: For, 1. It beareth out His God-head: for, Christ is not the Son of God by Adoption, as Believers are; but He is the Son of God by an eternall Generation, being begotten of the Father in an inconceiveable way: in which respect, He is frequently called the only begotten of the Father, 1 Joh. 14.18. and the brightnesse of his glory, and expresse image of his person, Heb. 1.3. 2. It points out the unity of the Essence of the God-head, which is common to the Father and the Son: for, this same that is the Son of God here, as being a distinct person from the Father, is the first and the last, who is, who was, and is to come, the Almighty, Chap. 1.8.11. which are essentiall Attributes of the God-head. 3. This title being compared with the Vision in the former Chapter, wherein Christ was spoken of as true Man, doth point out the Union of the two Natures in one Person: for, the Son of Man, is the Son of God; and the same Person who is the Son of God, is the Son of Man. All which, are considerations that bear forth excellency in Him; and give ground of comfort to His People. The reason why He taketh this stile to Himself in this place, is, because He is Soveraign to reprove faults in, and to give directions unto, His Church; and that with severe threatnings in reference to persons that were guilty: therefore, to make all the more weighty, He taketh this stile.
The other two Titles, are taken out of the Vision, Chap. 1. To wit, Who hath eyes as a flame of fire, and his feet are like fine brasse. The first of them, setteth forth His Omnisciency, that is able to reach the secrets of hearts, and discover the hypocrisie of the most subtile hypocrite. Answerable to this title (vers. 23.) He is said to search the heart and the reins: and His being manifested to be such, is His being known to have eyes like unto a flame of fire. The last title, and his feet like unto fine brasse, sheweth the incorruptnesse and justnesse of His way in mannaging the affairs of His House, and His soveraign irresistible manner in promoving His designes; as having both absolute Authority to Govern, and absolute power to execute what He intendeth. Answerable to this, (vers. 23) He is said to render to every one according to their works. He taketh the first of these two titles: because He is to discover the hypocrisie of a counterfeit Prophetesse. And He taketh the last: because He is to threaten her and her followers.
In the Body of the Epistle (beside the generall asserting of His Omniscience) there are four main things, 1. There is a commendation, vers. 19. 2. There is a quarrel, with some aggravations thereof, vers. 20. and 21. 3. There is a threatning, including a duty, or, comprehending the way how the thing threatned might be prevented, vers. 22. and 23. This is in reference to them that were corrupted. 4. There is a mitigation of the threatning, or, a consolation laid down in reference to these that were keeped free from these corruptions, vers. 24, 25.
The commendation is great, both as to the extent of the matter commended, and as to the qualification thereof. Beside the generall, I know thy works, the things commended in them, are set down in five words, exceeding comprehensive. The first is, their charity, or love: this setteth forth the inward frame of their heart in reference to God and the Saints: and is, in effect, the sum and fulfilling of both the Tables of the Law. This was defective in Ephesus. The second is, their service: this looketh to their ministering to the Saints of their substance, and otherwise; and is a fruit and proof of the former. The third is, their faith: which respecteth not only the purity of their profession, by their keeping themselves from Error; but mainly it looketh to their exercising of faith in Him, and dependence on Him: for, it is faith, to wit, the grace of faith that is commended here, as it is the grace of love, patience, &c. The fourth thing, is, patience: which is a fruit of faith; and importeth their submitting to suffering for the Gospel of Christ, without fainting or shifting in respect of the outward profession before others, or fr…ting in respect of the inward frame of their spirit as to themselves, notwithstanding of all these sufferings. The fifth word is, and thy works; which generally looketh to the strain of their carriage, which by this the Lord holdeth forth as commendable. All these being put together, they shew an excellent frame this Church once had, and withall, give a Copie unto us. Yet there is a circumstance or qualification added, which doth exceedingly heighten the commendation, that is, and the last to be more then the first, The meaning whereof, is, although thou hast been in a good condition for charity, patience, works, &c. since the beginning; yet thy last works are, for extent in practice, for livelinesse in the degree, and for a spiritual manner of performing of them, beyond what they were; so that he… present condition is set forth to be a growing condition, which doth confirm her to have been really sincere and in a most lively frame. The commendation was excellent; but this qualification putteth the crown upon it: for, where a decay cometh upon the graciousnesse of a peoples frame, (as was in Ephesus) or, where there is an up-sitting without progresse, these become as a dead she that maketh all the box of ointment to stink.
The challenge followeth, vers. 20. and 21. 1. Generally proposed. 2. Particularly expressed. 3. It is aggreged. Who could have thought that the next word to such an excellent commendation, should be a notwithstanding? But this sheweth, 1. The deceitfulnesse and desperatnesse of our corruption, that may have its influence beside much grace, he hath been frequently marked. 2. It sheweth the Lords condescending and graciousnesse, who giveth such a testimony, even where there are faults. The generall expression is, I have a few things against thee: which is the same, upon the matter; and so to be understood as was spoken to Pergamos. vers. 14. We shall therefore say no more of it.
More particularly, the quarrel, is, because thou sufferest that woman Iezebel, which calleth herself a prophetesse, &c. For clearing of which, we would, 1. consider Iezebels fault, which the Lord chargeth upon her. 2. The Angel's fault, for which he is charged, who yet was free of her grosse evils.
For the first: Iezebel is described by her name and practice. It is not to be thought that there was such a woman, bearing such a name, or owning the practices of Iezebel Queen of Israel, who is recorded, 1 King. 16.31. &c. But it is like, there hath been in this Church some impudent woman, who, for her furthering the abominable Sect of the Nicolaitans, getteth this name Iezebel, to make her and her Tenents the more odious, even as in the former Epistle, some were said to hold the doctrine of Balaam, for this very end. For Iezebels practice, 1 King. 16, &c. is recorded to be infamous for these two, 1. For grosse idolatry and the spreading thereof. 2. For painting and fairding herself in an impudent way, which insinuateth her being guilty of Adultery and uncleannesse. Which two being the faults whereof this counterfeit prophetesse was guilty, the Holy Ghost giveth her this name of Iezebel: thereby to scare His People the more from her, &c. for, what ever she intended, she was, upon the matter, but a Iezebel. By this it appeareth also, that she hath been some special promoter of the Sect of the Nicolaitans: for, we will find her practice and Tenents to agree therewith. 1. She calleth her self a prophetesse, that is, she took on her, and so gave out her self, as if she had been extraordinarily inspired by the Holy Ghost, thereby to gain more credit to her opinions. It's marked in Ancient History, that there was never almost an eminent Heresie or Heretick, but had some special women for the promovers thereof, who oftentimes took to themselves the name of prophetesses. Eusebius, lib. 5. cap. 16. (which is cited in the second Centurie. cap. de Hares.) marketh it of many: Simon Magus had his Helena; Carpocrates his Marcellina; Apelles his Philumena; Montanus had two, whom he called prophetesses, to wit, Priscilla and Maximilla: and Augustine frequently mentioneth one Lucilla, who was a great ring-leader of the Donatists: so it is like the Nicolaitans had such a prophetesse, for furthering of their designe.
If it be asked, Why the devil seeketh thus to engage women, and to put them on the top of such designes?
Answ. These reasons may be given, 1. Because often women are most easily engaged and carried furthest on in the delusion; and it is not so easie to make a man give out himself for a prophet, as a woman to take on her the name of a prophetesse. This generall we may gather from, 2 Tim. 3.6.7. 2. Women are most eager, vehement, and diligent in pursuing what they are engaged into: even late times may teach how they may prevail and insinuate on many by their diligence, if we consider what is recorded of Mistris Hutchinson and some others, mentioned in that little Story of the Rise, Reigne, and Ruine of Familists, Libertines, &c. in New England. 3. Women are oftentimes lesse suspected than men; and any seeming parts or abilities, which in the Lords secret Justice they may be furnished with, is usually more admired and taking than in men, as if it looked like a thing above nature. This same consideration, occasioned a Schism in Phrygia, because some had more respect to Montanus his prophetesses, than was fit. 4. Women also have more secret, and private accesse to tempt and infect others, than men can have: for, partly, they are lesse suspected; partly, more slighted and despised by others; partly also, more forborn because of their sexe than men would be: whereupon often they arrogate to themselves a greater liberty and impudency in speaking when they are corruptly principled, than would be suffered in men. And lastly, There is more accesse for them to converse with women, and to infuse their venom in them than there is for men. Eusebius marketh this as a reason of such Hereticks associating with women, that thereby there might be the greater facility to seduce the simple of both sexes. Sometimes also they were helpfull by their means and credite to further Sect-masters in their designes, and to hold them on in them: sometimes again, they were exceeding dexterous and diligent in venting and spreading false reports upon honest Ministers, and to beget a favourable opinion of these that were erroneous. All which tend exceedingly to the promoving of Error and to the hurting of the truth. And we will find Augustine often complaining of the malicious reports that this Lucilla used to spread upon them, whereby the calumnies of the Donatists were strengthened. Upon which grounds and the like, we may see what the devils design is in seeking to engage such in the head of such a design. This then is the first fault charged on her, that contrary to truth, and without warrand from God, she did call her self a prophetesse; even though she had not proposed any Error.
Her second fault is, that she teacheth: this was forbidden, 1 Cor. 14, 34. and 1 Tim. 2.12. And it appeareth, that even these Prophetesses, who had an extraordinary Gift from God, as Philips daughters had, Acts 21. Yet were not publickly and Authoritatively to Preach: for, Paul commands them silence, 1 Cor. 14. even when he is speaking of extraordinary Prophets. And we will not find in the New Testament (at least) any ground for a woman publickly to officiate in the Ministrie of the Gospel, as an Authorized Office-bearer.
The third part of her challenge, is, that by her Teaching she did seduce: which is a challenge to her, though she had been guilty of none of the former two. This, to wit, seduction and leading of people out of the way of Truth, doth ever almost follow upon persons usurping a Calling to themselves, or upon persons stepping without their own bounds and station to Teach; and we will seldome find persons to run unsent in any of the former respects; but itching after some new thing, hath had influence upon them, to carry them without their bounds, as we may see in Iezebel here, and ordinarily through the Scripture and Church-historie. The particulars wherein she seduced her hearers, are two. The first is, to commit fornication, that is, by her asserting fornication to be no sin, she occasioned and stirred them up to take liberty therein, which possibly otherwayes they would not have done. The second is, to eat things sacrificed to Idols, that is, by propounding the indifferencie of meats, and pretending to Christian-liberty, she induced them without all respect to scandal, to eat of these things, to the stumbling, grieving and wounding of others that were weak and tender: which two, are the very doctrines and practices of the Nicolaitans, as was shown in the Epistles to Ephesus and Pergamos.
But it is a different quarrel from this which the Lord hath with the Angel: it's expressed thus, because thou sufferest that woman Iezebel, &c. that is, not that they countenanced her in her Errors, or did hear her in her Teaching; but that they suffered her, and did not impede her. If it be asked, How they can be quarrelled for suffering of her, seing they were not Magistrates, nor had civil Authoritie to restrain her? Answ. That is not the quarrel; but this, that they being invested by Christ Jesus with Church-power to censure corrupt Ministers, and cut off rotten Members, did not exercise the same in censuring and Excommunicating of this false Prophetesse and these that adhered to her, as Ephesus had censured the false Apostles, vers. 2. So, on the matter, it's the same fault which is condemned in Pergamos, vers. 15. who had such corrupt Members in their societie, and did not by Excommunication cut them off: which sheweth that the Church is invested with such a Power (for, no civil Power can be alledged here) and that the neglecting of the exercise thereof, is exceedingly displeasing to Christ Jesus.
If it be asked, 1. How Church-censures, when backed with no civil Authority, can impede one to teach? 2. Why the Lord is so displeased with Church-rulers their suffering of corrupt teachers? 3. If this relate any way to civil Powers as well as Ecclesiastick?
To the first, we answer, Although Church-censures have no civil compulsion with them or bodily violence or strength to restrain any from corrupt teaching; yet they have a threefold weight, when rightly gone about: they have an authority and weight as to the conscience of the gain-sayer: because censures, being the Ordinance of Jesus Christ, and, as it were, a seal put by His Authority to a conditionall threatning, they have a stamp of His Majesty upon them: and so they serve to humble men, or to revenge their disobedience: and therefore these who seemingly professe to despise sentences, want not an inward apprehension of the terrour of Excommunication, and would gladly not have that sentence past upon them. 2. If men obstinately suppresse the weight of the censure upon the conscience, as well as of the Word; yet, being a mean appointed of God for the restraining of such evils, it's oftentimes countenanced by Him, if not to the humbling, yet to the blasting of such persons in their designes: whereby in His secret Providence and Justice it often cometh to passe that sentences against such persons, are eminently owned and countenanced by Him, with some concurring dispensation, evidencing His ratifying of the same, as sometimes, such, are in Justice given up to more vile delusions, sometimes to grosse out-breakings in practice, sometimes their very natural judgement and senses are blasted, their credit and reputation evanisheth, and, it may be, some way He doth signally follow them with His own immediate Hand by some stroak upon their Estates, Persons, or Families, even when they seem to be countenanced by civil Power, as it is written in Churchstory He did to Simon Magus, & Arrius after he was Excommunicated, by taking him away in the very height of his insolency, who having again recovered Court and being in a solemn manner with many attendants coming to appear for his pretended vindication, was smitten as he thought with a desire to ease himself, and for that end withdrawing to a retiring place in one of the streets of Constantinople, he did instantly expire, and having been waited-for long by his attendants, was at last found dead in the seat, his intestines being dissolved and voided. That little Book (formerly cited) of the Rise, and Reigne of the Familists, &c. hath some dreadfull instances of this. Thus the Lord hath often made such a way to stink, by smiting the head thereof in some extraordinary manner. And though this be not the proper end of Excommunication; yet when it meeteth with mens corruptions, it is often a just consequent thereof. And these, or such like wayes of disappointment, cannot be so warrantably expected where this Ordinance is not improven: because it hath the promise, and is a mean appointed for this end, that men may learn not to blaspheme, as the Apostle speaketh, 1 Tim. 1.20. 3. It hath weight as to others, to scare them from countenancing of such; and is, as it were, a Mark or Beakon set upon them, thereby to give warning to others for eschewing of their company, as it is, Rom. 16.17.18. and in many other places: and if it have this fruit, it cannot but in a great part blast their designe. Now, the neglect of this sentence, made all these restraints void, as if no weight had been in Christs Ordinance: this was the Angels fault.
As to the second, to wit, wherefore Christ is so displeased with the suffering of corrupt Teachers, we may gather the reasons thereof from what is said: For, 1. it sheweth little zeal to His Glory, when His Name is suffered to be blasphemed. 2. It sheweth little love to His People, when they are suffered to be seduced. 3. It sheweth little respect to His Ordinances, when they are not made use of for the end appointed, and when corrupt men are suffered to invert the order appointed by Him: in a word, Error and false Teachers have brought more reproach upon the Name of Christ and Profession of the Gospel, and have made Religion more despicable to profane men, than any grosse out-breakings have done: also, moe souls have been destroyed thereby, and that speedily with swift destruction, 2 Pet. 2. and, as it were, carrying them away with a flood, as it is, chap. 12. Lastly, Other sins are fallen into, by some more pretext at least, of tentation and corruptions prevailing, but this is done with a high Hand, whereby men not only break the command themselves, but teach others so to do, Matth. 5.19. And therefore it is called a Teaching of rebellion against the Lord, Ier. 28.16. and is fallen into, with more deliberation than other sins: for which cause, an Heretick is said to be condemned of Himself, Tit. 3.11. Which being put together, with many other aggravations of this sin of corrupt Teaching, and ills that follow thereupon, it is no marvel that the Lord Jesus who is jealous of His Glory, and affected with the hazard of His People, be exceedingly displeased at the neglect of such a duty, as is the using of the Authority which he hath given to His Church-officers for edification, and particularly for the curbing of corrupt Teachers, and the taking of the foxes that spoil the Vines. Song. 2.15.
We suppose now, it is not difficult to Answer to the third Question, to wit, If the suffering of corrupt Teachers be reprovable in men, who have civil Authority to restrain the same? for, the same grounds that ought to awaken zeal in Ministers against this ill, ought also to stir up Magistrates zealously in their places to use their Authority for vindicating of the Name of Christ, and preventing of the hurt of His Church and People, seing the Sword is not delivered to them in vain, but for the terror of them that do evil, Rom. 13.3. Sure we are, in the Old Testament, Magistrates were included within the command of restraining and punishing such as did intise to false Worship, as well as the Priests were, Deut. 13.1. &c. And, in the New Testament, we find no repeal of the same: and though there be no instance thereof in the Gospel, or Acts of the Apostles, because Magistrates were not then Christian; yet, in the progresse of this Book of Revelation, we will find, that when Magistrates became Christian, it's looked upon as reprovable in them that countenanced Antichrist; and it's highly commended in these, that out of zeal to God, should withdraw from the whore and burn her with fire, chap. 17. vers. 16, 17. And seing in the Scripture, all Sect-masters are accounted Antichrists, as, Mat. 24. 1 Ioh. 2.18. 2 Epistle, vers. 7. &c. can there be any better rule to try what is duty in reference to them, than by what is approven of God in reference to him who is the prime Antichrist? And this is clear, that the Lord hath not more clearly engaged Himself to fight against any Error by His Word than this; yet, He will not have that a pretext to Magistrates for shunning to exercise their civil Power against Him. We see also in Church-historie, that the most tender Magistrates, when they were in the best frame, have ever been most zealous in this, as by the examples of Constantin, Gratianus, Theodosius, &c. is clear: and the most untender friends, or greatest enemies of the Truth, have striven to have all sorts of Religions equally tolerated, or, at least, to have a sort of harmonie amongst them, by the removing, or burying of all Laws Civil and Ecclesiastick, that did strike against some Errors. In reference to the first, it's observed by Ammianus, an Heathen writer, and a great friend to Iulian, that amongst other devices that Iulian used to root out Christianity, this was one, that he gave toleration openly to all the different Professions that were amongst Christians, (which then after the Councel of Nice were very many) and required no more of them, but that they should abstain from civil discords; and so without fear follow any Religion they pleased. The words are (as they are cited by Ludovicus Molineus, pag. 560.) ut consopitis civilibus discordiis, suae quisque Religioni serviret intrepidus. And certainly, it can be no acceptable service to Jesus Christ, to follow that way, which this expert child of the devil made use of against Him. And Anastasius also, is condemned for this, that he endeavoured such an oblivion, or foreign in the Church, as tended to suppresse all the former Cannons, Decrees, or Confessions, which had been enacted in the former famous general Councels against grosse Errors, as may be seen in the beginning of the sixth Centurie of the Church-historie. Lastly, This is also sure, that the asserting that Magistrats ought not de jure, or might not de facto, meddle with restraining of Hereticks, was ever in the Primitive times accounted a grosse Error. Augustine professeth himself sometime to have been of that opinion; yet often in his writings doth he professe himself to have been convinced with the reasons of his brethren, and with the experience that he had both of the necessity and advantage of the Magistrates interposing in such a thing; so that he became a most vehement presser of this, as in his Epistles is clear: and he feareth not to account the opposers of this, (to wit, such as pleaded for toleration from Magistrates) amongst Hereticks; and often nameth them under the Title of Rogatiani, from one who it seemeth, was some eminent pleader for this forbearance, and one of the Donatists party.
It is not intended that Magistrates, or Ministers, should account alike of all Errors or Hereticks; much lesse that indifferently the highest degrees of civil punishments, or Church-censures, should be execute against them; but that according to Spiritual prudence, both Civil and Church Authority should be exercised, for the restraining of such evil workers from, and punishing of them, for hurting of the Church of Christ and dishonouring of His Name. In which, Christian prudence will make difference, 1. between Errors that destroy the foundation, and are called damnable, 2 Pet. 2.1, 2, &c. and other Errors, which are consistent with the foundation, although they be as hay or stubble built thereon. 2. Difference is to be made between Errors that are simplie Doctrinal, such as these that are about the object of Predestination, order of Gods Decrees, or such like: wherein certainly there is a right and a wrong, yet are they not so intolerable as Errors that imply a Schism in practice to the renting of the union of the Church, as these Errors of the Novatians and Donatists were. 3. Difference also is to be made, betwixt a man who entertaineth an erroneous opinion, and an other who is an Heretick, that is, who not only after admonition, doth continue in the same opinion; but also doth persist to vent and propagat the same to the hurt and offence of others. 4. Although he that is seduced is guilty, as the seducer is; yet reason would put a difference between him that actively teacheth and seduceth, and him that is out of weaknesse seduced, and is but a follower of such a leader. 5. There may be a censuring in some degree either by civil or Church-Authority, when yet there is no procedour to any high degree in either: and thus the censuring in some cases, may be distinguished, not only from forbearance and negligence; but also from such censures as may appear rigid, or unseasonable: thus Paul sometimes reproveth and threatneth in the Epistles to the Corinthians and Galatians, when yet he will neither altogether forbear them, nor passe the highest sentences upon them. Christian prudence is to lay weight upon such and such considerations in the managing of such an Authority; but still so as nothing extinguish that zeal which Magistrates and Church-officers ought to have for exercising of their respective Authorities in restraining of such an evil. But we will insist no more on this.
Followeth now, that we should consider the aggravations of the Lords quarrel, both in respect to Iezebel, and to the Angel. They are two, relating to both: 1. She seduced Christs servants: and this is the greater guilt both in reference to her practice, and also to their suffering of her. 2. It's aggreged from this, vers. 21. I gave her space to repent of her fornication and she repented not: whereby it appeareth, that she had continued for a time in her practice, and, notwithstanding of Gods forbearance, had not amended: therefore her sinful practice, and their neglective forbearance, became the more inexcusable.
Concerning the first aggravation, we are to consider, 1. Who are to be understood by this Title, Christs Servants. 2. Why they get this Title in this place. To the first we say, By Christs Servants, are not understood men indifferently: for, heathens and those that are without the Church, get not this name; but it is peculiarly applied to the whole house of Israel, Lev. 25.55. and so here it is to be applied these two wayes, 1. To Christians and Church-members: so Iezebel aimed not to seduce Pagans, and infect them with her Errors, but Christians and Church-members. 2. It may respect some more eminent in the Church nor others for Parts or Profession: and so amongst Church-members she aimed most to seduce these that were found in the matter of Doctrine, and infected with no Error; and these that were clean in their conversation and free of grosse scandals, rather than such as were grosse and offensive in their carriage. Both these are clear in matter of fact by experience: and by proportion it will follow, that as Hereticks, upon their own considerations, seek to infect Church-members rather than these that are without; so among Church-members they will seek rather to engage these who are eminent for parts, blamelesse in their carriage, or appearing to be gracious, than others, who are not of such esteem. For the second, to wit, why Christ giveth them this Title in this place who were seduced? We may give these reasons for it, 1. It is to aggrege the guilt of both, as hath been said. 2. It is to give the alarm and warning unto these that are His own People, seing even His Servants may be seduced. 3. It is to shew His own resentment of the successe of Error in His Church the more, that it draweth away these that stand in such a relation to Him, and (as it were) diminisheth the number of His Familie and Servants.
For further opening of this aggravation these things may be enquired into, 1. If any truely gracious may be engaged by false Teachers and seduced to Error? 2. What may be the reasons that maketh the devil aim at the seduction of Christs Servants, rather than others? 3. Why Christ doth so expresly aggrege this guiltinesse upon this account?
In Answer to the first Question, we say, first, That these that are truely gracious, are not so readily and frequently seduced to Error, at least to be leaders therein and promoters thereof, as they are unto grosse practical offences: For, 1. we will not find in Scripture so many examples of the one as of the other. 2. It is a most rare thing for an opposer to get Repentance, 2 Tim. 2.25, 26. and therefore the Believers; yea, even the Elect before their conversion cannot be said frequently to fall in this evil, 3. It's an ill that is followed with more deliberation, and cometh not from the surprising of some particular tentation, as other grosse evils do: therefore cannot be so consistent with gracious principles, and a spiritual walk, as particular outbreaking wherein a person is captivated. 4. To be a Teacher of Error, is to be a Teacher of rebellion against the Lord, Ier. 28. and to be a Minister and promoter of Satans kingdom, 2 Cor. 11.14, 15. which at first appeareth to be abominable unto any of a gracious principle, and more than a sin of infirmitie. 5. Also the promises seem especially to relate to Gods guiding of His People in the way of Truth, and keeping them from being seduced by false Teachers: which, though it be not to be extended simplie to all; yet it appeareth it is to be extended further than in reference to practicall scandals.
Yet secondly, we say, That it is possible, even for these that are truely gracious to be seduced to Error: for, 1. There are promises indeed, that they shall be kept from the sin against the holy Ghost, and from total and final apostasie and impenitencie in respect of any ill; but there is no promise that a Believer otherwayes shall be kept from any ill incident to one that is unrenewed. 2. Even Believers have corruption, and so have much darknesse and ignorance in their judgement, and much perversnesse in their inclination and affections. It cannot be thought strange then, that they be capable to be carried away by a tentation to Error, there being no ill but it hath a party in them to take part with it. 3. The many warnings that are given in Scripture, even to Believers, to beware of the leaven of the Pharisees and Sadduces, to beware of false Prophets that come in sheeps cloathing, &c. shew, that they are not without the reach of the hurt of such a tentation. 4. Experience also doth confirm this: for, it seemeth that in some measure Solomon wanted not his accession to this evil, if we consider what is recorded, not only of his suffering of corrupt worship to be within his Dominion; but also of his countenancing of the same, by building altars and otherwayes, although we cannot particularly determine. Neither can it be denied, but that some of these that were seduced by false Teachers in Corinth and Galatia, might be gracious: and in after-times also it hath been out of question.
To the second, to wit, wherefore Satan aimeth to seduce Christs Servants unto Error rather than others? We may answer in these reasons, 1. He doth it, because his hatred is most at such; and it's their ruine, which especially he hunteth for. 2. Because men that are in Error and profanity already, are his own; and it's no gain for him to take pains to seduce them unto such delusions, so long, at least, as they continue such. 3. He hath other more sutable baits for other men that are given to grosse ills: therefore he reserveth this for others. 4. In some respect, these who have a form of Religion, or some inclination towards it (especially if weak in knowledge) are in some respect more obnoxious to this tentation than grosly profane men are: for they, like Gallio, care not what be Truth and what be Error: but one, who hath some tendernesse, and withall weak, is more ready to debate, and inquire for Truth; and so not being strong enough to rid himself of difficulties, he is the more easily intangled. 5. Grosse tentations to profanity, are not so taking with them: therefore the devil assayeth them by this, that under the colour of some new discoverie of Truth, or some more perfect way of Christianity, or such like, he may draw them to Error: and, by this more subtile tentation, whereby he transformeth himself to an Angel of light, he doth often prevail when other tentations would not. 6. It's most advantagious to his way, to have some eminent for piety and parts engaged for it: for, by this, he gaineth credit to it, and maketh it the better digest with others, who often respect an opinion, as they respect these who own the same: thus he aimeth at this as a main engine whereby he may prevail with many; whereas the engaging of profane men bringeth no credit to such a way; neither is it his advantage to divert them from their profanity. It was a great stumbling in old, especially in the case of the Novatians, that many confessors and eminent men were drawn away with that Error: and this was often cast-up to the Orthodox, as a matter of great weight: whereupon Cyprian, in his book De unitate Ecclesiae, taketh occasion particularly to Answer this Objection, that people be not prejudged at Truth, because of some mens name; especially, considering that there were many moe more eminent of the contrary mind. And, by the way, this slight of the devil may be observed, that men will make more work, and greater noise in commending Error by the name of one or two that favoureth the same, as if that were of so great weight, than they will allow to Truth, though it have many moe eminent names standing for it. 7. When men are aiming to be serious in Religion, the devil casteth this stumbling in their way, that if he prevail not to draw them to Error, he may at least mar them or divert them, by putting them through other, in making them debate such and such needlesse Questions; and so keep them from the more serious and profitable exercise of Repentance, self-examination, making of their Calling and Election sure, &c. Hence it is, that while men lye in security or profanity, they are not much troubled with this tentation; but being once awakened, then he setteth upon them, if so be he may extinguish that wakening, or give them a wrong set before they be fully formed and setled. And this is one reason why Errors and delusions do often accompanie the first rise of the Gospel amongst people. 8. By seducing of these that appear to be Godly, the devil bringeth most reproach upon the Name of Christ and Religion, and maketh it the more to be stumbled at by these that are in nature, as being but some fancie and conceit, which would not follow upon the fall of many profane men: therefore he aimeth rather to seduce them that are Christs Servants and appear to be Godly.
To the third, We may see why the Lord especially aggregeth His quarrel from this, 1. Because His Servants come more near to Him than others. 2. He will have us knowing that Error is not to be extenuated or commended, nor false Teachers to be tolerated, even though many of His Servants should come to countenance the same: yea, on the contrary, it is the more aggreged and to be abhorred. 3. He doth by this shew the Church-officers, that the moe that are engaged to love Error or follow false Teachers, they ought to be the more stirred up with zeal in their duty against seducers, that they have prevailed with many of His Servants. And by this, He sheweth His tendernesse to affectionate Professors, rather to censure for their sake corrupt Teachers whom they respect, than to forbear them. 4. This is also mentioned, to shew this woman, and all corrupt Teachers, what they gain by having most successe against Christs Servants, to wit, this, that they have the more guilt, and are the more obnoxious to Christs quarrel. 5. The moe advantages the devil hath to his kingdom by the seduction of Christs Servants, it concerneth Him the more in that to oppose him, as in a thing, which in a speciall manner reflecteth upon His honour; which maketh Him so to quarrel for Iezebels practice, and the toleration of the same.
From all which, what we have said, is confirmed, to wit, that corrupt Teachers are not to be tolerated in a Church, even when civil Powers do take no notice of them: it is well known from the History of the Primitive times, that severall Godly and zealous men have censured; yea, and even Excommunicated many Hereticks, as Arrians and others, when they have been sure to be instantly persecuted for the same: and it is recorded of some, who though they were threatned before hand, that yet having first provided their Churches with well qualified Successours, they did afterward proceed to pronounce sentence; thereby shewing their readinesse to undergo what ever trouble might follow upon that same account, and withall their zeal and tender care of the Churches edification.
We come now to the second aggravation, which is in vers. 21. and it is made up of these two, 1. There is a forbearance upon the Lords side, I gave her space to repent, that is, I did not suddenly and at first execute judgement upon her; but did for a time forbear her, thereby giving her an opportunity to repent: and indeed His long suffering and forbearance, doth of it self lead to repentance, according to what is said, Rom. 2. vers. 4
The second part, is, but she repented not: which holdeth forth the abuse of this mercy upon her side, to wit, that notwithstanding of the Lords forbearance she continued in her former practice without repenting of, or turning from, the same: therefore she is the more inexcusable, and they also in suffering of her. This aggravation doth import these four, First, that the Lords forbearing of a sinner, ought to be an inducement to them to repent, as is clear from that place, Rom. 2.4. Secondly, It importeth that sometimes God will give time and opportunity to repent, by His forbearance, unto most grosse sinners; and suffer with much long-suffering the vessels of wrath fired to destruction, Rom. 9.22. Thirdly, It importeth also, that such opportunities are often abused; and particularly, that it's a rare thing for an opposer of the Truth to repent, The Apostle putteth a per adv…nture in it, 2 Tim. 2.25. in meeknesse instructing those that opose themselves, if per adventure God will give them repentance, &c. We find also, Chap. 9. and 16. of this Book, that on the back almost of every plague upon Antichrists kingdom, it is marked, that yet they repented not for all that.
If any should ask the reason, Why repentance is so rare in reference to this sin?
We answer, 1. It's a sin of a high nature, being deliberate and against sufficient grounds of conviction: and therefore in Gods Justice, is plagued with impenitency beyond other sins: and as in some respect, it commeth nearer to the sin against the holy Ghost than other sins in its nature; so also in Gods Justice it commeth nearer to it in its punishment. 2. The nature of this sin is such, that men tai…ted with it, are thereby in a greater incapacity to repent than these who are guilty of grosse ills in practice: because, 1. Nature doth not so challenge and convince for sins against the Truths of the Gospel, at for sins against the Moral Law. 2. Because men in Errors and delusions have their judgements so engaged, blinded and prejudged, that they think often such Errors are no Errors: and therefore there is the greater difficulty to bring them to the acknowledgement of the Truth, and of their being wrong; and yet this must precede their repentance! 3. The Lord also by this doth for a mark upon this sin, to scare all from the same: men oftentimes think little of this ill. He hath therefore put this mark of His displeasure thereupon the more expresly. Hence it is, that His threatnings are more clearly and expresly annexed to the second and third Commandments than any other, that He may make men know He is jealous of His Truth and Ordinances, and will by no means acquit such as take His Name in vain, whatever men think of these sins. In the fourth place, this aggravation impor…, that when time and good opportunities are abused, guilt becometh the greater and the more inexcusable, and the Lords controversie becometh the more sharp.
There are two Conclusions aimed to be drawn from these words, by some, which no way they will bear, 1. Some say, that Iezebel had an ability and power to repent, seing she hath time allotted to her for it, and God expecteth it of her. For Answer, To say nothing of this generall, which is found to be an untruth from other clear Scriptures, which hold out men to be dead in sins, Ephes. 2.1. &c. and unable for any spiritual good. These things will vindicate this place, 1. If we consider who this party is, to wit, a most vile Seducer and Adulteresse: and even such Patrons of nature, will grant, that such high and grosse sins do justly deprive persons of any ability to repent, and do incapacitate them for exercising of the same. 2. If we compare this with 2 Tim. 2.25. we will find that patient waiting upon opposers, and thereby giving them opportunity to repent, is one thing; and to have repentance given them, is another: for, many have time allowed them, when yet it's at a peradventure if God shall give them Repentance. Which sheweth, that Grace to exercise Repentance, when an opportunity is, must be given of God as well as the opportunity it self: otherwayes no opportunity can be rightly improven: which sheweth again, that men in such a case, have not this ability of themselves to repent. 3. The words do not speak out her ability; but what was her duty under such a long suffering dispensation, as the opening of the words cleareth.
If it be said then, How can she be more inexcusable?
Answ. 1. Because this inability is of her own on-bringing. 2. Because it was not inability that swayed her to continue in her sin, and reject Repentance; but it was her positive inclination to these Errors, and her aversnesse from the Truths of God. And what ever men may dispute for the patronizing of nature against the Justice of God, now; yet when He cometh to judge, and when the conscience beareth witnesse of the vehement affection and delight which men had to, and in their, wickednesse, There will be none who shall dare to enter a defence upon their inability, seing in conscience they will be convinced, that that was not the thing which made them willingly choose such and such evils, and made them reject all means tending to recover them. 3. This also will make her, and such as she, inexcusable, that they did not improve such opportunities so as they might, and did not abstain from the following and committing of such grosse evils, which even many unrenewed men have done; who yet had not ability to repent of themselves more than they: and thus, none in such a case will be able to say in judgment, that they did make such use of the Word and other means as they might have made, even in such a condition; or, that they have come that length in outward Reformation, that they might have done.
The second Conclusion pretended to be drawn from this, is, That the Lord hath an universal will to have all men saved, seing He giveth her time to repent. This we say doth not follow hence: For, 1. suppose it might be said in some respect, that he willed the Repentance of such a particular person, who lived under His Ordinances, It will not follow thereupon, that He willeth the Salvation of all; even of such who never heard of Repentance. 2. It will not follow, God giveth some time, which ought to be improven to Repentance, and doth not instantly execute His Judgment, Therefore He willeth such a persons Salvation: for, God for a time forbare Pharaoh, even after he had evidenced his purpose in so doing, to be the exalting of His own Glory in his destruction, 3. If it were so, what might be said of such as the Lord doth not forbear, nor give time to repent; but taketh away in their sin, as he did Zimri and Cozbi? It cannot be said on this ground, that He willeth their Salvation; and so not the Salvation of all. 4. It will not follow, Christ willeth persons to repent, Therefore He willeth their Salvation: because He may be said to will them to repent, when he requireth it of them as their duty: and thus, their duty of repenting, is the immediate object of His revealed and preceptive will: but a persons Salvation is the proper object of His will of good-pleasure, or of His decreeing and purposing will. And no otherwayes can He be said, to will such persons Salvation (because He commandeth them to repent) than this, to wit, that in His Word He hath signified Repentance to be such a persons duty, and that He hath appointed a connexion between Repentance and Salvation; which still relateth to His revealed will: even as when God made the first Covenant with Adam, it might be said that He willed Adam to be holy, and that by that Covenant He had made a connexion between holinesse and life; yet it is not proper to say, that the Lord willed life to Adam upon that condition: because that looketh to the event, and respecteth the Lords will of purpose: which cannot but be effectual. And if the Lords willing of men (at least such as are under His Ordinances) to be saved be thus understood, as including only the duty which God layeth upon men, and the connexion that He hath made between it and Salvation in His Word, It may be admitted: but if it be extended to any antecedent will in God Himself, distinct from that which is called His revealed will, This place and such like will give no ground for such an Assertion. If it be asked then, Why did He give her space to repent, if He intended not her Salvation? Answ. To forbear deciding of what might be His purpose to this particular person, (who haply may be an Elect,) because nothing is decided of her final condition in the Word; These reasons may be given, 1. thereby the Lord commendeth His Grace that doth so condescend to such a person. 2. The aggravation of her guilt and inexcusablnesse, are the more clear, as hath been said; and thereupon He hath the more accesse to manifest the spotlessenesse of His Justice, as is in the threatning, vers. 23. 3. It doth the more comfort and encourage a penitent sinner, to step forward in the hope of Mercy, seing even such a person as Iezebel hath had such an offer; and that she, if penitent and believing, would have been accepted.
The third thing in the Body of the Epistle, is, the threatning, vers. 22, and 23. Whereby He again wonderfully presseth her, and these who were seduced by her, to the exercise of that much slighted duty of Repentance. The threatning hath three parts, 1. Somthing is threatned. 2. An exception is put in, leaving a door open to Mercy. 3. The scope or effect of the Lords executing this threatning, is set down. The thing threatned, is threefold, according to the several parties that He threateneth. 1. For Iezebel, Behold, I Will cast her upon a bed: which pointeth out some remarkable stroak or plague threatned to be inflicted upon her, whereby she should become a spectacle to others, and yet not be instantly removed. 2. For them that commit adultery with her, I will cast them into great tribulation, that is, I will bring upon them that partake of her sin, whether in respect of spiritual or bodily adultery (for she was guilty of both) grievous and publick temporal stroaks. And, 3. I will kill her children with death: for, her children, it's like were children begotten in their unclean conversing together: them the Lord threatens to remove; and thereby to give an evidence of His displeasure at their way, as He did Davids child for his adultery. For, we conceive, the children of her spiritual whoredom are understood under that expression, these that commit adultery with her. From which we may see, that grosse Errors may procure many temporal and bodily crosses, as was formerly said.
Yet secondly (as is said) even this threatning hath a door open in it, and is not absolute, but conditional, except they repent, &c. which doth indeed exceedingly set forth and commend the Grace of God.
The third thing, is, the Lords end, which is the manifesting of Himself in two or three of His Attributes, to wit, His Omniscience, Justice, and Power, as was hinted in the entry. When the Lord forbeareth wicked men, He is either thought not to see, or know such things; or not to be just, and powerful to redresse and avenge the same: and when He severely and publickly inflicteth judgment upon such, then He is known not only to be Omniscient, but also Just and Powerful; and this is that which He aimeth at, especially in His Churches.
The last thing, is, the mitigation of this threatning, vers. 24, 25. Wherein we may consider these two, First, To whom it is directed. Secondly, What is the mitigation it self. 1. It's directed, to you, foreign ; to you, in the plural number, that is, to the companie of Ministers, who were designed by the Title Angel, at the entry. And to the rest in Thyatira, that is, the Members of the Church, contradistinguished from the Ministers. It's added, that have not this Doctrine and have not known the depths of Satan, &c. This is to dinstinguish the Church-members, that were pure and clean, from these that were corrupted with Iezebels doctrine. So there are three parties implied here, 1. The Ministers. 2. The pure Members. To both these this consolation is directed. 3. There are some led away with these corruptions, which are not included. The pure Members, are qualified and distinguished by these two, 1. They have not this doctrine, that is, they own not, nor maintain, nor approve this corrupt doctrine. 2. They have not known the depths of Satan, that is, they have not loved nor approven the same, nor in their practice experimentally meddled therewith. They, that is, corrupt Teachers, counted such doctrines and practices, depths and high mysteries and attainments in Religion: therefore they gave them this name of depths. And it's not to be thought that they called them depths of Satan; but the Lord addeth this, to shew indeed what kind of depths they were: they are (saith He) depths indeed, as they speak; but they are the devils depths, or depths of Satan. Which expression, holdeth out these two, 1. The great subtilty of the adversary of mans Salvation, the devil, he hath depths in his way; all his designs are not obvious; he can vail and cover things and make them appear far otherwayes than they are; and he exerciseth his subtilty most especially and deeply, in the carrying on of Error, and drawing of souls from the Truth: these are his depths here; and his subtilty is spoken of, 2 Cor. 11.3. his wiles and cunning craftinesse and special slight, Ephes. 4.14. whereby it cometh to passe that he intangleth, and, as it were, bewitcheth, Gal. 3.1. many with the most grosse delusions. 2. It holdeth out what influence delusion will have upon poor creatures; it will even make them cry up the most absurd Errors for mysteries and depths, as if there were nothing in Religion so excellent as these.
The mitigation it self, is in two expressions: the first, is negative, vers. 24. I will put upon you none other burden, that is, in sum, I will not give you any other direction, nor prescribe to you any new duty, beside what formerly ye have had given unto you, and to which ye have submitted: for, though burden somtimes signifie some weighty threatning, or denunciation, or judgment, as may be gathered from Ier. 1.23. Yet in this place, it cannot be so understood; but must be understood as it implieth some new duty beside what formerly was imposed upon them, as the exposition in the next verse doth clear. And so somtimes in Scripture, duty is compared to a burden and yoke: not because of its burdensomnesse and troublesomnesse, in respect of it self; but because every duty hath some obligation with it, which in respect of our corruptions and infirmities are burdens, though by Christ Jesus they become light.
The second part of the mitigation, is positive, vers. 25. and will help to expound the former, But that which ye have already, hold fast till I come: which doth imply, First, That they had some duties prescribed unto them already: whereby it appeareth that an other burden, did signifie some other duty: for, that was the thing they had already. Secondly, It sheweth, That by having of such duties (to speak so) is not only understood the having of them prescribed unto them; but their being a great length in the obedience thereof, as may he gathered from the like Phrase, chap. 3.11. where hold that fast which thou hast, doth signifie their endeavour to keep what they had attained to. And thus the meaning of this mitigation here, is, I have prescribed to you that are pure in Thyatira, no other duty or direction; but that with all sincerity and zeal ye keep the directions prescribed unto you, and continue to walk in the way which hitherto ye have followed, unto the end. This is pressed by Christs second coming, 1. To let them know He was to come again. 2. To let them know, that at his second coming, He will reckon with His Churches according as they obey or disobey His directions. 3. To teach all to walk so in making use of the Word, especially in corrupt times, as they may with confidence appear and reckon for the same before Jesus Christ at His second coming. 4. To shew, That Believers ought to set no other tearm to their persevering in duty, but Christs second coming.
From what is past we may Obseve 1. That in these Epistles, expresse difference is made between Ministers and People: to you I say, relateth to the Ministers, and, to the rest, relateth to the Members of that Church. And therefore in the application of things contained in them, we would distinguish them also.
2. That by Angel, in the Inscription, is understood Ministers collectively: to you, is in the plural number; and yet it's to these that the Epistle was directed under the name of Angel, in the singular: and therefore are they contradistinguished from the rest, which looketh to the Members of that Church, you and the rest being the same thing here upon the matter, that Angel and Church were in the Inscription; save, that the rest, even as many, &c. distinguisheth the pure Members from the impure, the Church comprehending both.
3. That a Ministers guilt, or the guilt of Officers in not secluding scandalous persons from Church-communion, doth not lye on the people, as upon the Ministers: therefore the duty common to the Ministers and people, is commended to both, whereas that reproof was peculiar to the Ministers: and, the rest, are taken-in only in the mitigation or consolation; but it was, Thou sufferest, in the reproof.
4. Christ thinketh much of zealous executing of Discipline, and would not have Ministers sparing it against Hereticks or corrupt Teachers, more than other scandalous persons: yea, the reasons from the hazard of infecting the Flock, and the examples of it in Scripture, are most pressing in reference to them.
5. Here also we may see, That there is a Church-power and Authority, distinct from what is civil; and censures to be inflicted by Church-officers on scandalous persons, even where Magistrates are Heathen.
6. That delusion may come to a great height: As, 1. That a woman Preacheth. 2. That she calleth her self a Prophetesse. 3. That she seduceth Christs Servants, and they are sedu…ed by her. 4. That this is immediatly after Christ, while Iohn the beloved Disciple liveth. 5. That all these Errors and abominations are covered with the title of mysteries and depths: what may we expect in our times, when such was the lot of those who lived at that time?
7. The writings even of the Apostle Iohn, could not prevail so far as to make them renounce and abandon them.
8. See here, how Christ accounteth of Members of a visible Church: He stileth such as were seduced to adultery and Error, His Servants: and they were Servants still, who were seduced; and are afterward threatned, as Iezebel is. Whereby it appeareth, that these Titles go more upon the relation, that Church-members stand in, and the obligation that lieth on them, than upon the qualifications that are alwayes to be found in them.
9. Our Lord Jesus, is no approver nor countenancer of separation from a true Church, for the faults of some Members in it: neither do faults in some Members, and defects in Ministers and Officers in executing Discipline, pollute the Ordinances in themselves, or to others, who are free of that guilt: and so do not necessitate a separation from such a Church, or any Ordinance thereof: for, this, and the former Epistle, being compared together, these things are cle…r, 1. That there were grosse Members in the Church, Adulterers, Nicolaitans, Seducers, &c. 2. That they were continued in Church-communion; thou hast them and sufferest them, clearly import this: for, that Angel no otherwayes had them, but as Church-members under His charge. 3. That this Angel sinfully permitted them to continue Church▪members: and therefore is reproved.
Yet, we conceive also, it's clear in matter of fact, 1. That many who were free, continued in Church-fellowship with this Angel, in that Church, notwithstanding thereof; so, the words to you, and to the rest, a… of that same Membership▪ import, it being but one Church. And, 2. That our Lord did not reprove them for their so continuing, even when He reproveth the Angel for his fault of being defective as to his censuring of Iezebel. Yea, 3. that He approveth their not separating, in His approving the general strain of their carriage, which could not otherwayes be approven, this being so obvious to view, if it had been a fault, or if they had by it partaken with them in their sin. 4. That our Lord warrandeth them to continue so; and layeth no burden of separating from them, on these who were honest: only, saith He, Hold fast that which ye have already till I come, that is, keep your selves according to the rule given unto you, and according to your present practice.
Hence may be argued, 1. If where Church-members are polluted, and suffered notwithstanding by Church-officers to remain in Church-communion, Christ doth not only, not condem the clean for keeping fellowship with them; but expresly requireth them to continue, as they did, Then He alloweth not separation on that account: But the first is truth: He condemneth them not, but requireth them to hold fast till he come. Erg…, &c. 2. If Christ lay upon Members no other burden, but to keep themselves from personal pollution, Then He laieth not on them separation: (and it must be a burden not of His laying on) But the former is true, Hold f…st that which ye have already. Ergo, &c. 3. If separation thwart with Christs direction to a Church in that condition, Then it's not a duty: But if the honest Members in Thyatira had separated, they had not held fast what they had already, but would have gripped to some new thing, and so have thwarted with the direction laid on them. Ergo, &c. 4. If this direction containeth all their duty in reference to that defection, or these polluted Members, Then separation is not a duty in such a case: for, it's inconsistent with it. But this containeth all, 1. Otherwayes it would not befit their case: which to do, is Christs scope. 2. It's not only negative, not condemning them for not separating: nor only positive, giving them other dire…tions inconsistent with it; but it's exclusive, I lay on you no other burden, this, and no other. And though other particular duties may be alleaged to be comprehended under this generall; yet separation cannot be comprehended: because it's inconsistent with it, as appeareth: For, if the thing that Christ calleth for from these who were honest in Thyatira, be such a thing as was consistent with their former practice of keeping Church-fellowship with such, Then separation must be inconsistent with it; But the former is truth, and appears thus: If Christs direction to them be, to hold as they were, and not to alter, Then certainly▪ it is consistent with their own former practice: But the words are plain, I lay on you, to wit, that are clean, no other burden, but abstain from their way, and hold fast. And certainly it would look very strange, to say, that separation from them were commanded under that word, hold fast, &c. And that so, hold fast, were to be expounded, separate from that society; and yet that must be comprehended under this, or it's not a duty for such a case.
Beside, This duty which Christ commends to them, is a duty which every one of them ought personally to go about, though others did not. And if separation were included here, according to that ground, it would infer many absurdities, as, first, suppose the Minister to continue defective in his duty, are all the pure members to separate from him? Or, Secondly, Suppose none but two or three did lay that duty to heart, were these two or three to separate from all fellowship with the rest, and quit all publick Ordinances? yet, no question, in such a case they were to hold fast what they had already. Thirdly, Suppose the pure members to continue in fellowship with their Officers that were thus defective as formerly they have done; yet keeping themselves clean in their own stations, can it be thought that they disobeyed this direction of Christ, That which thou hast already, hold fast till I come? Or, Is it not rather to be thought that they did more nearly conform to Christs direction by so doing, than if they had withdrawn, and separated?
We may also argue against separation in such a case, …rom this Scripture, thus: If separation be an other burden to Christs Church than what He laid upon Thyatira, Pergamos, &c. in such a case when their officers were defective in executing Discipline, Then it is not to be allowed in the Church of Christ afterward in such like cases; But the former is true. Therefore, &c. If these two things be clear, this Argument will be clear, 1. That though these Churches were in such a case, yet there was not separation from the Ordinances in practice or exercise amongst them upon that account; This, we suppose, is clear from what is said. 2. If this also be clear that the pressing of separation upon such a ground, will prove a burden unto the people of God: Then it will follow, that Christ doth not lay it on upon these Churches, seing He expresly signifieth that He intends to lay no other burden upon them, but to hold fast what they had already. It must therefore be an untender thing to burden honest souls with the apprehension of being polluted from the personall faults of joynt-Worshippers or Communicants: for, first, this putteth them to try all that they so keep fellowship with: and they cannot have peace, except they have some confidence that others, by their joynt Communicating, do not pollute the Ordinances: and this confidence cannot be, till sufficient triall be made thereof; and yet Believers find it sufficiently difficult to try themselves. 2. It putteth them to an utter uncertainty, in respect of any comfortable fruit of Ordinances: because so, it hangs not only upon their own frame and good condition; but also upon the good frame and disposition of these that Communicate joyntly with them. And so, supposing that a Believer may be out of the present exercise of grace, and a joynt Communicater with them; in that case, the Ordinance is polluted unto them, because they are polluted even to that Believer that is in such a case. And, can any have confidence that no natural person, or indisposed Believer hath Communicated with them? Neither will it remove this difficulty, to say, that men may have peace, if the offences or indispositions of others be not known unto them: For, 1. What if it be said, if triall had been made, they might have been known? 2. Suppose it were not possible to know them; yet if the Communicating of corrupt men did not only pollute the Ordinance to themselves, but also pollute it in it self, that is, make it want the nature of such an Ordinance as to others; Then, whether it were known or not, the Ordinance were no Ordinance, because of its being polluted in something essential to the being thereof: otherwise, the same Ordinance might be an Ordinance to one who knew not of such scandals; and no… be an Ordinance of Christ to another, who knew such things, though, it may be, in his own particular case, no lesse gracious, and lively than the other: for, it cannot be our knowing that such a person is scandalous that Communicates with us, that can pollute the Ordinance to us, except upon supposition that the being of such a thing did pollute the Ordinance in it self before we knew the same. 3. If this ground were laid, it might be a scruple to a tender Believer to Communicate with himself, to say so: for, he hath corruption in him; and it will be hard to say, that the corruption of others, will have more influence to pollute an Ordinance to him, than his own can have: especially considering, that he is most throughly acquainted therewith: and it will be as hard to say, that Christs call doth warrand a Believer to Communicate with peace, notwithstanding of his own seen corruptions; and yet that that same call will not warrand him to Communicate with peace, if he be in his own duty and frame approveable, notwithstanding of the corruptions of others. All which, being grievous burdens, cannot be supposed to agree with our Lords scope in this place.
Hence also we may see, that Christ doth not rigidly cast off Churches, for defects in Discipline, and grosnesse of particular members, when, in the main, the foundation is keeped: and though the Lord never look on these but as faults, and as reproveable where they are, as we may see in many of these Epistles; yet, to allow separation from a Church, because of these, and to account it no Church, is with Him all one, as when He calleth His people from Babel, Chap. 18.
We come now to the Conclusion of the Epistle, which is contained in the 26, 27, 28, and 29. verses. Wherein, 1. Some promises are laid down, in the first three verses; and the common advertisement, is repeated in the last verse, as is usuall in the rest of the Epistles. The object of the promises, is the same, to wit, the overcomer: only here, he is described by an other property, which interpreteth that generall, to wit, He keepeth my works unto the end, that is, one who in the sincere practice of Religion hath ceased from his own works (as it is, Heb. 4.10.) and hath given up himself to live to Me, as it is, 2 Cor. 5.15. that is, to have My glory for his end, and My Will for his rule; and doth continue to prosecute that end according to that rule, notwithstanding of all difficulties to the end. This is the overcomer, and the person to whom all these promises of being admitted to Heaven, are made, and who may expect the same.
There are two excellent promises made to such a person in these words, 1. To him will I give power over the Nations: which doth indeed speak out an excellent Dominion, but no earthly Dominion: For, 1. This promise is to be performed after the full victory. 2. All overcomers are not capable of temporall Power over the Nations. It imports then these two. First, an excellent Dominion that the Believer may expect. Secondly, a joynt sharing in Christs Conquest over the Nations: in which respect, it is said, 1 Cor. 6. They shall judge Angels and all the wicked in the day of judgement. This Dominion is two wayes amplified, vers. 27. First, In respect of the absolutnesse thereof over all the wicked, they shall be bruised with a rod of iron, as the vessels of a potter shall they be broken to shivers: this is a figurative expression, tending to set forth this, that though often Believers are now oppressed by the wicked of the world; yet the day is coming, when it shall be otherwise: Believers shall not only be free from their oppressions; but shall be as absolute Kings, having Dominion over them in the morning, as it is, Psal. 49.14. when the condition of the wicked in Gods Justice shall be most miserable. The second way how it's amplified, is, even as I received of my Father: which respecteth, 1. The thing given, they are made joynt partakers of that which Christ receiveth. 2. It respecteth the security whereby it's given: and so I will give him power, even as I received of my Father, imports that the Believers Dominion shall be no lesse sure unto him by Christs gift, than Christs Dominion is sure unto Him by the Fathers conferring the same upon Him.
The second promise, is, and I will give him the morning star: by the morning star, is understood Christ Himself, as He Himself expounds it, Chap. 22. vers. 16. I am the bright and morning Star, so it is, I will give him my self. The first promise was much, but this is more: and though heaven be much when it is promised; yet this promise containeth more: for He that built the house, is of more worth than the house. Christ is called the morning Star for these reasons, 1. Because the morning Star is most eminent amongst the Stars; so is Christ among the Sons, Cant. 2.3. He hath an eminencie beyond all other consolations whatsoever. 2. He is called the morning Star, because when He is bestowed upon any, the dark night of their former miserable and disconsolate condition is put to an end, as the Day-star putteth an end to the preceding night. 3. Christ brings in the Day-Spring from on high unto the soul who receiveth Him: and never was the Day-star so refreshfull to a Traveller wearied with the darknesse of the night, as Christ will be to the wrestler, who is longing to have the Day-star arising in his heart, 2 Pet. 1.19. And although these be hints, to shadow out the excellency of Christ, yet the truth is, neither Day-star, nor Sun, nor Moon, nor all the Stars put together, can sufficiently resemble His worth and lovely beauty, and refreshfull seasonablenesse to a soul, when He manifesteth Himself to it.
If it be asked, why Christ promiseth to give Himself to the overcomer, and under that name? Answ. It is for these reasons, 1. Because there is no other thing that can be absolutly satisfying to the Believer, but Christ Himself: and seing Christ aimeth at the satisfaction of the Believer, this glorifieth His Grace and Love, that He will for that end bestow Himself upon them 2. It is, to teach them where to expect their happinesse when this life is ended, and so where to seek it while they are here: this is not to be had in, and amongst creatures, but is to be sought and looked for in Christ Jesus Himself. 3. It is done to comfort and encourage the Believer: for when Christ bestoweth Himself upon him, what will He not else communicate to him that may be for his good? as the Apostle reasoneth to this purpose, Rom. 8.32. Believers may be encouraged to wrestle a while; this night will have an end, and the Day-star will arise: after which, there shall be no more night, nor darknesse, nor Sun to give light, but the Lord God shall enlighten them, and the Lamb Himself shall be a light unto them; for holding forth of this consolation, is Christ expressed by this name in this promise.
In the 29. vers. the Epistle closeth with the common advertisement, He that hath an ear to hear, &c. which is not done for the fashion; but is the Lords commending of what hath been said unto the consciences of the Hearers: because what is said, is said by the Spirit to the Churches; and it becometh well these who have ears to hear, to hear what is said by Him.