Commentary on Revelation, Lecture 5
LECTURE V.
Vers. 12.
And to the Angel of the Church in Pergamos, write, These things saith he, which hath the sharp sword with two edges,
13.
I know thy works, and where thou dwellest, even where Satans seat is, and thou holdest fast my Name, and hast not denied my faith, even in those dayes wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth.
14.
But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling block before the children of Israel, to eat things sacrificed unto Idols, and to commit fornication.
15.
So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate.
16.
Repent, or else I will come unto thee quickly, and will fight against them with the sword of my mouth.
17.
He that hath an ear, let him hear what the Spirit saith unto the Churches, To him that overcometh will I give to eat of the hidden Manna, and will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it.
FOlloweth now the third Epistle, directed by the Lord to the Church of Pergamos: the estate of it is implyed in the Body of the Epistle to be a suffering condition: and though having much integrity, honesty, and constancy under her sufferings; yet in some things reproveable and defective; especially in her zeal against false Teachers: for which cause, the Lord doth here, though with great tendernesse, reprove her.
The division of the Epistle is common with all the rest. The Inscription is in the 12. vers. The Body of the Epistle, in the 13, 14, 15, 16. verses. The Conclusion in the 17. vers.
The direction, (which is the first part of the Inscription) is, To the Angel of the Church of Pergamos, a famous City in Asia the lesse, sometimes the seat of Kings; and for that present time, a seat of the Roman Governours: a place full of sin, Idolatry, and cruelty; Yet hath our Lord a Church here, to which He writes, when He taketh no notice of the Governour, or of these who were most eminent: which doth shew, 1. The power and efficacy of the Ordinances of Jesus Christ, in reaching whom He pleaseth, though in the most desperate condition. 2. It sheweth the freenesse of grace, that condescends to gather a Church here. 3. It sheweth His tendernesse to, and care of those whom He hath gathered to be a Church unto Himself, beyond any other in the World.
The iTtle He taketh to Himself, is, He who hath the sword with the two edges: the sword with the two edges, is the word of God, Ephes. 6.17. Heb. 4.12. which we heard (Chap. 1. v. 16.) did proceed out of Christs mouth. It sheweth, that Christ hath the command of the Word, to make it effectuall for the good of His Elect; and for the convincing, smitting, wounding and slaying of His enemies by spiritual plagues: and it is chosen in this place, because He doth make use of this as His soveraigne priviledge in the threatning, for stirring up the Angel to his duty.
In the Body of the Epistle (besides the common assertion of Gods Omniscience) we have, First, the commendation of this Angel and Church, vers. 13. Secondly, the reproof, vers. 14.15. Thirdly, an exhortation to duty, with a sharp threatning added, as a motive to presse the same, vers. 16.
In the commendation, we have, 1. the thing commended. 2. Some excellent aggravations, (to call them so) or commending qualifications of this commendation. The thing commended, is in two expressions to one purpose, Thou holdest fast my name, and hast not denied my faith: By name, we understand the Doctrine of the Gospel, whereby Christs Name, that is, Himself is held forth and manifested: for, in the Gospel, to preach Christs Name, and to declare it to the Gentiles, is all one with preaching Himself, or His Gospel. By faith, is understood the Doctrine of faith in Him, which is the same thing. The holding fast of His Name, is a zealous adhering to the profession of His Truth, as it were, holding it by both hands; and not denying His faith, is an open avowing of the same by a publick profession, and honouring Christ by their avouching of their faith in Him, without fainting, or shifting in the same, notwithstanding of any peril that might follow thereupon. For, this negative, Not denying His faith, doth import more than is expressed.
The commendation, is amplified by two speciall circumstances, that serve to heighten the same, 1. From the place where; And, 2. from the time when; they expresse this constancy. 1. For the place: it is where Satans throne was. It is not much to avow a profession in some places; but to do it in such a place as Pergamos, where Satan had a seat or throne, (as the word is) is much. Satans having a throne, implyeth not only a sinfulnesse in that place, common with other places; but it doth insinuate such an open avowed opposition to Christ and His followers, and such an adhering to Satan, that, on the matter, it looked as if Satan had commanded expresly there in chief: for, not only was wickednesse tolerated; but carried on, and established by a law: nor only had he a seat in hearts, as he hath in all men by nature; but in the Magistracy and Judicatories, whereby orders were given in publick, in reference to persecution and profanity; and men did so walk, as if directly orders had been given by Satan, and taken from him, in that place: he did so effectually without controll (as it were) obtain his will, the Lord so permitting and ordering it in His wise and secret providence and Justice.
From which, 1. We may see how tyrannously the devil would mannage every thing, if he had things at his disposall. 2. At what great height he may have his dominion, even beside the Gospel, and in the place where it is. 3. How fully men naturally are slaves to the devil, he being the prince of this world, that worketh in the children of disobedience, Ephes. 2.2. And, 4. We may see what need there is to pray that Christs Kingdom may come, and how thankfull we ought to be, who are in any measure freed from this tyrannie.
The second circumstance in this commendation, is, the time, that is, it was even in those dayes wherein Antipas was my faithfull Martyr, who was slain among you, where Satan dwelleth. This is also an excellent part of the commendation, that it was not only in such a place, that was wicked and profane; but at such a time when wickednesse and profanity was exercised in its height, which is proven by the death of a faithfull Martyr, who was then violently slain amongst them: at such a time to hold fast His Name, was indeed commendable. Whereby we see how the Lord doth take notice of the commendable circumstances of His peoples duties, as He doth of the aggravations of their sins. What this Antipas was, there is no more mentioned in Scripture concerning him: it is recorded in Story that he was a Minister in Pergamos, and it is not improbable, seing these are most ordinarily the object of persecuters malice and violence. However, the Lord putteth three great titles upon him, 1. He is a Martyr: this signifieth a witnesse, and that not only such a witnesse, as witnesseth by word and profession, but as sealeth it with his bloud: thus Paul speaketh of Stephen, Act. 22.20. when the bloud of thy Martyr Stephen was shed. And therefore in the Primitive times, Martyrs were distinguished from confessors, thus, Martyrs, were such as suffered to death; confessors, were such as suffered imprisonment, mutilation of some member, whippings, or such like, for the faith of Christ. 2. He calls him a faithfull Martyr: to shew that not only the cause was honest, for which he suffered; but also that he was honest in his suffering for the same. 3. He is my faithful Witnesse: which setteth forth, 1. The end of Antipas suffering, which was to bear witnesse for Christ. 2. It holdeth forth the Lords owning of him in that testimony, and now by this, as it were, from Heaven writing this kindly and honourable Epitaph upon him, he is my fatithfull Martyr. It may be, he was stoned in some tumult as a seditious person, or one not worthy to live, because of some reproaches or other put upon him; yet thus doth the Lord own him, to wipe all these away, and to make his memory to be the more savory; and witnesse bearing for Christ, to be the lesse scared at; that so others may be animated and encouraged to be followers of Him.
From all which we may gather, 1. That it is exceeding commendable to be zealous, and stedfast in such a place, and at such a time as Religion is hazardsome and dangerous. 2. That the death of any of the Lords people, especially when it is in witnessing for Him, is exceeding precious in His sight. 3. That honest witnessing for Christ is a most honourable thing Antipas being particularly named with these titles, for setting forth the honourablnesse of his suffering. 4. We may see also, that there is an implied distinction of Martyrs, some are faithful, and, it may be, some dying the same death, and before men for the same cause, may yet not be accounted faithful before the Lord. If it be asked, What is necessary to make one to be accounted a faithful Martyr before God? We suppose these four are necessary, 1. That the person suffer as a wel-doer, so it must be for the Truth of Christ, or righteousnesse sake, Matth. 5.10, 11. for, non est mors, sed causa mortis quae facit Martyrem. 2. Not only would suffering be stated upon a particular account, wherein they have the side that is right comparatively; but they would be right simplie in the main Truths of Christ, as for instance, somtimes Arrians and Iews, after Christs coming in the flesh, and other Hereticks, did suffer by Heathens, either because they would not worship their Idols, and disclame the true God; or, because they would not simplie deny themselves to be Christians: they had indeed the better, if we look to the Question as stated between them and Heathens; yet they cannot be called Christs faithful witnesses, seing they did not faithfully give testimonie to Him in His Person, Natures, and Offices. 3. It is necessary that the person be, as to his state, a Believer, without which none can be a faithfull Martyr, although possibly his testimonie may be a faithful testimonie: for, without faith it is impossible to please God, especially in such a great thing as suffering for Him. 4. It would be gone about in the right manner, so as thereby the testimonie given to Christ, may be made the more to shine, to wit, there would be blamlessenesse in the mans conversation, singlnesse in his end, deniednesse, zeal, humility and love kything and in exercise in his undertaking and undergoing those sufferings, as we may see in Stephen, Acts 7.51. &c. And this is to suffer as a Christian, and not as an evil doer, and busie body, 1 Pet. 4.15, 16. and according to the will of God, by which such may be incouraged to commit the keeping of their souls to Him in wel-doing, Ibid. vers. 19. This is also confirmed from, 1 Corinth. 13.
He doth again repeat where Satan dwelleth. 1. To shew that the devils dominion in that place, was not by starts and fits; but that he had a setled, and (as it were) a constant residence there. 2. To commend their honesty and stedfastnesse the more. 3. It is to shew the great evidence of the devils dominion, to wit, that faithfull men were put to suffering for the cause of Christ.
The reproof followeth, vers. 14, 15. First, generally, but I have a few things against thee: this is not to be understood as if the faults were little in themselves; But it is thus expressed, 1. To shew how tender He was of them, when (as it were) He heightens their commendation, and extenuates their faults. 2. It is to encourage and hearten them to mend cheerfully that which He reproveth.
Hence Observe, 1. There may be corruption and defects, where there are very many things commendable. 2. Where there is honesty in the main, and a suffering condition for Christ, there He is no rigid or severe censurer; but a most tender constructer of His Peoples infirmities.
Secondly, More particularly He setteth down by way of similitude the ill reproved, vers. 14. Because thou hast there them that hold the doctrine of Balaam, &c. which He apply eth, vers. 15. It is not to be thought that there were any professed followers of Balaam in that Church; but the intent is, to shew, that, upon the matter, the doctrine of the Nicolaitans did agree therewith; and if Balaams practice was hatefull, theirs must also be such. And so, by proposing the hatefull way of Balaam, He discovereth the odiousnesse of the doctrine of the Nicolaitans: which will be found, upon the matter, to be the same. The History of Balaam is recorded, Numb. 22, 23, 24, and 31. Chapters. In sum this, he was a greedy covetous wretch, who greedily aimed at the wages of unrighteousnesse; and being restrained from cursing the people of Israel by the Lord, he gave subtile advice to Balak to draw the people of Israel into a snare, that thereby God might be provoked against them; and so, in the close, they might be prevailed over. Iosephus, in the fourth Book of the Antiquities of the Iews, expresseth it thus, That he advised Balak to send some of the beautifullest Women of Midian to wander about the Camp of Israel; who, though they should intertain the Israelites familiarly, yet that they should not yeeld any thing to their lust; but that they should pretend to run from them, till they should partake of their Idol feasts with them: in reference to both which, they prevailed with the Israelites, and drew them both into bodily, and spiritual fornication: which were the two great faults of the Nicolaitans, to wit, liberty in fornication, as if it were not sinful; and indifferencie in eating of things sacrificed to Idols, without respect to offence, as was showen on vers. 6. Therefore the Lord here speaketh of the doctrine of the Nicolaitans, as being indeed tho reviving of Balaam's old condemned Error: And so they became guilty before God of his practices, as if they had expresly professed the maintaining of the same, It is said, That Balaam taught Balak to cast a stumbling block before the children of Israel, &c. His wicked advice getteth that name: because, it proved an occasion of falling and stumbling to the Israelites, as if a stumbling block had been cast in the way of some man, to make him fall. Thus many sinful practices have not only the consideration of guiltinesse, in respect of the persons themselves, who commit the same; but have also the consideration of offence, as they are apt to prove occasions of falling, and ruine unto others. This also, to wit, of laying a stumbling block before others, will agree well in application to the Nicolaitans: who, as they were guilty in the sin of uncleannesse; so were they carelesse in reference to offence, not regarding how offensive their way was unto others in the use of indifferent things, such as eating of things sacrificed, &c. which in these primitive times was to many the occasion of stumbling, when Christian-liberty was not rightly bounded, as we may gather from, 1 Corinth. 8.9, 10. And these two also often go together, to be carelesse of guilt before God, and of offence before others.
From which we may gather, 1. That the most vile Errors and delusions may increase exceedingly: This of the Nicolaitans had spread in Ephesus, Pergamos, and several other Churches, even in the dayes of Iohn the Apostle. 2. That new-upstart grosse abominations, are oftentimes indeed but the reviving of some old buried and condemned practices or doctrines. Thus the Error of the Nicolaitans, is but indeed, on the matter, the putting of Balaam's practice in a doctrine, and maintaining the same under another name. 3. We may see that it is an allowed way of confuting new start-up delusions, to shew their agreement, on the matter, with former old acknowledged and condemned Heresies. Thus the Lord doth here; and in the Epistle following, he compareth them to Iezebel: for, often men will more impartially judge of by-past Errors, than of what seemeth to be new: and therefore the devil useth most cunningly to disguise those things, and to endeavour to have old Errors vented under the notion of new lights, and depths, when indeed they are but old rotten delusions.
If it be said here, That ordinarily the most grosse men use to brand the most Orthodox with this, as being revivers of old Heresies, whereof many instances may be given. For Answer, We say, That a simple asserting of this, is not sufficient to bear it out: we would therefore propose these qualifications, 1. That the thing esteemed to be an Error or Heresie, be indeed incontrovertibly such, and that in some fundamental thing: indeed sometimes, even the Ancients, do put somethings in the Catalogue of Heresies, which will not be found to be of such weight. It is not those we speak of, nor is it such that are mentioned here. 2. The application also would be clear; and men would not charge others with Heresies of an odious name or nature upon prejudice, or upon mistake of some expression: nay, not upon some seeming consequence, which the Authors do deny, and, it may be, others cannot demonstratively shew the inference thereof. Here it is not so, the practice and doctrine of the Nicolaitans, is so clear, that they cannot deny it in particulars, though it may be, at first, they would refuse it to be the doctrine of Balaam. 3. Such an application would be made in knowledge, and from through acquaintance with the alleged old Heresie upon the one side, and with particular tenents of others, who are supposed to maintain that error, upon the other side. Oftentimes men speak in those things, what they know not, or with a too lightly passing view; or, upon some probable resemblance, or appearance, are ready to ground such an application. 4. This would be remembered, that the old condemned Heresie must be such as is condemned in Scripture, and that still the Word is to be acknowledged as the supre…m rule. All which agree in this application; and where they agree, it is not a little prejudice to an opinion, to say, it is, on the matter, the same with such and such an old Heresie, that is, to mens conviction long since condemned upon grounds from the Word of God.
This was a foul Error: and it is not to be thought that this Angel, who is here so commended, was guilty of any of these evils, by any positive accession to them; but this is the fault charged upon him, That thou hast them that hold the doctrine of the Nicolaitans, that is, the Angel had such in the Church, who continued to be Members, and were not by Discipline cut off. This is his fault: for, it was not the Churches fault that such lived in Pergamos, because they had no civil Authority to impede that; yet it was their fault that they lived Church-members there, because they had Church Authority to remedie that, which yet was not put in exercise against them, as by Ephesus had been done.
From which we may gather, 1. That the Church is invested with a Power and Authority for cutting off of corrupt Members. 2. That it is a most horrible fault where there is defect in this. Our Lord Jesus quarrelleth the want of this in Pergamos, where He commendeth much honestie: and He commendeth it in Ephesus, where there wanted not inward defects: because there is nothing that more occasioneth the Name of Christ to be reproached, His Ordinances to be despised, His people to be offended and stumbled, than the suffering of corrupt Members that are tainted with Errors to continue in the Church. Therefore much of the Churches commendations or reproofs in these Epistles is founded on this, as it is rightly, or, partially exercised. 3. By this it appeareth, that our Lord Jesus is no friend to Toleration; and that the tolerating of corrupt Teachers, can no way be approven of Him. It is true, this is directly spoken against Church-men their tolerating of corrupt Teachers; But will any think that that will be approven in civil Powers, which is so hateful in the Church-officers? or, that Jesus Christ will account Toleration in the one to be hateful, and in the other to be approvable? 4. There is diversitie of tempers in Church-officers, and diversitie of conditions in Churches, even where there may be real honesty in both: Ephesus had much coldnesse within, and yet much zeal against those Nicolaitans: Pergamos again, is much commended for their zeal and constancie in suffering; and yet reproved for want of zeal against these corrupt Members. 5. Men may be very straight and tender in the work of God, and bold in reference to suffering; and yet faint and be defective in the prosecuting of Church-censures against erroneous men. This appeareth both from this Epistle and that which followeth, where their particular condition and publick carriage in other things, is exceedingly commended; yet is there a notwithstanding in both in reference to this.
If it be asked, What can be the reason that honest, tender, and zealous men should be so often defective in this, who yet may be zealous and fervent against scandalous practices?
Answ. These reasons may be given, 1. It is more difficult to get the impression of the odiousnesse of corrupt doctrine on the heart, than of grosse outward practices: because grosse practices offend nature more directly, and are hatefull even to naturall men: and even some good men are ready to foster such an opinion, as if grace were more consistent with error than with profanity. Upon this ground the Lord Himself, and the Apostles do more frequently give people warning to mark and abstain from them that cause offences contrary to the Doctrine of the Gospel, than they do in matters of grosse practice. 2. Persuing of persons that are erroneous, hath often little fruit with it as to the persons themselves, there being but few that are recovered out of that snare of the devil, and to whom God giveth repentance, who once deliberately oppose themselves to the Truth; but on the contrary, they seem to be more bold, and to make a greater stir than if they had not been taken notice of, as we see in Corinth, and Galatia; the more that Paul pressed them, the more they seemed to despise him, and they go on in their contradiction and blasphemy, as in the History of the Acts, and instances of Hymeneus and Philetus, is clear. This maketh that even sometimes good men, out of fear of the inconveniences that may follow, and the difficulties that accompany such a work, may be too prone to oversee and forbear them. 3. Sometimes respect to the persons of some who may be carried away, may have influence on this, as suppose some persons for a name of piety, sometimes favorie, should be seduced; preposterous tendernesse to those may make men cruelly to spare them to their prejudice. This fault the Lord seemeth to quarrel in Thyatira, that they suffered his servants to be seduced. 4. There may be also a design by more gentle means to restrain such an errour, and recover such as are fallen, whereby they may come to exceed and turn to be defective in not using the means appointed, as if such censures had been needlesly appointed, or, as if the Lord did not make use of mediate means for the restraining of errour. 5. Such businesses also have often their own mistakes among many tender members of the Church; some whereof, may be too favourable constructers of the most grosse seducers, and so fear to offend them; and love to keep all in peace, oftentimes may steal in to have weight to the prejudice of the Lords Ordinance. It is written of the Schism in Phrygia, which arose for Montanus, that many did construct too well of him; as not thinking it impossible but he might be a good man, who, therefore could not go alongst in the thoughts that others had of him. There is readily something of this amongst the weakest sort where deluders come, which getting way for a time, doth rather increase than diminish; and so leaveth this duty in a greater none-entry than at first.
We come now to the remedy, or duty exhorted to, which is laid down and pressed vers. 16. It is in short, Repent; that same which was proposed to Ephesus, vers. 5. The Lord hereby signifying, 1. That when sins are fallen into, it is not enough to forbear them, but there must be an exercising of repentance for them. 2. That there is no expectation to be keeped free from wrath where there hath been sin without repentance. 3. That ommissions are sinfull and to be repented of, even as commissions are. And, 4. That sinfull ommissions in a mans publick Station (such as this is, which is reproved) are to be repented of, as grosse personall faults are.
The threatning annexed, is, in these words, or else I will come unto thee quickly, and I will fight against them with the sword of my mouth. It hath two parts: The first, respecteth the Church or Angel of Pergamos, I will come unto thee quickly, that is, if thou repent not, I will one way or another come in judgement against thee. We conceive it relateth to the Angel especially, it being in the singular number: because this fault being a defect in Discipline, is not so to be imputed to the People, as to him whose place it was to take order with such corruptions: which will appear more clearly afterward. The second part respecteth these grosse members that were suffered to be in the Church, to wit, the Nicolaitans, I will fight against them with the sword of my mouth, that is, seing ye are guilty of defect here, if there be not repentance for it, I will come in an extraordinary way and my self punish those whom ye have suffered. For clearing of this threatning, we may consider, 1. Wherein it consisteth. 2. How it can be a threatning to the Angel. 3. Wherefore he is so peculiarly threatned.
To the first, It is clear here, that the party immediately threatned, is the Nicolaitans, whom the Lord threatneth to fight against with the sword of His mouth: which looketh not to any external, or corporal plague: for, the sword of His mouth, is not the weapon that inflicteth such: But it looketh especially to these, 1. To a discovery of their wickednesse, and of the hatefulnesse of their way, by His Word. 2. To a censuring, threatning, and sentencing of them by the same. 3. To a fruitlesnesse of such discoveries, threatnings and sentences, as to any spiritual or saving work upon them; but that they should be by such clear convictions and sentences, in Gods secret Wisdom and Justice, more hardned, convinced, irritated and affected with spiritual plagues, than if they had not been so dealt with: in this respect often in the Scripture we have mentioned, hewing by the Prophets, and slaying by the words of the Lords mouth, as Hosea 6.5. and fighting with Antichrist, and destroying him by the Spirit of His mouth, 2 Thess. 2.8. and elsewhere the like expressions to that purpose. This is a sad plague, when the Table of the Gospel becometh a snare, and when through mens own corruption they become more drunk with their own delusions, even under convincing Light; and when the Word of God, which is the only Weapon whereby they may offend their enemies, is through their opposing the Light thereof, turned to fight against them, as they have turned themselves to fight against it: the event here as to them, cannot but be desperate.
For the second, It may be questioned how this can be a threatning to the Church or Angel that the Lord would take such course with these corrupt Nicolaitans? It might rather look like a favour to them? Answer, If we consider it more particularly, we will find it a threatning in these respects, 1. That it implies Christ to be angry at their neglecting of their duty; and that this extraordinary way doth insinuate His esteeming of them not to be worthy to have this employment: therefore he taketh their duty off their hand, and provideth Himself of some others for the performing thereof. Thus, when Paul is threatning the Corinthians, 1 Epist. Chap. 4. vers. 21. What, shall I come unto you with a vod? &c. whereby he sheweth himself to be angry. In the beginning of the next Chap, he reproveth them for suffering the incestuous person, and commandeth him to be Excommunicated: which beareth out this, that Paul's coming over them to presse such a duty, was a stroke or note for their defect in the same. 2. It is a threatning in this respect: because the taking of some extraordinary way and mean as in reference to these Nicolaitans, hath strange-like and uncouth effects oftentimes following upon it: thereby the Church is put through other, and revolutions follow; and often the Wheat is trode upon, when the Tares are a weeding: which cannot but be hurtful to the Church. 3. It supponeth a laying-by of this Angel and making use of some other for this work of convincing, reproving, and confounding, &c. of those wicked men, which should be to His disgrace, when he should have no hand in so good a work: and so the meaning of the threatning, is, to the Angel, if thou spare these wicked men, and do not thy duty in reference to them, I my self will come in another way, and lay thee by, and follow my purpose in sentencing, and censuring of them by some other mean. And this is to give another his Crown, which is so oft commended to the Angels in those Epistles to be kept. Thus the threatning is not to remove a Ministrie or Church-estate from Pergamos as was in the case of Ephesus; but it is the Lords threatning to lay aside such particular Ministers, and notwithstanding thereof to carrie on His Work.
Now for the third, To wit, wherefore this threatning respecteth the Angel more peculiarly, than that of Ephesus, did. Answ. The reason was formerly hinted, to wit, Ephesus sin and defect was in the practice of the power of Godlinesse, common to Ministers and people: therefore doth that threatning extend almost equally to both: this sin again, which is reproved here, doth peculiarly resfect upon the Ministers: and therefore the weight of the threatning doth peculiarly respect them.
From which we may learn, 1. That fainting and unfaithfulnesse in the Work of the Ministrie, may procure an interruption by one mean or other in the exercise thereof, or a blasting of a man in Gifts and Parts, who somtimes hath been usefull. 2. It sheweth that somtimes God may keep His Word in a place, and exercise it in reference to some persons, between whom and Him there is a standing or stated fight, they fighting against Him and not receiving the love of the Truth, and He fighting against them by giving them up to hardnesse of heart and strong delusions; and, in His secret and holy Justice, making His Word and Ordinances to promove the same. 3. It followeth also, that it is a most dreadfull thing when the Lord and His Word become our party, and when He fighteth against a people with that Sword: it is here a more terrible threatning to fight against those with the Sword of His mouth, than if He had sent the Sword, Famine, or Pestilence upon them. 4. It implieth, that this is a plague, and a way of punishing, that the Lord in His Justice often sendeth and exerceth upon deluders and corrupt Teachers, who have not received the love of the Truth, and have perverted the Word of God to their own destruction, to wit, that it should be a weapon of Gods indignation for the inflicting of Spiritual plagues upon them.
The Conclusion followeth, vers. 17. and hath two parts common with the rest; 1. All that are spiritually affected, and have the sense of right hearing, are exhorted to hear what God saith by His Spirit to the Churches, as if particularly it were spoken to them. This is so far from supposing that men naturally have ears to hear, that it doth imply the contrary, to wit, that it is not every one that hath ears to hear, but that he is a rare man that hath them; for, none can hear spiritually what the Lord saith to the Churches, but such as have gotten them as Moses word is, Deut. 29.4.
The second part of the Conclusion containeth some encouragements to the wrestling Believer, as all the rest of the Conclusions do. The party to whom the promise is made, is the same, to wit, him that overcometh, or he that is a overcoming, as it may be read: which pointeth at the zealous, single, constant, and faithful Wrestler, though he hath not yet obtained the victory. The encouragements given him, are, on the matter, the same with the rest, to wit, the happinesse that may be expected in heaven; but are set down in three, or four different expressions, for commending of the same. The first, is, I will give him to eat of the hidden Manna. Manna is called, (Psal. 105.) Angels food; and, Ioh. 6. bread from heaven. It is, in a word, the most excellent, and refreshing food; yea, Christ Himself, who is called the true Bread from heaven, Joh. 6. of whom whosoever eateth shall not die. It is hidden Manna, possibly relating to that pot of Manna that was kept within the Ark of the Testimonie: and so it pointeth at such food as is hid with Christ in God, and to be enjoyed with God in the heavens: which was typified by the most Holy. However, it importeth, First, The excellencie of this food, and the satisfaction which the overcomer may expect: it is inconceivable and inexpressible, The eye hath not seen, the ear hath not heard of it, nor hath it entered in mans heart to conceive thereof, Isa. 64. Secondly, It importeth its sickernesse: it is bid, it cannot but be sure to the overcomer, seing it is kept in the secret place of the most High. Thirdly, It importeth the rarity and singularity of this excellencie, being a thing altogether unknown to the world, as if it were hidden: in which respects (Coloss. 3.3.) our life is said to be hid with Christ in God. The second expression, is, I will give him a white stone: white stones were used in those dayes, for two ends, as may be gathered from Heathen writers, 1. In their wrestlings and games, he that overcame, and was victor, got a white stone, as a badge of honour put upon him. 2. It was used in civil Courts (when men were accused and challenged of crimes) to be given as a sign of absolution: thus a man that was found innocent and absolved, got a white stone, and he that was condemned got a black stone: both answer well here, where Christ promiseth to give to the overcomer a Crown, in pledge of his victory, and a full, publick, and open absolution in the great Day, before men and Angels. 3. This white stone hath a new name written upon it: a Name, is some honourable thing; a new name, is something eminently honourable: It was the Lords way to change the name of some, whom He eminently loved; and for confirmation of His favour to them, He gave them new Names: so he did to Abraham, Iacob, &c. This saith that the believing overcomer shall be made by Jesus Christ quite another thing, where He shall have such Glory and Majesty bestowed upon him, as will need a new Name to expresse the same, and make him think himself another thing than ever he thought to have been. We take it, on the matter, to be that same which is expressed, chap. 3. v. 12. by having the Name of God, and Christs new Name written upon them. 4. It is a Name which no man knoweth saving he that receiveth it. This must be an excellent motto that only the spiritual senses of the receiver is able to discern the excellencie thereof, so that no on-looker can tell what the satisfaction, dignity, and honour of such a person is; but he who is possessed with the same: and proportionally, these who are made joynt Heirs of the same Glory. These promises may in some part be applicable to the first fruits of the Spirit that the Believers are partakers of here: which, in respect of carnal delights, are unspeakable and glorious, and such as passe all understanding; yet the proper fulfilling of them, and the main scope of the place, is to be applied only to the enjoyments that Believers have to expect in heaven; when they shall reap the full Harvest, and be brought to the possession of the Kingdom prepared for them: for, all of them do presuppose a full accomplished victorie before they be attained: which cannot be expected in this life. O but heaven must be an excellent happinesse: seing the satisfaction thereof is so inexpressible I even the Apostle Paul who was ravished to the third heavens, must give it over, and say, he heard what was impossible to be uttered. 2 Cor. 12.