The Revelation Revealed, Chapter 2 · Verse 20
Verſ. 20. Notwithſtanding, I have a few things againſt thee, becauſe thou ſuffereſt that woman Jezabel, which calleth her ſelf a Propheteſs, to teach and ſeduce my ſervants to commit fornication and to eat things ſacrificed unto Idols.
Yet nevertheleſs O thou church of Thyatira, though I do approve and encourage thy gracious works of love, faith, ſeruice, and patience, and commend thee for thy proficiency in them; yet I have a few things, certain offences to lay in charge againſt thee. Hence Note,
Obſerv. If our ſins be few and great, though our graces be many and eminent, yet God will come againſt us for them: Few great and ſcandalous ſins, are as dead flies in pretious Oyntment, it will defile the whole box of ſpiritual graces.
God will not Inhabit quietly and at peace in one manſion with ſin and wickedneſs. If Ephraim will have Idols, God will let him alone: And if Iſrael will uphold wickedneſs (though his own peculiar people, who were abounding in ſacrifices and holy ſervices) yet that ſhall not priviledge them from a Babyloniſh captivity. If his own ſelect people will turn wild Olives and cruci…e the Lords Prophets and his Chriſt; he can cut them off, and make them a deſolate and diſperſed people, upon the face of the whole earth. Thyatira had many excellent graces, and ſo had Epheſus, Smyrna, Pergamus, &c. yet for their ſins (and eſpecially thoſe of Idolatry and Fornication, the corrupt doctrines of Balaam, Jezabel, and the Nicolaitans) God came againſt them in judgment and fiery indignation, and removed his candleſticks from amongſt them, and left them deſolate. If we conceive our graces of Faith, Love, Service, &c. will ſecure us from the wrath of God, though we admit Antichriſtian doctrines of Idolatry, falſe and evil worſhips among us, we ſhall be much deceived. Doubtleſs many of our former Biſhops were very godly men, as Jewel, Downham, Uſher, Hall, Davenant, &c. yet their real graces and holineſs, could not ſtop the hand of God in going forth in wrath againſt the Antichriſtian practiſes and falſe worſhips tolerated and allowed in the churches of Eng… … only could deliver their own ſouls; but they themſelves … main, and the whole function ſhall ſmart for it in the day of … Lord's indignation; and though ſome of them were godly and pious men, yet for their tolerating and conniving at falſe doctrines and worſhips, they themſelves ſhall ſuffer in the common judgment, but their pious and gracious ſouls ſhall be ſaved ſo as by fire; not that of Purgatory firſt kindled in the Popes Kitchen; but by the fire of afflictions ſanctified unto them by that fire of purging and cleanſing away our droſs, to wit, God's Spirit and Word. We are therefore to look to it how we admitt offences amongſt us; though they be but few, they may draw God into judgment againſt us; and though they may not at preſent unchurch us, yet if held unrepented of, they may provoke God to come againſt us quickly with the ſword of his mouth. O let no man plead for toleration of ſin, falſe doctrines or worſhips from the Primitive practiſes or preſidents of the firſt churches; ſo as they ſinned firſt in theſe particulars, ſo they were made the firſt examples of God's wrath and juſtice. It is but a ſad ſaying of ſome, That their preſent churches are as ſound, ſtraight and holy as the Primitive ones: They had their drunkards, inceſtuous followers of the doctrine of Balaam, the Nicolaitans, and Jezabel; and we, ſay they, in our Parochial churches have not worſe. Alas! they are now made unto us examples of God's righteous judgments for thoſe and the reſt of their ſins, and their very habitations given unto the curſed Mahometans, and their off ſprings turned Barbarians and Heathens; and if we be found in the ſame ſins and tranſgreſſions with them, O, May we not fear the ſame deſolating judgment; Let us not contemn the long-ſuffering of God, but ſpeedily repent and do our firſt works: So far ſhould we be from boaſting on that account, that it ſhould rather be unto us juſt matter of grief and ſorrow. But to proceed,
The charge againſt Thyatira was, That thou ſuffereſt the woman Jezabel who calleth her ſelf a Propheteſs to teach and deceive my ſervants &c. This woman Jezebel here mentioned, doubtleſs was a ſhe Propheteſs of the Nicolaitans, and that ſhe was one of that Sect, is evident from this, that ſhe comes with the ſame curſed Nicolaitiſh doctrines in the 14▪ and 15. verſes mentioned, teaching and drawing God's people to Idolatry and Fornication. Firſt, herein appears her impudence, who contrary to the modeſty of her ſex and Apoſtolical prohibition, yet ſhe takes the name of a Propheteſs upon her ſelf, and to teach publiquely contrary to the Apoſtle, 1. Cor. 14▪ 34. Next obſerve her falſity and deceit; ſhe is a Propheteſs, and why, it is only to deceive and ſeduce Chriſt's Servants. Thirdly, obſerve the ways and means of her ſeductions, it is by falſe doctrines, by teaching Idolatry, and communicating in the Sacrifices of Idols, and Fornications to be things indifferent, for I always take theſe to be two great diſtinct ſins and errors of the Nicolaitans, Idolatry and Fornication; and not only Idolatry, which is a ſpiritual Fornication or Adultery, for Balaam's advice was not only that the children of Iſrael in the buſineſs of Baal Peor, Mumb. 25.1, 2. ſhould fall to Idolatry, but to fornication alſo with the Midianitiſh women; ſo alſo Jezabel, Ahab's wife, who provoked him to ſet up Idolatry unto Baal in Iſrael, 1 King. 16.31, 32. compared to 1 King. 21.25. was alſo a notable Adultreſs, as by that of 2 King. 9.22. What peace whilſt the woredoms of thy Mother Jezabel and her witch-crafts are yet in great number, and her carriage being accordingly impudent ver. 30. doth convince her whoredom; for ſhe painted her face, and tyred her head, and looked out at window; the poſture rather of a Strumpet then of Majeſty, as ſome would have it: And therefore Balaam and Jezabel are here fitly brought in by the Spirit to perſonate this lewd Nicolaitiſh Sect, and their great Propheteſs in the church of Thyatira.
Obſerv. 1. Hence Note. That it is no new defigne of Satan's to trouble the Church with falſe ſhe Propheteſſes.
As there were falſe Prophets Balaamites and Nicolaitans in the church of Pergamus, ſo there was a falſe Propheteſs and a very impudent one of the ſame Sect in Thyatira. If God will have he or ſhe Prophets the Devil will be God's Ape, and will have the ſame: If God to honor that weaker Sex, ſometimes raiſed up ſhe Prophets to help his people, be ſure the Divel will be upon the ſame work, he will have his Jezabels his Maximillae for her ſervice alſo. We find in Ezekiel's days there were falſe Propheteſes who ſowed Pillows to ahe Arm-holes, 13. 1k. 18. Propheſied pleaſing things unto the people; and Neh. 6.14. there is mention made of one Noadia a Propheteſs, ſhe with other falſe Prophets, Propheſied againſt the building of the Temple, encouraged Sanballet and endeavoured to diſcourage Nehemiah, and the builders of it: And ſome ſuch there were and will be in all ages, who with their falſe doctrines will deceive unwary people; Simon Magus had his Helena, Carpocrates his Marcellina, Montanus had his Priſca and Maximillina; and ſo all erronious Sects hath their ſhe Propheteſſes as well as he Prophets; for the Divel's defign thrives on both ways.
Obſerv. 2. Falſe ſhe Propheteſſes are not only very bold, but very ſubtile to deceive and ſeduce God's ſervants from the truth.
And therefore they are likned to Jezabel, a bold ſetter up of Idolatry and a ſubtile deceiver, as in the buſineſs of Naboth, and ſeeking the death of the true Prophets, appeareth. And it appeareth alſo henbe, that this falſe Nicolaitiſh Propheteſs was not only a very impudent one, for ſhe calls herſelf a Propheteſs to teach, but was alſo a very ſly and ſubtile one, or elſe ſhe could not be ſaid to deceive Chriſt's Servants. I conjecture that her practiſe was ſomwhat like the ranting Familiſts and Anti-ſcripturiſts of our days, who pretending ſome high notions and tranſcendent matters, above the common pitch of plain and wholſom doctrine, and ſo flying beyond ſobriety, God ſuffers them to fall into the ſnare of Satan, and to deny the Law of God as a rule to them, and to ſtand in awe to ſin is but of a legal ſpirit and of bondage and ſin, cannot at all reach God or offend his Majeſty, and then they can freely among the Heathens, as the Nicolaitiſh chriſtians did of old, partake of the Sacrifices of Baal, of Bacchus, Priapus, Venus, or any of their Heatheniſh Idols, and can freely without regret eat of their idolothites, and joyn and commix with their corporal fornications alſo: High and untroden ſpeculations and novelties carries the vizor of deceit with them: wholſome doctrine is old and plain, but novel and erroneous is held forth in moſt high and unintelligible motions, which falſe ProProphets and Propheteſſes on purpoſe make uſe of to amuſe, confound, enſnare, and deceive the eaſy credulous and ſimple people, many of theſe falſe ſhe Propheteſſes goes up and down with their new Light, new Chriſt, and new Goſpel, and all within them, in theſe very days of ours a true branch of the old Gnoſticks and Nicolaitans.
Obſerv. 3. Some of God's own faithful Servants may be deceived and carried away by the Doctrines of falſe Teachers.
This Jeze…el or falſe Lady Propheteſs, had ſeduced Chriſt's Servants, and had entiſed them to their filthy Idolatries and Adulteries; we know Peter and Barnabas were drawn away by ſuch into errour, Gal 2.13, 14 The old lying Prophet deceived the young Prophet of God and drew him into a ſnare which coſt him his life, for a Lion devoured him, 1 Kin. 13. Chriſt hath foretold us, Mat. 24. That many falſe Prophets ſhall ariſe and deceive many; But whence do they ariſe? From the bottomleſs Pit, and do raiſe ſuch a ſmoake with their falſe doctrines, Rev. 9. that they darken the Heavens, that is, the Goſpel truths that the Saints cannot clearly ſee their ways▪ and therefore not ſtrange if they ſtumble. Did not many precious Souls ſtumble in the late days of Prelacy, and were turned away with their errors; and have not many ſtumbled in theſe days of liberty, and carried away and deceived by Familiſtical, Anti-ſcriptural errors and the like: But ſeeing theſe things are ſo, let us hearken to the advice of Peter 2 Epiſt. 3.17, 18. Beware leſt ye alſo, being led away with the errors of the wicked, fall from their own ſtedfaſtneſs: But grow in grace and in the knowledg of our Lord Jeſus Christ.
But to return to the charge which was againſt Thyatira, and it was becauſe ſhe ſuffered the woman Jezebel. A church is not ſo blame worthy for having a Jezebel, a falſe Prophet or Propheteſs among them, but for ſuffering, for countenancing, owning, and freely tolerating of them; this was the crime of this church of Thyatira. Whence Note,
Obſerv. That the toleration and indulgence of falſe Teachers in a Church, is a great evil.
Surely it is not the way of God nor his will, to ſuffer opinions in a church, that are diſſonant from his truth, that will corrupt the ſoul with ſin: Though I ſhould plead for a juſt liberty for tender conſciences in points diſputable, and therein are not to be forced againſt their judgments by any outward power, to external conformity; for that indeed is the way to bring them into the Unity of uniformity, but not into the Unity of the truth; it is a way to make Hypocrites, not Saints: Yet nevertheleſs I ſhould not offer to open my mouth for a licentious liberty of pernitious doctrines or practiſes, that are blaſphemous, idolatrous againſt God or his worſhip or the power of godlineſs; let ſuch bear their cenſures and puniſhments, not only that which is ſpiritual and of Goſpel warrant, but that of the Magiſtrates ſword alſo, he is Cuſtos utriuſque tabulae: And to this end he beareth the Sword not in vain. But I would always forelay this caution, That none whoſe lives are ſober and godly and deſire to live peaceably with all in this preſent world for difference in judgment, ſhould be enſnared hereby. But for a very little ſpace ſhould we ſuffer a Jezebel, and impudent, immodeſt or Idolatrous falſe Teacher in a church, we ſhould not bear with it an hour; for that which God has really declared himſelf againſt from Heaven, we ſhould be adverſaries to it alſo, and that which God hath a controverſy with, and is againſt, muſt needs be a great evil; and the great evil of tolerating falſe Teachers in a church, appeares clearly in theſe particulars,
Firſt; In that they blaſpheme God and his authority, ſaying, the Lord ſent them and ſpake unto them, when the Lord never appeared to them.
Secondly, They croſs God in his deſignes: God calls his people to holineſs, peace and unity, but falſe Teachers ſet up ſome ungodly Doctrines or Practiſes to the undoing of Souls.
Thirdly, They ſadden the hearts of the righteous by their lies and vanities.
Fourthly, They corrupt the ſouls of God's ſervants, they deceive them and entice them into the ſnares of their abominations.
Fifthly, They provoke God to become an enemy to ſuch Aſſemblies as do embrace them or own them, and finally undo poor ſouls for ever, without repentance.
Queſt. If a free toleration of falſe Teachers is ſo great an evil in a church, the Queſtion will be, In whoſe power is it lawfully and juridically to remove them?
Anſw. Doubtleſs the particular church of Thyatira that had the check, and againſt whom alone Chriſt layd the charge for tolerating the woman Iezebel, had the ſole power of removing the evil from amongſt them: For what an unreaſonable thing would it be, that God ſhould lay the charge of this ſin againſt Thyatira for tolerating Iezebel, were it not in the churches power there within themſelves, to remedy, remove and eject that falſe Propheteſs. Chriſt never blames any one of thoſe ſeven churches for the ſins that are ſuffered in another; not the church of Pergamus for the ſins of Thyatira, nor Thyatira for the ſins of Sardis or Laodicea, but every one are charged particularly for their own ſins: Neither are the more pure churches of Epheſus, Smyrna, or Philadelphia, empowered, commanded or authoriſed, either joynt in a combination, as a Claſſical Presbitery; or ſingly, as a Prelatical Superintendent over the reſt, to remove or reform the evils among the reſt; but every one is commended apart for their reſpective graces, and every one by it ſelf is commanded to repent and reform apart from their ſinful doctrines and practiſes. In the days of thoſe ſeven churches, and ſome ages after, there was no mention of a Lording Epiſcopacy or Presbitery over many churches of Chriſt at once; but that every particular church of Chriſt had then full power and jurisdiction within themſelves all alike and of one extent within their own boundaries, and that ſuperiority in churches came in with the defection and falling away, which was fomented and nouriſhed by the pride of the Biſhops, till at laſt it became purely Antichriſtian. We know all churches are ſiſters, and therefore equal in power and priviledges, under one ſpiritual head, that is Chriſt, Gal. 1.18. Par in parem non habet imperium, Equals can have no power over equals, unleſs by uſurpation or tyranny, or otherwiſe by compact; if it be only by compact and agreement, as when amongſt our ſelves and equals, we chuſe our Parliament men to be our Legiſlators and Rulers; but if ſo churches that are of equal authority get a power into their own hands by agreement among themſelves, over the reſt of their ſiſter churches, call it what you will, either Claſſical, Provincial or National, ſurely at beſt, it is but of a prudential and civil Inſtitution, and to give it a divine ſtamp is more then it will bear, peruſe cap. 2. verſ. 2. laſt paſt, where the Spirit ſays to the church of Epheſus, Thou canst not bear them which are evil, and thou haſt tryed them which ſay they are Apoſtles and are not, and thou hast found them lyars: M. Perkins on that verſ. ſays, To the church of Epheſus, God gave a full juridical power either to admit or keep out, examine or caſt out, ſuſpend, or do any other juridical act or acts whatſoever, that was needful in a true church of Chriſt.
The Apoſtles write in all their Epiſtles to the reſpective churches as diſtinct churches, without dependency upon any but upon Jeſus Chriſt their Head, King and Soveraign, Act… 15.22. 1 Cor. 5.4, 5. Rom. 1.6, 1. Col. 1, 2, 24. Epheſ. 5.24. They being all the body of Chriſt under one head, the Spouſes of Chriſt to one Husband, Siſters of one Mother, Cant. 8.8. none of them are ſervants or ſlaves to the other, not Hagars but Sarahs, free and equal, all of them are ſpouſes of Chriſt, of equal priviledges and authority; all of them are golden candleſticks, ſhining churches amongſt whom Chriſt equally walketh, Rev. 1.12. all having equal and like power of opening and ſhutting, admitting and rejecting, receiving or denying. And for one church to uſurp authority over another, is at beſt but a Diotrephes-like ſpirit, and of a Prelatical humour, which doe very little comport with the truth of theſe Scriptures, Mat 16.16. Act, 9.26.14.23, Rev. 2.2. Act. 1.15, 6, 2, 3. Mat. 18.17, 18. 1 Cor. 5.4, 5. 2 Cor. 2.5, 6.
Queſt. 2. But another Queſtion may hence ariſe, Whether the Angel of the Church of Thyatira, chief Officer, Paſtor or Miniſter, could alone remove this Iezebel legally and judicially without the conſent of the church and fraternity which were in fellowſhip with him? Or whither that which is called the power of the Keys be ſingly in the Officers and Elderſhip, or joyntly in the whole body of the church, Elders and Brethren together?
I Anſwer, Firſt, underſtand the power of the Keys, that is the ſigne being put for the the thing ſignified, the Keys, the enſigne of Authority, for Authority it ſelf: And this Authority is either,
Firſt, Supream and Monarchical; and this reſides only in Chriſt, as he is ſole King and Law-giver of his church, and ſo he is head of the body, and he hath the Keys of David, and openeth and no man ſhutteth, ſhutteth and no man openeth, Rev. 3.7. and ſo he hath the power both in heaven and earth, and executes the office of a headſhip and none but him, Iſa. 9, 6. Col. 1.18. Epheſ. 5.23.
Secondly there is a delegated or Miniſterial power which is given by Chriſt to his church; and this is,
1, Either the power of judgment and election. Or,
2. Of Office and Authority. The whole body hath power of chooſing, admitting, receiving, or of rejecting and cenſuring, and ſo the whole is above any particular Member or Officer.
But Secondly the power of Office is not in the Multitude, but in ſome one or more, as Paſtors, Elders and the like, which they have called to this Authority and Miniſterial offices, and ſo are in a higher Authority, though inferior to the whole, then any other private members whatſoever: So that whatſoever the whole church does judicially act or cenſure▪ the power of Office is to precede therein and all what is done thereby, it is ſtill in ordine ad Eccleſiam. And hence it is evident that the power of judgment and cenſuring, is not a power of Office in the Brethren over their Elders as ſome would object, but a diſtinct power, and the one is eſſential to a church as that of judgment, but that of … and Rule is meerly accidental, and it may be or not be in a church, ſine interritu ſubjecto. So hence it is evident that the whole church of Thyatira had the eſſential power of the Keys in her Officers and Fraternity as in one origanical body joyntly together for the removing of this woman Jezabel; for how unreaſonable a thing is it to conceive that the Spirit of God ſhould lay a chece upon the whole church of Thyatira for ſuffering the Idolatries of Jezabel amongſt them, if it were not in theirs but in the Officers power alone for the removal of them? We ſhould think him a hard Father or Maſter if not ſomwhat ſenfleſs and beſide himſelf, that would would would whip all his children and ſervants with ſtripes for the neglects, miſcarriages and faults of the chief Steward of the houſe; and ſhall we judge this a hard matter amongſt the ſons of men? And ſhall we not judge it far from the wiſdom of God and his mercful dealings towards us, that he ſhould put a check upoh us and come againſt us in wrath and judgment for tolerating evils among us which is not in our power to reform or remedy? Far be theſe conceits from our thoughts and judgments concerning God and his righteous judgments towards us. Doubtleſs the whole combined church of Thyatira had power to remove her ſcandals although the charge is ſuperſcribed … the Angel of the Church of Thyatira woite I know thy love thy ſervice thy faith and thy patience, notwithſtanding I have ſomwhat againſt thee. The Paſtors Officers or Miniſters are God's Angels, they receive from God his meſſages and deliver them to the people; they are a… it were God's mouth unto them, and acquaint them with the mind of God, what God hath to ſay unto them, either for their encouragement, or for their reprehenſion: So this check and meſſage here was not laid or ſent only on the Angel or Paſtor of Thyatira but on the whole church, Col. 1.11. Hear what the Spirit ſaith unto the Churches: The Angel was but the hand and inſtrument for to receive it; and though he ſhould firſt move and lead to the removoving and cenſuring of this Harlot Jezabel, and yet be neglegent rmiſs and dormant therein; that ſhall not excuſe this church if they be found guilty with him in the ſame ſinful connivance and compliance; for, I will give unto every one of you (ſaith Chriſt) according to their works: If you will indulge and comply with Jezabel and her curſed doctrines, you ſhall ſuffer with her but if you ſhall overcome and eſcape her falſities, you ſhall have a crown of life. The power of judgment and cenſuring is in the Officers only directively, but in the whole church formaliter and effectually; the whole church cannot act out of office, neither can the Officers or Presbiters act in judgment or cenſuring without the aprobation and aſſent of the church and fraternity. Mr. Rutherford the great learned champion for Presbitery, writes thus, in favour of this way and judgment Lib. 1. pag. 49. Here grave Beza, our Divines, Calvin, Bucer, Bullinger, Melancthon, Bucan, Pareus, Rivetus, Sibrandus, Iunius, Trelcatius: The Fathers, Cyprian, Ierome, Auguſtine, Nazianzene, Chriſoſtome, Ambroſe, Theodoret, Theophilact, require all to be done (to wit, about excomunication and cenſuring) plebe conſentiente; and why ſhould their conſent be deſired, if the Elders would do it without the conſent of the people? Peter Martyr is peremptory in his Common Places Sect. 9. Unde concluditur, non abſque commenſa Eccleſiae quempiam excommunicari poſse. And this hereon ſhall ſuffice: ſee more formerly in the 2 verſ. of this cap.