The Revelation Revealed, Chapter 3 · Verse 2
Verſ. 2. Be thou watchful and ſtrengthen the things which remain that are ready to dy; for I have not found thy works perfect before God.
Eſto vigilans, as Beza reads it, foreign; and I ſhould rather take it in the active ſenſe, Be thou awake, or awake thou, then be watchful; for it it argues the ſtate of life and activity to be watchful, watch and pray; but to awake, it only ſhows a dormant dead and ſleepy ſtate wherein the church of Sardis was; for ſhe bore the name that ſhe lived, but ſhe was as good as dead; therefore Chriſt tels her foreign, rouſe up thy ſelf from thy ſleepy ſtate, and ſtrengthen the things which remain; re-inforce revive, and ſtir up thoſe ſmall remaining ſparks of graces that are ready even to give up the very laſt gaſpe within thee; and though thou thinkeſt and maiſt have a conceit of thy ſelf that thou art ſomething, in that thou haſt an external profeſſion and name that thou liveſt, yet I muſt tell thee (ſaith Chriſt) I have not found thy works perfect before God. Hence Note,
Obſerv. A ſtate of ſin is a great impairing and conſumption unto the life of grace.
Sardis is brought by it even to death's door; her graces that were once eminent, are come thereby to ſome ſmal remainders, and they too almoſt extinct and neer the grave; and though death it ſelf (I mean ſpiritual) hath not yet ſeized her, yet ſhe is ſomwhat neer it; ſhe is under the ſhadow of death, for ſhe ſleeps and is called to awake, and to ſtir up the remainders of life that is in her, leaſt ſhe takes her laſt ſleep by the ſpiritual death of grace here, and eternal death hereafter. Sin is to the ſoul as ſickneſs is to the body.
1. It carries with it its diſtemperatures and diſorders of the ſoul.
2. Uglineſs and deformity, it is compared to the Leproſie under the Law,
3. Grief and pain, as ſickneſs cauſes grief to the body, ſo ſin cauſes horror and anguiſh unto the ſoul.
4. It cauſes weakneſs, for the more ſin the more weakneſs and diſability to ſpiritual duties: We were without ſtrength ſaith the Apoſtle, Rom. 5.6. weak feeble ſouls in the things of God whilſt we were in ſin and the ſtate of nature.
5. Every ſickneſs of the body, tends to the death of the body; ſo every ſin tends to the death both of body and ſoul eternally. The only remedy that we have againſt this poyſon and ſting of ſin, is to haſten to Chriſt by faith, who is the Phiſitian of our ſouls, and by whoſe ſtripes we are healed.
Object. But is it not ſaid here to Sardis to awake and ſtrengthen the things that remain that are ready to dye? Was it not in the power of Sardis to awake her ſelf, recover her ſelf and renew her graces without going to Chriſt by faith?
I anſwer, Negatively Chriſt is ſet up for that very end, not only for a propitiation, If any man ſin we have an Advocate; but it is alſo from his influence and from him, as the Fountain of life whereby all our graces are maintained and kept alive, For the life I live (as the Apoſtle ſays) is by the life of the Son of God: If Chriſt ſhould withdraw his gracious preſence from our ſouls, we ſhould never awake out of ſin, nor do our firſt works, or renovate our ſelves by repentance.
Secondly, This duty to awake and renew their graces was ſet on thoſe of Sardis that had already received the firſt grace and Chriſt by faith; for it is here ſaid, ſtrengthen the things which remain; therefore they had a being though a ſorry one; and thoſe that have received grace from Chriſt are in a capacity to work from the power of that grace: Having received the promiſes (ſaith the Apoſtle, that is, Chriſt the great end and object of the promiſes) cleanſe your ſelves, go on in the work of ſanctification in the power of Chriſt; for all our gracious acts are to be done in and through his continued power and influence.
Thirdly, When we are commanded to awake, ſtrengthen and renew our ſelves by repentance &c. they muſt be always taken to be as inſeparable parts of a lively faith; for we cannot awake from ſin unleſs we firſt look upon Chriſt in the promiſes; neither can we poſſibly renew or reſtore our falne graces before we firſt eye God in Chriſt, out of whoſe fulneſs we receive grace for grace: Therefore in vain to ſet home ſpiritual duties on perſons that have not firſt received light and life from Chriſt. Chriſt is the firſt work that muſt be offered and received to and by ſouls before they can act towards God in the leaſt acceptable ſervices.
Object. But then again, ſome one may ſay, If the ſmall remaines of grace that were in Sardis were almoſt dead or ready to dy, does not this argue a falling away, and a poſſibility of the faithful to periſh totally?
Anſw. Grace may be very low and yet not dead, it was as ſparks of fire under much aſhes, with Sardis; and yet we know ſparks are as real fire, though not as fervent and virtual as a flaming one. Indeed it was low with Sardis in her ſpiritual condition; and it is moſt juſt with God when we are great ſinners againſt him, that he hides much of his gracious preſence from us: When by ſin we quench the operations of the ſpirit of God, God may juſtly quench its effects towards us; but no ſooner ſhall we follow the motions of the ſpirit, and renew by repentance, but preſently God gives a more enlivening and effectual ſpirit into our ſouls; and notwithſtanding his former withdrawings, yet it is but a Fatherly chaſtiſement, not an utter dereliction and forſaking.
Secondly, I anſwer, Perſons that are Elect and have really taſted of the vertue of Chriſt's death and interceſſion, can never utterly fall away, unleſs they would make the power, wiſdome, and preordination of God to be weak and fallible, and the death and interceſſion of Chriſt impotent and inſufficient unto that end to which it is ordained; yet withal I aſſert, though Elect perſons cannot utterly fall away, as being given by the Father unto Chriſt, and none ſuch can be caſt away, being helped by the mighty pow… of God unto ſalvation; yet Election of a ſtate of perſons may fail and periſh: As to inſtance in the Jewiſh Nation, the Election thereof did obtain, Rom. 11.7. to wit, thoſe that did pertain to the Election of God in that Nation, did obtain mercy and reconcilliation by Chriſt; yet at laſt for the ſin of that Nation, the Election of God did fail as reſpecting that State and Nation, and the Ax was laid unto the root, and that good Olive cut down and caſt into the fire, and the wild Olive or Gentile Nations graffed in upon their Stock. Obſtinacy in ſin and unbelief was their cutting off, and faith is the Gentiles inciſion and graffing in; as the one is cut off by unbelief, ſo the other is graffed in by faith, Rom. 11.20. Thoſe few names in Sardis that do hold faſt the faith, they are in a ſafe condition, whilſt all the reſt of that church may periſh utterly; the firſt are marked and written in the eternal book of life, of God, and of the Lambe, and therefore cannot periſh; but after God had finiſhed his work at Sardis, Thyatira, Rome, Corinth, &c. and called his Elect out of them, and ſecured their eternal happineſs, he can remove the current of his Election to another people without any changeableneſs or ſhaddow of change in him, and make thoſe very people in their poſterities the very ſeat and Sinagogue of Satan, who were once his beulahs, darling, and beloved ones.
Thirdly, there are guilded formal hipocritical graces and believers; and ſuch may not be only ready to dy, but dead, twice dead, dead at the root, and fit for nothing but to be plucked up and caſt into the fire; and therefore it is very ordinary in Scripture, to ſay that ſuch are fallen away, periſhed, and loſt from their faith which they ſeemed to have, all their graces are in the outward appearance only. So Demas, Simon Magus, Judas, Ananias and Saphira, &c. may be ſaid to fall away from the faith, becauſe they had never the truth of real grace in them; all was but ſeeming formal, hypocritical, and at beſt but hiſtorical, which the divels may have, and for all this periſh everlaſtingly.
Obſerv. 2. It is a great mercy for God to leave ſome remains of grace in a ſinful Church and people.
If God had not left us a remnant, we had been worſe then Sodome and Gomorrah. Small ſparks being blown and cheriſhed, may become a flame; ſo little grace though like a Muſtard-ſeed, may become a great Tree. If God ſhould deprive us of all the ſeed of grace, there muſt needs follow a ſpiritual death unto our ſouls; for when the ſoul of the ſoul is gone, the ſoul will be ſoulleſs and dead unto every good and ſpiritual worke: As long as there is life in us, though it is infirm and weak, yet there is ſome hopes of recovery; but being once dead there is no hopes of Redemption from the grave: So as long as we have the Spirit of Chriſt, though it works but faintly and weakly by reaſon of corruption in us; and if it comes but to the firſt ſtep and loweſt degree of ſpiritual life, to wit, to be ſenſible of its dead and carnal condition, and to complain under it, there are good hopes of recovery unto ſuch a ſoul; and unto ſuch I may boldly ſay unto its comfort: Awake, and ſtrengthen the things which remain that are ready to dy.
Obſerv. 3. Though our graces are but weak, and low, and ready to dy, yet it is our duty to cheriſh, ſtrengthen, and confirm them until we bring forth the worke of Chriſt within our ſelves unto perfection.
We are not to contemn the day of ſmall things; for he that improves but one Talent well, ſhall be made ruler of many Talents. The Beaſts in the Prophet always went forward, Ezek. 1.11. but grubs that are backward are reckoned among unclean creatures, Lev. 11.10. God hath promiſed that he will not break the bruiſed reed, nor quench the ſmoaking flax: If we cheriſh the work of grace in us, though in never ſo ſmall a meaſure, God will add a greater and fuller ſupply unto us; God will add unto faith vertue, unto vertue patience, &c. and according to that word in 2 Pet. 1.5. foreign, they ſhall all come hand in hand in conſort, as following one the other as in a chorus or dance. Doubtleſs it would not be labor loſt for Sardis to ſtrengthen and revive the remainders of grace that were ready to expire within her; though Chriſt would be at hand to aſſiſt her by his grace and ſpirit, yet he would not do it without her motion and improvment, as it was once ſaid by Auſtine, Though God made us without us, yet he would not ſave us without us. Grace works moſt kindly when it meets with improving hearts that are ready to ſay with young Samuel, Thy ſervant heareth, Lord ſpeak. Though God hath aſcertained and decreed the ſalvation of his Elect, yet it does not exclude the duty of creatures, and the work of ſecond cauſes, Ezek. 36.37. Jer. 29.11, 12. Work out your ſalvation with fear and trembling; we are to worke for life as if life, were to be got by working; and doubtleſs the crown will be the more glorious, where the greater improvments of grace are made: the more grace the Veſſel is capable of and filled with here, the more glory it will be capable of and filled with hereafter: Every Veſſel ſhall have his fulneſs in glory, but every one acording to its capacity; as there is a glory in the Stars, Moon, and Sun, and one differing from another in glory▪ yet every one hath their fulneſs: So in the Kingdom o… glory, when God giveth to every one according to his works; every one ſhall have the reward of their works, eternal happineſs, but ſome ſhall ſit upon twelve Thrones judging the twelve Tribes of Iſrael: all ſhall be ſhining Stars, but ſome of a greater Magnitude then others. But to proceed,
For I have not found thy works perfect before God. It was not a legal perfection that Chriſt could not find in Sardis, he did never ſeek for that abſolute perfection in them, that would be in vain, ſeeing they were ſo full of Imperfections: But yet this intimates, that the faithful chriſtians and their works may be perfect before God; although they are not found perfect in Sardis, yet may be found perfect in others that are more ſound and godly: For the clearing of which underſtand, that ſometimes in Scripture perfection is taken for ſincerity and uprightneſs, as Gen. 17.1. Walk before me & be thou perfect, that is, upright & ſincere, as Iob 1.1. he was a man that was perfect and upright, one that feared God and eſchewed evil; he was a plain ſimple man, honeſt at the heart, in this ſenſe the works of Sardis were not perfect before God, they were not honeſt ſincere and upright according to his will, they were Hypocritical in name, ſhew, and appearance, only not in truth and ſincerity.
Secondly, Perfection may be taken, 1. As reſpecting our juſtification. Or, 2. Our ſanctification. The firſt of theſe in a ſtrict ſenſe, is a compleat perfection; for the Saints are compleat in Chriſt their head, as unto juſtification, and from all ſin and the guilt thereof; there is not one ſin left which is not waſhed away by his blood; in this reſpect they are perfect; By one offering Chriſt hath perfected for ever them that are ſanctified. Heb. 10.14.
Then, Secondly, There is a perfection of ſanctification and holineſs. And that is,
1. In the reſpect of the beginnings and parts thereof.
2. In reſpect of the prevailing degree thereof.
3. In reſpect of the aimes thereof.
4. In reſpect of the duration and perſeverance of it.
5. In reſpect of others.
Firſt, the Saints in this life have a perfect beginning of holineſs, as to its parts, becauſe it begins in every part; they are ſanctified throughout in ſoul, body and ſpirit 1 Theſ. 5.23. though every part be not throughout ſanctified, by reaſon of the imperfection of mediums by which they are ſanctified, yet they are ſanctified in every part throughout, in underſtandings, wills, affections, deſires, memories, thoughts, and hearts.
Secondly, They have every grace in their ſouls, not only in the truth thereof, but in the prevailing degree thereof; as when faith, love, patience, humility, &c. overcome infidelity, hatred, impatience, pride, and other their oppoſite vices and evils: So when this work of ſanctification is begun in all parts thereof, it may be ſaid a perfect work in beginning; and when it comes to the prevailing degree thereof, it may be called a perfect work, having prevailed againſt its contrary.
Thirdly, They are likewiſe perfect in reſpect of their aims and deſires; God accepts the will for the deed; and he that aims and ſtrives for perfection, God accepts as perfect, though mixed with much imperfections: Chriſt could not find the works of Sardis perfect in this ſenſe neither.
Fourthly, They are likewiſe perfect in reſpect of their duration: Apoſtacy from the faith and truth will looſe the honor of perfection, and makes their crown to wither; when a righteous (or perfect) man turneth to iniquity, all the righteouſneſs that he hath done ſhall not be mentioned, Ezek. 18.24.
Fifthly, In reſpect of others the Saints are perfect ſouls: compare them unto the guilded out ſide formal chriſtians, and they are gold and perfect in reſpect of them; and ſo Chriſt could not find the works of Sardis perfect before him, as thoſe of Epheſus, Smyrna, &c. Hence Note firſt,
Obſerv. 1. The great cauſe that our works are not perfect, but defective before God, is for want of honeſt ſincerity in them.
Sardis was blamed for this very thing, and for want of this grace; ſhe carried a fair name that ſhe lived in her pretended graces, but ſhe was dead, there was no ſincerity and truth in them. If we ſuppoſe a man to worſhip God in all his Ordinances, and avoid all outward evil; yet if there be double-heartedneſs in his ſpirit, all is caſt off by God as abominable. Sincerity is that that gives perfection to every grace, it is the very truth and ſpirit of every grace; as when we believe, we muſt believe ſincerely; when we love, we muſt love ſincerely and cordially; when we ſorrow or repent, it muſt be done ſincerely, that is, truly, fully, without any mixture or hypocriſie; for a double minded man God doth hate: Sincere quaſi ſine cera, without wax, without compoſition; and as the word here beares it in the Greek, foreign, I have not found thy works full, there was ſomwhat wanting within to make them compleat and perfect; without this ingredient grace of ſincerity, all our duties are but as ſounding Braſs, and a tinckling Cimbal: But add ſincerity unto the leaſt and moſt imperfect of our duties, and they will become in the eſteem of God moſt perfect. God accepts a Lamb from Abel offered in ſincerity, rather then clouds of Incenſe and thouſands of Sacrifices from a wicked and profain Cain: Yea if it be but a widdows mite, or ſome Goats hair coming from one that is ſincere, God looks upon it as a rich preſent, and calls the preſenter thereof perfect. Truth of grace and ſincerity is our perfection here; but in the world to come, we ſhall have perfection in the higheſt degree, as well as the perfection of ſincerity and truth of grace in this life; therefore let us ſo walk before God as becometh perfect ones.
Obſerv. 2. It is the Saints duty that they aim and preſs after perfection in all their graces, works, and duties.
The church of Sardis was worthily blamed for want of this perfection, her works were not full and entire, there was ſomwhat wanting, and therefore blame-worthy and imperfect.
Firſt, They are to preſs after the perfection of juſtification by faith, and evidenced by love and works, and ſo make their election and juſtification ſure unto their own ſouls, and manifeſt it unto others alſo.
Secondly, To ſeek after perfection in all graces and parts of chriſtianity, in ſouls, bodies, and ſpirits, to be perfect, intire, wanting nothing, Ja. 1.4. as ye abound in every thing in faith, and utterance, and knowledg, and all diligence; ſee that ye abound in this grace alſo, to wit, charity. 2 Cor. 8.7. There muſt not one neceſſary grace be wanting in true Saints; though ſome one may be more eminent then others, yet the truth of all muſt be there, as they will have faith, they will have patience, as patience, love, zeal, humility, ſelf-denial, and all other graces whatſoever; Be ye holy, for I am holy in all manner of converſation 1 Pet. 1.15.16. and this muſt be alſo in the prevailing degree thereof; for, his ſervants ye are whom ye obey; if ſin be ſtronger in thee then grace, then ye are ſinners and wicked ones; but if grace prevail, then are ye gracious and perfect ones.
Thirdly, Their aims and deſires muſt be after perfection, they will not be contented with a little grace, no leſs meaſure will ſerve their turn then what they enjoy after the reſurrection, I would by any means attain to the reſurrection of the dead (ſaith Paul) Phil. 3.11. their aims are no lower then unto the glorious and everlaſting ſtate, and therefore do alwaies preſs on unto perfection, their deſires are ſomewhat infinite, as the glory they expect: Leaving theſe things that are behind Heb. 6.1. and herein their aims and deſires will appear more perfect, in that they hate ſin ſo perfectly that they cannot be quiet until it be aboliſhed, and they freed from it.
1. From the guilt thereof, by juſtification in the blood of Chriſt.
2. From the piercing power thereof, by the ſanctification of the ſpirit of grace.
3. From the very being of it, in their glorification.
4. They are to aim at perfection in duration and perſeverance: As they are not to want any grace in the truth thereof, or in the prevailing degree thereof, ſo are they not to want it in any part of their lives, for the Crown is given to him that overcometh.
5. True Saints preſs forward to excel and precede other formal and outſide chriſtians in all duties of grace and perfection; he that hath any grace will always deſire more; a holy ambition in grace and goodneſs is very commendable. God tells Satan that there was none like Job on the face of the earth, Job 1.8. a perfect and upright man. Many deſire to be before others in honour, riches, and power, but few deſire to excel in grace: If we be true Saints and aim at perfection, we will not think it enough to be like others in grace, but labour to go beyond others in all good and perfect works: Hence the Quakers may ſee and be convinced that we hold a perfection in this life, though not an abſolute legal one, whereunto nothing can be added, as they; but an Evangelical one, upon better grounds and principles.