Mountains to fall upon them and hide them from the face of him that sits upon the Throne and from the wrath of the Lamb. This is the terrible and unknown name of Christ which no man knoweth but Christ himself which one day he will manifest when all his enemies are made his footstool and takes the Kingdom unto himself O let this thy Kingdom come and blessed is he that shall sit down with Christ in his Kingdome Observ 2. Christ is very zealous and intense on the punishment of delinquent Churches Christ comes all in a fiery posture against Thyatira and withall tels her ver 22 23. that for suffering Jezabel within her Behold I will cast her into a bed and them that commit adultery with her into great Tribulation except they repent of their deeds And I will kill her children with death c. Christ when he whipped out of the Temple the buyers and sellers Jo 2. did it so zealously that for that very act it was formerly prophesied of him The zeal of thy house hath eaten me up How zealous was Christ in his carriage and ready to punish all those delinquent Asian churches He tels Ephesus in the first place Except she repent and recover her first love and do her first works he will come quickly and remove her candlestick out of its place To Pergamus he saith Repent or I come quickly against thee with the sword of my mouth How zealous was Christ against the zeal-fallen church of Laodicea cap. 3. 15 16. I know thou art neither hot nor cold I would thou wert cold or hot so then because thou art lukewarm I will spew thee out of my mouth You see Christ will not spare his delinquent churches but come quickly against them except they repent And this proceeding of Christ with his Churches answers to this apparition of his to Iohn who hath his eyes like unto a flame of fire and feet like burning brass cap. 1. 14 15. Vers 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 All those graces here mentioned by the Spirit and found in the church of Thyatira are to be understood of true â—eal graces not only so in appearance and opinion but in truth and sincerity and therefore Christ before he fals on the charge against her first he gives an approbation and an encouragement to her graces and in effect tels her 'T is true O church of Thyatira I must acknowledg thy works of grace as thy true love towards me which hath produced and brought forth in thee the happy fruits of thy zealous service and thy faith enlivened by love together with thy constant patience under sufferings for my names sake and by this it appeareth that thou hast received the truth in the love thereof and withal I must add unto thy praise that there is a growth and improvment in those gracious works and the last to be more then the first That is Though thy first works were done out of much zeal yet the latter were done on more certain and sober grounds of knowledg and sincerer ends then the first and therefore as thou hast made an improvement of thy graces so thou art more in esteem and thy works also then at the first By the way here Observ We may Observe Though the Church of Thyatira be never so blame-worthy yet Christ will give her her due and set too his Seal of approbation to all that is sound and righteous in her It seems there were graces sufficient in Thyatira to denominate her a golden candlestick and a church of Christ notwithstanding Christ had a few things to say against her it savors not of the Dove-like spirit of Christ and love when any shall be so rigid as will not acknowledg such societies to be churches of Christ because some imperfections in them either in doctrine or manners though otherwise abounding in works of holiness as love to God and his Saints and faith towards Jesus Christ zeal towards God's worship and service and in suffering for Christ's sake Doubtless with some rigid persons in these days the churches of Pergamus and Thyatira would be unchurched and anathematized by them had they but authority over them though Christ had set his Seal upon them and marked them as golden candlesticks As in a natural body some members may be rotten and dead and yet a lively body So in those spiritual bodies politiques there may be som members rotten and dead at the root yet the body still an organical body and no great hinderance to the whole And again in a natural body there may be a catholique disease seasing upon every part and member of the body which may render it very uncapable for its seruices and yet still a lively body So it may be in a church a body politique it may be catholiquely sick and infected with some venomous disease some pestifferous doctrine or other and yet a church still though a decrepid infirm and lame one but when the disease comes to be mortal leaprous or incurable it is time then to cry out Sum impurus sum impurus Procul hinc procul ite For the words I know thy works and thy loue c. Here we see the good works that God does approve of in his people and does also render them as approved Saints both unto themselves and the whole world Christ alone is the publique approved person in the room of all his members in the sight of God as unto justification and perfect righteousness yet before these graces does appear in the Saints to evidence their calling they are but the children of wrath as well as others Election does secure our eternal estate but before the spirit of grace comes to evidence it by faith that worketh by love sin and death hath dominion over us And though we are heirs of all in God's predetermination yet differ we not at all from servants in the state of unregeneracy yea therein we are slaves and captives to sin and Satan These gracious works are called thy works though they are the gifts of God and wrought by his spirit in us yet God's goodness does call them ours because they are acted by the instrumentality of our souls as passing through our wils affections and understandings and here love or charity is put in the first place among all the graces of the Spirit Whether love in order of nature is before faith I shall not here dispute only thus much I say that all generally grant that faith's first act is an assent to the truth as unto a proposition now unless love come in to ingrediate the affection unto the truth proposed it will only be but a bare opinion and never come to a lively faith Secondly I say love is here proposed as first in order as being the most excellent Gospel grace 1 Cor. 13. throughout Now abideth faith hope and charity but the greatest of
them is charity its precedency lies in this 1. In that it perfumes and enlivens all the other graces faith it self is dead without it And to suppose a faith without love is to suppose a man without a soul The gifts of prophesies tongues and miracles are but barren and usless things without this 2. This hath for its object both God and Man we exercise our faith and hope only towards God and his promises but our charity is extended both towards God and Man And therefore love is called Rom. 13.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulfilling of the Law it is the whole sum and hinge on which the commandements turn In this one word charity both the Tables of the decalogue are abridged 3. It excells in that it is the greatest note of our interest in God and Christ Faith is that giveth right unto the promises but love is that giveth life to faith It is the very soul of all our graces If we gave our bodies to be burnt for Christ and had not charity it will profit nothing 1 Cor. 13.3 By this we know that we are passed from death to life because we love the Brethren 1 John 3.14 and Ia. 1.12 The Crown of life is promised to them that love God and Rom. 8.28 Love is made the very discovery of effectual calling and election 4. Love excells in that it is the perfection of the Law it is the very end of the Commandments 1 Tim. 1.5 and were Love but perfect in us it would make us perfect Keepers and Observers of the Law both towards God and Man Love knits the Members of Christs Body together and so perfects his Body It unites us to God and so maketh the perfecting of divine love in us 1 John 4.12 17. and here it is we are commanded twice to put on love above all things 1 Pet. 4.8 and Col. 3.14 but once above all things to take the shield of faith 5. And lastly when faith hope patience and all other graces ceases charity abideth Love is not only a portion for the Saints in this life but in the other also then we shall love God and Christ when faith and hope ceaseth therefore justly did Christ in this place and the Apostle in 1 Cor. 13.13 give it the precedency above al other Graces of the Spirit 2. Love brings forth another grace service external worship and obedience him whom we love we obey we serve we honour and worship The service of love is most intense and effectual When Christ communed with Simon Peter John 21. and asked him thrice Simon Son of Jonas lovest thou me Yea Lord thou knowest it saith Peter Christ answered feed my sheep The more love that Peter manifested the more service and duty was put upon him Services that we perform to God not out of love but formality or custome are but as scabbed or lame Sacrifices under the Law which the Lord hated Right ends in our services are First Love and zeal to God's glory Secondly Love to the obedience of God's commandments Thirdly Love to the edification of others These ends makes us a true and sincere worship love goeth through all and is the fulfilling of the Law 3. Thyatira is approved for her faith made lively and effectual by love True faith is never seperated from love they go hand in hand together but love hath the precedency for the reasons aforesaid though faith is first in order of nature for faith is that grace that gives the first being unto a christian but love is the perfection of that being There must be first a knowledge of God and assent unto his truths which is the first act of faith before we can love that God or his Truths but withal I say there is so inseperable union between these two graces no sooner hath faith a being and a body but love comes to animate it to make it sound lively and perfect Observ hence Note That it is not a bare opinion or entertainment of the truth that is a true lively faith but that that worketh by love Many will one day say we have prophesied in thy Name taught in thy Name cast out devils in thy Name professed and beleived thy truths and yet the Lord will say unto them I know you not and all for want of this grace of love towards God and his Saints A sound and true faith contains in it these three principal ingredients that gives the very form and being to it First A sound distinct knowledge of the thing believed I know and am perswaded saith Paul Rom. 14.14 Persons that are ignorant of Gods promises and of the word of eternal life can never believe aright Secondly A firm perswasion strongly assuming the heart As a sound believer must not be an ignorant soul so must he not be a wavering-minded man but must have an undeceivable certainty and truth in that he does believe Thirdly A confident resting and rejoycing with satisfaction unto the Soul surely looking to enjoy that it does beleive True faith hath these four acts and degrees in it 1. Knowledge 2. Assent 3. Adherence and 4. Assurance A believer may have the three first acts and want the latter and a sound beleiver and a justified person Though God for causes to himself known may never give the grace of Assurance yet that faith that only knows God distinctly to be a God of salvation in his promises to repentant sinners through Christ and so takes him and adheres unto him in the love and truth thereof doubtless that soul shall never be a cast-away though God's presence of assurance and joyful satisfaction be never manifested unto him If we be saved it is enough though God reserves his comfortable presence and inward love for us unto another world 4. Thyatira hath another excellent grace and that is Patience or sufferance with patience as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carries it in the Greek A wicked man may suffer affliction but not suffer with patience without murmuring swearing or blaspheming as the godly doth The wicked may haue patience perforce and unwillingly when he cannot help it the afliction being above his reach to remedy but the godly is patient as it is an effect of love because he loveth much he is ready to suffer much with constancy and patience as Jacob served two seven years hardship for his beloved Rachel so a faithful soul is ready to suffer all afflictions chearfully and with much patience all the years of his life because he loves God and Christ and so accounts the afflictions of this life not to be valued with the glory that shall hereafter be revealed to all those that love God 5. Thyatira was a growing fruitful church her latter works were more then her first done upon better grounds and better principles From whence Note Observ That the gracious works of the more grown Christians doe exceed those of the younger sort in soundness The Neophites or young Christians may be more zealous
and catholique instructions in his mouth The divel or the divelish preacher answered him that whilst he preached good and sound doctrine unto his auditors and they were not followers of it he had his end even the aggravation of their condemnation for their neglect inproficiency and contempt of such good doctrine surely how this odd designe should come into the divel 's head I know not being a liar from the beginning and the truth abideth not in him nor will confess it no further then he is compelled to do it by an over-mastering divine power this were indeed to destroy his own Kingdom and God never sends the evil spirits to be the messengers to provoke to break off from sins to live to God holiness and works of reformation his very nature is contrary to such works and therefore is the great hinderer not the promoter of them This is another mark to discern of what spirits visions are of Thirdly Another distinguishing mark is That in respect those visions and raptures of spirit carries with them a terribleness in the strange apparitions therein they leave a high and strange impression of spirit upon the parties under them and those that are from God leaves always behind them when they are passed away a holy awe and reverence of the divine Majesty and glory and a contempt of themselves and their own worthlesness Isaiah the Prophet when he saw the Lord and had discoveries of his glory he could call out Wo is me for I am undone I am a man of unclean lips for my eyes have seen the King the Lord of Hosts Isa 6.5 Iob also confesseth cap. 42. 5 6. Now mine eyes seeth thee I abhor my self and repent in dust and ashes The sight of divine glory and majesty doth always humble in that it brings to sight our own worthlesness even in our best attainments in respect of it which causeth a godly sorrow Now the contrary spirit brings contrary fruits and effects as pride vain-glory c. and therefore not difficult to be differenced in their operations Fourthly Visions extasies or raptures of the Divine Spirit though often they may much grieve and trouble their spirits that are under them as in Dan. 7.15 and 8.27 and take away their senses for the present and their strength and comliness and make them as it were faint dead dumb and breathless as in Daniel cap. 10. 8. 15. 17. verses and as Iohn in verse 17. at the vision of Christ he fell at his feet as dead and in the examples of Zachariah Paul c. yet after they are passed they have no impairing in the parts either of their bodies or souls but rather a greater glory put upon them as Moses whose face did shine coming from the presence and visions of God Paul grew a most eminent light and the highest of all the Apostles after he was strucken as dead with his converting vision Acts 9. Iohn here receives great and high revelations from Christ after he was stricken as dead at his feet by the glory of the vision God is no hard master none were ever losers to be his instruments in this sort for unto such he commonly adds greater additions of parts grace and glory But on the other side by the evil spirit's raptures or possessions many have not only lost the due temperature of their reason and understanding and so become altogether besotted and wittols but have also their bodies impaired by the hard service of their master Hence it is that as it is reported and commonly by experience seen of witches and such wretched creatures that are truly bewitched by the spirit of delusion and have given up themselves as servants to his will have the faculties of their souls so impaired and hurt by his possessions and daylie disturbing of them he being an Apollyon or destroyer from the beginning that being broken in their reasons they conceive in their raptures that they are transformed into strange shapes of cats dogs hares c. and in an instant to be transported and carried into far places distant and in and out to houses though the doors were shut things in themselves above the efficiency of any creature and contradictory to nature and all its works and unless persons of such belief makes two Omnipotents it can never stand Indeed the true ground hereof and of all their confessions in this kind proceeds from hence that the divel from whom they have their frequent extasies and raptures hath so befooled them in their understandings that they do verily believe those things to be really done and acted which the divel does represent unto them in their extasies and trances and so when they are out of them having lost their reasons believes and often confesses them to be of truth though many of them be impossibilities in nature without a miracle and had never a being further then in the fancies of their confused and disturbed brains This is the reward of the divel 's instruments in this kind Fifthly and lastly If all these former distinguishing marks fail for a hypocrite may go very far in complying with the signs of God's word yet herein he cannot deceive to wit in the truth of his vision or revelation in the event thereof this will be sure to try him whether his vision be from God or not Events discovers visions and distinguishes prophets Jer. 28.9 The prophet which prophesieth of peace when the word of the prophet shall come to pass then shall the prophet be known that the Lord hath truly sent him and this is according to that of Deut. 18.21 22. The question is How we shall know whether a vision be from God or not Look to the event if it comes to pass it is of God if not it is a lie Jeremiah prophesied against Jerusalem Hananiah and other false prophets the contrary Jer. 28.2 3 4. Ahab feared not to go against Ramoth Gilead whiles Zedekiah the false prophet told him Go and prosper 1 Kings 22. but when the words of Micaiah proved true to Ahab in his destruction then the false prophets were confounded and Zedekiah ran into an inner chamber to hide himself 2 Kings 22.25 Object But hath not the divel often foretold the truth of events Yes but not with that clearness as the divine Spirit does he leaves no hesitation or doubting on which side the overthrow will be The Beast together with the false Prophet and their adherents must be taken and destroyed the Saints must remain the conquerors Satan in his predictions is but as a good guesser or conjecturer at best to keep his credit good with his complices he gives out his predictions in riddles or aenigma's as of old in the Oracles at Delphos Aio te Aeacides Romanos vincere posse Or that of Croesus Croesus Halyn penetrans magnam pervertet opum vim Both which may be taken in a diverse sense which the constructors took in advantage as to themselves and so proved to both fatal in not
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 Verse 3. Remember therefore how thou hast received and heard and hold fast and repent if therefore thou shalt not watch I will come on thee as a thief and thou shalt not know what hour I will come upon thee Call to minde therefore the doctrine of grace which thou hast formerly received and heard and cleave fast thereunto and repent thy straying there from But if thou wilt not repent and be awaken'd out of this thy sleep of sin I shal come as a thief suddenly unawares upon thee and seize on thee with unexpected judgements Christ takes up this metaphor and comparison of coming as a thief for divers reasons 1. Because a thief cometh speedily in a time when no man looks for Mat. 24.43 This sets us on a diligent watchfulness If the good man of the house did know in what watch the thief would come he would watch and not suffer his house to be broken thorow or his goods stolen 2. As a thief comes in the dark or dead of night so Christ comes when there is the greatest darkness and deepest night of errour on the whole world and therefore Christ says in Luke when he comes shall he find faith on earth True faith will be such a rarity at Christs coming that it will be found in very few his elect only This quickens our faith and puts us upon the tryal of it 3. A thief comes prepared and resolved to over-master all oppositions so Christ's coming in judgement is with power and to tread down and make all his enemies his footstool This supports and comforts the distressed afflicted Saints He formerly came as a Lamb to suffer and he after came as a comforter to support all those for whom he suffered and died and he hath an other coming his ordinary particular temporal judgements against his enemies which he frequently and very often sends forth against them for their transgressions and so he threatens to come here against Sardis and his offending churches And lastly he comes in his last and ultimate judgement with great power and glory to overthrow and destroy all his antichristian foes and enemies whatsoever in Rev. 16.15 it is said Lo I come as a thief and presently follows the great battel of Armageddon and the utter destruction of Babylon by the seventh Vial of God's plagues and judgements First from the former part of this verse observe Observ That a calling to mind of God's former gratious dealings with us is not only a great preservative against sin but an effectual means for the recovery out of sin by a holy repentance Look back unto the Rock from whence thou art hewen and review thy former unregenerate state and how you were therein aliens strangers and enemies unto God by evil works and how it is far better with you now in your state of faith then it was then in sin and wrath for when ye have sin presented unto you in its enticements and provocations it will make gracious souls to reason thus with themselves Was I not once an enemy unto God in my sinful unregenerate state and shall I again fall back into it as the Sowe into the myre God forbid How shall I do this great wickedness and sin against God Will not then my latter estate be far worse then the first Because God hath been gracious unto my poor soul and delivered it as a Bird out of the snare or snatch'd it as a brand out of the fire shall I again cast my self into the bonds of Satan and into the flames of hell by my turning this grace of God into sin and wantonness The Lord forbid Again for the recovery of backslidden souls that are almost spiritually dead and have almost nothing but the name and common reputation of living ones It is most useful and advantagious to such poor souls for their recovery to recognize and look back on those good things they formerly received of God and heard concerning him For first They heard that God was a gracious reconciled God and a merciful Father in Jesus Christ ready to receive those of his chosen ones even in their blood and sin that did come to him by faith in Christ to be healed of their transgressions and this they not only heard by the hearing of the ear but received it also into their hearts by faith And if God was so ready then to receive us into reconciliation with himself whiles enemies unto
then the approved Presbiters of a church but the latter zeal is better â—egulated and more sober then the former When I was a child saith Paul I spake as a child I did as a child I understood as a child but when I became a man I put away childish things So it is in our spiritual growth in our first birth we are very childish and zealous of small things external circumstances in worship we then look upon as great things and if a painted window a cross a suâ—pless a cope c. stand in our way we presently stumble at them and think it the most acceptable service we can perform to God either to burn them or break them to peices as Antichristian trumperies Again if we come a little higher then we spend most or all our strength about the defence of external forms of worship as whether Presbitery Independency or the way of the Anabaptists so called be the righter way This humour too is most prevalent in the Neophites but the waightier things of God and his Law is for the elder and stronger sort The one thinks to catch Heaven by Tything Mint and Anniss by being very intense about the smaller things of the Law but the other â—ot leaving the first undone falls upon the kernel and substance of Religion which is fit meat for stronger men The grown christian's graces excels the younger as his love is more sound he loves not for interest or opinion sake as many young ones does but he loves the brethren on this ground as being members of one body being made partakers of the same divine truth with himself Secondly His service is more cordial in respect of the larger experience of the goodness of God to his Soul he hath often met God's presence in his ordinances then the younger christian hath and therefore needs must his desires and affections excell unto God's Ordinances and worships seeing he hath ofâ—ner met God therein as in a special habitation of his glory Thirdly An old christian's faith is sounder then the younger he believes not because he hath heard only with the ear but he believes because he hath seen tasted and experienced the truth and faithfulness of God and his promises to his soul which the other it may be as yet has not attained too Fourthly His patience is more tryed more refined then the younger Fifthly and lastly In effect all his graces are sounder and better circumstantiated then those of the younger christians for ends for grounds for manners for time and in all other circumstances whatsoever Therefore it is our duty to strive that our last works may be more then our first otherwise shame unto us as unprofitable servants 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 cruciâ—â—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