but with singing and rejoicing glorifie the Lord and render his praise glorious And this certainly is the proper and direct meaning of the expression here And if we take in both we may truly say the prayers and praises of Saints are Harps such as â—â—e delightful to the Lord and make sweet melody in his ears sweet is their voice therein Cant. 2. 14. Eph. 5. 18 19 20. And they are also likened and compared to Phials golden Phials because Phials are proper to contain some liquid thing and of these it is said golden Phials full of odours oâ— incense Now here we may enquire and consider what are these odours here spoken of To which we may say they are not properly the prayers of Saints for the word which is of the feminine gender and cannot agree with odours which word is of the neâ—ter but agrees with Harps and immediately and most properly with Phials the Harps and Phials are the prayers the odours something wherewith the prayers are filled or whereof they are full and distinct from the prayers Hence it is said there was given unto the Angel much incense or many odours that he should offer with or add to the prayers of all Saints Rev. 8. 3 4. But we may say there was under the Law direction given by the Lord â—o Moses the Mediator of that first Testament 1. To make an ointment an holy ointment of sweet fragrant odoriferous spices as it is said The Lord spake unto Moses saying take thou unto thee principal or head-spices of pure myrrâ— or myrrâ— of liberty sweet cinamon sweet calamus cassia c. And thou shalt make an oyl of holy ointment And with this the Priests were to be anointed and the Altar Vessels Candlestick c. Exod. 30. 22-23 and indeed this ointment was very sweet and full of odours and would send â—orth a sweet perfume Prov. 7. 17. and is signified in the type and Truth sometimes to be in a box or Phial as here 1 Sam. 10. 1. Cant. 1. 3. And hereby was typed forth the holy Spirit in the gifts and graces thereof wherewith Christ was immeasurably anointed Joh. 3. 34. The Spirit of the Lord is upon me saith he because â—e hath anointed me to preach the Gospel to the poor c. Luk. 4. 18. Act. 10. 38. God his God anointed him with the oyl of gladness above his fellows Heb. 1. 8 9. And herewith also his Saints and holy ones are anointed Psal 133. 1-3 They have an unction from the holy oâ—e and they know all things 1 Joh. 2. 20 27. 2 Cor. 1. 2 1. And it is needful that all their prayers and praises should be anointed herewith with these odours of his Spirit Likewise also the spirit helpeth our infiâ—mities for we know not what we should pray for as we ought but the spirit it self maketh intercession for the Saints according to God Rom. 8. 26 27. Hence the believers are exhorted to pray in the holy Spirit Ephes 6. 18. Jude v. 20 21. and the sacrifices acceptable to God are such as are sanctified by the Holy Ghost Rom. 15. 16 17. with Exod. 30. 23-26-33 and the Apostle thus exhoâ—ts the believers Be ye filled with the spirit speaking to your selves in Psalms and Hymns and spiritual songs singing and making melody in your hearts to the Lord c. to signifie that in being filled with this heavenly oyl or ointment their praises would be full of odours Eph. 5. 18-20 Col. 3. 16. And the sacrifices which are acceptable to God by Jesus Christ are such as are directed unto filled and sanctified by the holy Spirit and so made and called spiritual sacrifices 1 Pet. 2. 4 5. Psal 16. 3 4. 2. More directly by these odours may be meant incense as also it is exprest in the Margent and in Rev. 8. 3 4. and herein relation is also had to that incense under the Law that immediately mentioned and directed unto after the holy ointment fore-spoken of as it is said The Lord said unto Moses take unto thee sweet spices Stacte a Gum as is said droping from the Myrrh-tree and Onicha and Galbanum these sweet spices with pure frankincense And thou shalt make a perfume and confection after the art of the Apothecary tempered together pure and holy Exod. 30. 34 35 36 37 38. Which incense or sweet perfume was daily to be burnt as it is said Aaron shall burn upon the altar of Incense sweet incense or incense of spices every morning when he dresseth the lamps he shall burn incense upon it and when Aaron lighteth the lamps at even he shall burn incense upon it a perpetual incense before the Lord throughout your generations Exod. 30. 7 8. And herewith Aaron made atonement and intercessions Numb 16. 46-48 and this incense as it seems was burnt with or when their daily offerings were offered Jer. 17. 26. and 41. 5. 2 Chron. 13. 5. to make them acceptable And suâ—ely this incense was a type of the Intercession of Christ who makes Intercession for transgressors Isa 53. 12. And ever lives to make intercession for them that come to God by him and is therefâ—re able to save them to the uttermost Heb. 7. 25. And as in former times at the hour of prayer to wit as it seems at the time of the Evening oblaâ—ion when the people were praying without the Priest was burning incense within that their prayers might ascend with the smoke of the incense or sweet perfume and so come up with acceptance before God Dan. 9. 21. with Luk. 1. 9-11 and Act. 3. 1. So now Jesus Christ by the sweet odours and incense of his sacrifice and intercession doth perâ—ume the prayers and praises of the Saints and so makes them acceptable to God Rev. 8. 3 4. 1 Pet. 2. 5. Heb. 13. 15 16. Whereto the Prophet David as it seems refers when he saith Let my prayer be set forth before thee we read as incense but as is put in by the Translators and so we may first thus read it with incense and the lifting up of mine hands with the evening-sacrifice Their incense and evening-sacrifice being as offered together as we have said so a type of the oblation and intercession of Christ who in the evening of the world died yea rather is risen again who is even at the right hand of God who also maketh intercession for us Rom. 8. 34 and so by means of his oblation and interceâ—sion we may secondarily read those words of the Psalmist as they are ordinarily read Let my prayer be set forth before thee as incense c. Psal 141. 2. Maâ— 1. 11. 1. Now we may here see how we have in truth and by way of excellency and eminency what they had in the type and figure in former times they had holy ointment incense odours and so have we but ours are more excellent and wonderfully preferred before what they had under the Law 2. We may hence also understand and discern whence it
made us a Kingdom of Priests to wit A Kingdom or Holy Nation now to offer up spiritual Sacrifices And that no more is meant here and in ch 5. 8 10. To which I say 1. It is true he hath so made them that come unto him in the drawings of the Father He hath washed them and made them a Kingdom of Priests as Exod. 19. 4 5. A Royal or Kingly Priesthood 1 Pet. 2. 4 5 7 9. But 2. Sure this is not all that is meant by this expression It is very dangerous to add to or take away from the words of the Book of this Prophesie ch 22. 18 19. And therefore we shall look upon the words as they are exprest To wit He hath made us Kings not now to reign as we shall doe hereafter for now they are sufferers with Christ To them that may now be applied I have seen Servants upon Horses and Princes walking as Servants upon the Earth Eccl. 10. 7. Indeed some there are who conceit and dream that now they are full now they are rich they have reigned as Kings without the residue of their Brethren but this is but in their own Imagination Unto some such it may be said I would to God ye did reign that we also might reign with you for herein one shall not prevent another but they shall be glorified together This Honour all his Saints and Holy Ones shall have together 1 Cor. 4. 8. Rom. 8. 16 18. Ps 149. 9. they may be Kings who yet have actually received no Kingdom Rev. 17. 12. So it is with these they are Kings though they now reign not as they shall do For these he hath prepared a Kingdom Mat. 25. 34. In my Fathers House saith Christ are many Mansions I go to prepare a place for you Joh. 14. 2 3. Mat. 20. 23. Mark 10. 40. 1 Cor. 2. 9. Heb. 11. 16. 2. He is preparing and working them for this self-same thing they are the Vessels of Mercy whom he hath before prepared unto Glory Rom. 9. 23. And so he hath made us Kings that is to say 1. He hath begotten us of Royal Seed in a Spiritual Consideration of the Seed of the Kingdom as 2 Kings 11. 1. and ch 25. 25. He hath begotten us with the Word of truth the Word of the Kingdom as the Gospel is called because hereby the Kingdom is discovered and brought nigh to us Luk. 10. 9 11. And they are begotten to the Kingdom that heartily receive it and are the Children of the Kingdom Mat. 13. 19 38. and so heirs of it Rom. 8. 17. Jam. 2. 5. They are â—â—rn of Water and of the Spirit of the free and immense love of God to the World of Mankind as manifested by the Spirit in lifting up the Son of Man in the Gospel and so are delivered from the Power of Darkness and translated into the Kingdom of the Son of God's Love Joh. 3. 3 5 7. Col. 1. 13. They are born of the kindness and love of God to Man-ward which is manifested in Christ's tasting Death for every Man and being raised again for their justification And so are begotten to a lively hope by the Resurrection of Christ from the dead to an Inheritance incorruptible and undefiled c. Tit. 3. 4 5. 1 Pet. 1. 3 5. 2. He hath washed us from our Sins in his own Blood as before Gal. 5. 19 20. He gave himself for his Church that he might sanctifie and cleanse it with the washing of water by the word that he might present it to himself a glorious Church c. Eph. 5. 5 25 27. and so he is making them partakers of his Holiness without which no Man shall see the Lord Heb. 12. 14. Rev. 21. 27. he is baptizing them still and further with the Holy Ghost and with Fire Tit. 3. 4 7. Mat. 19. 29. Rev. 5. 9 10. 3. He is anointing them with Holy Oyl even with his Spirit with the Spirit of Wisdom and Revelation with the Spirit of Grace and Supplication and by this Spirit he is sealing them to the Day of Redemption and giving this to them as an earnest of the Inheritance 2 Cor. 1. 21 22. Eph. 1. 13 14. and ch 4. 30. as David was anointed King before he reigned so they have an unction from the Holy one 1 Joh. 2. 20 21 27. 4. He is clothing them with the Robe of Righteousness Isay 61. 10. and with the fruits of Righteousness which are by Jesus Christ to the Praise and Glory of God Phil. 1. 11. with the fruit of the Spirit Gal. 5. 22 23. Eph. 5. 9. that so an entrance may be ministred to them abundantly into the everlasting Kingdom of our Lord and Saviour Mat. 5. 5 9. 2 Pet. 1. 5 11. 4. He hath appointed to them a Kingdom Luk. 22. 29. and is giving it to them in the gracious and spiritual administration of it and by Faith possessing them of the Riches and Priviledges thereof which are not Meat and Drink but Righteousness and Peace and Joy in the Holy Ghost Rom. 14. 17. they have received the first-fruits of the Spirit Rom. 8. 23. they are receiving the Kingdom that cannot be shaken Heb. 12. 28. though they are as having nothing yet by faith they are as possessing all things 2 Cor. 6. 10. and they shall reign on the Earth Rev. 5. 8 10. And Priests He hath also made them Spiritual Priests 1. By a birth from himself they are the Children whom God hath given to him who is the everlasting Father Heb. 2. 13. Isay 9. 6. And as in former times those who were born of Aaron were Priests Exod. 28. 1 40 41. so now those and those only who are born of Jesus Christ the only High-priest are made a Spiritual House an Holy Priest-hood 1 Pet. 2. 4 5 9. And that they may minister unto the Lord 2. He washeth them cloathes them anoints them as answering unto our Types Exod. 29. 4 5. and ch 28. 40 41. and ch 40. 12. 16. 3. And thus fitted and prepared they are Priests to minister unto God and to offer Sacrifices not bodily Sacrifices as formerly but Spiritual Sacrifices acceptable to God by Jesus Christ 1 Pet. 2. 5. To offer unto him broken and contrite hearts Ps 51. 17. Isay 66. 1 3. To present their bodies unto him a living Sacrifice holy acceptable a reasonable service Rom. 12. 1. To pray unto him and pour out their hearts before him Ps 62. 8. and 141. 2. Rev. 5. 8. To offer up the sacrifices of praise and thanksgiving unto God continually the Calves or Fruit of their Lips Ps 50. 14. and 107. 22. Heb. 13. 15. To shew forth his praises who hath called them out of darkness into his marvellous light 1 Pet. 2. 5 9. and not forget to do good and to communicate for with such Sacrifices being offered by Christ God is well-pleased Hos 6. 6. Heb. 13. 16. Phil. 4. 18. To him be Glory and Dominion for ever and ever Vnto
High-priests in former times to wit the Cloths of Service to do service in the Holy place and the Holy Garments for Aaron to minister in the Priests Office Exod. 39. 41. When the High-priest went into the Holy Place to make atonement by Blood-shedding he put on the Linnen-Garments and afterward he put them off and put on his Garments in which continually he ministred in the Priests Office Garments for beauty and glory Lev. 16. 4 23 24. Exod. 28. 1 3. Now to answer hereto In former times our High-priest might appear in Linnen because he had not actually made Peace and Atonement by his Blood but now he hath done it and is become glorious in his Apparel he hath now Garments for beauty and glory If it be said the Girdle in Daniel's Vision and this in John's is the same he was then girded with fine Gold of Vphaz Dan. 10. 5. And here he is girt with a golden Girdle and therefore also the Raiment is the same To this I only say here the Girdle doth signifie his Righteousness and Faithfulness and so it might denote to us that though he had not yet made the Atonement by his Blood yet he was righteous and faithful God's righteous Servant who would do it in due time But though he had the Girdle yet he might not be or appear glorious in his Apparel because the work was not finished though he was always faithful But now he hath finished the work the Father gave him to do in his own Personal Body he is glorified Joh. 17. 4 5. Isay 11. 5. 1 Pet. 1. 21. And so Aaron and his Sons had Garments holy Garments to Minister in for beauty and Glory that were beautiful fair and pleasant and glorious splendid rich and full of lustre Exod. 28. 1 3. So our high priest Jesus the Son of Man he is clothed with the Garments of beauty the beauty of holiness Ps 110. 3. Heb. 7. 26. and Glory the God of our fathers hath glorified his Son Jesus Acts 3. 13. I will saith he greatly rejoyce in the LORD my soul shall be joyful in my God for he hath clothed me with the Garments of Salvation he hath covered me with the Robe of righteousness as a Bridegroom decketh himself as a priest with ornaments And as a Bride adorneth her self with her Jewells Isay 61. 1 2 10 11. he is now become beautiful and glorious in his apparel as the Prophet signifieth when he Prophetically saith In that day seven Women shall take hold of one Man even of this one Man saying we will wear our own apparel only let us be called by thy name to take away our reproach We would be called Christians notwithstanding and not Heathens Pagans Infidels In that day shall the Branch of the Lord be beauty and Glory Compare Isay 4. 1 2. with Exod. 28. 2. Now then as the High-priest in former times did bear the names of the Children of Israel in two stones upon the shouldiers of his Ephod which Ephod was a part of his Raiment for a Memorial to or as some translations read it for a remembrance of the Children of Israel Exod. 28. 6 12. and ch 39. 6 7. so our High-priest who hath born our sins on his body on the tree now bears the names of them that so hear and learn of the Father as to come unto him upon his shouldiers before the Lord that they might always be had in remembrance before him he presents them in his raiment and Righteousness and so the memory and name of the just is Blessed but the name of the wicked shall Rot Prov. 10. 7. The righteous shall be in everlasting Remembrance Ps 112. 6. and he beareth their names upon his shoulders for a memorial to his Israel that they may Remember and rejoyce in this that their High-priest carrieth their names upon his shoulders and presents them in the body of his flesh thorow death holy unreprovable and unrebukeable in his sight they continuing in the Faith grounded and settled c. Col. 1. 22 23 he presents their names and persons for so names doe signifie even Persons Acts 1. 15. Rev. 3. 4. and renders them accepted in himself who is the beloved one Eph. 1. 6. Jude 24. that they may rejoyce with joy unspeakable and full of Glory in this that they who cannot present themselves in themselves nor appear immediately before God are presented notwithstanding by their great High-priest and upon his shoulders they are made the righteousness of God in him 2 Cor. 5. 21. they are in Christ Jesus and he of God is made unto them Righteousness 1 Cor. 1. 30. and he is entred not into the holy place made with hands which are the figures of the true but into Heaven it self now to appear in the presence of God for them for them especially who come unto God by him on their behalf and in their stead and representing their persons Heb 9. 24. and ch 8. 1 2. he is one who is Beautiful and glorious in his apparel in the eyes of the Lord And his Garments are of his own making as Mediatour as the Garments of Aaron were made by Moses the Mediatour of that Testament Exod 28. 1 2 3 39 40. and on the shoulders thereof he beareth them up and carrieth them and presents them before the Lord Deut. 32. 11 12. Isay 46 3 4. yea their names are graven in stones in precious stones Exod. 28. 9 11. to signify they shall be had in remembrance for ever before the Lord for so much the graving or engraving of them may signifie A perpetual presentation and memorial of them as when Job is declaring the root of the matter he not only desireth that what he spake were written nor onely that they were printed in a book but also that they were graven with an iron-Pen and laid in the rock forever Job 19. 23 24. So much is also intimated in what the Lord speakes to Zion when she said My LORD hath forgotten me Can saith he a Woman forget her sucking child that she should not have compassion on the son of her Womb yea they may forget yet will I not forget thee But what assurance doth he give her of this It followeth Behold I have graven thee upon the palmes of my hands thy walls are continually before me Isay 49. 14 16. To this it may seem the spouse referreth when she prayeth of and to her beloved Set me as a seal upon thine arme Cant. 8. 6. Engrave me upon thy shoulders Again in former times the typical High-priest did in the breast-plate of judgment bear the names of the Children of Israel upon his heart for a memorial before the Lord continually whose names were engraven in twelve stones and all upon his heart Exod. 28. 13. 29. and ch 39. 8. 14. To signifie his tender and cordial love and compassion to them So our merciful and gracious High-priest beareth the names of his Israel on his heart not upon some
outward Garment only which might be put off and then the names are laid aside also which are only so engraven but even upon his heart As the Apostle saith I have you in my heart for God is my record how greatly I long after you all in the bowels of Jesus Christ In and with such bowels as were begot by and like unto Christs bowels towards them Phil. 1. 7 8. as if he would thereby signifie to us that Christ's bowels and bowelly affection was so towards them that he indeed had them in his heart he carries them in his bosom Isay 30. 11. he loveth them with peculiar manner of love who from his first love known and believed do love him Indeed he loveth all Men while it is called to day and is not willing that any Man should perish but that all should come to repentance as he hath brightly manifested in tasting Death for every Man and as may be seen in his being a light to them in due time that he might be for Salvation to them that thorow him they might be saved and in being the mediatour between God and them making intercession for them and procuring long suffering which is and is to be accounted Salvation 1 Joh. 3. 16. 1 Tim. 2. 4 6. 2 Pet. 3. 9. 15. But he loveth them that love him because he first loved them with another manner of love with a delightful well-pleased love all his delight is in the Saints that are in the earth and in the excellent ones Prov. 8. 17 Ps 16. 2 3. as the Father hath loved him so he loveth them Joh. 15. 9 13. and ch 14. 21 23. he loveth them and beareth them on his heart and breast when and that is always he appeareth before God and on his breast-plate which is righteousness Isay 59. 17. Eph. 6. 14 he forgiveth them and clotheth and adorneth them and hath bowelly affection and hearty love to them They are engraven upon his heart which is the seat of love as is also intimated in that earnest desire of the spouse Set me as a seal upon thine heart engrave me thereon for love is strong as death Cant. 8. 6. 7. and all these who are loved with this distinguishing and delightful love of Christ are also accepted unto the father in him and the Father loveth and will love them Eph. 1. 6. Joh. 16. 27. And they being thus in and on the heart of Christ they are and shall be in his mouth also for out of the abundance of the heart the mouth speaketh Mat. 12. 34. they are in his mouth Rev. 3. 16. their sorrows indeed shall be multiplied that hasten after another or give gifts unto another High-priest and mediatour Their drink-offerings of blood will he not offer nor take up their names into his lips but because his delight is in the saints that are in the earth he will offer and render acceptable their sacrifices and take up their names into his lips Ps 16. 2 4. 1 Pet. 2. 4 5. Heb. 7. 25. and ch 9. 15. Joh. 17. 9 20. c. And because they are in his heart he will impart his mind to them 1 Cor. 2. 16. Judg. 16. 15. The secret of the Lord is with them and he will shew them his covenant Ps 25. 10 14. he will manifest himself and the mysteries of his Kingdom to them which he will not do unto the World Joh. 41. 21 22. Rev. 1. 11. and ch 2. 7 11 17 29 c. and ch 22. 16. And they being engraven on his heart his arme is engaged for them to bear them and to deliver them from evil and from the fear of evil in their hearkening unto him and they are in and engraven in his hand so as he will not forget them but whatever he openeth his hand to do so he will behold them and have such respect to them that shall work together for good to them that love him and none shall pluck them out of his hand Cant. 8. 6. Isay 49. 15 16. John 10. 27 28. Rom 8. 28 39. Yea he is a son and shield and will give grace and glory and no good thing will he with hold from them that walk uprightly Ps 84. 10 12. Joh. 14. 12 14. And in the brest-plate of judgment and on the heart of the High-priest in our types of old he did bear the judgment of the Children of Israel before the Lord continually either to figure out that our Jesus our great High-priest doth sympathize with his people in all their judgments and occasions of sorrow and sadness In all their afflictions he was afflâ—cted he knoweth how to have compassion on them and to pity and succour them in all their temptations and trials Isay 63. 9. Heb. 2. 17 18. Or rather as Moses the Mediatour of the first Testament was by the appointment of God to put in the Brest-plate of judgment which was upon Aaron's heart the Vrim and the Thummim which signify lights and perfections And therein he was to bear the judgment of the Children of Israel upon his heart before the Lord continually which Vrim and Thummim gave a most perfect light in any difficult matter to him that enquired thereat and without which they would not determine in those things which were doubtful and difficult Ezra 2. 63. Neh. 7. 65. Hereby it seems God revealed his mind and counsel in former times and when they enquired thereat the Person enquiring was to stand before the High-priest with his face towards the Brest-plate of judgment and as is observed by some a most perfect light shone upon the letters that were all upon the Breast-plate in order one after another whereby the mind of God was made known and revealed and the enquirer had thereby judgment and discerning given to him Numb 27. 21. Exod. 28. 30. Levit. 8. 8. 1 Sam. 28. 6. and hereby in general was signified that the High priest then by the Vrim and Thummim was to teach Jacob God's Laws and Israel his judgments Deut. 33. 8 9 10. So now our High-priest is he that hath the Vrim and the Thummim upon his Breast plate of Righteousness that in looking thereupon on the Righteousness he hath brought in and compleated and the means whereby he hath so done to wit his abasement sufferings and death and his resurrection from the dead as these things are declared to us in the Gospel or word of the Beginning of Christ we might be guided into all truth and have an understanding in all things and so be fitted to go on to perfection They who are dull of hearing and unacquainted with these first things and unskilful in the word of his righteousness are babes and cannot discern both good and evil but they who are skilful herein are fitted for the receiving the knowledge of all things needful to be now known by them 1 Cor. 1. 18 23. 2 Tim. 2. 7 8. Heb. 5. 11 14. and ch 6. 1. He is the light of the World a most
Tim. 6. 3 5. Prov. 14. 7. Verse 3. And hast born and hast patience and for my name sake hast laboured and hast not fainted Here he goeth on still To declare what was commendable in this Angel and Church of Ephesus And hast born This hath reference to the bearing of burdens though as is before said they could not bear them that were evil yet they could and did bear burdens otherwise so as thereby pain and grief was occasioned them Thou hast born namely the burdens one of another as we are all instructed and exhorted to doe Bear ye one another's Burdens and so fulfil the law of Christ Gal. 6. 2. with ch 5. 14. we should not be severe in censuring them when they are overtaken with a fault but consider our selves lest we also be tempted but we should be meek towards them and with a spirit of meekness restore them Gal. 6 1 2. Born to wit one anothers Infirmities especially the strong are to bear the Infirmities of the weak in which they see not their liberty in indifferent things and not to please themselves but their neighbours for their good to edification Rom. 14. and ch 15. 1 2. 1 Cor. 8. 8 13. and ch 9. 19 22. and to bear the griefs one of another in tender compassion one toward another and so their temptations and trials which are called and compared to burdens Rom. 12. 9 15 16. 1 Cor. 10. 13. and ch 12. 13 26. and also thou hast born even the burdens of the needs and necessities one of another so as to relieve such as were poor and needy which poverty is a great burden Gal. 6. 2 13. Phil. 2. 2 6. Oh that that mind were also more with us to consider one another Heb. 10. 24. and to sympathize one with another as members one of another Eph. 4. 25 32. and as stones in a building to support one another 1 Pet. 2. 4 5. 1 Thes 5. 14. Act. 20. 35. Or thou hast born to wit persecutions for the sake of Christ as the Apostle saith I bear in my body the marks of the Lord Jesus Gal. 6. 17. they had born this burden which appears great and heavy and hard to be endured Mat. 20. 12. which is called a bearing of the cross Luk. 14. 27. This is irksome to us naturally and therefore is called fire Luk. 12. 49. a fiery trial or burning 1 Pet. 4. 12. and that which even breaks the heart Ps 69. 20. with Ps 89. 50. And hast patience now at this time thou hast it and not only so in former times and in speaking of it and mentioning it twice in the commendation of them it seems it was very remarkable in them that is to say they had and did at present continue in well-doing and enduring afflictions and in waiting for the coming again of Christ see notes on ch 1. v. 9. and ch 2. 2. and ch 3. v. 10. And for my name sake hast laboured and hast not fainted what their labour was is before spoken to v. 2. only here we shall note two things 1. It was for his name sake they had laboured 2. They had not fainted 1. It was for his name sake they had laboured what his name is we shall not here speak to particularly but refer that to v. 13. But here we say 1. For Christ's name sake may be for namely this was that which was the motive and argument to prevail with them to labour that which set them on work was the good report of Christ in the Gospel from hence they were prevailed with to labour in the work of the Lord as the word for is used Phil. 3. 7. 2 Cor. 4 5. and indeed were the love of Christ more known and believed by us it would strengthen and engage us to labour and suffer reproach 2 Cor. 5. 14. 15. 1 Tim. 4. 10. It would open our lips and hands also unto others 2. For Christs name sake may also mean for promoting it that others might know it to make it known for the good of others as 1 Cor. 9. 19 23. that the word of the Lord might run and be glorified and not for their own name praise repute 1 Thes 2. 4 6. Act. 15. 26. 2 Thes 3. 1. But that the name of the Lord might be so declared adorned and made known that all the people might praise him Ps 67. 1 2 3. and knowing his name might put their trust in him Ps 9. 10. To this end they had laboured and endured much pain and grief and manifold occasions of sorrow and sadness 2. And hast not fainted Though it might occasion weariness and grief unto them Ps 126. 5 6. yet they still held on their way and fainted not were not so tired or wearied as to give over Heb. 12. 1 3. Gal. 6. 9. 2 Thes 3. 13. they did abide in the labour and work of the Lord and induring affliction for his name sake and did not â—aint Verse 4. Nevertheless I have somewhat against thee because or that thou hast left thy first love Having first of all shewed what had been and was at present commendable in this Angel and Church he now makes his exception and draws up a charge against them as it were In which let us mind and consider for our usefulness 1. The charge generally laid down and signified 2. And particularly the mattter or reason of it 1. The charge generally laid down and signified nevertheless or but I have against thee I have against thee namely a matter of charge or indictment The form of speech is elsewhere used as Mat. 5. 23. that thy Brother hath somewhat against thee Mark 11. 35. forgive if ye have ought against another so also Act. 19. 31. and elsewhere Now in that after he had commended them he here begins nevertheless or But so we may observe and learn from hence 1. That there may have been in former times and at present there may be many good and commendable things in those against whom notwithstanding there may be just exception and they may be greatly faulty for other things even by God and Christ This we might see in many particular persons who were reputed good Men. Moses and Aaron and Samuel though all holy Men in the main yet such evils were found with them as for which God punished them against the two former God testified displeasure in not suffering them to enter into the good land Numb 12. 10 12. and concerning them all it is said Moses and Aaron among his priests and Samuel among them that call upon his name They called upon the Lord and he answered them thou answered'st them O Lord our God thou wast a God that forgavest them though thou tookest vengeance of their inventions Ps 99. 6 8. David was a Man after God's own heart save in the matter of Vriah 1 King 15. 5. Solomon was beloved of his God who appeared to him twice nevertheless even him did out-landish Women cause to sin Neh.
also that by Jews here are not meant Jews by nature but hearty believers in Christ Because they did blaspheme true Christians as the natural Jews might do and did generally Acts 13. 45. and ch 18. 6. now if they said they were Jews by nature and yet blasphemed Christ's disciples both these might consist together and they might speak truly enough which our Saviour saith they did not But now pretending themselves to be spiritual Jews blaspheming such as were so indeed they herein appeared to be liars and to speak falsely 5. This further appears probably because in v. 10. these false pretenders did proceed judicially against the Christians or our Saviour foretels they would so do which is not very likely the Jews by nature should do seeing Jerusalem was destroyed already as hath been said and may be shewn in the notes on v. 13. 2. We come nextly to shew what is meant by their Blasphemy and to that we say Blasphemy in general doth signify an evil or reproachful speaking of or against any one or a striking thorow with words and so the word Blasphemy is sometimes translated evil or cursed speaking Eph. 4. 31. Col. 3. 8. slandering Rom. 3. 8. defaming 1 Cor. 4. 13. railing 2 Pet. 2. 11. Tit. 3. 2. and so 1. Of Blasphemy God Christ or the Holy Spirit is the object and so sometimes by blasphemy is meant Idolatry as when men give the honour due to God to an Idol or something besides him so it is said your iniquities and the iniquities of your Fathers together saith the Lord which have burnt incense upon the mountains and blasphemed me upon the hills Isay 65. 7. see also Ezek. 20. 27 31. or they are guilty of blasphemy who give not to God the honour due to him but speak reproachfully and dishonourably of him so Rabshakeh blasphemed the the Lord compare 2 King 18. 29 37. with ch 19. 6 22. And so they are blasphemers or guilty of blasphemy who speak reproachfully of Christ and his Gospel 1 Tim. 1. 13. with Acts 26. 9. or who speak against the holy spirit compare Mat. 12. 31 32. with Luke 12. 10. or who arrogate to themselves that which is peculiarly due to God Christ or the holy Spirit as the man of sin evidently doth Mat. 9. 1 3. c. and ch 26. 65. Joh. 10. 33 34 35 36. 2. And here by blasphemy may also be meant reproaching reviling and vilifying the true disciples of Christ and persecuting them as also appears in the next verse to this so the Apostle Peter saith they think it strange that you run not with them to the same excess of riot blaspheming you 1 Pet. 4. 4. And indeed when his disciples are reproached and persecuted he takes it as done to himself hence it is said If ye be reproached for the name of Christ happy are ye for the spirit of glory and of God resteth upon you on their part he is blasphemed when his followers are reproached 1 Pet. 4. 12 14. Hence also Christ saith Saul Saul why persecutest thou me Acts 9. 5. Mat. 25. 40. Ps 83. 2 5. Now from this part of the verse as thus opened we may note 1. That those that are not Christians indeed may yet pretend themselves to be the most orthodox Christians though they are not so but guilty of blasphemy Idolatry and many great evils so now in these days in which we live such as worship stocks and stones the work of mens hands and Saints departed and so are guilty of blasphemy yet give forth themselves to be the only true and catholick Church and that all others are hereticks that joyn not with but oppose them and their Idolatries superstitions and Antichristian and humane Inventions traditions and impositions And indeed this mystery of iniquity began to work in the Apostles days and before this Book of the Revelation was sent and signified to John 2 Thes 2. 7. 1 Joh. 2. 18. and such were these pretenders here spoken of even Antichristian Idolatrous ones this Synagogue of Satan was mystery-Babylon in its infancy and beginning and not the Gnostick-hereticks only as some would have it 2. That such as said they were Jews and were not such as gave forth themselves to be the best and truest Christians did yet reproach blaspheme and persecute such as were Christs disciples indeed and so their better Brethren as it was formerly so it is now your Brethren saith the Lord that hated you that cast you out for my name sake said let the Lord be glorified Isay 66. 5. that is they did pretend to do God service and glorify him when they excommunicated his righteous Servants they pretended themselves to be right worshippers and lookt upon and dealt with such as were so indeed as hereticks and Schismaticks as also is elsewhere signified by the same Prophet where he saith yea truth faileth and he that departeth from evil maketh himself a prey or is counted mad a Phanatick c. Isay 59. 15 with Joh. 16. 1 2. and this was one great iniquity in Judah formerly and found amongst the leaders of the people also who were confident they were in the right way and it was one great cause of those heavy judgments that were executed upon them For the sin of her Prophets and the iniquity of her priests that shed the blood of the just in the midst of her Lam. 4 13. thus also it was in the Apostles time there were then false brethren Gal. 2. 4. and they have forewarned that such as should have a form of godliness upon them would deny the power thereof and be despisers of such as were good 2 Tim. 3. 3 5. and thus it hath been since too evidently Rev. 13. any Man whose eyes are opened may see the truth of this That those who reckon themselves and say they are the most Catholick or orthodox Christians and who call all that dissent from them and are opposers of them in their evil principles doctrines and practices Hereticks Sectaries c. are yet enemies to and persecuters of their Brethren and like to Cain 1 Joh. 3. 13. 3. These fair pretenders were not such as they gave forth themselves to be but the Synagogue of Satan Too oft it comes to pass that where Christ hath his Church Satan hath his Synagogue Rev. 3. 9. These were such it seems as though they pretended themselves to be the only sincere Christians yet were indeed congregated by Satan and did worship him The God of this World did blind their minds 2 Cor. 4. 4. And they were adversaries to God's people and therein of Satan 1 Thes 2. 18. A Synagogue distinct from Christ's Church and from the civil judicatories see further for this the notes on Rev. 3. v. 9. 4. He knows and takes notice of all this as here he â—aith I know the blasphemy of them who say they are Jews and are not c. And as the Lord saith in former times concerning the King of Assyria whom
the days of old consider years of many generations c. Deut. 32. 4 7 12 15. 18. And so by another Prophet he saith to them O my people what have I done unto thee and wherein have I wearied thee testify against me For I brought thee up out of the land of Aegypt and redeemed thee out of the house of Servants and I sent before thee Moses Aaron and Miriam O my people remember c. Mica 6. 2 5. So doth our Lord to this Angel and Church he puts them in or stirrs them up to the remembrance of those things that were and might again be pleasant and profitable to them that so they might cause them to return to their hearts again Jer. 2. 4 6. 32. and this shews he hath no pleasure in the death and everlasting destruction of such dying ones as these were see notes on Chapt. 2. Verse 5. 2. And hold fast This is a further Branch of the Direction and instruction which he gives to this Angel and Church and hereby is intimated to us what is meant by Remember before namely bring back into your minds what you have received and heard and then hold fast not only by remembrance recall them but retain and keep them fast to the end To this phrase we have spoken before and shall therefore say the less here see notes before on ch 2. v. 13 25. only here we may note 1. In that this charge is given to these who had forgotten that they especially and all like them need to be provoked not only to remember how they received and heard but also to hold fast who have formerly had a miscarrying womb of such it may be said more then of others that have not so let slip how weak is your heart Ezek. 16. 30. and they have given great advantage to Satan thereby to use all all means and endeavour if he can possibly to prevail against them again 2. Such as these may do what they are here exhorted to they may hold fast these things when they are brought back to their hearts on other things they cannot lay fast hold they are not Prov. 23. 4 5. they endure not Job 8. 15. they are a very ly Isay 44. 20. But these are substantial and power accompanies them to enable us to hold them fast 1 Tim. 6. 12 12. Heb. 6. 18. 1 Joâ— 4. 4 5 and indeed our holding fast is in letting them abide and dwell in us richly 1 Joâ— 2. 24 26. Col. 3. 16. 3. It 's needful and profitable for us all and for such forgetful ones to hold them fast for hereby we may and shall be quickned and revived wisdom is a tree of life to them that lay hold on her and happy is every one that retains her Prov. 3. 18. hence that instruction and exhortation take fast hold of instruction let her not go keep her fast for she is thy life Prov. 4. 13. In holding fast we are made partakers of Christ and are his house and he will dwell in us and walk in us Heb. 3. 6 14. and if we so do not we shall lose all Whosoever transgresses and abides not in the doctrine of Christ hath not God 2 Joâ— 9. Heb. 10. 38. Rev. 3. 11. 3. And Repent namely in and this with remembrance and holding fast repent repent in dust and ashes Joâ— 42. 6. Be ashamed and confounded even loath thy self that thou shouldst thus forget forsake Christ his Gospel and thereby bring thy self into such a miserable condition Jer. 31. 19. Ezek. 20. 43. and turn from this iniquity unto him from whom thou hast revolted Ezek. 14. 6. and ch 18. 30. see the notes on ch 2. v. 5. We have next to speak unto Christ's conditional threat in case they followed not his direction nor received his instruction If therefore thou shalt not watch see notes on v. 2. I will come see notes on ch 2. v. 5. on thee as a thief and thou shalt not know what hour I will come upon thee That is that which he threatneth that he might provoke them to obey his counsel and to remember how they had received and heard and hold fast and repent I will come on thee as a thief c. that is to say 1. As a thief that is secretly and suddenly and so the last words open the former thou shalt not know what hour I will come upon thee thou art asleep and if thou dost not awake and watch I will come by stealth upon thee Joâ— 4. 12. even unexpectedly when thou thinkest not of it the day of the Lord should come upon them as a thief in the night 1 Thes 5. 1 4. and take them napping he would come in a day when they looked not for him and in an hour that they were not aware of Mat. 24. 43 50. and such a coming will be very terrible and affrighting 2. Pet. 3. 10. this circumstance renders a judgment very terrible that when Men are saying peace and safety then sudden destruction comes upon them as travail on a Woman with child 1 Thes 5. 3. Prov. 6. 15. Isay 29. 15. and ch 30. 13. Oh then let our loins be always girt about and our lights burning and we our selves like Men that wait for their Lord when he will return from wedding Blessed aâ—â— those Servantâ— whom the Lord when he câ—meth shall find watching Luke 12. 34 37 40. Behold saith Christ I come as a thief Blessed is he that watcheth and keepeth his garments Rev. 16. 15. Mark 13. 34 36. 2. As a thief To steal or take away Joh. 10. 10. so he would come as a thief though not a thief to take away not that which was none of his own for all is his Joâ— 16. 15. But that which he had been giving to them to take away his peace from them even loving-kindness and mercies Jer. 16. 5. 1 Chron. 17. 13. to take away his spirit from them against which David prays Ps 51. 11. to take away their gifts from them for from him that hath not shall be taken away even that which he hath Mat. 13. 12. and ch 25. 24 29. to take away their garments and ornaments from them that their shameful nakedness might appear and they might no longer have a name that they lived while yet they were dead but might become the reproach of the foolish and all might see their shame Ps 39. 8. Ezek. 16. 36 37. Rev. 16. 15. To take away their candlesticks as he saith unto Ephesus see the notes on ch 2. v. 5. 3. As a thief To kill and destroy them except they would receive timely admonition and repent Joh. 10. 10. and take their names out of the book of life Rev. 22. 19. Deut. 7. 4 9 and ch 8. 19 20. To cut them off in their sins by his judgments Joh. 15. 2. Ezek. 33. 6. Thus he can deal with his Angel and Churches and thus he will deal with them that trecherously depart from him and
the defiling his Sanctuary when persons are serving their Idols and sowing to the Flesh and yet come the same day into his Sanctuary and appear to take delight in approaching to him as if they were delivered to do those abominations Or as if the Grace of God heard and in some measure received by them gave them encouragement to serve Sin or follow their vanities from which indeed it comes to redeem them and to that purpose brings Salvation to all men Ezek. 23. 38 39. Jer. 7. 9 11. Tit. 2. 11 12. Oh how lothsome displeasing and provoking is this to him who hath deserved so well at our hands that we should be for him only and give him and none other our loves and who loves truth in the inward parts he well knows not how to bear with or endure such evil and unkind requitals or to away with such a lothsome temper as is that of lukewarmness to him And so much he gives us to understand in what follows Verse 16. So then because thou art Lukewarm and neither cold nor hot I will spue thee out of my mouth In this sharp rebuke and threatning the faithful and true witness signifieth to us the loathsomeness and unbearableness of this temper or distemper of theirs unto himself It was such and so grievous to him that he could not away with it though they were not cold but there was still some form of Godliness and Profession of Religion upon them they seemed to be religious and made mention of the God of Israel and called themselves of the Holy City and stayed themselves upon the God of Israel yet this was not in truth nor in Righteousness as Isay 48. 1 2. Their Religion was vain and they more odious in this condition to him than if they had been quite cold like that Isay 1. 11 16. To what purpose is the multitude of your Sacrifices to me saith the Lord I am full of the Burnt-offerings of Rams When you come to appear before me who hath required this at your hands to tread mâ— Courts Bring no more Vain Oblations Incense is an abomination to me The new Moons and Sabbaths the calling of Assemblies I cannot away with it is Iniquity or grief even the solemn meeting Your new Moons and your appointed Feasts my Soul hateth they are a burden to me I am weary to bear them And when you spread forth your hands I will hide mine Eyes from you yea when you make many prayers I will not hear you your hands are full of Blood Like whereto also is that Amos 5. 12 21 27. This was greatly provoking to him that they were so lukewarm and did not buy the truth with a parting with their Abominations and Idols So here he threatneth he will spue them out of his Mouth because they were lukewarm A Metaphor taken from lukewarm meat that is displeasing and burthensome to the Stomach or rather from lukewarm water which is loathsome and offensive and causeth vomiting And it is as if he should say I will abhor you and cast you out and you shall be cut off from my Congregation I will not keep you in my mouth to plead for you or to speak a good word for you but you shall be cut off from among my people and Churches Your temper is so loathsome and grievous to me that it were more bearable to me you did not tread my courts at all You had better never profess to wait upon me than under that profession to hide and keep close and make provision for your sins and Idols he that killeth an ox is as he slew a Man he that sacrificeth a Lamb as if he cut off a dogs neck he that offereth an oblation as if he offered swines blood he that burneth incense as if he blessed an Idol while Men chuse their own ways and their Soul delighteth in their abominations Isay 66. 3. Ezek. 14. 3 11. and therefore he threatneth to abhor them and vomit them out of his mouth unless they did receive timely admonition and repent v. 19. Lev. 18. 25 28. In which he signifieth to us 1. That his Churches and People are especially in his Mouth as they are in his heart to love them and to delight in them and in his hand to hide protect and defend them from their Enemies and from all evil so also in his mouth he takes up their names into his Lips and makes intercession for them especially Ps 16. 3 4. Heb. 7. 25. yea though they are lukewarm and are thereby become offensive and loathsome in their temper yet he doth not presently reject them but pleads for them as his Church and that they may be so continued he hates putting away from this nighness Mal. 2. 16. he is slow to anger and it is his work his strange work his act his strange act to cast such forth out of his house and vomit them up and therefore he saith not I have spued thee out of my mouth but I will do it namely if they did still so abide and persist He remembers for such the kindness of their youth the love of their espousals when they have forsaken him the Fountain of living Waters and hewed to themselves Cisterns broken Cisterns that can hold no water and when they have forgotten him days without number Jer. 3. 2 13 32. This Church of Laodicea was not always in this sad and abominable condition but it was sometimes hot and â—ervent and was so taken with Christ and his love and loveliness that the Apostle Paul did joyfully behold their order in first seeking the Kingdom of God and its Righteousness and the stedfastness of their Faith and therefore this exhorts them as ye have received Christ Jesus the Lord so walk in him rooted and built up in him and stablished in the Faith as ye have been taught c. Col. 2. 6 7. Christ was so precious to them that thorow their beholding belief of and delight in his preciousness they were made a Church of his and called out of the state condition and good fellowship of the World into him and unto fellowship with him and were bottomed and built upon him and begotten by him to a lively hope of his mercy and this still Christ remembreth and for such he maketh Intercession though they are become unlovely and unpleasant till they are put out of his house yea when they have fitted themselves for being cast out such is the graciousness of this faithful and true witness that he interposed himself for them whiâ—e and as it may be for their good that further patience and forbearance may be exercised towards them and further means used that they may in the light and strength of his grace recover themselves and turn unto him from whom they have revolted and backsliden So when the Lord of the vineyard came three yeers seeking fruit on the figtree that was planted in his vineyard and found none and was so greatly incensed that he gave order
iniquity they might otherwise be guilty of 1 Pet. 1. 6 8. Isay 27. 8 9. 2 Cor. 11. 7 8. 1 Joh. 8. 10. The Psalmist prays God not to rebuke him in his wrath nor chasten him in his hot displeasure therein signifying that if God had been extream to have marked iniquities he might justly have so done For saith he mine iniquities are gone over mine head and I am ready to halt and my sorrow is continually before me For I will declare mine iniquity I will be sorry for my sin Ps 38. 1 4 17 18. 2. We may herein see the impartiality of the Lord in his rebukes and chastisments As many as he loves he doth rebuke and chasten he is one who without respect of persons judgeth according to every Man's work 1 Pet. 1. 17. what Son is he whom the Father chastneth not Heb. 12. 7. he doth not only rebuke and chasten those that are weak and infirme ones and such as he cannot so much delight in as in some others but the most strong and â—minent ones also and such as he hath greatly preferred in some respects before the residue of their Brethren though God gives this account of Job that he was perfect and upright and one that feared God and eschewed evil yea that there was none like him in the earth a perfect and an upright Man Job 1. 1 8. yet saith Job If I sin then thou markest me and thou wilt not acquit me from mine iniquity Job 10. 14. Moses and Aaron among his priests and Samuel among them that call upon his name They called upon the Lord and he answered them thou wast a God that forgavest them though thou tookest vengeance of their inventions Ps 99. 6 7 8. Numb 12. Ezek. 33. 13. 3. Herein we may see the vertuousness of the personal abasement and sufferings of Christ Both in that he is now the chastener he hath thorow death destroyed him that had the power of death that is the Devil and he hath the keys of hell and death see the notes on ch 2. v. 22. and that now afflictions and chastisments are fruits of his love and ordered by him unto such as he loves yea unto as many as he loves death is now abolished and made the path of life Eph. 4. 8 10. Acts 14. 22. 2 Tim. 1. 9 10. Heb. 12. 9 11. 4. Seeing as many as he loves he rebukes and chastens It may teach us neither to despise his chastenings nor faint when we are rebuked of him Behold happy is the Man whom God correcteth therefore dâ—spise not the chastening of the almighty Job 5. 17 19. My Son saith the Holy Gost despise not the chastening of the Lord nor faint when thou art rebuked of him or be not a-weary of his correction For whom the Lord loveth he chasteneth and sâ—ourgeth every Son whom he receiveth Heb. 12. 5 7. with Prov. 3. 11 12. Thou shalt consider in thine heart saith Moses that as a Man chasteneth his Son the Lord thy God chasteneth thee Therefore thou shalt keep his commandments Deut. 8. 5 6. 2 Sam. 7. 14 15. yea having access by faith into his grace we should be helped to acknowledge his godness and faithfulness Ps 119. 67. 68 75. yea to give thanks unto him because of his righteous judgment Ps 119. 62 and to rejoyce in tribulation Rom. â— 3 4. Jam. 1. 2 5. Prov. 13. 24. with ch 23. 13 14. 5. It may admonish us not to judge one another as if they were hated of God and accursed whom he rebukes and chastens Indeed Men are apt to think so in their vain thoughts But the Lord knoweth the thoughts of Man that they are vanity Blessed is the Man whom thou chasteneth O Lord and teachest him out of thy law Ps 94. 11 12. This was the fault found with Job's friends they judged him to be an hypocrite because the rod of God was upon him Job 8. 6 13. and 11. 14 20. and ch 22. 5 10. Oh let us not judge them to be the greatest sinners who are most frequently or heavily afflicted Luke 13. 1 5. or that there are no evils with us because we are not so corrected or tried as others are for are there not sins with us even with us also against the Lord 2 Chron. 28. 9 10. Oh be we not many masters for in many things we offend all Jam. 3. 1 2. Gal. 6. 1 2. 6. Let us not look upon them that are in a prosperous state here or who are not in trouble as other Men to be never a whit the more loved of God nor desire to be in their condition For the Tabernacles of robbers prosper and they that provoke God are even secure Job 12. 6. and ch 21. 6 9. The Lord trieth the righteous but the wicked and him that loveth violence his Soul hateth And therefore he doth not so try them as he doth the other Ps 11. 5. Indeed it hath been a great trial and temptation to some holy ones in former times that themselves have been oft chastened and plagued while their Enemies the wicked prospered and were secure Their strength was firm they were not in trouble as other men neither were they plagued like other men at this Gods people have been astonished and stounded and the Feet of some of them have been almost gone their steps have well-nigh slipt Ps 73. 2 6 13. Job 21. 5 14. Jer. 12. 1 3. Hab. 1. 13. But alas the consideration of this that as many as he loves he rebukes and chastens would preserve us from envying their prosperity and keep us from desiring to be with them and help us to see their case is very sad and deplorable whom he forbears to chasten Hos 4. 14. It was in severe displeasure God thus speaks to his people Why should ye be smitten any more ye will revolt more and more Isay 1. 5. 2. We have nextly an wholesome exhortation given to them relating to the former Be zealous therefore c. Therefore because as many as he loves he doth rebuke and chasten This he acquaints them with as that which was proper and powerful to provoke them unto what he exhorts them When persons conclude there is no hope and that God hath no love to them nor will be favourable any more this takes them off from exercising themselves to what is good and makes them resolve to follow strangers and to walk after their own devices and do the imagination of their evil heart Jer. 2. 25. and ch 18. 11 12. But therefore he assures them of his love even in his rebukes and chastisements and that he hath no pleasure in their destruction that they might consider their ways and turn their feet unto his Testimonies and then he will take away all iniquity and receive them graciously Ezek. 33. 10 11. Joel 2. 12 13. Heb. 12. 11 14. Hos 4. 1 4. and ch 6. 1 2. Be zealous This is the first Branch of the exhortation which he gives to
the chief priests and unto the scribes and they shall condemn him to death And shall deliver him to the Genâ—iles to mock and to scourge and to crucifie him and the third day he shall rise again which accordingly came to pass Matt. 17. 22 23. and chap. 20. 17 19. Joh. 18. 4. And he knew before of the destruction of Jerusalem and of the Temple and of the end of the world and did foretell and shew before-hand the signs that would preceed these things Matt. 24. 3 c. And he knew who it was that would betray him before he did it Joh. 6. 64. And he told his Disciples many things before they came to pass that when they did come to pass they might believe Joh. 14. 20. and chap. 13. 19. So elsewhere in this Book of the Revelation is signified to us that he doth know yea and reveal also things to come before they were fulfilled Chap. 1. 1. and chap. 22. 6 15 16. And though it be said Of that day and hour knoweth no man no not the Angels which are in heaven neither the sâ—n c. Mark 13. 32. Yet we may thus understand that saying either 1. That he did not know that hour before he had finished his suffering work and was risen and ascended into the Heavens At which time he received the promise of the Father even the holy Spirit which searcheth all things gloriously into the nature of man Act. 2. 33. Rev. 5. 6 7 8 9. Or 2. He did not know that day and hour then to â—eveal that was not the due season for making it known Like that saying The father loveth the son and sheweth him all things that himself doth and will shew him greater works namely to perform and accomplish them in their due time and proper season Joh. 5. 20. So this Book of the Revelation was given by God unto him to shew c. Rev. 1. 1. not to know for himself for he knew all things before as Peter confesses and Christ disproves it not nor reproves him for so saying Joh. 21. 17. But to reveal and make known unto his Servants by his Servant John But yet though he foreknows future things this foreknowledg of his necessitates not the coming to pass of what is sinfully evil And as one saith His fore-knowledg doth produce no absolute necessity Things are not therefore because they are foreknown but therefore they are fore-known because they shall come to pass If any thing should come to pass otherwise than it doth yet Gods knowledg could not be irritated thereby for then he did not know that it should come to pass as now it doth Because every knowledg of vision necessarily presupposeth its object God did know that Judas should betray Christ but Judas was not necessitated to be a Traitor by Gods knowledg If Judas had not betrayed Christ then God had not â—ore known that Judas should betray him Dr. Bramhall in his Defence of true liberty pag. 244 245. Though he knows what will come to pass yet somewhat that he so foreknows and foredeclares may not eventually come to pass Yea all so fore-known doth not 1 Sam. 23. 11 13. And though he foresees as to us and knows what will sinfully be acted and committed yet he doth not necessitate the coming to pass of it any way The just Lord will not do iniquity Zeph. 3. 5. He is not a God that hath pleasure in wickedness neither shall evil dwell with him Psal 5. 4. Jam. 1. 13 14 15. Yea our Lord Jesus is so far from necessitating men to what is sinful as that all such actions do grieve him at the heart He did indeed know and foretell that Judas one of the Twelve would betray him Joh. 6. 64 70 71. But he did not necessitate him any way so to do but that horrid fact of his was a great grief to our Lord Jesus Hence the Evangelist saith Jesus was troubled in spirit and not in his face or outward appearance only he did not feign himself to be grieved but was in wardly grieved grieved in soul and testified and said Verily one of you shall betray me Joh. 13. 21. Yea he is so far from necessitating men to evil as that he works powerfully and his grace brings salvation to all men to preserve them therefrom Hence we have such expostulations as these recorded O thou that art named the House of Jacob is the spirit of the Lord straitned Are these his doings Mic. 2. 1-7 O Ephraim what shall I do unto thee O Judah what shall I do unto thee Hos 6. 4. Thus saith the Lord what iniquity have your fathers found in me that they are gone far from me Have I been a wilderness unto Israel A land of darkness Jer. 2. 5 31. Judg I pray you betwixt me and my Vineyard what could have been done more to my Vineyard that I have not done in it Isa 5. 3 4. It is undoubtedly true notwithstanding his foreknowledg or any thoughts or apprehensions we poor shallow creatures have concerning it that the Lord God hath no pleasure none at all neither secret nor revealed in the death of the wicked but that he turn and live As he hath both said and sworn and given his son to be a witness of it Ezek. 18. 23 32. and Chap. 33. 11. God our Saviour would have all men to be saved and to come to the knowledg of the truth 1 Tim. 2. 4 6. Tit. 2. 11. 2 Pet. 3. 9 15. 1 Joâ— 4. 14. And the consideration hereof that he knows all things even future things also is proper and powerful to engage and encourage his servants to hold fast profession the profession of their faith and hope without wavering Heb. 4. 13 14. with Chap. 10. 23 25. Jer. 11. 18. He knows what is in the darkness and what will come to pass And he can and will make all work together for good to them that love God who are the called according to purpose Rom. 8. 28 29. See Notes before on Chap. 2. ver 23. And not only he knows things to come as to us future things not only are they written before him but also he further here saith and assureth his servant John 2. I will shew thee things which must be hereafter Here he leaves out the words shortly and at hand which he had used in Chap. 1. vers 1. and vers 3. But that we here further take notice of is that Christ not only knows things which must be hereafter but also made them known as he saw good to his servants and here parâ—icularly the things contained in this Book to his beloved Disciple Surely the Lord God will do nothing but he revealeth his secret unto his servants the Prophets Amos 3. 7. And he doth fore-tell and fore-declare things to come before they come that men might not sacrifice to their own nets or burn incense to their own drags nor bow unto or worship any false or imaginary God any Image