hath gotten him the Victory he who descended is ascended up on high and hath led Captivity Captive and received Gifts in the Man and for Men c. that the LORD God might dwell among them Ps 98. 1. and 68. 18. with Rev. 5. 9. Ps 40. 1 4. Thus the Prophet speaking in the person of Christ and concerning him signifieth this to be his work amongst his People I will declare thy name unto my Brethren in the midst of the Congregation will I sing praise unto thee Namely I will praise thee because thou hast heard me and art become my Salvation and though I was the Stone which the Builders refused yet I am become the Head of the Corner Ps 22. 1 22. and Heb. 2. 12. with Ps 118. 17 21 22. Oh this is his work in the midst of his Churches to mind them by his Spirit of the greatness and preciousness of his Sufferings and his and his Fathers love therein everlastingly commended and the Glory which there-thorow he hath received that they might always remember with thankfulness that Jesus Christ of the Seed of David who by the Grace of God tasted death for every Man is raised again according to the Gospel Rev. 1. 18. and ch 2. 8. Joh. 15. 15 26. and ch 16. 7 14 1 Cor. 15. 1 4. 2 Tim. 2. 8. Joh. 17. 26. And so he is and appeareth as a Lamb that hath been slain in the midst of the four living Creatures and in the midst of the Elders that they being thereby minded of and continually beholding his Sufferings in the vertue whereof he is raised exalted and extolled and made very high might always sing that new Song saying thou art worthy for thou wast slain and hast redeemed us to God c. Rev. 5. 6 8 9. with Ps 22. 1. 22 23 24. 3. He is in the midst of them to observe and take notice of his Churches and see and behold their order and demeanour and whether they hold forth the light of the glorious Gospel in Word and have such a Conversation also as becometh it and so to see whether they shine brightly and clearly or whether darkly and dimly whether they adorn in all things the Doctrine of God their Saviour or whether they give occasion unto the Adversary to blaspheme So he is amongst them and in the midst of them with Eyes as of a Flame of Fire v. 14. Thus in writing to the Angel of the Church in Thyatira he thus describeth himself These things saith the Son of God who hath his Eyes like a Flame of Fire c. And after addeth All the Churches shall know that I am he which searcheth the Reins and the Hearts and I will give to every one of you according to your works Rev. 2. 18 23. He is in the midst of them to take notice whether they hold fast his works in his word and whether the Gospel worketh effectually in them or no that he may be with the good and encourage them and that he may reprove the evil and evils found with them And hence to all the Churches he saith I know I take notice of thy works and particularly to the first Church he thus describeth himself These things saith he that walketh in the midst of the Seven Golden Candlesticks and then he addeth I know thy works Rev. 2. 1 2. And therefore it might engage all the Churches to walk before him and to be perfect to hold fast the form of sound words they have received and to let it dwell richly in them that he espy no unclean thing amongst them according to that Deut. 23. 12 4. The LORD thy God walketh in the midst of thy Camp to deliver thee Therefore shall thy Camp be holy that he see no unclean thing in thee and turn away from thee They are the Temple of the living God as God hath said I will dwell in them and walk in them wherefore come out from amongst Men and be ye separate and touch not the unclean thing and I will receive you c. 2 Cor. 6. 16 18. Numb 5. 3. Ezek. 43. 7 9. 4. He is in the midst of them to order them and to pour out the Oyl of his Spirit in his Testimony unto them and to make known his words and so he is in the midst of them as the High-priest and Minister of the Sanctuary and true Tabernacle which the Lord hath pitched and not Man that they receiving the unction from the Holy One and the pure Oyl they may shine as lights or bear forth the light continually Lev. 24. 2 4. with Heb. 8. 2. And to give them the Spirit of Grace and Supplication and by that Spirit of his help their Infirmities for they know not what to pray for as they ought but the Spirit it self maketh intercession for them with groanings which cannot be uttered Rom. 8. 15 26 27. And he presenteth their Spiritual Sacrifices to God and maketh them acceptable and procureth gracious returns and ever liveth to make intercession for them that come unto God by him and is therefore able to save them to the uttermost 1 Pet. 2. 5. Ps 20. 3 5. Heb. 7. 24 25. and ch 10. 19 22. and ch 13. 15. And so according to his promise he is amongst them in their assemblings of themselves together in his name as he saith where two or three are gathered together in my name there am I in the midst of them Mat. 18. 19 20. He is in the midst of them as the High-priest of their Profession And this leads us unto the next thing to be considered by us viz. 3. The clothing and habit in which he saw him in this Vision clothed with a Garment down to the Foot and girded about the Paps with a Golden Girdle In this Vision Christ appeareth in Priestly Raiment to give us to understand that he is the High-priest of the Believers Profession A merciful and faithful High-priest the Son of Man who also is Alpha and Omega the first and the last the Almighty is in the midst of them mighty to save He is their High-priest God hath exalted this one chosen out from among the People for every High-priest is taken from among Men and is ordained for Men for the good of Men Ps 89. 19. with Heb. 5. 1. And such an one he is who was in all points tempted like unto us yet without Sin He hath himself suffered being tempted and therefore he is able to succour them that are tempted Let us then consider him and come with boldness to the Throne of Grace that we may obtain Mercy and find Grace to help in time of need Heb. 2. 17 18. and ch 3. 1. and ch 4. 14 16. In that Vision vouchsafed to Daniel he then appeared in Linnen Behold saith he one Man clothed in Linne Dan. 10. 5. and ch 12. 6. But here it is only said with a Garment down to the Foot There were it may seem two sorts of Garments used by the
flow from unfeigned faith in him even from the hearty mindfulness and high-prizing of the precious Blood of Christ and the love therein commended to Sinners It is Faith even the Word of Faith believed that worketh by Love Gal. 5. 6. and so also produceth as the consequent thereof good works Heb. 10. 24. 1 Thes 1. 3 5. and ch 2. 13. The principle of those works which are acceptable to God is not our own wisdom or any thing in our selves or because it is our duty simply but the Grace of God his free-love manifested in the gift of his Son to be the Saviour of the World 2 Cor. 1. 12. The Grace of God that bringeth Salvation to all Men hath appeared teaching us that denying Vngodliness and Worldly Lusts we should live soberly righteously and godly in this present World Tit. 2. 11 12. This Gospel and good news being heartily embraced doth powerfully operate to the denying and abhorring what is evil and to the doing what is well-pleasing in his sight Joh. 15. 2 6. 1 Joh. 3. 6. Now their works could not be the first because they were as we have before seen fallen in some measure from Christ and from the high prizing of his Cross and his love and kindness therein manifested and commended 2. The first works also appear to be such as are done in â—ervent and inflamed love to Jesus Christ and in love and charity to Men hence called the work and labour of love begotten by and exercised in the love of and unto Christ and also exercised towards Men and Brethren Heb. 6. 9. 1 Thes 1. 3. And this love is the fulfilling of the Law Rom. 13. 10. and all without it is nothing as the Apostle saith though I have the gift of Prophesie and understand all Mysteries and all Knowledge and though I have all Faith so that I could remove Mountains and have not Love or Charity I am nothing And though I bestow all my Goods to feed the Poor and though I give my Body to be burned and have not Love or Charity it profiteth me nothing 1 Cor. 13. 1 3. Gal. 5. 13 14. And this exhortation is given Let all your things be done with Love or Charity 1 Cor. 16. 13. Now their works could not be the first works because they had left their first-love 3. The first works are such as of which Christ is the Omega and end also and God in him A Man may do many things good in themselves and yet to a wrong end it may be to establish a Righteousness to himself Rom. 10. 2 3. and all such works will not profit or avail to the rendring us acceptable in the sight of God Isay 57. 12. Thus the Jews sought after Righteousness as it were by the works of the Law in which they sinned against the end of the Law Jesus Christ and stumbled and took offence at that stumbling-Stone and Rock of Offence not submitting themselves to the Righteousness of God Rom. 9. 30 31 33. and ch 10. 1 4. After such a manner also the Galatians were snared by those Evil-workers that came amongst them after they had begun to run well and were called into the Grace of Christ by listening to those Spiritual Witches that came amongst them they sought to perfect by the Flesh what was begun by the Spirit Gal. 1. 6. and ch 3. 1. and ch 5. 1 4. Or the end of what a Man doth may be that he may have praise of Men as it is with the Hyppocrites when they give alms it is that they may have Glory of Men when they pray that they may be seen of Men when they fast they so do it that they may appear unto Men to fast Mat. 6. 2 6 16. And thus our Saviour saith of the Scribes and Pharisees All their works they do for to be seen of Men Mat. 23. 2 5. And of this evil end the Apostle warns in saying Be not desirous of Vain-glory Gal. 5. 26. But now the first or best Luke 15. 22. works are such as in which a Man knowing that Christ hath brought in Everlasting Righteousness and that all is prepared in him he doth therefore in all aim at his Glory and therein at the good of Men and especial good of Believers as the Apostle exhorts Whether ye eat or drink or whatsoever ye do do all to the Glory of God Give none Offence neither to the Jews nor to the Gentiles nor to the Church of God Even as I please all Men in all things not seeking mine own profit but the profit of many that they may be saved 1 Cor. 10. 31 33. and ch 11. 1. Phil. 1. 20 21. 1 Cor. 9. 22. Now from this Branch of the Counsel we may also briefly note some Instructions As 1. In that he had before intimated that they had at first when the Gospel was preached to and received by them a first and servent love and now also intimates that they had first works so he gives us to understand that when God's love in Christ to Sinners is so known and believed that it turns the Heart to him and begets love unto him it will also produce works good and acceptable works such as are well-pleasing in his sight So much the Apostle signifies as with respect to the Thessalonians when he saith Ye received the word of God which ye heard of us not as the word of Men but as it is in truth the word of God which effectually worketh also in you that believe It wrought so effectually in them that it wrought Love in them and the work of Faith and Labour of Love c. 1 Thes 2. 13. with ch 1. 3 10. 1 Joh. 3. 16 18. Gal. 5. 6. 2. In that he saith And do the first works so he signifieth to us that though there may be works with us yet not such as are approved of him nay though they may be right and good in themselves yet they may not proceed from the Faith nor be done in Fervent Love and Charity nor may we aim at Christ at his Glory and the promoting the things of his Kingdom as the end and to be sure if we have leâ—t our first-love and that be waxed cold and if we have abated in our former high prizings of the precious sufferings and Blood of our Gracious Redeemer and the love therein discovered our works will also be defective as it was with these Come we to the light Joh. 3. 21. 3. In that he saith Remember and repent c. so he signifieth to us that the way to do the first works is to remember Christ's works and to repent and turn to him again from whom we have revolted and back-sliden for as he hath wrought all our works for us so it is he also that must work them in us Isay 26. 12. Phil. 2. 12 15. They must needs be dead works imperfect unacceptable works unless such as have left their first love remember how they have received and heard
persist therein he will wound the hairy scalp of such an one whoever he be or whatever he hath been that goes on still in his trespasses Ps 68. 18 21. 1. Then here we may see how provoking it is to Christ to let slip how we have received and heard how shall we escape if we neglect so great salvation Heb. 2. 1 3. Because Israel was unmindful of the rock that begat them and forgat God that formed them when the Lord saw this he abhorred them because of the provoking of his Sons and of his Daughters Deut. 32. 18 20. If a Man abide not in Christ he is cast forth as a branch c. Joh. 15. 6. 2. We may here see the impartiality of Christ in his dealings with his Churches he will not spare them if they sin against him and continue in their provocations of him as hath been said ch 2. 5 23. he is one who without respect of person judgeth according to every man's work 1 Pet. 1. 17. Do we then provoke the Lord to anger 1 Cor. 10. 22. Job 41. 8 10. 3. And yet we may see his slowness to anger and his unwillingness with the destruction of such as have forgotten him and how they have received and heard though he saith he will come as a thief yet he gives them warning before he so comes and therein he doth not like a thief and saith to the Prophet If thou giveâ—â— not the wicked Man warning nor speakest to warn him from his wicked way to save his life his blood will I require at thine hand Ezek. 3. 18 and ch 33. 6 8 11. Verse 4. Thou hast a few names even in Sardis which have not defiled their garments and they shall walk with me in white for they are worthy In this verse we have propounded to us to consider 1. A commendable account which our Saviour gives of some amongst them Thou hast a few names even in Sardis which have not defiled their garments 2. An assurance of their happiness or a gracious promise concering them And they shall walk with me in white 3. The reason thereof for they are worthy 1. A commendable account which our Saviour gives of some amongst them Thou hast a few names in Sardis which have not defiled their garments Thou hast not only hadst but still hast A few names that is to say persons for so names signify persons sometimes Acts 1. 15. Rev. 11. 13. and here this word may be used to give us to understand that Christ doth as it were know them by name and takes especial notice of them as Exod. 33. 12 17. Which have not defiled their garments It seems then the rest and greatest part had so done But these had not By their garments may be meant the same with their righteousness or their works v. 2. And so righteousness or works are compared to garments as Job 29. 14. Isay 59. 6. Ps 132. 9. see the notes on v. 18. of this Chapter Now then the garments with which the belivers are cloathed are 1. The righteousness of Christ that everlasting righteousness which he hath brought in by his blood Dan. 9. 24. as it is said he hath clothed me with the robe of righteousness Isay 61. 10. this righteousness they receive by faith and have it to appear before God in Phil. 3. 9. Rom. 3. 20 22. 1 Cor. 1. 30. Jer. 25. 6. and though this righteousness this garment cannot be so defiled as to hurt it or damnify it in it self yet it may be defiled in some such sort as God himself and his name are said to be polluted As ye say wherein have we polluted thee in that ye say The table of the Lord is contemptible Mal. 1. 7. so again Pollute ye my holy name no more with your gifts and sacrifices Ezek. 20. 30. So the righteousness of Christ may be said to be polluted or defiled by us when we seek to establish a righteousness of our own Rom. 10. 3. or adde a righteousness of our own to his as if the righteousness of Christ were incompleat or insufficient to render us acceptable in the sight of God and therefore we must adde thereto or joyn therewith something of our own workings and doings of which we are admonished and warned by the preacher Be not righteous overmuch Ecâ—l 7. 16. so in former times If they did lift up their tool upon God's altar of stone they did thereby pollute it Exod. 20. 25. and excellency of speech or of wisdom added to the Gospel makes the cross of Christ of none effect 1 Cor. 1. 17 18. and ch 2. 1 2 5. and this adding our works of righteousness to Christ's proceeds from a secret jealousy and fear leâ—t his righteousness would fail or deceive us in conclusion and so declares we have base unworthy low and dishonourable thoughts of that righteousness which God hath prepared and accepted Rom. 3. 21 22. Or the righteousness of Christ may be deâ—iled by us when while we seek to be justified by Christ we our selves are found sinners and so by means of us others are ready to charge Christ with being the minister of sin though indeed he is not so and far be it from any to think or speak so Gal. 2. 16 18. we may be said to pollute his immaculate righteousness when we boast thereof and make as if we had that to glory in in Gods presence and are â—ound notwithstanding and under that pretence to act and commit such things as displease him and cause his name to be blasphemed by others 2. Or by those garments may be meant the fruits of his spirit and righteousness believed and received such as Bowels of mercies kindness humbleness of mind c and these may be defiled more grossly when Men are walking in the gross lusts of the flesh as when persons appear merciful and pittiful to others and pretend much love and yet walk in the lust of uncleanness of which latter the Apostle warns when he exhorts to the former Be ye followers of God as deer Children and walk in love as Christ also hath loved us But fornication and all uncleanness c. lâ—t it not be once named among you as becometh Saints Eph. 5. 1 3. Or Men defile their garments or works when they pretend to a great deal of humility and under that pretence debase themselves to hell in sitting with evil company Isay 57. 8 9. Or when they pretend zeal for the glory of God and an indeavour of Mens good and yet have fellowship with them in their unfruitful works of darkness when-as this is the High-way to harm our selves and others also and not to be instruments of good to any Prov. 9. 5 6. Eph. 5. 11. Jer. 23. 14. But it appears that this Angel and Church had not so defiled their garments or not openly so because it 's said thou hast a name that thou livest v. 1 and much less had these upright ones amongst them so defiled theirs
is the first begotten of the dead who loved us and gave himself for us c. To him be glory and dominion for ever and ever Amen Rev. 1. 5 6 2. And hast redeemed us to God by thy blood ouâ— of every kindred and tongue and people and nation Where consider we 1. What Christ further did for and to them upon the account whereof he is to be glorified by them And â—ast redeemed us unto God 2. By what means he did this By thy Blood 3. Out of or from amongst whom he so redeemed them Out of every kindred and tongue and people and nation 1. What Christ further did for and to them upon the account whereof he is to be glorified and for which all these holy ones here spoken of do praise and laud him And hast redeemed us unto God We may here for our usefulness enquire and consider Of what redeeming or buying do the Saints here speak and mean To which we may give answer and say 1. There is a Redemption wrought for men without them in and by Jesus Christ our Lord whereby he hath redeemed them unto himself from under the first judgment and condemnation Rom. 5. 18. and from perishing for ever in that first death which was the wages of that disobedience of the first publick man in whom all sinned and from whom they come forth into the world naturally and necessarily polluted and defiled Rom. 5. 12 15 19. When the fulness of the time was come God sent forth his Son made of a woman made under the Law to redeem them that were under the Law even all mankind for they were all fallen under it both Jews and Gentiles and become subject and obnoxious to the judgment of God Gal. 4. 4 5. with Rom. 3. 9-19 And he hath redeemed them from the câ—rse of the Law being made a curse for them Gal. 3. 13. He gave himself a ransome and price of redemption for all men 1 Tim. 2. 6. And he hath redeemed them in and by himself for all have sinned and come short of the glory of God Being justified freely by his grace through the redemption that is in Jesus Christ Rom. 3. 22-24 He hath bought them who by denying him bring upon themselves swift destruction 2 Pet. 2. 1. Redeemed them who transgress and speak lies against him Hos 7. 14. Deut. 32. 6. He hath bought all men with a precious price and his they are Psal 100. 1-3 He hath died for all and is raised again and hath purged away the guilt of their first sin and sinfulness from before the presence of God Abolished their first death and will in due time dâ—stroy it and hath destroyed him that had the power of death that is the Devil Heb. 2. 9-14 and Chap. 1. 3. He hath born the judgment of the world and cast out the Prince of this world out of his Principality which he had gotten over mankind and hath drawn all men unto himself to be under his authority and Lordship Joh. 12. 31 32. To this end he both died and rose and revived that he might be the Lord c. Rom. 14. 9. And to a gracious end hath he died for all and thus redeemed them that they which live should not henceforth live to themselves but unto him that died for them and rose again 2 Cor. 5. 14 15. Henceforth the Father judgeth no man but hath committed all judgment to the Son that all men should honour the Son as they honour the Father Joh. 5. 22 23. In this sense he is the Redeemer and Saviour of all men and he hath also obtained eternal redemption for them Heb. 9. 12. 1 Joh. 5. 10 11. Luk. 24. 46 47. But this Redemption is not here directly spoken of and though it be fundamentally supposed and included yet it is so rather in the former expression viz. Thou wast slain 2. There is a Redemption also which he is now working during the day of his grace and patience wherein he is buying men in their own persons of both these the Apostle in other expressions speaks saying God was in Christ to wit when one died for all and rose again reconciling the world unto himself not imputing their trespasses to them This was that which he was working and wrought for men without them in the person of Christ and before it be preached to them and is the same with that first Redemption we have been speaking of and then it presently follows in the next verse We pray in Christs stead be ye reconciled to God this is a following work which in the preaching and by the discovery of the former he is working in men and is the same with that redeeming we are now speaking of 2 Cor. 5. 19 20. and so he who is the redeemer of men in the former sensâ— is teaching them to profit and leading them by the way they should go and so redeeming them in their own persons who yet hearken not to hâ—s Commandments but deprive their souls of good Isa 48. 17 18. And he doth redeem them who yield up themselves to him and are not disobedient to the heavenly call he doth buy them off themselves he gives himself to them for them as a man gives himself to a maid for her that they might be his and be married to him who is raised from the dead and he might be theirs their head and husband Ephes 5. 25 26. And so he râ—deems them from all their iniquities and delivers them from or chuses them out of this present evil world and purifies them unto himself a peculiar people zealous of good works Tit. 2. 14 Gal. 1. 4. and of this redeeming he here directly speaks as plainly appears by all the context to which we shall not here speak further because we shall have apt occasion to mention it again and speak further to it in what follows There is also a Redemption which he will glâ—riously effâ—ct and accomplish hereafter but of that we shall not speak here any thing further Now between Christs redeeming men in the two former considerations there are several differences and dissimilitudes some of which we may briefly mention and which have been intimated in what we have spoken As to say 1. As to the effecting the former there was nothing required of men but it was done for them without them in and by Jesus Christ Gal. 3. 13. 2 Cor. 5. 14 15 19. But as to the latter there is something required of them as God is working in them both to will and to do of good pleasure viz. to look unto Christ and be saved to be reconciled unto God Phil. 2. 12-16 Isa 45. 21 22. 2 Cor. 5. 19 20. 2. The first is for all men 1 Tim. 2. 6. for the world of mankâ—nd 2 Cor. 5. 19. and so all are bought with a price 2 Pet 2. 1. Gal. 4. 4 5. with Rom. 3. 19. In the second sense all are not redeemed though in due time Christ be redeeming them
5. 14 16. 1 Joh. 5. 11. And the Grace of God to all men especially to them that believe In giving Christ to be a Testimony to men in their proper seasons the light of the World and the Mediator between God and Men and the Apostle and High-priest of the Believers Profession 2 Cor. 6. 1 2. Eph. 3. 4 5. 1 Tim. 2. 4 6. Heb. 3. 1. and ch 4. 14 16. And his Grace to be brought at the Revelation of Jesus Christ 1 Per. 1. 13. and ch 3. 7. And the Grace of our Lord Jesus Christ who being rich for our sakes became poor that we thorow his poverty might be enriched 2 Cor. 8. 9. who in his grace gave himself for our sins that he might deliver us from this present evil World Gal. 3. 4. Whose hands have laid the Foundation and whose hands shall finish And he shall bring forth the Head-stone with shoutings grace grace to it Zech. 4 7 9. Act. 15. 11. And Peace Even The Peace of God which passeth all Vnderstanding Phil. 4. 7. which Christ hath made for us by the Blood of his Cross Col. 1. 20. And which he is become who is our Peace Eph. 2. 13 14 15. and which is in him Joh. 16. 33. and he hath to proclaim and preach to men even to such also as are far off and to make them partakers of by Faith who believe He being the Prince of Peace the King of Salem that is King of Peace And that everlasting Peace he will extend like a River Eph. 2. 13 17. Mica 4. 5. Heb. 7. 1 2. Isay 9. 6 7. and ch 54. 10. and ch 66. 12. Psal 37. 11. This Grace and Peace he votes for and desires to be unto them In the further knowledge and firmer and stronger belief of it that they might grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3. 18. 2 Thess 3. 10. In the further participation hereof and in further tastes of the sweetness Satisfaction and delightfulness thereof having access thereinto Rom. 5. 2. and being filled therewith Rom. 15. 13. tasting the graciousness of the Lord that as new born Babes they might more desire the sincere milk of the Word Ps 34. 8. Prov. 24. 13 14. 1 Pet. 2. 2 4. Phil. 4. 4 7. In the further efficacy thereof so as to receive this grace to purpose so as to be made partakers thereby of the end of the Faith even the Salvation of the Soul 2 Cor. 6. 1 2. For the grace of God which bringeth Salvation to all Men hath appeared Teaching us that denying Vngodliness and Worldly Lusts we should live soberly righteously and godly in this present evil World c. Tit. 2. 11 14. And that the Peace of God may rule in our hearts and we may follow Peace with all Men and Holiness And especially that his Churches might be at Peace among themselves Act. 11. 23. Rom. 12. 18. Heb. 12. 14. 1 Thess 5. 13. Now in that he votes and-desires this for all the Churches so he signifies to us 1. That this Grace and Peace was sufficient for them all for them that were taught in the Word and for them that did teach them for the Angels of the Churches and for the Churches and for them in their various States and Conditions 2 Cor. 12. 9. To recover Ephesus which had left and abated in its first love Gal. 1. 3 4. To enable Smyrna to be faithful unto the Death that they might receive the Crown of Life 2 Tim. 2. 1. Phil. 4. 7. To help Pergamus and Thyatira against those evil and corrupt teachers that were amongst them that they might not be carried about with divers and strange teachers but might turn away from them and reject them Gal. 1. 3. 6 9. Heb. 13. 9. To revive the work in Sardis who had a name that they lived and were dead Rev. 3. 1 3. 1 Cor. 15. 1 3. To incourage and strengthen Philadelphia to hold that fast which they had that none might take their Crown 2 Tim. 2. 1 8. To make fervent and zealous Laodicea who were become luke-warm 1 Pet. 1. 22 23. 1 Joh. 3. 16 18. and ch 4. 14 17 19. And it is good for every one that hath an Ear to hear what is voted and desired for all the Churches 2. He votes one thing for them all that they might rejoyce and have fellowship together and none have some secret thing with themselves to rejoyce in or be comforted withal Job 15. 11. But that the joy of one might be the joy of them all 2 Cor. 2 3. In this Grace and Peace the Brother of low degree might rejoyce in that he is exalted and the rich that he is made low Jam. 1. 9 10. Phil. 3. 1 2. and ch 4. 4. 3. He desires the same thing for them all though some of them were greatly faulty reproved and threatned yet while Christ hath not cast them off but owns them as his Churches good is to be desired for them and love testified unto them and their good is to be endeavoured and pursued Gal. 1. 3 4. See the notes on v. 9. and on v. 12. So for the Churches generally this is voted and desired by the residue of the Apostles for such also as were much faulty 4. This Grace and Peace might be to them whose favour soever they wanted or what troubles trials tribulations or restraints soever they met withal or in what condition or place soever they were in None could let or hinder them of the knowledge and enjoyment hereof unless they themselves provoked God to with hold these good things from them by their iniquities no Banishments Imprisonments thick-walls or strong-barres could shut this out Consider this 2 Cor. 12. 9 11. Joh. 14. 27. and ch 16. 33. 5. This Grace and Peace is the principal and most excellent thing and therefore worthy to be desired sought after embraced and entertained by us He prayeth not for mens favour or peace in this World for them or for Riches Honours Pleasures here but for Grace and Peace to be to them all This is his vote and desire for the Churches and it is instructive and imitableforus 2. From whom doth he desire these things for them It followeth From him which is and which was and which is to come which is the Interpretation of Jehovah And hereby is signified to us the Father as it there appeareth in that this person is distinguished from the Holy Spirit and from the Word see also ch 4. 8 and ch 16. 5. From him which is Namely hath his being of himself and gives a being to all other things Act. 17. 25 28. 1 Cor. 8. 6. His Name is I AM As he saith unto Moses when he said unto God when the Children of Israel shall say to me what is his name what shall I say unto them And God said unto Moses I AM that I AM And he said Thus shalt thou say unto the Children of
with-hold his blessed Spirit from them as hath been said 2. He hath them in his right hand To signify to us that he hath preferred these for choice work as vessels of Honour and imployes them in the most excellent service even to serve him with their spirit in his Gospel Rom. 1. 9. They are vessels of Honour sanctified and made meet for their Masters use 2 Tim. 2. 21. Thus having in the right hand doth signify in scripture the giving preeminence unto such above others Gen. 48. 13 20. and the being placed at the right hand doth denote that such are exalted to honour 1 King 2. 19. and so it is in this business He hath or holds as ch 2. 1. with Heb. 12. 28. them in his right hand To give us to understand that his power is engaged for them in their holding forth the word of life to save them from all evil and enemies whatsoever he hath them in that hand wherewith he hath destroyed the Devil as to his first work for his own right hand hath gotten him the victory Ps 98. 1. Exod. 15. 6 12. and with which hand he saveth them that put their trust in him Ps 17. 7. and will destroy all his and their enemies in due season his hand shall find out all his enemies his right hand shall find out those that hate him Ps 21. 8 9. herewith he will save them that are faithful with him Ps 108. 6. and hold them up and uphold them even with the right hand of his righteousness Ps 139. 10. Isay 41. 10. Joh. 10. 27 28. and indeed those that go before others in the word of the Lord need the exercise of his glorious power for them and on their side for holding them up in their goings and strengthening them to their services and saving them from their enemies for they are Men wondred at and especially hated and Satan and his instruments seek by all means to discourage and destroy them Mat. 10. 22. 1 Cor. 4. 9 13. See notes on v. 9. 4 They are in his right hand in which is eternal life length of days is in his right hand even life for evermore Prov. 3. 16. with Ps 21. 4. and this he will give unto them who by a patient continuance in well-doing seek for Glory Honour and Immortality Rom. 2. 7. and this may incourage and strengthen them now to hold on their way and shew forth the praises of him who hath committed to them the Word of Reconciliation for in due time they shall reap this life everlasting if they saint not Gal. 6. 6 8. see notes on ch 5. v. 1. 2. We have next to consider what proceeded out of his mouth and out of his mouth went a sharp two-edged Sword namely His Word or the words of his mouth very sharp like a Sword with two mouths or edges as is said The word of God is sharper than a two-edged sword Heb. 4. 12. and Christ saith concerning his Father he hath made my mouth like a sharp Sword c. Isay 49. 1 2. Now his word is As a sharp two-edged Sword to searching all the thoughts and intents of the heart and to discern what all are whether they are for him or against him Yea to search as the High-priests under the law did in the sacrifices which were brought them whether those that pretend to be for him be so or no Rev. 2. 23. To this purpose the Apostle speaks saying The word of God is quick and powerful and sharper than any two-edged sword piercing even to the dividing asunder of of Soul and spirit and of the joynts and marrow and is a diâ—cerner of the thoughts and intents of the heart Heb. 4. 12 13. This word makes manifest the secrets of the heart of Men in their attending to it as the Apostle signifieth If all prophecy and there come in one that believeth not or one unlearned he is convinced of all he is judged of all and thus are the secrets of his heart made manifest c. 1 Cor. 14. 24 25. This word is even like him whose word it is and who is also called the word of God seeing and searching into the inward parts of the belly discerning those things most hidden and which are furthest off from our sight and inspection Act. 2. 23 37. This word of our great High-Priest will cut us down the Back-bone as it were and lay us open and find us out if we appear to be his disciples and are not so indeed but only cleave to him and his people with flatteries yea it doth discover and make manifest all and that to a gracious end while it is called to day that Men might awake and stand up from the dead and so consider themselves and their ways as to turn their feet unto his Testimonies Jam. 1. 22 23 24. 2. As a sharp two-edged Sword To fight with against his enemies or pretended friends that grieve his good spirit and rebel against him so as even to slay them therewith as I have hewed them by my prophets I have slain them by the Words of my mouth Hos 6. 5. herewith he will fight against his Angels and Churches if they sin against him and entertain such teachers and doctrines amongst them as tend to the turning them away from the faith and especially he will fight against evil teachers therewith Thus he describes himself to the Angel of the Church in Pergamus These things saith he who hath the sharp Sword with two edges I know thy works c. But I have a few things against thee because thou hast here them that hold the Doctrine of Balaam So hast thou also them that hold the Doctrine of the Nicolaitans which thing I hate repent or else I will come unto thee quickly and will fight against them with the Sword of my Mouth Rev. 2. 12 13 14 16. Or more generally when his people are guilty of great abominations and persist therein and repent not thereof he will use this sharp Sword against them with this Word which is as a Sword the prophet Ezekiel came to destroy the City Ezek. 43. 3 and the Lord saith to Jeremy Behold I have put my words in thy mouth See I have this day set thee over the nations and over the Kingdoms to root out and to pull down and to destroy and to throw down c. Jer. 1. 8 10. and in due season he will slay all the wicked whether in or out of the Church As it is said He shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked Isay 11. 4. Rev. 19. 15 21. And herewith also he will defend from danger build and plant all those that follow him and cleave unto him with full purpose Jer. 1. 10. and seeing his word is as a sharp two-edged Sword it may instruct us to take it and make use of it that we may overcome all our enemies As it is
freâ— against the instruments of affliction to them Rom. 12. 12. Heb. 12. 1. 1 Pet. 2. 20. Ps 37. 1 7. Rev. 13. 10. Patience also is to be exercised in hearing the word of truth and continuing in the workes and labour fore-spoken of Act. 26. 3. Rom. 2. 7. and in waiting for the Lord Ps 37. 7 and enduring what God lays upon them for their follies Heb. 12. 1 8 16. 1 Pet. 2. 20. This he takes notice of and approves amongst those whom afterwards he faults for their follies and these three first things mentioned to wit their workes labour and patience are the same with those commmended in the Church of the Thessalonians of which Paul saith Remembring without ceasing your work of faith and labour of love and patience of hope c. 1 Thes 1. 3. see more of patience in notes on ch 1. v. 9. and ch 3. v. 10. And how thou canst not bear them that are evil 1. By them that are evil we may understand either those who were evil teachers who brought divers and strange Doctrines amongst them Heb. 13. 9. such as did not consent to wholsom words the words of our Lord Jesus Christ and the Doctrine according to godliness 1 Tim. 6. 3 5. and such are called evil workers Phil. 3. 1 3. And evil Men and seducers are joyned together 2 Tim. 3. 13. and indeed such as these who deny the truth of the Gospel as preached by Christ and his Apostles and bring another Doctrine they are evil and their deeds are evil and hence Timothy is instructed to withdraw himself from such 1 Tim. 6. 3 5. and the believers are warned not to receive such into their house nor bid them God-speed for he that biddeth them God-speed is partaker of their evil deeds 2 Joh. 8. 11. Heb. 13. 7 9. false teachers bring in damnable heresies 2 Pet. 2. 1. their word doth eat as doth a canker or Gangrene 2 Tim. 2. 17 19. and the sheep will not hear them Joh. 10. 8 10. they come to kill steal and to destroy evil doctrines are as dangerous and hurtful as evil practices yea indeed they lead them that receive them into crooked paths and pernicious ways 2 Pet. 2. 1 2. and such evil ones these could not endure As it is said of Christs sheep the sheep follow him for they know his voice And a stranger will they not follow but will flee from him Joh. 10. 4 5. see Rev. 2. v. 13 15. and v. 19 20. And we are instructed to go from the presence of a foolish man when we perceive not in him the lips of knowledg and to cease to hear the Instructions which cause to erre from the words of knowledg Prov. 14. 7. and ch 19. 27. 2 Or by them that are evil may also be meant such as were sinful and vitious in their lives and conversations and such evil ones also they could not bear They did observe that counsel given unto this Church by the Apostle Paul Be ye not partakers with them and have no fellowship with the unfruitful works of darkness but rather reprove them Eph. 5. 3 7 11. they did not sit and keep company with drunkards and profane ones they could not bear them like that Ps 26. 3 5. and 119. 115. and 139. 19 22. and indeed it is unbecoming the Churches to have fellowship with such evil ones also for what fellowship hath righteousness with unrighteousness and what communion hath light with darkness and what concord hath Christ with belial wherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you c. 2 Cor. 6. 14 16 18. now from hence we may note for our Instruction 1. That though they had works of faith and labour of love yet they could not bear them that were evil Men may have love and the labour thereof and love and be kind to enemies and evil-doers namely they may love them with a love of pity and compassion and yet not bear or be able to endure them so as to have fellowship with them or to accompany or countenance them in evil Men may have charity and yet not endure evil-workers evil and corrupt teachers or such as are seduced and corrupted by them for charity rejoyceth not in iniquity but rejoyceth in the truth 1 Cor. 13. 6. so Thyatira is commended for charity and yet reproved for suffering false teachers see the notes on v. 19. and 20. and they may pity and do good to such as are vitious polluted persons in their ways and practises and yet hate their ways and not endure intimate fellowship with them hence the Apostle exhorts If thine enemy hunger feed him If he thirst give him drink but then Dehorts Be not overcome of evil Be as kind to them otherwise as you will or can but still touch no unclean thing Rom. 12. 20 21. Indeed true love and charity worketh no evil to ones neighbour It leads not to commit Adultery or to keep company with others in any unfruitful work of darkness It is hatred to our neighbours not to rebuke them if there be opportunity for it and they will hear Prov. 9. 7 8. but to suffer sin upon them And much more still it is so when we strengthen or countenance them in their evil ways Rom. 13. 8 10. Lev. 19. 17. Jer. 23. 14. Ps 139. 19 22 2. Though they had patience and could patiently endure affliction yet they could not bear them that were evil Tribulations and persecutions were an easier burden to them then evil persons or their evils their evils were more irksom to them then affliction or they were the greatest affliction they would chuse affliction rather then sin contrary to that Job 36. 21. so the Ps cries out woe is me that I sojourn in Mesech that I dwell in the tents of Cedar Ps 120. 5. so unto these it was even an unbearable weight an unsupportable burden to bear them that were evil It was very grievous and hateful to them as is said of them particularly in v. 6. thou hatest the deeds of the Nicolaitans even as an abominable thing 1 Jer. 44. 4. They could not bear nor endure false teachers false Doctrines very zealous against such also the Apostle was as it appears by the titles he gives them and what he saith concerning them Beware saith he of Dogs beware of evil-workers beware of the concision Phil. 3. 1 3. I would they were even cut off which trouble you Gal. 5. 10 12. Oh that such a temper were more found with us also as was with these for which they are approved and commended Though we should pity pray for and do good and be kind to all as we have opportunity and capacity yet we should not endure their evils much less encourage or strengthen them therein And hast tried them which say they are Apostles and are not and hast found them liars Herein still we have a continuance
the dearly beloved of my soul into the hand of her enemy Jer. â— 12. 7 8. Amos. 3. 2. If God spared not the natural branches take heed also lest he spare not thee Rom. 11. 20 21. Rev. 3. 2 3. and v. 16. but to this we may further speak afterwards 2. We have the matter or reason of the charge or quarrel particularly declared and laid down Because or that thou hast left thy first love This was that he had against them and therefore he was angry with them though good and commendable things were found with them 1. He had not against them here that they walked in rioting and drunkenness and run with others to the same excess of riot they were not clothed with this undecent and dishonest cloathing with these works of darkness Rom. 13. 11 12. It is most abominable for his Churches or any in them to abuse themselves herewith or to abuse the good creatures of God and admonition had been formerly given to this Church not to be drunk with wine wherein is excess which it seems had had good effect on them Eph. 5. 17 18. and Judgment is threatned to such by our Saviour who overcharge their hearts with surfetting and drunkenness Luke 21. 34 36. But for these evils he threatens them not nor had he a quarrel against them for walking in uncleanness nay they hated such deeds v. 6. so well had they minded and observed those cautions and Instructions given them by the Apostle Paul Eph. 5. 3 6. Col. 3. 5 6. 1 Cor. 3. 16 17. and ch 6. 9 11. Gal. 5. 19 21. 2. Nor hath he against them that they were walking in covetousness which is Idolatry Col. 3. 5. Eph. 5. 5. and the root of all evil 1 Tim. 6. 9 10. and for which he reproves and threatens destruction to his people in former times Jer. 6. 10 13. and ch 8. 7 10. Ezek. 33. 31 32. nor for fashioning themselves to the fashions of this evil World in the Pride of apparel for which they are threatned Isay 3. 15 26. And which becomes not persons prosessing godliness 1 Tim. 2. 9 10. nay they are not charged with committing or acting any evil but they are reproved for omitting or abating in that which was good This was also the great and provoking evil of Laodicea that she was become luke-warm and her love to Christ was greatly decreased and lessened This one evil was charged upon the first the last of the seven Churches Though the last it seems was most deeply guilty hereof ch 3. 15 17. Consider this If thou knowest no evil by thy self that thou hast acted or committed yet art thou not hereby justified but mayest be that notwithstanding justly reproved and punished 3. Nor doth he say thou hast no love nor any works or labour thereof But he had before acknowedged to their praise that they had works and labour c. v. 2 but their evil was they were without and destitute of their first love though they had some still without all perad venture 2. And so that which he hath against them is Because they had left their first love where let us enquire and consider for our usefulness 1. What was their first love which they had left 2. How had they left their first love 3. Shew that this is such an iniquity as provoketh the Lord to anger 1. What was their first love which they had left To this we may say their first love here meant was not their first love as Children of Adam or as walking in their natural estate for then they walked according to the course of this World according to the prince of the power of the air the spirit that worketh rulingly prevailingly in the Children of disobedience Eph. 2. 1 2. then they loved and and adored Diana Act. 19. 27 28. but the love here spoken of was their love in the spirit Col. 1. 8. even that love which was effected and produced in them by the holy spirit in the Testimony of Jesus in his glorifying Christ and taking of his things and shewing unto them whereby their hearts were reconciled unto him and enflamed with love to him And so we may say 1. This first love here spoken of hath for its principle seed Gods first love commended to us in the cross of Christ as declared in the Gospel for the cross of Christ his abasement and sufferings in the vertue whereof he is raised again is the first great fundamental universal commendation of the love of God and Christ to us poor sinners and ungodly ones of mankind And that which is first to be declared to men when they are in trespasses and sins dead to reconcile their hearts this is the ministery of reconciliation to wit that God was in Christ reconciling the World unto himself not imputing their trespasses to them but making him to be sin for them who knew no sin 2 Cor. 5. 19 21. This is the water or that in which is the water to regenerate men even to beget them to the faith love of God That God so loved the World as to give his onely begetten Son and that which our Saviour preached first of all in order to the regeneration of Nicodemus Joh. 3. 3 5 9 16 and to the Samaritans Joh. 4. 42. this Paul first of all preached unto the Corinthians when they were gentiles carried away unto dumb Idols even as they were led and while they were walking in the Service of the vile affections and lusts of the flesh To the begetting them to faith and love 1 Cor. 15. 1 4. with ch 12. 2. and ch 6. 9 11. and ch 4. 15. and to the Galatians he did evidently set forth Jesus Christ and him crucified before them in the gospel and therein the grace of God to sinners unjust ones and enemies that their hearts might thereby be turned to the Lord Gal. 4. 13. with ch 3. 1. and ch 1. 6. and indeed this is the incorruptible seed of which a Man may be born again even the word of God which hath been made flesh and which liveth and abideth for ever 1 Pet. 1. 23 25. hereby men are begotten to the love of God in Christ even from the knowledg and belâ—ef of his first love to us as the Apostle John saith love is of God and every one that loveth is born of God and knoweth God for God is love But how and wherein doth his love appear and that he is love In this was manifested the love of God towards us because God sent his only begotten Son into the World that we might live thorow him Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins And â—e have known and believed the love that God hath to us in sending his Son the Saviour of the World God is love c. Hereby is our love made perfect we love him because he first loved us
edifying of it self in love Eph. 4. 11 15. 16. Col. 2. 19. for the increase of love in the Philippians the Apostle prayes saying This I pray that your love may abound yet more and more in knowledge and in all judgment Phil. 1. 9 10. Col. 1. 8 10. and this is taken notice of by way of commendation in the Thessalonians that their love did abound 2 Thes 1. 3. And indeed his Churches have great Advantage to grow in the love of him because they have frequent opportunities to hear of him of his sufferings of his love and loveliness of his Infinite perfection and everliving in the presence of God that their evil is the greater if they increase not therein Now then for such to go backward and not forward to decrease when they should increase this must needs be a provoking evil This was the evil reproved and complained of by the Lord in his Church in former times They have provoked the holy one of Israel to anger they are gone backward Isay 1. 4. and again Thus saith the Lord this thing commanded I them saying Obey my voice But they hearkened not nor enclined their ear they went backward and not forward Jer. 7. 21 24. and again thou hast forsaken me saith the Lord thou art gone backward therefore I will stretch out my hand against thee I am weary with repenting Jer. 15. 6. Josh 23. 8 12. By all which it doth in some measure appear that their leaving their first love was a great and provoking evil Vse 1. Seeing this was the charge he draws up against this Angel and Church let us examine our selves whether we be not guilty of this evil also whether there be not a decay and abatement of that heat of love and affection to Jesus Christ his sufferings and the glory which therethorow he is entered into and possessed of and his Gospel and people Say not we are not guilty hereof for we have works and labour and patience c. and therefore we are free from this provoking evil for thus Christ and not themselves saith of these Say not we are rich and increased with goods and therefore Christ hath not such a quarrel against us as he had against these for though you thus speak of your selves you may nevertheless be lukewarm Rev. 3. 16 17. But come to the light and remember the former days Oh is it not too much and a wearisome thing to us to hear the cross of Christ Gods love therein commended so much insisted on are we not ready to say there is nothing before our eyes save this Manna Numb 11. 5 6. Is this Manna so delightful to us as at first come we unto the light and see what manner of persons we are Eph. 5. 12 13. 2. Seeing this is the quarrel he hath against these that they had left their first love so he shews unto us That he desires and delights in this that his Churches should love him â—ervently It is pleasant unto him highly prized by him when they are hot zealous â—ervent in spirit love him with the whole heart This is that he calls for My son give me thy heart Prov. 23. 26. This is that which ravishes and unhearts him as it were and yet revives and chears him Cant. 4. 9 10. This love of theirs when it is hot and ardent doth even overcome and puffe him up as he saith turn away thine eyes from me for they have â—vercome me or puffed me up Cant. 6. 5. and to this love of the Lord doth he exhort as O love the Lord ye his saints Ps 31. 23. take heed unto your Souls that ye love the Lord your God Josh 23. 11. and they that do so shall prosper their soul shall be like a watered garden and like a spring of water whose waters fail not Ps 122. 6. And great peace have they that love his law and nothing shall offend them Ps 119. 165. and if any man love him the same is known owned and approved of him 1 Cor. 8. 3. he that loveth Christ shall be loved of his father and he will love him and will manifest himself unto him Joh. 14. 21 22 23. 3. And here we may see and take notice that how many good things soever his Churches or any in them have yet if their love to him his cross Gospel and people c. grows cold or decays and abates it will greatly provoke him to anger Though they have all knowledge faith gifts utterance c. and have not love they are displeasing to him and therefore keep thine heart with all keeping Prov. 4. 23. how displeasing was it to the Lord that Solomon who once loved the Lord 1 King 3. 3. did afterwards leave his first love and his heart was turned away from him The Lord was angry with Solomon because his heart was turned from the Lord God of Israel who had appeared unto him twice 1 King 11. 1 3 6 9 1â— And this was a blot upon Amaziah he did that which was right in the sight of the Lord but not with a perfect heart 2 Chron. 25. 2. and though there be many infirmities found with a Man yet if his heart be perfect and he cleave in love unto the Lord they are graciously overlooked and covered by him 1 Kings 15. 17. and ch 16. 10 11 12. Verse 5. Remember therefore from whence thou art fallen and Repent and do the first works or else I will come unto thee quickly and will remove thy candlestick out of his place except thou Repent In this verse we have to mind and consider 1. The good gracious and needful counsel given to this Angel and Church 2 A conditional threat denounced against them 1. The good gracious and needful counsel given unto this Angel and Church and this is expressed to us in three Branches 1. Remember therefore from whence thou art fallen 2. And Repent 3. And do the first works 1. Branch Remember therefore from whence thou art fallen 1. We shall speak to this Branch of the counsel by way of explication 2. Note some Instructions that are contained and signified therein 1. We shall speak to this Branch of the Counsel by way of explication This Counsel hath reference to what goeth before as it appeareth by the word therefore And it seemeth to refer either 1. Unto what is said in the beginning of v. 4. I have against thee Remember therefore I who am the Son of the Father in truth and love and have manifested so much in laying down my life 1 Joh. 3. 16. and therefore speak out of love Rev. 3. 19. I that hold the seven stars and walk in the midst of the seven Golden candlesticks there is my constant path and walk and so see and observe how it is with you for mine eyes are as a flame of fire and all things are naked and manifest unto me Rev. 2. 1. Heb. 4. 12 13. and I that am Almighty and can do whatsoever
and turn from all their wandrings and departures unto Christ again who is the Green fir-Fir-tree from whom all good fruit is found and without whom we can do nothing Hos 14. 8. Joh. 15. 1 6. Rev. 3. 3. The word of the beginning of Christ is the Foundation of Repentance from dead works and of Faith and of all gracious and spiritual Works and Operations Heb. 6. 1 2. and ch 9. 14. 4. In that he adds And do the first works after the two former Branches of the Counsel so we may learn that we should not simply remember and repent but also bring forth Fruits meet for and answerable to such remembrance and repentance as the Baptist saith to the Pharisees and Sadducees Mat. 3. 7 8. So the Apostle shewed first to them of Damascus c. that they should repent and turn to God and do works meet for repentance Acts 26. 19 20. God is indeed first working in us both to will and to do of good pleasure But still somewhat is required of us as he is thus preventing us namely to do all things without murmurings and disputings Phil. 2. 13 15. Heb. 13. 20 22. Be we then doers of the word and not hearers only deceiving our own selves Jam. 1. 22 25. 2. We have next to speak unto a conditional threat denounced against them Wherein we have to consider 1. The Threat or Commination it self I will come unto thee quickly and will remove thy Candlestick out of his place 2. The condition Or else except thou repent 1. We have to take notice of and to consider the threat or commination it self In which also there is 1. That which preceeds and yet is in order to their Punishment I will come unto thee quickly 2. The Judgment it self directly threatned unto them And will remove thy Candlestick out of his place 1. That which precedes and yet is in order to their punishment I will come unto thee quickly I will come How so Is he not gone up into Heaven And must not the Heavens receive and contain him until the time of the Restitution of all things Acts 3. 21. yes surely But we may say 1. There are personal comings of his and they are two 1. His coming down from Heaven to be made and manifested in the Flesh and to be further abased for us that he might deliver us from that so great a Death as in which otherwise we must have perished for ever And that he might obtain for us Life and immortality so when the fulness of the time was come God sent forth his Son made of a Woman made under the Law that he might redeem them that were under the Law And he came down from Heaven not to do his own will but the will of him that sent him Gal. 4 4 5. Joh. 6. 40. So according to the end of his Father 's Mission he came into the World to be made Man wherefore when he cometh into the World he saith A Body hast thou prepared me Heb. 10. 5. And once in the end of the World he appeared to put away Sin by the Sacrifice of himself Heb. 9. 26. He was manifested to take away our Sins and make peace for us 1 Joh. 3. 5. Col. 1. 20. 1 Joh. 4. 9 10. And to that end he humbled himself and became obedient unto Death even the Death of the Cross Phil. 2. 6 8. aswell as also He came to preach peace in a frail and mortal body Luke 4. 18 43. And to seal to the truth of the Gospel by his Blood Joh. 18. 37. And as with respect to both ends he came to be a Saviour to save that which was lost Mat. 18. 11. Luke 18. 10. Joh. 12. 47. Luke 9. 54 56. 1 Tim. 1. 15. So and in this consideration he hath come once and shall come no more Joh. 16. 10 28. Rev. 1. 18. Rom. 6. 9 10. 1 Joh. 5. 20. and ch 4. 2 3. 2. And he shall come again and appear the second time in his own personal body not in abasement and weakness as formerly but in Glory in his own Glory and in the Glory of his Father with all his Holy Angels Mat. 16. 27. Joh. 14. 3. Heb. 9. 28. Luke 9. 26. He shall descend from Heaven with a shout with the Voice of the Arch-Angel and with the Trump of God 1 Thes 4. 16. But of neither of these two personal comings doth this place speak See the Notes before on Rev. 1. v. 7. 2. There are other comings of Christ spoken of in scripture which are not personal but invisible spiritual and providential comings of his that is to say 1. His comings in his mercies word and ordinances in his gracious visitations of mens hearts and spirits so before he took our nature upon him he was in the World and came unto his own in the ministery of of his Prophets Joh. 1. 10 11. Thus it is said Wherefore when I came was there no man when I called was there none to answer c. that is he came in his word and called and knocked that they might have opened and given entertainment to him Isay 50. 2. Rev. 3. 20. And the Lord saith In all places where I record my name I will come unto thee c. Exod. 20. 24. with Mat. 18. 20. And If any man love me he will keep my word and my Father will love him and we will come unto him and make our abode with him Joh. 14. 21 23. But of his thus coming he here speaks not neither see notes on Rev. 3. v. 20. 2. He is also said to come judicially to execute judgments now in this day either to take men away out of this World by death as our Saviour saith Be ye ready for the Son of Man cometh at an hour when ye think not Luke 12. 40. Mark 13. 35. or to execute and inflict some judgment here as Rev. 2. 16. and ch 3. 3. and ch 16. 15. or to take away and remove some mercies he hath been vouch-safing to any thus we are here to understand it So it is said The Lord cometh out of his place to punish Isay 26. 21. Mica 1. 3. So he that is in the Heavens in his personal body can come unto us in his providences and judgments when he pleaseth Quickly that is 1. Easily lightly without difficulty if men repent not Mark 9. 39. Jer. 31. 28. Prov. 1. 24 29. 2. Quickly without delay speedily so v. 16. he would hasten his word to perform it as Jer. 1. 12. 3. Quickly unexpectedly and unthought of and so he would come as a thief when they were not aware and take away his mercy from them Rev. 3. 3. and ch 16. 15. Now in that he thus threatens to come to this Angel and Church we may learn 1. That he on whom we call is one that is without partiality in his judgments he is such an one as without respect of persons judgeth according unto every man's work Jam. 3. 17.
evil way and the froward mouth do I hate saith Wisdom Prov. 8. 13. Let none of you imagine evil in your hearts against his Neighbour and love no false Oath for all these are things that I hate saith the LORD Zech. 8. 17. Deut. 12. 31. and ch 16. 22. He hateth Wickedness even all and all manner of Iniquity And we should be like-minded after the example of our Lord Jesus Christ and hate it also Ps 5. 5 7. Heb. 1. 9. Rom. 15. 7. 4. Thou hatest the Deeds of the Nicolaitans Though he speaks not here of their Doctrines yet afterwards he doth in verse 15. It was an hateful Doctrine and their Deeds were hateful also divers and strange Doctrines produce and bring forth evil and abominable works The Gospel of Christ only in which is contained wholesome words is a Doctrine according to Godliness 1 Tim. 6. 3. And those who from the heart obey it are made free from Sin Rom. 6. 17 18. 1 Thes 2. 13. with ch 1. 9 10. Now are 〈◊〉 clean saith our Saviour thorow the word that I have spoken to you Joh. 15. 3. Anâ— therefore we may be sure that they do not heartily believe the Gospel who walk in crooked paths his words doe good to them that wâ—lk upâ—â—ghtly Mica 2. 7. Ps 17. 4. Blessed are the undefiled in the way who walk in the law of the Lord They also do no Iniquity they walk in his way Ps 119. 1 3 9 11. But now an evil 〈◊〉 brings forth â—vil fruiâ— wormewood and gall Deut. â—9 18 19. Heb. â—2 15. 16. 1 Tim. 6. 3 5. Jude 3 8. 2 Pet. 2. 1 3. Needful therefore it is â—or uâ— to reject their divers and strange doctrines Heb. 13. 8 9. to go from the presence of those foolish ones in whom we perceive not the lip of knowledg Prov. 14. 7. and ch 19. 27. not to hearken to the wâ—rds of such Prophets for if we doe they will make us vain for they speak a vision of their own hearts not out of the mouth of the Lord Jer. 23. 9 10 14 16. and ch 50. 6. Eph. 4. 13 15. Our Saviour signifies to us that the Doctrine of the Pharisees was Hypocrisy and thâ—nce and therefore also their workes were hypocritical Mat. 16. 6 12. with Luke 12. 1. and Mat. 23. Those Doctrines which say it is no mortal but a venial sin to commit fornication lead others to pollute themselves therewith Those Doctrines in which Men say it is lawful to worship or serve Images To adore the bread and wine when consecrated That say Christ died not for all Men and all he died for shall be saved with an everlasting Salvation that mens states were fixed in a personal consideration before they were born And that the one and least part of Men cannot possibly perish and the other and greatest part cannot possibly be saved That once in Christ and ever in Christ necessarily That there is no resurrection from the dead c. are hateful Doctrines and bring forth hateful works and deeds and many times men hold fast or return to evil Doctrines that they may go on securely in their evil ways As the Apostle Paul saith The time will come when they will not endure sound Doctrine but after their own lusts heap up to themselves teachers having itching ears And they shall turn away their ears from the truth and will be turned to fables 2 Tim. 4. 2 3 4. 2 Pet. 3. 2 3 4. Isay 30. 10 11. Jer. 5. 21. Mic. 2. 11. Hos 4. 9. We come now to speak more particularly unto this verse Thou hatest the deeds of the Nicolaitans c. What these Nicolaitans were or what were their hateful deeds is not so shewn unto us in scripture that I can their find it out There is not particular account given us therein either of their Doctrines or works But as is generally supposed and said Their Doctrine was such as in which they held that Women and wives were common and accordingly they did shamelesly give themselves over to walk in the lust of the flesh and to commit all uncleanness with greediness like to those amongst us who are called Ranters Now then here note In that they are called Nicolaitans it appears that even in the Apostles time there were hereticks and evil workers amongst the Churches not only did they prophesy that there should be such in succeeding ages as the Apostle Paul saith Of your selves shall Men arise speaking perverse things to draw away disciples after them Acts 20. 29 30. â—o Peter saith As there were false Prophets among the people so there will be false teachers among you c. 2 Pet. 2. 1. and ch 3. 3 4. 2 Tim. 4. 3 4. But also there were such in their times in those most pure times and yet the Apostles were more infallible judges than ever were since many false Prophets did then go forth into the world 1 Joh. 4. 1. 2 Joh. 7. there were then many Antichrists 1 Joh. 2. 18 22. There were some that said there was no resurrection of the dead 1 Cor. 15. 12. some said the resurrection was made or past already 1 Tim. 1. 20. and 2 Tim. 2. 14 19. some taught others to deny the Lord that bought them 2 Pet. 2. 1. some told the believers that unless they were circumcised and kept the law of Moses they could not be saved Acts 15. 1. some taught and seduced Christs servants to commit fornication and to eat things sacrificed to Idols Rev. 2. 14 20. And so here is mention made of a pernicious sect even the Nicolaitans and this name is twice in this chapter given them by our Saviour which may be the common name by which they were called in those times And if there were so many sects and and heresies in their times I mean in the Apostles days yea and in our Saviours also how can we expect to be free therefrom in these last and worst times in which we live 2 Tim. 3. 1 5 12 13. and how ridiculous unreasonable is it to think that the Man of sin should now rid the Church of all such were he acknowledged the head of the Church and infallible Judge seeing also there are so many sects heresies and divisions amongst them that give such honour to him which appertains not to him at all It is far more reasonable to believe and it is certainly true that if men should give to him that blasphemous honour which he challengeth the Church would be so far from being without sectaries and hereticks that there would be none else therein 2 Thes 2. 1 4 10 12. 2. We may also note in that these are called Nicolaitans That evil teachers and workers do love to be called by and would own themselves as the followers of good men for it seems these were called Nicolaitans after Nicolas the proselyte who was a good Man for ought we read of him Acts 6. 5 7. so the Jews did stiffely plead
all but death Some such a kind of death but not another which may be more painful or shameful but nothing we may suffer should be feared as he saith I will fear none evil Ps 23. 4. And as the Apostle Paul saith none of the things I suffer move me nor do I count my life deer unto my self that I may finish my course with joy Acts 20. 24. 4 In that Christ saith fear none of those things c. And cautions against fear so he signifieth that sinful slavish fear is very hurtful and to be avoided and taken heed of by us It will hinder Men from being faithful to the death whereto this Angel and Church are counseled in the latter end of this verse It brings men into bondage to sin and Satan Heb. 2. 15. The fear of Man brings a snare Prov. 29. 25. It makes men ashamed of Christ and his words in an evil and adulterous generation and puts Men upon seeking to save their lives when they are called to lay them down 2 Tim. 1. 7 8. Mat. â—6 24 26. It weakens Men and makes them faint-hearted to good Jer. 51. 46. Zech. 8. 13. And will lay them open to temptations and snares Gen. 20. 2 11. and ch 26. 11. and even apt Men to deny Christ Mat. 26. 69 74. and will if feared and yielded up to expose Men to the wrath to come the fearful and unbelieving c. shall have their part in the lake of fire burning with brimstone which is the second death Rev. 21. 8. Great need we have therefore to receive this admonition and to seek help in the name of the Lord against this fear and this leads us to another Instruction namely 5. There is that contained in the Testimony of our Lord that may strengthen us against this fear of evil and they that hearken to Christ therein and heartily embrace his Gospel shall be strengthened as wisdom saith whoso hearkeneth to me shall dwell safely and shall be quiet from the fear of evil Prov. 1. 33. such an one shall not be afraid of evil-tidings his heart is fixed trusting in the Lord His heart is established he shall not be afraid c. Ps 112. 6 8. Prov. 3. 21 27. Ps 27. 1 3. and 46. 1 5 6. And here particularly to encourage and strengthen their hearts against the fear of evil he thus describes himself to them in v. 8. These things saith the first and the last the omnipotent he that was and is and is to come that hath all power to help and will help and strengthen those that come unto and follow him he will be their shield and their exceeding great reward as he saith to Abram Gen. 15. 1. and ch 17. 1. Isay 41. 4 10. see notes on ch 1. v. 8. and v. 11. Which was dead he hath died for us he was delivered for our offences as if he should say what-ever you meet with I have endured the same I was dead for you In and by which death he hath satisfied for your sins and in which his love was brightly manifested look unto him Heb. 12. 1 2 3. Rom. 5. 2 3 5 6 10. Gal. 2. 20. And is alive he hath received justification for us Rom. 4. 25. overcome Death and Devil Ps 98. 1. Acts 2. 25. Isay 43. 1. with Gal. 3. 13. and hath all power to forgive sins and to comfort in all tribulations and trials and to cause all to work together for good and to deliver out of trouble fear not see notes on ch 1. v. 18. and ch 2. v. 8. 2. We have nextly to consider and speak unto the account which the first and the last gives of the things they should suffer with the end and time thereof Behold the Devil shall cast some of you into prison that ye may be tried and ye shall have tribulation ten days 1. Their sufferings are thus exprest The Devil shall cast some of you into prison Where again let us consider 1. The Person that should afflâ—ct them the principal agent The Devil 2. The affliction it self he should inflict on them shall cast into prison 3. The Persons whom he should cast into prison some of you 1. The Person or principal agent herein The Devil not immediately but in and by his instruments and agents and what they do in fulfilling his lusts he may be said to do and it may bear his name as it is said upon another account concerning Joseph and the Prisoners whatsoever they did there he was the doer Gen. 30. 22. so it is here whatsoever the Devils Servants do by his impulse and insâ—â—gation and in obedience to him he is the principal doer thereof whosoever committeth sin is of the Devil for the Devil sinneth from the beginning when others sin by his temptation and instigation he sinneth therein principally 1 Joh. 3. 8 12. and ch 5. 19. Job was in Satan's hand and he it was that afflicted him and impoverisht him but he did not inflict all upon him immediately but stirred up his instruments to serve his design The Sabeans fell upon the oxen and asses and took them away and slew his Servants c. And the Caldeans made out three bands and fell upon the camels and carried them away and slew his Servants with the edge of the sword c. Joh. 1. 12 15. 19. so Judas is called a Devil because he was led and acted by him Joh. 6. 70. and Christ saith to Peter Get thee behind me Satan c. he gives his name to him because he did his evil work Mat. 16. 20 23. with 1 Joh. 3. 10. and he that hateth his Brother is of the wicked one as Cain was 1 Joh. 3. 12 13. the Devil is he that is said to deceive the whole World though it is their iniquity to be deceived by him and their unbelief is that which lays them open to and fits them for being deceived by him The God of this World blinds the minds of them that believe not Rev. 12 9. and ch 20. 2 3 10. with 2 Cor. 4. 4. and Acts 13. 10. and ch 5. 3. so here The Devil shall cast some of you into prison that is he shall stir up some that are in power under the heathen Roman Emperors to imprison you and what they do as acted by him he is the doer of it and indeed those heathen powers were so ruled by Satan or the Devil that he was said to be in the throne as it were Rev. 12. 3 10. and here this evil one is called the Devil because he prevailed by his false accusations to cause the Heathen powers to persecute and imprison Christ's Servants for â—e is the accuser of the Brethren Rev. 12. 20. and so the word Devil signifies a slanderer or false accuser and so the Word in the plural number is translated slanderers 1 Tim. 3. 11 and false accusers 2 Tim. 3. 3. Tit. 2. 3. 2. The affliction it self he the devil should inflict upon them shall cast
Father and is over all God blessed for ever Rom. 9. 5. The true God and eternal life 1 Joh. 5. 20 21. 2. And he is the Son of God as he partook of our nature and is the Man Christ Jesus 1 Joh. 4. 14 15. And he is so called and is 1. As to his incarnation or being made flesh Joh. 1. 14. as the Angel saith to the Virgin The Holy Ghost shall come upon thee and the Power of the highest shall over shadow thee Therefore also that holy thing which shall be born of thee shall be called the Son of God Luke 1. 31 32 33 35. That which was conceived in her was of the Holy Ghost and so of God Mat. 1. 18 20. God prepared him a Body Heb. 10. 5. The Lord herein created a new thing in the Earth a Woman hath compassed a Man Jer. 31. 22. 2. He is the Son of God his obedient Son one that obeyed and so honoured his Father and learned Obedience by the things which he suffered Heb. 5. 9. A Son honoureth his Father Mal. 1. 6. And Christ did always those things which pleased his Father Joh. 8. 28 29. And he became obedient to him unto Death the Death of the Cross Phil. 2. 6 8. Heb. 10. 5 8. 3. The Son of God one in whom he is infinitely delighted He received Honour and Glory when there came such a Voice unto him from the excellent glory both at his Baptism and at his Transfiguration saying This is my beloved Son in whom I am well-pleased Mark 1. 11. and 9. 7. and ch 12. 6. 2 Pet. 1. 17. The Father loveth the Son and so loveth him that he hath given all things into his Hand Joh. 3. 35. and ch 10. 17. Mat. 11. 27. 4. He is the Son of God his first-born and so his Heir Ps 89. 26 27. He is his Son whom he hath appointed heir of all things the Inheritour of his holy Mountain Heb. 1. 2 3. Isay 65. 9. One who shall inherit all Nations Ps 82. 8. Yea all things that the Father hath are his Joh. 16. 14 15. 5. The Son of God one that is infinitely like unto him and that doth most perfectly resemble him the Son of the Father in truth and love 2 Joh. 3. His holy Child Acts 4. 27. The Image of the Invisible God 2 Cor. 4. 4. Col. 1. 13 14. The brightness of his Glory and the express Character of his person Heb. 1. 2 3. So as he that seeth him seeth the Father also He hath come a light into the World that whosoever believeth in him should not abide in Darkness in Ignorance of God Joh. 8. 12. and ch 12. 45 46. and ch 14. 6 7 9. For God hath shined forth the light of the knowledge of his Glory in the face of Jesus Christ 2 Cor. 4. 4 6. And he is the Son of God compleatly and gloriously in the Nature of Man in his being raised from the dead He was in the Resurrection from the Dead determined to be the Son of God with Power Rom. 1. 4. The promise which God made unto the Fathers he hath fulfilled in that he hath raised up Jesus again As it is written thou art my Son this Day have I begotten thee Acts 13. 32 33. He is in this sense said to be the first born from the dead that in all things he might have the preeminence Rev. 1. 5. Col. 1. 18. And this consideration that Jesus is the Son of God may be of use to us 1. To shew unto us the great and wonderful love of God to mankind God so loved the World that he gave his only begotten Son 3. 16. In this was manifested the love of God towards us because that God sent his only begotten Son into the World that we might live thorow him the Father sent the Son the Saviour of the World 1 Joh. 4. 8 10 14. Rom. 8. 32. 2. Seeing Christ is the Son of God it may provoke us to hear him Mat. 17. 15. And to give the more earnest heed unto the things which we have heard because God in these last days hath spoken unto us by his his Son Heb. 1. 1 2. with ch 2. 1 2 3 3. We may see and perceive that this Son of God is more excellent than all others that are so called he is God's first born unto whom God hath given the preeminence in all things for it pleased the Father that in him all fulness should dwell Col. 1. 18 19. God hath anointed him with the Oyl of gladness above his Fellows Psal 89. 20 27. Heb. 1. Col. 2. 9 10. 4. Seeing he is the Son of God and so eminently the root of Sonship it shews unto us how we may become Sons To as many as received him to them he gave power to become the Sons of God even to them that believe on his name Joh. 1. 12 13. He that believeth on the Son is not condemned but hath everlasting life Joh. 3. 16 18 35 36. and ch 6. 40. 1 Joh. 5. 10 12. 5. The consideration hereof may encourage such as have the saith of our Loâ—d Jesus Christ to hold it fast and to hâ—ld fast the profession thereof Seeing we have a great High priest that is passed into the Heavens Jesus the Son of God let us hold fast the Profession Heb. 4. 13 14. Who is he that overcometh the World but he that believeth that Jesus is the son of God 1 Joh. 5. 4 5. 6. It sheweth unto us the sad and deplorable condition of such as rebel against and persist in their disobedience to him Seeing they crucify to themselves the Son of God afresh and put him to an open shame Heb. 6. 6. and chap. 10. 28 29. Oh Be we then wise all of us and kiss the Son lest he be angry and we perish from the way Ps 2. 10 12. Mat. 21. 37 41 43. Who hath his Eyes like unto a flame of Fire and his Feet are like fine Brass See the Notes before on ch 1. v. 14. and 15. Only here we may again note in general from this description of the Son of God in which he appears dreadful as considering the evils found with this Angel and Church namely their suffering Idolatrous and Antichristian Teachers among them That he is greatly displeased with and incensed against such as are false teachers and them who suffer such corrupt teachers amongst them also So also he appears terribly to the Angel and Church in Pergamos who were guilty of the like evil as these were See the Notes before on v. 12 15. And though there were great evils in other of these Churches as in Ephesus Sardis and Laodicea Yet he only appears terrible in the description of himself to these two Churches who had evil and corrupt teachers amongst them 2 Joh. 9. 11. Verse 19. I know thy Works and Charity and Service and Faith and thy Patience and thy Works and the last more than the first Or as some read it
And this Christ knew and took notice of and did approve and commend them for and this for our imitation also that we might grow in grace and in the knowledge of our Lord and Saviour Jesus Christ and might abound in every good word and work 2 Pet. 3. 18. 2 Thes 2. 15 17. Verse 20. Notwithstanding I have a few things against thee see the notes before on v. 4. and on v. 14. Because thou sufferest that Woman Jezabel which calleth her self a Prophetess to teach and to seduce my Servants to commit fornication and to eat things sacrificed to idols In this verse we have the charge which our Saviour draws up against this Angel and Church And this he doth 1. More generally Because thou sufferest that woman Jezabel 2. He gives a more particular account of her evil and therein intimately of theirs in their permitting and suffering her And that 1. By what she said of her self which calleth her self a Prophetess 2. By her evil work To teach and seduce my Servants to commit fornication and to eat things sacrificed to idols 1. We have the charge more generally drawn up against this Angel and Church Because thou sufferest that Woman Jezabel Thou sufferest that is thou permittest and forbiddest her not so suffering and forbidding are opposed the one unto the other see Mat. 3. 14 15 and ch 19. 14. or thou forbiddest her not with rebukes for when we rebuke any we may be said not to suffer them see Mat. 19. 13. with v. 14. The evil of this Angel and Church was not that Jezabel taught false doctrine simply But that they did not forbid or hinder her that they did not rebuke her sharply and so stop or muzzel her mouth and not suffer her to vent her erroneous and destructive doctrines amongst them Tit. 1. 10 13. So God is said not to suffer what he straitly forbids As the Lord thy God hath not suffered thee to hearken unto observers of times and unto diviners Deut. 18. 14. that is he hath strictly forbidden thee so to do And yet they might possibly be guilty of such an iniquity though their God suffered them not so to do Jer. 32. 35. Now this was the evil found with this Angel and Church not that they commanded or encouraged her so to do or that she taught evil doctrines simply But they did not forbid or make it their work to hinder her by their convictions sharpe rebukes and prohibitions of her but did even tolerate her so to do That Woman Either hereby we may understand some one particular person or rather some congregated society as it seems or framed assembly that was gathered together but not by Christ or in his name Isay 54. 15. like unto if not the same with the synagogâ—e of Satan mentioned before v. 9. and ch 3 9. Some idolatrous Church appears to be meant and intended hereby Because the word Woman in the Book of this Prophecy frequently signifies either the Church of Christ as ch 12. 1 4 6 13 16 or mystery Babilon the man of sins whore ch 17. 3 9 18. or any other idolatrous or whorish society or congregation ch 14. 3. And so else-where the word Woman doth signify some Church or religious society as Cant. 1. 8. and ch 5. 9. Ezek. 23. 2. Jezabel so is this woman called with allusion to Jezabel the wife of Ahab in former times and so to denote unto us 1. That this Jezabel here spoken of was some idolatrous and antichristian congregation that was amongst the Church in Thyatira and that worshipped some false object of worship or the true God after a false manner as afterwards also appeareth by the account given of her doctrine and so this framed congregation was like to Jezabel of old who was one that worshipped Baal and had Prophets of the groves that eat at her table 1 King 16. 31 33. and ch 18. 19. And like to her was this woman herein And like unto if not in the beginning the same with mystery Babilon which hath in her right hand a golden cup full of abominations and filthiness of her fornication Rev. 17. 1 2 5. for in the Apostles days that mystery of iniquity did begin to work though it was not so revealed as it hath been since 2 Thes 2. 3 7 8. 2. This whorish society is called and compared to Jezabel of old to give us to understand that they were enemies unto and full of cruelty against the true Prophets and Servants of the Lord as was Ahab's wife 1 King 18. 4 13. and ch 19. 1 2. and ch 21. 7. c. and this is also true of mystery Babilon the great whore they have shed the blood of Saints and Prophets Rev. 16. 6. that woman was drunken with the blood of the Saints and with the blood of the martyrs of Jesus Rev. 17. 6. and ch 18. 24. and ch 19. 2. how many thousands and ten thousands hath this Mother of harlots and her confederates murthered and shed the blood of yea they hold it to be a meritorious work to kill and destroy Hereticks and such they account all them to be who will not hold communion with them or commit whoredom and spiritual fornication with them 3. This woman is likened to Jezabel in former times to signify the witch-crafts they make use of both more spiritually and more grossly also 2 King 9 22. more spiritually all false and antichristian teachers are witches Gal. 3. 1. and those Antichristian Christians use it also more grossly many of them The coming of the Man of sin is after the working of Satan with all power and signs and lying wonders 2 Thes 2. 8 10. And by the forcerers both spiritual and carnal of mystery Babilon were all nations deceived Rev. 18. 23. To Jezabel of old is this Antichristian society likened here because she gave forth her self to be a Queen such an one was Ahabs wife indeed 1 King 16. 31. so mystery Babilon is too generally acknowledged as and gives forth her self to be a queen she ruleth over the Kings of the earth Rev. 17. 18. and by her sitting upon the Scarlet-coloured Beast and ruling she lives dâ—liciously and before the approach of her ruine and irrecoverable destruction she will say in her heart I sit a Queen and am no Widow and shall see no sorrow Rev. 18. 6 7. with Isay 47. 6 7. 5. This framed idolatrous congregation is also called Jezabel because as Jezabel of old did paint her face and tire her head 2 King 9. 30. so did these evil and false worshippers and so Idolatrous ones generally to gain love from others and to draw them in to commit fornication by their appearing beauty and amiableness they cloath themselves with crimson and deck themselves with ornaments of Gold and even rent their faces with painting that they make themselves fair Jer. 4. 30. Ezek. 23. 40 44. And how doth mystery Babilon paint her face and deck her self with the riches and bravery
of this World and how doth she cry up her self to be the only true catholick Church and how boasts she of her unity succession number antiquity infallibility c. Rev. 17. 3 5. and ch 18. 7 16. 6. And lastly This whorish Church is here compared to Jezabel of old and called Jezabel to signify the miserable end and conclusion thereof so abiding and continuing as afterwards followeth 2 King 9. 32. 35. Rev. 2. 21 23. and sad and miserable will be the conclusion of mystery Babilon her plagues shall come in one hour death and mourâ—ing and famine and she shall be utterly burnt with fire for strong is the Lord God who judgeth her Rev. 18. 5 8 10 16. 21. and ch 19. 1 2 3. Now in that this is the Charge he draws up against this Angel Because thou sufferedst that Woman Jezabel So we may note from hence 1. That it is an evil thing in Christ's Angels and Churches to suffer false teachers to teach amongst them and their doing so is very displeasing to him and dangerous to themselves 2 Joh. 9. 11. 2 Cor. 15. 12. 2 Cor. 11. 1 3 19 20. See the notes on ver 14. Yea though his Angels and Churches have not been corrupted or polluted by their Instructions which cause to err from the words of knowledge yet he is angry with his people for suffering such amongst them as we have seen before in ver 13 14. Nay though this is the last Branch of the commendation of this Angel and Church that their last works were more than their first Yet he immediately subjoyns thereto notwithstanding I have a few things against thee because thou sufferest that Woman Jezabel to teach c. Some may say though we do give entertainment unto and suffer false teachers amongst us yet we still hold fast the forme of sound words and abound in good works Well though all this be true yet the same Christ saith of this Angel and Church he saith it who perfectly knows all things Nevertheless all this he was angry with them and draws up this charge against them 2. In that Christ had before commended this Angel and Church for their Charity and Service or Administration and now blames and reproves them for suffering this false Prophetess among them so he plainly signifies to us and gives us to understand that it is no Charity nor service of love to suffer false Teachers Nay it is opposite to love and the service thereof so to do It is hatred to them to suffer Sin upon them and to strengthen them in their lies and errors Lev. 19. 17. And it 's hatred to our selves though we be not ensnared by them for thereby we are partakers of their evil deeds 2 Joh. 10. 11. And it 's hatred unto others because by occasion of our suffering them they may entertain their evil Doctrines and either be hindred from receiving the Gospel or be removed therefrom after they have given entertainment to it It is a fruit of Charity to forbid and hinder false teachers what we can lawfully so much the Apostle signifieth to us when he saith to Timothy I besought thee to abide still in Ephesus that thou mightest charge some that they teach no other Doctrine to wit beside the Doctrine of Christ To which he adds by and by Now the â—â—d of the charge is Charity c. even Charity towards them and others also 1 Tim. 1. 3 5. Oh! say some and too many I cannot but be charitable towards them and think well of them though in some things they dissâ—nt from the Doctrine of Christ Alas thou mistakest who so speakest It is not Charity however thou callest it but hatred to them Jer. 23. 15. But it is an old trick of the Devil 's to call evil good and good evil that the evil may be embraced and the good rejected and abhorred by us 2. Christ gives a more particular account of Jezabel's Evil and therein intimately of his Angels and Churches evil in permitting and suffering her And this is propounded to us 1. By what she said of her self which calleth her self a Prophetess This was the evil of Jezabel and is so of other false Teachers to profess themselves to be what they are not even true Teachers or Ministers of Christ If she were a Prophetess she was a bad one and somewhat like the Prophetess Noadiâ—h that did what she could to hinder the building of Jerusalem Nehem. 6. 9 14. She calleth her self a Prophetess either so in an extraordinary sense and so prophesying signifieth predicting or fore-telling future things Thus in former times many false Prophets pretended to Prophecy 1 Kings 22. 10 12. Jer. 5. 31. and ch 14. 13 14. and ch 27. 9. And thus our Saviour tells his Disciples that there would arise false Prophets and they would shew great signs and wonders c. Mat 24. 11 24. Or rather more ordinarily she called her self a Prophetess that is a Teacher of others and such an one as pretended to speak unto Edification and Exhortation and Comfort See 1 Cor. 14. 1 3. In this sense Teachers answer to Prophets 2 Pet. 2. 1. and this it seems the Word Prophetess doth here signify because of what follows viz. to teach c. and how many false teachers both of the Male and of the Female Sex are there in our days that call themselves Christ's Ministers who yet are led by the Spirit of errour and delusion Jer. 23. 21. Ezek. 13. 2 4. See the Notes on Verse 2. need we have therefore to look to our selves that we be not corrupted by them from the simplicity that is in Christ Jesus they come in their own name and exalt themselves and men are more ready to give entertainment to them than unto those sent by Christ Mat. 7. 15. 1 Joh. 4. 1 6. with 2 Joh. 7. 8. Joh. 5. 44. 2 Cor. 11. 1 3 13 20 21. 2. We have an account given us of the evil work of this Woman Jezabel which is to teach and seduce my Servants c. Where consider we 1. What her act her evil act was To teach and seduce to teach things which she ought not to teach and which Christ's Servants ought not to receive Tit. 1. 11. Christ doth not teach his Servants to commit Fornication nor would he have them to learn this Lesson but this is the work of Evil Teachers of such as consent not to wholesome words the words of our Lord Jesus Christ and the Doctrine which is according to Godliness 1 Tim. 6. 3 5. He gives them good Counsel and wholesom Instructions even to worship God in Spirit and in Truth Joh. 4. 22 24. as he â—aith Hear the Instruction of a Father for I give you good Doctrine for sake you not my Law Prov. 4. 1 2. He neither teacheth his Servants any such evil Lesson nor would have them receive it from any other but cautions them there-against and saith Learn not the way of the Heathen for the
destruction of such vile ones and that he hath no pleasure at all in the death of the wicked but that the wicked turn from his ways and live as he hath both said and sworn Ezek. 18. 23 31 32. and ch 33. 11. And it might also move and prevail with us to be like-minded after his example even to love our enemies to bless them that curse us to do good to them that hate us and to pray for them which despitefully use us and persecute us that we might be the Children and imitaters of him Mat. 5. 44 46. Prov. 29. 10. 4. We have here also propounded to us the end why he gave her space viz. To repent of her fornication not to continue in her sin but to turn there from unto him The goodness of God leadeth to repentance Rom. 2. 4. he is long-suffering because he is not willing that any should perish but that all should come to repentance 2 Pet. 3. 9 15. It is not in favour to mens sins but in love to their Souls that he forbears them Ezek. 18. 31 32. And therefore he calls upon us to turn unto the Lord because he â—â— gracious and merciful slow to anger and of great kindness c. Joel 2. 11 13. It is therefore an abuse of God's goodness and patience to think and conclude that he delighteth in sin or likes our evil ways because he is long-suffering to sinners Mal. 2. 17. Ps 50. 17 22. And yet how often do Men thus pervert what is right Because sentence against an evil work is not executed speedily therefore the hearts of the Sons of Men are fully set in them to do evil Eccles 8. 11. Mat. 24. 48 49. Rom. 6. 1 2. 2 We have an acccount given unto us of Jezabel's continued evil notwithstanding such space of repentance was given to her And she repented not or and she would not repent from whence we may note 1. That those to whom he is long-suffering and that to a gracious end may abuse his goodness and frustrate to themselves his gracious end and cordial intention towards them therein they whom the goodness of God leadeth to repentance may after their own hardness and impenitent hearts treasure up to themselves wrath against the day of wrath Rom. 2. 4 5. when he hath been patient towards them and during his patience hath been calling them and stretching forth his hand to them yet they may refuse and give no due regard but either reject his grace or turn it into wantonness Prov. 1. 20 24 28. They whom he would convert and is converting may not be converted as it is said We would have healed Babilon but she was not healed Jer. 51. 8 9. They may either willingly wink with the eye and say our ways are good and equal and so abuse his goodness as to conclude their innocency because he is long-suffering to them Jer. 2. 35 37. or because he is silent towards them and holds his peace they may think he is altogether such an one as themselves Ps 50. 17 21 22. or they may say where sin abounded grace abounded much more let us then sin and continue in sin that grace may still abound and be magnified and God's righteousness and mercy be more abundantly commended and illustrated in still pardoning and forgiving our transgressions Rom. 3. 5 8. and ch 5. 21. with ch 6. 1. or they may think their state is so fixed and that they are the subjects of such immutable and unchangeable love that God will still be merciful to them and continue them in his favour though they kill steal commit adultery swear falsly and burn incense to other Gods Jer. 7. 4 8. of which dangerous and presumptuous thoughts the Lord warns saying Lest there should be among you a root that beareth gall and wormwood And it come to pass when he heareth the words of this curse or oath which the Lord made with them that he might establish them for a people to himself that he blest himself in his heart saying I shall have peace though I walk in the imagination or stubbornness of mine heart to add drunkeness to thirst c. Deut. 29. 18 20. with v. 13. Rom. 11. 20 22. or at last they may come to such an height of stubbornness and impudence as to say we will do what is good in our own eyes or whatsoever goeth forth out of our own mouths Jer. 44. 3 5. 16. and ch 6. 16 17. need we have therefore to exhort one another and be exhorted one by another daily while it is called to day lest any of us be hardned thorow the deceitfulness of sin Heb. 3. 12 13. 2. That this was Jezabel's iniquity that she repented not or would not repent she might have so done in the light and strength of God's grace for though no man hath power or sufficiency in and of himself to do or think any thing that is spiritually good yet while God is patient towards and calling upon Men he also stretcheth forth his hand unto them to inable them unto what he requireth of them Prov. 1. 22 23 24. Mica 2. 7. while he gives space of repentance he also giveth the grace of repentance to them his grace doth bring salvation to all Men Tit. 2. 11. 2 Cor. 6. 1 2. Acts 26. 18 22. God hath exalted Christ with his right hand a Prince and Saviour for to give repentance and forgiveness of sins even unto rebellious ones also Acts 5. 31. And it is therefore their own sin and wilful iniquity who repent not while God suffereth long and is kind towards them hence our Saviour did upbraid some because they repented not Mat. 11. 20 22. and ch 12. 41. and thus reproves the chief Priests and Pharisees and saith The Publicans and the harlots believed John But ye when ye had seen it repented not afterwards that ye might believe him they had the same means and grace vouchsafed and it was therefore their own wilful iniquity that they did not repent also Mat. 21. 31 32. Verse 22. Behold I will cast her into a bed and them that commit Adultery with her into a great tribulation except they repent of their deeds Here the Son of God denounceth and threatneth judgment against Jezabel and her companions except they repented Where consider we 1. This commination or threat is ushered in with this note of attention to his Angels and Churches Behold In which he speaks not to Jezabel but unto this Angel and Church and unto all the Churches and so he would give us to understand That it is good and needful for Christ's Servants and so for the Lords people to consider the judgments which he threatneth or executeth upon evil doers to the end they may receive admonition and turn away from any evils that are reproved in them To wash their feet their goings and affections in the blood of the wicked Ps 58. 10 1â— and 64. 7 10. And it will be an aggravation of
and for ever if they continue therein namely such as trecherously depart from the Lord as a wife from her husband after they have been espoused to him yea in some respect their evil may be greater then Jezabel's and thus will he deal with all who continue guilty of this evil he will render indignation and wrath tribulation anguish unto every Soul of Man that doeth evil whatever he hath done formerly unto the Jew first and also to the Gentile for there is no respect of persons with God Rom 2. 8 11. Oh then Let us have no fellowship with such unfruitful works or workers of darkness for what fellowship hath righteousness with unrighteousness And what communion hath light with darkness and what agreement hath the Temple of God with Idols Eph. 5. 11. 2 Cor. 6. 14 16. Prov. 13. 20. If any Man defile the Temple of God him will God destroy 1 Cor. 3. 16 17. 3. But we may also take notice of this that Christ threatneth them not absolutely but conditionally except they repent of their deeds where also 1. He signifieth to us that while it is called to day the greatest and most notorious sinners may repent and turn to the Lord and find mercy with him There is forgiveness with him that he may be feared plenteousness of redemption that he may be hoped in by such Ps 130. he gives space and grace of repentance unto rebellious ones such was Jezabel and her companions see the notes on v. 20. and v. 21. 2 Pet. 3. 9 25. Ezek. 14. 6. This may therefore preserve us from concluding what will be the future state of such as are at present guilty of and polluted with spiritual fornication or adultery Mat. 21. 29. 2. The end of Christ and God in him in threatning judgments is that such polluted ones might repent and turn unto him from all their fins and abominations Jer. 18. 8 11. Rev. 9. 20 21. and ch 16. 9 10 11. 3. If such will not repent and turn iniquity will at last be their ruine Luke 13. 3 5. see the notes before on the word Repent on v. 5. and v. 16. of this chapter Verse 23. And I will kill her Children with death and all the Churches shall know that I am he which searcheth the reins and hearts and I will give unto every one of you accoring to your works In this verse we have to consider and take notice of these things 1. A further threat expressed and I will kill her Children with death 2. The effect hereof even of his threats and judgments on that woman Jezabel her Paramours and Children And all the Churches shall know that I am he which searcheth the reins and hearts 3. A signification and declaration of Christ's impartiality in his retributions and rewards and I will give unto every one of you according to your works 1. We have a further threat expressed and therein still a further intimation of Christ's displeasure against Jezabel And I will kill her Children with death The Subjects of our Lord's threat are Her Children Not the Children brought forth by natural generation or not them in that consideration or on that account for though they are not therefore the Children of God in a peculiar consideration they which are the Children of the flesh these are not the Children of God Joh. 1. 13. Rom. 9. 8. yet Children are the beritage of the Lord and the fruit of the womb is his reward the reward of his abasement and sufferings Ps 127. 3. they are graciously given by him Gen. 33. 5. and they are born unto him Ezek. 16. 20. with v. 36. and being baptized into the name of the Father Son and Holy Ghost and so brought into the congregation of Christ of such little ones is the Kingdom of God Mat. 19. 13 14. Mark 10. 13 14. and unto the Children in this sence he is vouchsafing means and discovering his goodness when they come to the use of understanding Ps 14. 2. and 36 7. and 107. 8 15 21 31. and he doth not willingly afflict nor grieve the Children of Men Lam. 3. 32 33. Nor are the Children here spoken of the Children of the Church namely such as they have been instruments of begetting thorow the word of truth the Gospel of our salvation for the seed of his Church is blessed he will pour his spirit upon her seed and his blessing upon her off-spring Isay 45. 3. for they are the seed of the blessed of the Lord and their off-spring with them Isay 65. 23. and in due season all that see them shall acknowledge them that they are the seed which the Lord hath blessed Isay 61. 9. and ch 54. 13. Prov. 11. 21. But here by Children we are to understand the Children of whoredomes of their spiritual whoredoms and fornications such as are begotten by evil doctrines see v. 23. worshippers and practises Children that are corrupters who have forsaken the Lord and provoked the holy one of Israel to anger who are gone away backwards a Isay 1. 1 4. the seed of evil doers the Children of the sorceress the seed of the adulterer and the whore the Children of transgression and seed of falshood Isay 14. 20. and ch 57. 3 5. with 2 Joh. 9. such Children whose Mothers have played the harlots and they that conceived them have done shamefully strange Children such as are begotten of divers and strange doctrines Hos 2. 2 5. with ch 5. 7. with Heb. 13. 7 9. such as are either born of the doctrines of Devils in a more gross consideration of most hellish doctrines and so are Children of the Devil Children of hell 1 Tim. 4. 1. with Acts 13. 10. Mâ—t. 23. 15. or of the doctrines of Men Col. 1. 11. which in some sort may also be said to be the doctrines of Satan and they who are born of them to be of the evil one as our Saviour said unto Peter get thee behind me Satan for thou savourest the things that be of men implying that the savouring Men's things in opposition to the doctrine of Christ about his sufferings and resurrection makes Men to be of Satan Mat. 16. 21 23. and in such a sense they who are born of Men's doctrines in which they oppose the weighty matters of God's law they are of Satan and are originally of their Father the Devil Joh. 8. 41 44. so those who are born of the doctrine of the Pharisees in and by which they shut up the kingdom of Heaven against Men are the Children of the devil as they also are who are born of this doctrine that Christ died not for all nor tasted death by the grace of God for every Man but only for the elect c. such are therein of Satan these new Pharisees are like to the old ones Mat. 23. 13 15. and they are the Children of the evil one who are born of the doctrine of the Saducees who say there is no resurrection of the dead and so by
reins and hearts according to the scope of â—his pâ—ace â—er 32. â—â— Aâ—â— the end of seducers and of those that have been seduced and polluted by them shall be according to their works 2 Cor. 11. 15. and ch 5. 10. Verse 24 and Verse 25. But unto you I say and unto the rest in Thyatira as many as have not this Doctrine and which have not known the depths of Satan as they speak I will put upon you none other burden But that which ye have already hold fast till I come In these two verses our Saviour after he had declared how he would deal with Jezebel and her Paramours and Children and what effect these judgments he would execute upon them should have upon the Churches c. v. 20 23. here addresses himself to them who had kept themselves unspotted from their pollutions Wherein note in Generall That when Christ is angry with and threatens evil Men and seducers and such evil ones in his Churches as are polluted by them or have fellowship in any unfruitful work of darkness yet still he hath love for and speaks friendly and kindly unto those whose hearts are upright before him and â—ound in his testimonies he is not like unto us when some have displeased us we are apt to be angry with all but when he is angry with evil speakers and doers and though he gives a dreadful description of himself v. 18. yet he is still graciously affected towards and speaks gently and loveingly unto those who who keep themselves pure So it appears here in these two verses and in what follows presently so also in ch 3. 2 4. when he saith to the Angel and Church in Sardis generally I have not found thy works perfect before God And threateneth If thou shalt not watch I will come on thee as a thief and thou shalt not know what hour I will come upon thee yet then presently he speaks to the hearts of such as were perfect before God Thou hast a few names which have not defiled their garments anâ— they shall walk with me in white for they are worthy so when he had been declaring the great iniquities and transgressions of his people in former times and threatning heavy judgments against them therefore yet then he chargeth his servants say unto the righteous that it shall be well with him for they shall eat the fruit of their doings Isay 2 and ch 3. 1 10. and when God overthrew Sodom and Gomorrah c. he remembred Abraham and sent Lot out of the midst of the overthrow Gen. 19. 29. 2 Pet. 2. 9. how might this therefore engage us so to receive his grace that bringeth salvation to all men that denying ungodliness and worldly lusts we may live soberly righteously and godly in this present World considering in so doing he will receive us and will be a Father to us how angry soever he be with others 2 Cor. 6. 14 18. and how may it comfort those who are upright-hearted and strengthen them not to fear though the earth be moved and though the mountains be carried into the midst of the sea for God will be their refuge and strength and will never leave them nor forsake them however angry he be with or how much soever he threatneth and punisheth others amongst whom they live see notes on ch 3. v. 4. more particularly in these two verses we have to consider and speak unto these things 1. The persons unto whom he speaketh kindly 2. What he saith and speaketh unto these Persons 1. The Persons unto whom he now speaketh kindly And they are thus described to us by way of distinction from and opposition unto those fore-spoken of But unto you I say and unto the rest in Thyatira as many as have not this Doctrine and which have not known the depths of Satan as they speak Vnto you I say These persons are distinguished from those that follow and it appears that hereby are meant those that went before this Church their Ministers Bishops or overseers for in the beginning of every Epistle Christ directs himself to the Angel as we have said and seen before and though the word Angel be used in the singular number to denote the unity that ought to be in them in the faith of Christ and profession thereof yet there might be and it doth appear plainly by this expression there was more than one Minister over the Churches see notes on ch 1. v. 20. so when the Apostle writes to the Church of the Philippians at Philippi he thus directs it To all the Saints in Christ Jesus which are at Philippi with the Bishops c. As signifying to us they had more than one Bishop or overâ—eer over that Church Phil. 1. 1. and so it appears there were several in the Church of Ephesus Acts 20. 17. with v. 28. see also Tit. 1. 5. and so Servants in one Evangelist is Servant in another Mat. 22. 4. with Luke 14. 17. Ps 34. 7. it appears evidently enough in this place that there was more then on single person in each Church to watch over it as also where it is said when Paul and Barnabas had ordained them not one elder in every Church but elders in every Church c. Acts 14. 23. and so undoubtedly it appears there was more than one Elder in a Church by what the Apostle James saith Is an sick among you let him call for the elders of the Church and let them pray over him And unto the rest in Thyatira namely to the residue of the Believers in that Church who were not in such office as those before spoken of were Which have not this doctrine To wit of Jezabel that evil pernicious doctrine Some were preserved and kept themselves pure from her polluting and pernicious Doctrine while others were defiled therewith see the notes on ch 3. v. 4. so when the Apostle Paul saith The Spirit speaketh expresly that in the last days some will depart from the Faith giving heed to seducing Spirits c. 1 Tim. 4. 1. he signifieth to us that all the believers would not do so Some would not follow those strangers who came to remove them and did remove others from the grace of Christ unto another Gospel and these shall judge those that transgresâ— and abide not in the doctrine of Christ And he directeth Timothy and us all how we may be preserved from erroneous Spirits saying Take heed unto thy self and unto the doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee 1 Tim. 4. 16. 2 Tim. 3. 13 14 15 16. 1 Joh. 2. 24 25 26. And which have not known the depths of Satan as they speak In this he giveth us to understand 1. That they had depths in their evil and abominable doctrines as they called them so they spake and boasted of mysterious things which they thought were not easily or readily understood by others they had cunningly devised fables and might
Or Men may be said in a more plausible and spiritual way to defile their garments as when they are wise in Christ and leaning to their own wisdom and understanding of which we are admonished Prov. 24. 3. and ch 3. 5. and in following which and leaning whereto Men defile the Temple of God and set up an idol therein as it were to the provoking the eyes of the Lord's glory and making the cross of Christ of none effect as before is said 1 Cor. 1. 17. and ch 2. 1 5. and 3. 16 19. or when Men do what they do and shew forth love and exercise mercy out of covetousness or that they may in rich themselves in so doing Eph. 5. 1 3 5. or to establish a righteousness to themselves thereby and think to cover themselves with their works Rom. 9. 30 33. Isay 57. 12. and 59. 6. or when they are seeking after the praise of Men and do their works to be seen of Men or are pursuing their desires of vain-glory or the friendship of this world which is enmity with God Mat. 6. 1 18. and ch 23. 5. Gal. 5. 26. Jam. 4 4. or walking in anger wrath pretending in so doing they are zealous for Christ and his Gospel whereas the wrath of Man works not the righteousness of God Jam. 1. 20 26. and ch 3. 13 16 17. Now of these few names in Sardis it is here said by way of commendation of them they had not defiled their garments in either consideration unto them Christ did not herein impute iniquity Ps 33. 1 2. Now then from this commendable account our Saviour giveth of these few Persons in Sardis we may observe for our instruction 1. That in times of defection when many or most in the Church of Christ become degenerate as Jer. 2. 21. it is oft-times found that all are not polluted but some keep themselves pure and continue unspotted so it was here in this fair-fac't Church So when all flesh had corrupted his way upon the earth and the earth was corrupt before God and the Sons of God too generally transgrest yet Noah found grace in the eyes of the Lord him God saw righteous before him in that generation Gen. 6 and ch 7. 1. so when the Men of Sodom were wicked and sinners before the Lord exceedingly there was a just Lot among them Gen. 18. 2 Pet. 2. 5 8. and in Ahab's days when the Prophet thought he was left alone yet the Lord saith I have left me seven thousand in Israel all the knees which have not bowed to Baal and every moâ—th which had not kissed him 1 King 19. 14 18. So when the Lord greatly complains of his people and saith I have nourished and brought up Children and they have rebelled against me yet then the Prophet saith Except the Lord of hosts had left unto â—s a very small remnant we should have been as Sodom and we should have been like to Gomorrah Isay 1. 2 9. And when the natural branches were generally cut off yet there was a remnant of upright ones a Remnant according to the election or out-chusing of grace Rom. 11. 1 4 6. Rev. 2. 24. and ch 18. 4. Vse 1. This shews one reason why the rest who have polluted themselves and defiled their garments are not presently consumed Rom. 9. 29. Thus saith the Lord As the new wine is found in the cluster and one saith Destroy it not for a blessing is in it So will I do for my Servants sake that I may not destroy them all Isay 65. 7 8. had there â—een but ten righteous Men in Sodom he would not have destroyed it for the tens sake And though there were not yet upon Lot's making intercession for Zoar it was not overthrown with the other cities Gen. 18. 32. and 19. 19 20. so here I will come on thee as a thief and thou shalt not know what hour I will come upon thee But as some read thou hast a few names even in Sardis c. and therefore he would not so suddenly hasten the destruction thereof 2. These few may judge the rest as it is said The Righteous Men they shall judge them after the manner of adulteresses Ezek. 23. 45 These shall shew their causeless departure from or forgetfulness of Christ and his things For even at the same time and under the same means some were undefiled in the way when others turned aside out of it 2. Thou hast a few names even in Sardis c. hence we may note that in times of defection and Apostacy usually the greatest part are corrupted and turned aside by Satan A little leaven leavens the whole lump 1 Cor. 5. 8. By the springing up of one root of bitterness oft-times many are defiled Heb. 12. 15 17. Men are too forward and ready to follow the bad examples of others especially when their leaders go astray and wander out of the way of understanding Oh how much hurt do they do to the flock O my people saith the Lord they which lead thee or call thee blessed cause thee to erre and destroy the way of thy paths Isay 3. 12. and ch 9. 16. when they depart out of the way they cause many to stumble at the law Mal. 2. 6 8 9. when Prophet and priest are profane then they cause others to err and from them profaneness goes forth into all the land Jer. 23. 9 10 11 13 14 15. Vse 1. Needful it is therefore for such to be clean who bear the vessels of the Lord Isay 52. 11. and to be examples of the believers in word in conversation in charity in spirit in purity 1 Tim. 4. 12. In all things to shew themselves patterns of good works Tit. 2. 7 8. 1 Pet. 5. 1 3 4. 2. It is good and needful for us therefore to receive that instruction to be followers of our leaders and of one another as they or others are of Christ Jesus 1 Cor. 11. 1. so to imitate others as we may be followers of them and of the Lord also 1 Thes 1. 6 8. and no otherwise And not to hearken to the words or bad examples of any which tend to make us vain and to corrupt us from the simplicity which is in Christ Jesus Jer. 23. 16. Prov. 6. 12 13. nor to follow a multitude to do evil Exod. 23. 2. But be followers of God as dear Children Eph. 5. 1 and if the leaders grow evil or negligent to say to them Take heed to the ministry which ye have received in the Lord that ye fulfil it Col. 4. 17. and by all means have no fellowship with the unfruitful works of darkness but rather reprove them Eph. 5. 11. 16. 3. We may further observe from hence in that our Lord takes such notice of these few in Sardis which had not defiled their garments and speaks so graciously concerning them That though the upright ones in his Churches and amongst his people be never so few yet he hath a
have received Christ Jesus the Lord walk in him rooted and built up in him and stablished in the faith as ye have been taught c. Col. 2. 6 7 8 and how Jealous was he lest the Corinthians should listen unto or entertain any other Gospel besides that they had preached and the believers had received see 2 Cor. 11. 1 2 3 4. Then from hence we may conclude that when any would perswade us to listen unto and embrace some other doctrines they are not therein led of God such a perswasion comes not of him that calleth the believers Gal. 4. 7 8. with ch 1. 6 7. But it comes from Satan whose work it is to turn them from the Faith if he can possibly do it Acts 13. 7 12. The Holy Ghost instructs his Children not to meddle with them that are given to change Prov. 24. 21. Christ calls upon his to hold fast what they have and not to be turned therefrom by any specious pretences or pretenders whatsoever The Apostles have written no new commandment unto us but an old commandment which is also new as to the declaration of the actual accomplishment of that in the personal body of Christ which was prophesyed of from the beginning and as to the revelation of those things which were formerly more hidden and mysterious 1 Joh. 2. 7 8. 2. We may also note again if we consider the persons to whom this counsel and exhortation is given That those who have kept the word of Christ need to be counselled and exhorted still to hold it fast so it was here our Lord who is holy and true faith v. 8. thou hast kept my word and hast not denied my name and v. 10. Because thou hast kept the word of my patience c. and now he still exhorts them hold that fast which thou hast so oft-times commandments of like nature are given to them who have kept the word of God and Testimony of Jesus Christ 1 Joh. 2. 24. 2 Joh. 6. 9 yea this is the burden as we have said that he layeth upon such and no other burden will he lay upon them but that which they have already they hold fast untill he comes see the notes on ch 2. v. 24. and v. 25. and the hearty believers need still to be thus exhorted and to suffer the word of exhortation And that 1. Because all the time they are in this present evil World they have ungodliness to deny and enemies always to fight against whose work it is if possible to turn them away from the truth and to turn them to fables 1 Pet. 5. 8 9. Heb. 12. 4. Tit. 2. 11 12. they need to be provoked to keep with all diligence and to hold fast with all their might given them even with both hands as they speak the word of Christ because they have so many subtil watchful potent enemies both without them and within them who are continually endeavouring with all their might and main and assaying all means to remove them from the grace of Christ unto another Gospel and to steal away the word of God from them 1 Cor. 16. 13. 2 Tim. 1. 12 14. 2. Because the word of Christ is the word of life the word of salvation his words are Spirit and life Joh. 6. 63. in them is the life of the Soul and Spirit Oh then they need to be daily stirred up and exhorted to take fast hold of instruction and not let it go to keep it for it is their life Prov. 4. 13. Sardis by letting slip and forgetting how she had received and heard became dead though she had a name that she lived Rev. 3. 1 3. and the Gospel of Christ is the power of God to Salvation to every one that believeth they are kept thereby thorow faith unto the Salvation ready to be revealed in these last days unto that inheritance incorruptible and undefiled and that fadeth not away reserved in the Heavens c. Rom. 1. 16. 1 Pet. 1. 4 5 6. 3. Because though we have formerly received and kept his word yet unless we hold it fast to the end all will be in vain and unprofitable to us we shall not be presented holy unblamable unrebukable in his sight unless we continue in the faith grounded and settled and be not moved from the hope of the Gospel Col. 1. 22 23. unless we be herein faithful to the death we shall not at last receive the crown of life Rev. 2. 10. He that endureth to the end the same shall be saved But he that puts his hand to the plow and looks back is not fit for the Kingdome of God Luke 9. 62. Mat. 10. 22. 1 Cor. 15. 58. Gal. 6. 9. Heb. 12. 3. Oh then that we may continue holding fast his word and in a patient continuance in well-doing seek for Glory Honour and Immortality that he may in conclusion render to us eternal life Rom. 2. 7. and to move and provoke us so to do let us diligently consider also that which next followeth namely 3. In that our Lord Jesus gives this useful and needful counsel after that promise he makes to them in v. 10. I also will keep thee from the hour of temptation which shall come upon all the world c. So we may learn to know the nature of those exceeding great and precious promises Ministred to us in the Gospel that they are not made to any person or persons in a personal consideration but they are made to such manner of persons they are originally immediately and everlastingly made to and confirmed in Christ Jesus Gal. 3. 16 17. and secondarily unto them that come unto and abide in Jesus Christ Gal. 3. 16 29. but if a Man abide not in him he is cast forth as a branch Joh. 15. 6. If the righteous Man draw back God's Soul shall have no pleasure in him Heb. 10. 37 38. Ezek. 3. 20. and 18. 24. and ch 33. 13. God not only promised but sware also that he would bring the Israelites whom he redeemed out of Egypt into the land of Canaan But because of their unbelief and disobedience they entred not that notwithstanding As it is said by himself Doubtless ye shall not come into the Land concerning which I swarâ— to make you dwell therein c. Numb 14. 30 32. So God covenanted unto David concerning Solomon that he would establish the throne of his Kingdome over Israel for ever And this was done by a covenant of Salt an incorruptible perpetual covenant and yet because of his and Rehoboam's evil ten tribes were broken off 1 Chron. 22. 9 10. with 2 Chron. 13. 5. and 1 Kings 11. 11. see also 1 Sam. 2. 29 30. Ps 125. Isay 26. 2 4. he is the faithful God which keeps covenant and mercy with them that love him and keep his commandments and repays them that hate him to their face to destroy them notwithstanding any promise or covenant he hath made to or with them he will not be
them he counsels them who were at present lukewarm to be zealous and servent and that doubtless in a good thing It is good saith the Apostle to be always zealously affected in a good thing Gal. 4. 18. In which is signified that there is an evil and reprovable zeal but unto such an one he doth not exhort or counsel them Some there are that are zealous in the service of the gross lusts of the Flesh such as riotting and drunkenness and the evil consequents and concomitants thereof they run to all excess of riot 1 Pet. 4. 3 4. They rise up early in the morning that they may follow strong drink and continue until night till Wine enflame them Isay 5. 11 12. and chap. 56. 10 12. But this is far from the zeal here intimately exhorted unto Some there are and too many who have a bitter zeal and are walking in strife and envying even biting back-biting defameing and devouring one another And too too oft they pretend their strife and envying to be zeal for God Of this the Apostle James speaks saying If ye have bitter zeal or envying and strife in your hearts glory not and lye not against the truth say not this is for the glory of God or proceeds from Heavenly Wisdom for this wisdom descends not from above but is earthly sensual devillish c. Jam. 3. 13 17. Rom. 13. 13. Some are eagerly and earnestly pursuing their covetous inclinations and very greedy of gain Prov. 1. 19. Amos 8. 4 8. Rising early and sitting up late and eating the bread of carefulness that they may encrease and heap up to themselves the uncertain riches of this World Ps 127. 2. 1 Tim. 6. 5 8 10. Some are zealous of the traditions of their Fathers Gal. 1. 13 14. and to establish a righteousness to themselves according to the Law Rom. 10. 1 3. and ch 9. 31 33. Some and very many in our days are zealous in receiving pleading for and promoting Evil Doctrines and compass Sea and Land to make a Prosâ—lite Prov. 4. 16. and ch 7. 5. 24. Mat. 23. 15. Gal. 4. 17 18. But our Lord doth not exhort or provoke them to any such evil zeal as we have been speaking of But the zeal here intimately counselled to is that which is joined with repentance from all dead as well as deadly works And he here exhorts them to that which they were wanting in v. 15 16. Even to such a zeal as is exercised 1. In an eager and diligent seeking after Christ and the things of him so as to buy of him Gold tried in the Fire that they might be rich and White Raiment v. 18. And to that end to anoint their Eyes with Eye-salve that they might so see and behold the beauty and glory of Christ his love and loveliness that they might prize him above and prefer him before all others both persons and things and forsake all that they have that they might know him win him and be â—ound in him and be conformed to him Prov. 2. 2 6. Psal 42. 1 3. and 63. 1. 8. and 84. and 119. 20 40 129 131 145 148. 174. 2. This zeal here intimately counselled to is a â—ervency in serving the Lord Rom. 12. 11 a serving him especially in those things in which his Kingdom doth consist As in Righâ—cousness and Peace and Joy in the Holy Ghost Rom. 14. 17 18. In walking before him and with â—ervency seeking the good of Men Acts 18. 25. Thus the Apostles did whether they were lookt on as mad Men or sober Men For the love of Christ did constrain them so as they could not but speak the things which they had seen and heard 2 Cor. 5. 14 15. with Acts 4. 20. And this zeal is to be exercised toward Brethren in seeking their good especially Col. 4. 12 13. In loving them with a pure heart â—ervently 1 Pet. 1. 21 22. In having above all things â—ervent eharity among themselves 1 Pet. 4. 8. administring to their wants and necessities according to ability 2 Cor. 9. 2. watching over one another looking diligently that none fail of the Grace of God 2 Cor. 11. 1 3. Heb. 12. 15 16. and standing fast in one Spirit with one mind striving together for the Faith of the Gospel and in nothing terrified by adversaries and overcoming by the Blood of the Lamb and Word of the Testimony not loving their lives to the death Gal. 2. 3. Ps 119. 139. Jude 3. Phil. 1. 27 28. Rev. 12. 11. Now in that he saith Be zealous therefore c. So he signifieth to us 1. That one reason why he rebukes and chastens whom he loves is because they are not zealous and as with respect to his people because they abate in their love to and zeal for him and goe backward and not forward Jer. 15. 6 7. And this he doth 1. As with respect to himself it 's a loathsome and unbearable thing to him that they grow remiss and indifferent Therefore he threatens this Church before I will spue thee out of my mouth See v. 15 16. See also the notes on ch 2. v. 4. and v. 5. and ch 3. v. 3. The Lord our God is a jealous God who will not give his glory to another nor his praise to graven images â—ant 8. 6. Isay 42. 8. see how he speaks as one grieved in Spirit I Remember thee saith he the kindness of thy youth the love of thine espousals when thou wentest after me in the wilderness Thus saith the Lord what iniquity have your Fathers found in me that they are gone far from me and have walked after vanity Jer. 2. 1 13. 2. As with respect to themselves that they might not be condemned with the World 1 Cor. 11. 32. But might consider their ways which are not good and bethink themselves and return unto him Hos 2. 6 14. 1 King 8. 46 48. Ps 116. 3 7. To which after 3. With respect to others Because such backsliders do great hurt to them by their Lukewarmness and indifferency as by their zeal they provoke many so by their want of it they hinder others from seeking after the Lord and strengthen them in their evil ways Prov. 28. 4. Jer. 2. 34 36. and ch 23. 13 14. 2. He also signifies that this is his end in his rebukes and chastenings not to drive us from him or make us more remiss in seeking after him but to awake us to earnestness and diligence in seeking after him To purge away our iniquities and take away our sins and to make us more fruitful in every good work and word Isay 27. 9. Joh. 15. 2. Heb. 12. 1 6 7 2 Cor. 7. 9 11. This was his gracious end in rebuking and chastening this Angel and Church that he might deliver them from Lukewarmeness which was so loathsome to him and hurtful to them and that they might be zealous and â—ervent O mistake we not his end in his rebukes and corrections but let us turn unto him
ver 13. and therefore shall speak the more briefly here He is in the midst of them Namely visibly and conspicuously presenting himself in the view of them as a Lamb that hath been slain that so They might always see know and consider that this most mighty and glorious One is akin to them having been made partaker with them of flesh and blood without which he could not have been thus slain Heb. 2. 11-14 He hath taken our nature into union of person with the Divine nature and is married unto it Matth. 22. 2. And this is the Root and Foundation of all he hath done for us poor sinners of mankind and of what he hath obtained into himself for us and of that perfect and compleat preparation which is in him for us Matth. 22. 2-4 And those that so hear and learn of the Father as to come unto and believe in him are members of his Body of or out of his flesh and out of his bones Eph. 5. 30. And he may say to them as David bid Zadok and Abiathar the Priests say concerning himself unto the Elders of Judah Ye are my Brethren ye are my bones and my flesh 2 Sam. 19. 11 12. with Heb. 2. 11-13 And they may say unto and concerning him what the men of Judah said concerning David The King is near of kin to us ver 42. He is indeed a friend that loveth at all times and a Brother that is born for Adversity Prov. 17. 17. Oh this is our Goel our Kinsman and Redeemer to whom the right of Redemption appertained Lev. 25. 48 49. Ruth 2. 20. and Chap. 3. 9. and 4. 14. with 1 Tim. 2. 6. Gal. 3. 13. and Chap. 4. 4 5. And thus the four living Creatures may continually be minded of by his thus standing and abiding in the midst and view of them that they may at all times rejoyce with joy unspeabable in the belief thereof 1 Pet. 1. 6-8 And he is in the midst of them as a Lamb that had been slain that they might never be unmindful or forgetful of his precious blood but that it should be always highly valued and prized by them 1 Pet. 1. 19. Of this the Spirit of Christ which was in the Prophets did bear witness and testifie before-hand 1 Pet. 1. 11. Act. 17. 2 3. and Câ—ap 26. 22-23 Luke 24. 25-27 44-46 this the Apostles also have now more plainly and revealedly proclaimed and shewed the excellencie of 1 Cor. 1. 17 18-23 Gal. 3. 1. and Chap. 6. 14. And this is here in the view and sight of the four living Creatures That they might in Christ's sufferings and death see his love which passeth knowledge Ephess 3. 19 with 1 John 3. 16 2 Cor. 8 9. And the infinite lâ—ve of the Father who spared not his own Son but delivered him up for us all of which great and wonderful love the Holy Spirit beareth witness in the blood of Christ John 3. 16. 1 John 4. 8-14 and Chap. 5. 6. That therein they might see the vileness of their sins which is highly discovered in the Cross of Christ wherein God hath severely condemned and judged against sin and shewn the odiousness and hatefulness thereof unto himself Rom. 8. 3 32. and Chap. 6. 2 3 4. That they might see and remember whereby peace and attonement was made for their sins to wit by the blood of the Cross of Jesus Christ Col. 1. 20. with Lev. 6. 30 And whereby forgiveness of following sins is now in Christ for us In him we have redemption thorow his blood even the forgiveness of sins according to the riches of God's Grace Eph. 1. 7. Col. 1 14. For without blood-shedding there is no remission Heb. 9. 22. And whereby there is a way opened for their approach unto God we have liberty to enter into the Holiest by the blood of Jesus By a new and living way which he haeh consecrated for us thorow the veil that is to say his flesh c. Heb. 10. 19 20 That they might come unto and seed on him by faith for the Bread that he will give us is his flâ—sh which he hath given for the life of the world And except we eat of the flesh of the Son of Man and drink his blood we have no life in us John 6. 51-53-57 That they might come unto his blood as the blood of sprinkling that their hearts thâ—reby might be sprinkled frrom an evil Conscience and their Conscience from dead works to serve the living God and that they might in their whole man be thereby redeemed from their vain conversation Heb. 10 22. and Chap 12. 24. 1 Pet. 1. 19. Rev. 1. 5. and Chap. 5. 9. And he is in the view of them that are Inhabiters of Heaven that thereby they might be apted and occasioned to sing that new Song spoken of in this Chapter ver 8 and 9 and 10. and Chap. 14. 3. 3. And he stood and stands in the midst of the twenty four Elders Also that his pretious and excellent sufferings may never be forgotten by them but they also may sing that new Song ver 8-10 they who are present with the Lord are with this blood of sprinkling The Apostle therefore thus speaks The Spirits of just men made perfâ—ct and Jesus the Mediator of the New Testament or Covenant and the blood of sprinkling that speaketh better things than that of Abel Joyning all these together and he that comes to the first comes to the latter also even to Jesus and to this excellent and incorruptible Blood Heb. 12. 23 24. 1 Pet. 19. 20. In the midst of these two viz. of the four â—â—ving Creatures and four and twenty Elders he stands for all his delight are in the Saints that are in the earth and in the excellent Ones Psal 16. 2 3. 2 Cor. 5. 6-8 Phil. 1. 21-23 See Notes on Chap. 1. ver 13. 4. We are now to consider what this Lamb had Having seven horns and seven eyes which are the seven Spirits God sent forth into all the earth 1. Having seven Horns This word sâ—ven as is generally noted and has been often said is a number of perfection and so it appears to be used in Scripture So the seven locks of Sampson's heaâ— may mean all the locks thereof Judg. 16. 3. And so evidently they do mean afterwards for it is said Dâ—lilah câ—lled for a man and she caused him to shave off the seven lâ—câ—s of his hâ—ad wâ—ich is the same with shaving him or cutting off all his locks compare Judâ— 16. 19. with ver 17. Thus also it is to be understood when it is said He shall deliver thee in six troubles yea in sâ—ven there shall no evil touch tâ—eâ— Job 5. 8 19. Wâ—sdom â—ath builded hâ—r house she hath hâ—wn out her sâ—ven Pillars â—o wit all her Pillars Prov. 91. Thâ—re arâ— sâ—ven abâ—minations in his heart to wit the Persection thereof rov 26 25 And in this sense this number is very freqâ—ently usâ—d in
Tribe of Levi nor of every house or family of Levi but only of the house of Aaron But now the Priesthood and the Law of the Priesthood is changed and according to Gods promise he hath taken of the Gentiles for Priests and for Levites Isa 66. 19-21 The Gentiles believing with the heart on him whom God hath sent are fellow-citizens with the Saints and of the houshold of faith and are an â—oly Priesthood whether they be male or female bond or free Barbarian Sâ—ythian or Edomite c. Ephes 2. 17-19 20. 1 Pet. 2. 4 5. Gal. 3. 26-28 Col. 3. 10 11. Rev. 1. 4 6. And whatever tongue they are of and though they cannot speak Latine Greek or Hebrew yet in being redeemed from their vain conversation by the precious blood of Christ this dignity is also vouchsafed unto and graciously conferred upon them He hath made them Priests And this he hath done 1. By a birâ—h from himself they are the children whom God hath given to him who is the everlasting Father and only High-Priest and begetter of spiritual Priests Heb. 2. 13. Isa 9. 6. And as in former times those only that were born of and descended from Aaron the Typical High-Priests were Priests unto God Exod. 28. 1. 40. 41. Lev. 1. 5. 8. 11. Numb 16. 1-40 And it is said of some These sought their register among thâ—se that were reckoned by Genealogy but it was not found therefore were they as polluted put from the Priesthood Neh. 7. 63 64 65. So now those and those only who come unto and are born of Jesus Christ who is the only High-Priest and who hath an unchangeable Priesthood which passeth not from himself unto any other are made a spiritual house and an holy Priesthood They are a chosen generation a royal Priesthood an holy nation a peculiar people c. Heb. 7. 21-24 25. with 1 Pet. â— 4 5-9 And that they may stand before and minister unto the Lord therefore 2. He washes them from their sins in his own blood and redeems them out of every kindred c. Rev. 1. 5 6. and 5. 9 10. Cloathes them and anoints them as answering to our types in former times Exod. 28. 40 41. and 29. 4 5. and 40. 12-16 Rev. 7. 14 15. and 11. 4. 3. And thus fiâ—ted and prepared continually they are Priests to minister unto God and to offer sacrifice not any propitiatory sacrifice for purging away their sinâ— or make satisfaction to Gods justice for them this they neither can do nor need to do This was the only work of our High-Priest who gave himself for us an offering and a sacrifice unto God for a sweet smelling savour Ephes 5. 2. He himself bare our sins in his own body on the tree And by one offering even that of his own body offered once for all hath perfected for ever them that are sanctified and obtained eternal redemption even the forgiveness of sins Now whâ—re remissioâ— of these is there is no more offering for sin 1 Pet. 2. 24. Heb. 10. 5-10-14 18. and 9. 12 14. with Col. 1. 14. Nor are they to offer bodily sacrifices such as the Priests in former times did not the blood of bulls calves and goats c. but they are to offer the sacrifices of righteousness Psal 4. 5. spiritual sacrifices 1 Pet. 2. 4 5. that is to say they are to offer unto him broken and contrite hearts The sacrifices of God are a broken spirit A broken and a contrite heart O God thou wilt not despise Psal 51. 17. An heart broken for its sins and Idols and broken off from them and from all confidence in the flesh and rejoicings and gloryings in its own doings and works of righteousness and given up unto and devoted to God to love fear worship trust in and expect all from him and to rejoice and glory in the Cross of Christ Mat. 5. 3. this is that he calls for Prov. 23. 26. And thus saith the high and lofty one that inhabiteth eternity whose name is holy I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones Isa 57. 15 16. and Chap. 66. 1 2 3. Phil. 3. 1-3-9 Gal. 6. 14. They are also to offer and present their bodies unto him a living sacrifice holy and acceptable which is their reasonable service Rom. 12. 1. and so both spirit and body are to be offered unto him Some there are indeed who draw nigh to God with their moâ—ths and honour him with their lips but their hearts mean time are far removed from him and therefore their worship is vain Mat. 15. 7-9 others pretend to worship God with their spirits and to give him their hearts while they offer their bodies to sin and satan and are servants of unrighteousness there with But surely the whole man is to be given unto him and we are to glorifie him both in our body and spirit which are his 1 Câ—r 6. 19 20. We are to yield up and offer our selves our whole selves unto God as those alive from the dead and our members as instruments of righteousness unto God Rom. 6. 13-16 with Rom. 12. 1-3 They are also to pâ—ay unto him even for all men and to pour out their hearts as a drink-offering before him as here vers 8. Psal 62. 8. and 141. 2. with 1 Tim. 2. 1-8 Rev. 8. 3-5 And to offer up the sacrifices of thanks-giving unto God continually which are the calves or fruits of their lips and thus they are to do always when they pray unto him as it is said Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known to God Psal 50. 14. and 107. 22. Heb. 13. 15. Phil. 4. 6. This sacrifice also shall please the Lord better than a Bullock that hath borns and â—â—ofs Psal 69. 30 31. Ephes 5. 18-20 As also they are to render his praise glorious unto others They are a royal Priesthood that they should shew forth the praises and vertues of him who hath called them out of darkness into his marvellous light 1 Pet. 2. 9-12 Heb. 13. 15. Psal â—05 1-3 And whoso offereth praise glorifieth him and to him that disposeth his way he will shew the salvation of God Psal 50. 23. And they are not to forget to do good and to communicate for with such sacrifices being offered by Christ God is well pleased Heb. 13. 15 16. He will have mercy and not sacrifice Hos 6. 6. And hath instructed and exhorted us to honour the Lord with our substance and with the first fruits of our increase Prov. 3. 9. with Isa 43. 23. And it is an odour of a sweet smell a sacrifice acceptable and well-pleasing unto God when we communicate unto others more especially to them that are of the houshold of faith and most especially unto them who serve him