Commentary on Revelation

LECTURE IIII.

THe second Epistle, is directed to the Church of Smyrna : and as her case doth differ from the case of Ephesus, and that both in respect of suffering and integrity; so doth the Lord's message to her differ, and is wholly comfortable.

There is no charge against this Church, as in many of the rest: this doth not imply an universal freedom from guiltiness of all sorts; But, first, that this Church hath been free of gross evils, and hath been in honest simplicity aiming at their duty. And, secondly, it • eareth out the Lord's tenderness in passing over many infirmities in an honest Church where there is much suffering.

It is not our purpose to insist in these Epistles (the matter being clear, and ye having good opportunity of hearing them more fully opened) we shall only give a view of the • cope, to keep the coherence of the whole Book.

The Epistle hath the division common with all the rest, in those three general parts; to wit, first, a Preface or Inscription, comprehending the Person from whom, and to whom, this message is directed. The Titles given to Christ, the Sender, were spoken to, chap. 1. They are two, 1. He is the first and the last : this setteth out the eternity of His God-head, of His eternity as He is God. 2. He is styled, He that was dead and is alive : this setteth out Hi • O • fice with the effi • a • i • of His death, and the victory that He had obtained by overcoming death, and the devil; and being now above death and suffering, to live God and Man in One Person forever. These Titles are specially chosen here for the consolation of this suffering honest Church: for, His suffering and dying commendeth Him as pitiful and compassionate; and His God-head and Victory, setteth Him out as sufficiently able: both which being put together, do exceedingly comfort His people, who cannot but live, seeing He liveth, and cannot but continue so forever, Psal. 18.46. John. 14.19.

Secondly, The Body of the Epistle, is contained, verse. 9, 10, 11. it especially runneth on these two, 1. To hold out Smyrna her case, and that both in respect of what was present, verse. 9. and also in respect of what was to come, verse. 10. 2. It holdeth out the consolations which are allowed to her for her encouragement in reference to both, and these two are intermixed.

Her present case hath two things in it. 1. Her outward afflictions are mentioned. 2. Her honesty and integrity under them, is taken notice of, and approven by Jesus Christ. And this last, is a main ground of consolation against the first.

Her outward afflicted condition, is expressed in these three words. 1. They were under tribulation, that is, sad and greatly straitening pressures, as the Word signifieth: and by this may be understood the afflictions of body, name, and estate, and the sad consequents following thereupon, which the Godly are put to by the persecution of wicked men. The 2. word is, poverty; I know thy poverty : we take it literally to be understood of such pinche • and straits in their outward estates, as plundering, sequestration, finings, and other means of that kind use to bring upon men: unto this sort of affliction the Christians in the primitive pe • secutions were exceedingly liable; who yet joyfully suffered the spoiling of their goods, Heb. 10.34. This is indeed no little part of trial, when parents and children are casten loose of all temporal things, and have not for the refreshing of themselves and their families. The 3. part of their affliction, is, the reproach of wicked men that wanted not altogether profession; I know (saith the Lord) the blasphemy of th • se which say they are Jews, and are not, but are of the synagogue of Satan. Amongst all the Saints crosses, there are none more bitter than cruel mockings, as they are called, Heb. 11.36. and mockings from Jews that pretended to Worship the God of Abraham, of Isaac, and of Jacob, would be more heavy than the reproaches of heathens: there were none also more bitter revilers of the Son of God and of His follower • , than these hardened Jews ; who having synagogues in considerable Cities, did ever with all their might join themselves to reproach and persecute the Christians. It is like that they had a synagogue in this place, pretending to worship God according to the manner of His Law; but because of their obstinate maliciousness, they are by the Lord denied to be Jews ; and are said to lie, and to be of the synagogue of Satan: because indeed they looked liker a combination for the devil, th • n a Congregation for worshipping of God, who slew the Lord, forbade to speak in His Name, and did persecute His Ministers and People, as the word is, 1 Thess. 2.14, 15.

From which we may see, 1. That the most honest and tender, may be liable to most sharp afflictions. 2. That often rods and crosses of several kinds are joined together. 3. That reproach is not the least part of affliction of the people of God; and the shame thereof, being well endured, will be accounted honest suffering of a cross, as if it were a bodily affliction. 4. There is no person more bitter and invective against those that are sincere▪ than such as have had some engagements to God by profession, and have fallen from the same. 5. Pretended friends (as these Jews were) may come to be most gross enemies, which is both their sin and their plague: therefore, 1 Thess. 2.—16. it is said, that wrath was come upon them to the uttermost. 6. God's people may look to be met with, and entertained by men, as the Lord Jesus useth to be: if He be well entertained, so will it be with them; if He be despised, as He was by these Jews, let them look to be blasphemed and despised also: for, it is enough to the servant that he be like his Master.

The consolation that is proposed against the foresaid affliction, is two ways set down, 1. More generally, I know thy works : which doth not only relate to His Omnisciency, as is usual in these Epistles; but here it taketh in His approbation, as the word after cleareth. Also it is opposed to His taking▪ notice of their enemies malice, I know the blasphemy of them that call themselves Jews, &c. Therefore, His knowing of their works, must include His respect to their honesty, as His knowing of their blasphemy pointeth out His detestation of the same. It is no little part of Believers consolation in any strait, that the Lord Jesus knoweth how it is with them, and can bear testimony to their integrity, when they are even almost overwhelmed with reproaches before men. It is no little encouragement • lso, that He doth take notice of enemies their malice, as here is observed.

The second way the consolation is expressed, is more direct, by Christ's plain testimony in these words, thou art rich, that is, what ever men think of thee, as being most despicable, or, whatever thou be in thy own estate, most poor and desolate; yet really, and in my estimation, thou art rich, that is, thou art indeed strong in the grace of God, well furnished with Promises and Privileges, and abundantly rich in faith and good works, I am. 2. verse. 5. 1 Tim. 6.18. In which things, true riches do consist. This seemeth to be a strange paradox unto the men of the world, thou art poor, and yet thou art rich; yet often have the Saints found this to be a truth; as having nothing, and yet possessing all things, 2 Cor. 6.10. And if this were believed, it might allay the fervor that men have in pursuing after temporal riches: for, the having of them cannot make them rich, (the greatest men in Smyrna get not this testimony from our Lord Jesus, that they are rich ) and the want of them cannot make them poor: and therefore Smyrna, even in her poverty, is rich. This also would make the heavenly Riches to be esteemed of, if men believed that their life did not consist in the abundance of the things that they enjoy, as it is, Luk. 12.15.

The future case of Smyrna, which is set down, verse. 10. is also an afflicted condition; and hath its encouragements suitable thereto, laid down. It is, 1. generally proposed to be suffering, Fear none of these things which thou shalt suffer. This Church had been suffering; and though honest, was yet to suffer more.

Obs. 1. Sufferings when they begin, oftentimes are not instantly at a close. Yea, 2. The Lord will sometimes exercise these that are most tender, with one cross upon the back of another. 3. He Himself is notwithst • nding still tender of them, even when they suffer, as may be gathered from this comfortable message to Smyrna.

2. These sufferings are more particularly described, 1. In the kind of suffering, to wit, I • prisonment : this is not so to be understood, as if they were to be tried by no other kind of suffering; but it setteth out a main part of their cross, to wit, that some of them should be cast in Prison, and liberty taken from their persons, which it may be, heretofore they enjoyed. 2. It is described in the principal Agent and Instrument of their suffering, The devil shall cast some of you into prison. Heathen Emperors, wicked Governors and Soldiers, were instrumental therein; yet it is ascribed to the devil, as if it were immediately acted by him, for these reasons, 1. To show what influence the devil hath in the acting of wicked men, so that in effect their deed, is his deed, they are so subservient to him. 2. It is to show from what author all persecutions do flow, to wit, from the devil, who is a murderer and a liar from the beginning, and father thereof, John. 8.44. 3. It is to aggrege the horriblnesse of this sin of persecution, as being a main piece of the devils business, be instrumental therein who will. 4. It serveth also to comfort and encourage the suffering people to patience and constancy, seeing the devil is their special enemy, they ought therefore not to faint in opposing of him, nor to stumble in being opposed by him.

3. Their suffering is described by a designation of the persons, who were especially thus to suffer, he shall cast some of you into prison, &c. By you, we understand especially the Ministers; some whereof, saith the Lord, were to be cast in prison; and yet but some : to show that He was not altogether to extinguish their light. The reasons why we understand it especially of Ministers, are, 1. Because that doth especially prove a trial to the Church, when her Ministers are set upon. 2. Because the p • eserving of some of them, i • a special comfort against affliction, according to the promise, Isa. 30.20, 21. And were it not to be understood of Ministers, it might have a fulfilling, though they should • ll be cast in prison. 3. The sensible • lte • ing of the number from 〈◊〉 in the singular, to you in the plural number, doth clear that the same party is to be understood by both: and seeing by the first, the Angel, collectively taken, is certainly to be understood; this showeth that in this • ast place, such, to wit, Ministers, are also to be understood. This form of changing the number, will be more clear in verse. 24.

4. This future affliction, is described in its end, that is, trial; that ye may be tri • d : this is neither the end that the devils or persecut • rs have before them; but that which the Lord intends, who, by this suffering, minded to discover some infirmities to themselves, and to bring forth the solidity and str • ngth of His grace, to His praise and their comfort before others.

5. It is described in its height, and conti •• ance: it • height is tribulation, that is, very sore and great pressures▪ its continuance, is, •••• yes, in definite, for an indefinite time▪ and doth set out, 1. That their afflictions in general were determined by the Lord, to a day. 2. That it was not long; it was but for days. The saddest affliction of the people of God have an end. Yet, 3. It is for ten days : to show that it was for some continuance, and that the people of God ough • not to look for freedom from their cross • in the first, second, or fifth day. Some apply it to the persecution that followed in the days of Trajan, for the space of ten years; but we conceive the most general acceptation is safest.

The special encouragements that are expressed, are two: (for, some are implied in the former words) The first, is, fear none of th • se things, &c. This is a general comfort, frequently given by the Lord, fear not, &c. Isa. 41.42, 43. &c. And certainly though it be general; yet being spoken out of Christ's own mouth, must be very comprehensive and massy. By which we learn, That the Saints consolations flow not from their freedom, or being pres • rved from crosses, (for, that is not their comfort here) but they flow from Christ's being engaged to sustain them under the same, and from His Word, which ought to keep them from anxiety and fainting in the greatest tribulations. The second encouragement, is subjoined to an exhortation, Be thou fa • thfull unto death, and I will g • ve th •• • crown of life. The Lord subjoineth the promise to the exhortation, 1. To show the necessity of steadfastness, even under suffering, seeing without it there is no promise of reward. 2. It is done to mol • ifie and sweeten the p • remptorinesse of that exhortation by such a sweet encouraging promise annexed to it. The promise is of a crown of life : which looketh to the eternal happiness that Believers are to enjoy after this, as 2 Tim. 4.7.8. It is called life : because of the cheerfulness of that condition, where Mortality is swallowed up of life: and the life that is here, is not worthy of that name. And it is a crown of life : to show the dignity and excellenty thereof; and also to intimate that it is • prize to be obtained (as Crowns usually were given) after a fight. Also, the Lord saith, I will give it, if thou be faithful unto death : to show, that faithfulness and perseverance therein, is a necessary pre-requisite to the obtaining of this Crown; yet that it h • th no meritorious influence to alter the nature and freeness of it, it is still a gift of grace even to those that persevere.

Observe, 1. That faithfulness and perseverance in Holiness, are no less necessary than Heaven: for, a man cannot attain the one without the other. 2. What ever pinches a Believer may have, the Crown of Glory ought to make all sweet in the very hope there ••• : therefore is it proposed here. 3. It is not everyone that have this promise, nor everyone that may warrantably apply the same, although most men usually exceed in this, and beg • ile themselves.

The Conclusion (which is the third part of the Epistle) followeth, verse. 11. Wherein there is, 1. The common advertisement to all that have an ear, to hear : which showeth how careful men ought to be in hearing of this Word, even as if particu ••• lie it were spoken to them. 2. There is a spec •••• promise made to overcomers, he that ov •• c •• et • , shall not be hurt of the s •• ord 〈◊〉 . The person to whom the promise i • made▪ was form •• lie spoken of: it is not the man that pleaseth himself, or yieldeth to • ll sort of • en • atio •• , or for • a time seemeth to be dilige ••• but he that fighteth and overcome • th▪ The thing promised, is to be • eeped from • he hurt of the second de • th there is a first death which is a separation of the Soul from the Body, common to good and bad▪ there is a second ••• th, which i • to b • eternally separated from the presence of God and the Lamb, • specially at the day of Judgment▪ to wi • when all the wicked as d • gs, sorcerer • , and li • rs, shall be cast int • the lake, which is the second death, Rev. • 1.8▪ In sum, the promise is, he: that overcometh shall be keeped from hell.

From which we may gather, 1. That there is a second death after men are laid in the grave. 2. That this death is most horrible and dreadful. 3. That it is a singular care and special favor and privilege to be keeped from that second death. • . It is implied, that the generality of men, who • re slaves do▪ their lusts, and war not against them for Christ, shall be made liable to this second death, and forever be a pr • y to the same▪ 5. It showeth what is the Believers advantage by Christ's moyand and friendship that lives forever, he shall be freed from this. And lastly, from the scope, we may gather, that if a man may • e keeped from the second death and wrath to come, he may the more patiently endur • what ever else he may meet with in this world, though it were even the first death itself.

LECTURE V.

FOlloweth now the third Epistle, directed by the Lord to the Church of Pergamos: the estate of it is implied in the Body of the Epistle to be a suffering condition: and though having much integrity, honesty, and constancy under her sufferings; yet in some things reproveable and defective; especially in her zeal against false Teachers: for which cause, the Lord doth here, though with great tenderness, reprove her.

The division of the Epistle is common with all the rest. The Inscription is in the 12. verse. The Body of the Epistle, in the 13, 14, 15, 16. verses. The Conclusion in the 17. verse.

The direction, (which is the first part of the Inscription) is, To the Angel of the Church of Pergamos, a famous City in Asia the less, sometimes the seat of Kings; and for that present time, a seat of the Roman Governors: a place full of sin, Idolatry, and cruelty; Yet hath our Lord a Church here, to which He writes, when He taketh no notice of the Governor, or of these who were most eminent: which doth show, 1. The power and efficacy of the Ordinances of Jesus Christ, in reaching whom He pleaseth, though in the most desperate condition. 2. It showeth the freeness of grace, that condescends to gather a Church here. 3. It showeth His tenderness to, and care of those whom He hath gathered to be a Church unto Himself, beyond any other in the World.

The iTtle He taketh to Himself, is, He who hath the sword with the two edges : the sword with the two edges, is the word of God, Ephes. 6.17. Heb. 4.12. which we heard ( Chap. 1. v. 16.) did proceed out of Christ's mouth. It showeth, that Christ hath the command of the Word, to make it effectual for the good of His Elect; and for the convincing, smitting, wounding and slaying of His enemies by spiritual plagues: and it is chosen in this place, because He doth make use of this as His sovereign privilege in the threatening, for stirring up the Angel to his duty.

In the Body of the Epistle (besides the common assertion of God's Omniscience) we have, First, the commendation of this Angel and Church, verse. 13. Secondly, the reproof, verse. 14.15. Thirdly, an exhortation to duty, with a sharp threatening added, as a motive to press the same, verse. 16.

In the commendation, we have, 1. the thing commended. 2. Some excellent aggravations, (to call them so) or commending qualifications of this commendation. The thing commended, is in two expressions to one purpose, Thou holdest fast my name, and hast not denied my faith : By name, we understand the Doctrine of the Gospel, whereby Christ's Name, that is, Himself is held forth and manifested: for, in the Gospel, to preach Christ's Name, and to declare it to the Gentiles, is all one with preaching Himself, or His Gospel. By faith, is understood the Doctrine of faith in Him, which is the same thing. The holding fast of His Name, is a zealous adhering to the profession of His Truth, as it were, holding it by both hands; and not denying His faith, is an open avowing of the same by a public profession, and honoring Christ by their avouching of their faith in Him, without fainting, or shifting in the same, notwithstanding of any peril that might follow thereupon. For, this negative, Not denying His faith, doth import more than is expressed.

The commendation, is amplified by two special circumstances, that serve to heighten the same, 1. From the place where; And, 2. from the time when; they express this constancy. 1. For the place: it is where Satan's throne was. It is not much to avow a profession in some places; but to do it in such a place as Pergamos, where Satan had a seat or throne, (as the word is) is much. Satan's having a throne, implieth not only a sinfulness in that place, common with other places; but it doth insinuate such an open avowed opposition to Christ and His followers, and such an adhering to Satan, that, on the matter, it looked as if Satan had commanded expressly there in chief: for, not only was wickedness tolerated; but carried on, and established by a law: nor only had he a seat in hearts, as he hath in all men by nature; but in the Magistracy and Judicatories, whereby orders were given in public, in reference to persecution and profanity; and men did so walk, as if directly orders had been given by Satan, and taken from him, in that place: he did so effectually without control (as it were) obtain his will, the Lord so permitting and ordering it in His wise and secret providence and Justice.

From which, 1. We may see how tyrannously the devil would manage everything, if he had things at his disposal. 2. At what great height he may have his dominion, even beside the Gospel, and in the place where it is. 3. How fully men naturally are slaves to the devil, he being the prince of this world, that worketh in the children of disobedience, Ephes. 2.2. And, 4. We may see what need there is to pray that Christ's Kingdom may come, and how thankful we ought to be, who are in any measure freed from this tyranny.

The second circumstance in this commendation, is, the time, that is, it was even in those days wherein Antipas was my faithful Martyr, who was slain among you, where Satan dwelleth. This is also an excellent part of the commendation, that it was not only in such a place, that was wicked and profane; but at such a time when wickedness and profanity was exercised in its height, which is proven by the death of a faithful Martyr, who was then violently slain amongst them: at such a time to hold fast His Name, was indeed commendable. Whereby we see how the Lord doth take notice of the commendable circumstances of His people's duties, as He doth of the aggravations of their sins. What this Antipas was, there is no more mentioned in Scripture concerning him: it is recorded in Story that he was a Minister in Pergamos, and it is not improbable, seeing these are most ordinarily the object of persecutors malice and violence. However, the Lord putteth three great titles upon him, 1. He is a Martyr : this signifieth a witness, and that not only such a witness, as witnesseth by word and profession, but as sealeth it with his blood: thus Paul speaketh of Stephen, Act. 22.20. when the blood of thy Martyr Stephen was shed. And therefore in the Primitive times, Martyrs were distinguished from confessors, thus, Martyrs, were such as suffered to death; confessors, were such as suffered imprisonment, mutilation of some member, whippings, or such like, for the faith of Christ. 2. He calls him a faithful Martyr: to show that not only the cause was honest, for which he suffered; but also that he was honest in his suffering for the same. 3. He is my faithful Witness: which setteth forth, 1. The end of Antipas suffering, which was to bear witness for Christ. 2. It holdeth forth the Lord's owning of him in that testimony, and now by this, as it were, from Heaven writing this kindly and honorable Epitaph upon him, he is my fatithfull Martyr. It may be, he was stoned in some tumult as a seditious person, or one not worthy to live, because of some reproaches or other put upon him; yet thus doth the Lord own him, to wipe all these away, and to make his memory to be the more savory; and witness bearing for Christ, to be the less scared at; that so others may be animated and encouraged to be followers of Him.

From all which we may gather, 1. That it is exceeding commendable to be zealous, and steadfast in such a place, and at such a time as Religion is hazardsome and dangerous. 2. That the death of any of the Lord's people, especially when it is in witnessing for Him, is exceeding precious in His sight. 3. That honest witnessing for Christ is a most honorable thing Antipas being particularly named with these titles, for setting forth the honourablnesse of his suffering. 4. We may see also, that there is an implied distinction of Martyrs, some are faithful, and, it may be, some dying the same death, and before men for the same cause, may yet not be accounted faithful before the Lord. If it be asked, What is necessary to make one to be accounted a faithful Martyr before God? We suppose these four are necessary, 1. That the person suffer as a well-doer, so it must be for the Truth of Christ, or righteousness sake, Matth. 5.10, 11. for, non est mors, sed causa mortis quae facit Martyrem. 2. Not only would suffering be stated upon a particular account, wherein they have the side that is right comparatively; but they would be right simply in the main Truths of Christ, as for instance, sometimes Arians and Jews, after Christ's coming in the flesh, and other Heretics, did suffer by Heathens, either because they would not worship their Idols, and disclame the true God; or, because they would not simply deny themselves to be Christians: they had indeed the better, if we look to the Question as stated between them and Heathens; yet they cannot be called Christ's faithful witnesses, seeing they did not faithfully give testimony to Him in His Person, Natures, and Offices. 3. It is necessary that the person be, as to his state, a Believer, without which none can be a faithful Martyr, although possibly his testimony may be a faithful testimony: for, without faith it is impossible to please God, especially in such a great thing as suffering for Him. 4. It would be gone about in the right manner, so as thereby the testimony given to Christ, may be made the more to shine, to wit, there would be blamlessenesse in the man's conversation, singlnesse in his end, deniednesse, zeal, humility and love kything and in exercise in his undertaking and undergoing those sufferings, as we may see in Stephen, Acts 7.51. &c. And this is to suffer as a Christian, and not as an evil doer, and busy body, 1 Pet. 4.15, 16. and according to the will of God, by which such may be encouraged to commit the keeping of their souls to Him in well-doing, Ibid. verse. 19. This is also confirmed from, 1 Corinth. 13.

He doth again repeat where Satan dwelleth. 1. To show that the devils dominion in that place, was not by starts and fits; but that he had a settled, and (as it were) a constant residence there. 2. To commend their honesty and steadfastness the more. 3. It is to show the great evidence of the devils dominion, to wit, that faithful men were put to suffering for the cause of Christ.

The reproof followeth, verse. 14, 15. First, generally, but I have a few things against thee : this is not to be understood as if the faults were little in themselves; But it is thus expressed, 1. To show how tender He was of them, when (as it were) He heightens their commendation, and extenuates their faults. 2. It is to encourage and hearten them to mend cheerfully that which He reproveth.

Hence Observe, 1. There may be corruption and defects, where there are very many things commendable. 2. Where there is honesty in the main, and a suffering condition for Christ, there He is no rigid or severe censurer; but a most tender constructer of His Peoples infirmities.

Secondly, More particularly He setteth down by way of similitude the ill reproved, verse. 14. Because thou hast there them that hold the doctrine of Balaam, &c. which He apply eth, verse. 15. It is not to be thought that there were any professed followers of Balaam in that Church; but the intent is, to show, that, upon the matter, the doctrine of the Nicolaitans did agree therewith; and if Balaam's practice was hateful, theirs must also be such. And so, by proposing the hateful way of Balaam, He discovereth the odiousness of the doctrine of the Nicolaitans : which will be found, upon the matter, to be the same. The History of Balaam is recorded, Numb. 22, 23, 24, and 31. Chapters. In sum this, he was a greedy covetous wretch, who greedily aimed at the wages of unrighteousness; and being restrained from cursing the people of Israel by the Lord, he gave subtle advice to Balak to draw the people of Israel into a snare, that thereby God might be provoked against them; and so, in the close, they might be prevailed over. Josephus, in the fourth Book of the Antiquities of the Jews, expresseth it thus, That he advised Balak to send some of the beautifullest Women of Midian to wander about the Camp of Israel ; who, though they should entertain the Israelites familiarly, yet that they should not yield anything to their lust; but that they should pretend to run from them, till they should partake of their Idol feasts with them: in reference to both which, they prevailed with the Israelites, and drew them both into bodily, and spiritual fornication: which were the two great faults of the Nicolaitans, to wit, liberty in fornication, as if it were not sinful; and indifferency in eating of things sacrificed to Idols, without respect to offense, as was shown on verse. 6. Therefore the Lord here speaketh of the doctrine of the Nicolaitans, as being indeed though reviving of Balaam's old condemned Error: And so they became guilty before God of his practices, as if they had expressly professed the maintaining of the same, It is said, That Balaam taught Balak to cast a stumbling block before the children of Israel, &c. His wicked advice getteth that name: because, it proved an occasion of falling and stumbling to the Israelites, as if a stumbling block had been cast in the way of some man, to make him fall. Thus many sinful practices have not only the consideration of guiltiness, in respect of the persons themselves, who commit the same; but have also the consideration of offense, as they are apt to prove occasions of falling, and ruin unto others. This also, to wit, of laying a stumbling block before others, will agree well in application to the Nicolaitans : who, as they were guilty in the sin of uncleanness; so were they careless in reference to offense, not regarding how offensive their way was unto others in the use of indifferent things, such as eating of things sacrificed, &c. which in these primitive times was to many the occasion of stumbling, when Christian-liberty was not rightly bounded, as we may gather from, 1 Corinth. 8.9, 10. And these two also often go together, to be careless of guilt before God, and of offense before others.

From which we may gather, 1. That the most vile Errors and delusions may increase exceedingly: This of the Nicolaitans had spread in Ephesus, Pergamos, and several other Churches, even in the days of John the Apostle. 2. That new-upstart gross abominations, are oftentimes indeed but the reviving of some old buried and condemned practices or doctrines. Thus the Error of the Nicolaitans, is but indeed, on the matter, the putting of Balaam's practice in a doctrine, and maintaining the same under another name. 3. We may see that it is an allowed way of confuting new start-up delusions, to show their agreement, on the matter, with former old acknowledged and condemned Heresies. Thus the Lord doth here; and in the Epistle following, he compareth them to Jezebel : for, often men will more impartially judge of by-past Errors, than of what seemeth to be new: and therefore the devil useth most cunningly to disguise those things, and to endeavor to have old Errors vented under the notion of new lights, and depths, when indeed they are but old rotten delusions.

If it be said here, That ordinarily the most gross men use to brand the most Orthodox with this, as being revivers of old Heresies, whereof many instances may be given. For Answer, We say, That a simple asserting of this, is not sufficient to bear it out: we would therefore propose these qualifications, 1. That the thing esteemed to be an Error or Heresy, be indeed incontrovertibly such, and that in some fundamental thing: indeed sometimes, even the Ancients, do put some things in the Catalogue of Heresies, which will not be found to be of such weight. It is not those we speak of, nor is it such that are mentioned here. 2. The application also would be clear; and men would not charge others with Heresies of an odious name or nature upon prejudice, or upon mistake of some expression: nay, not upon some seeming consequence, which the Authors do deny, and, it may be, others cannot demonstratively show the inference thereof. Here it is not so, the practice and doctrine of the Nicolaitans, is so clear, that they cannot deny it in particulars, though it may be, at first, they would refuse it to be the doctrine of Balaam. 3. Such an application would be made in knowledge, and from through acquaintance with the alleged old Heresy upon the one side, and with particular tenets of others, who are supposed to maintain that error, upon the other side. Oftentimes men speak in those things, what they know not, or with a too lightly passing view; or, upon some probable resemblance, or appearance, are ready to ground such an application. 4. This would be remembered, that the old condemned Heresy must be such as is condemned in Scripture, and that still the Word is to be acknowledged as the supre • m rule. All which agree in this application; and where they agree, it is not a little prejudice to an opinion, to say, it is, on the matter, the same with such and such an old Heresy, that is, to men's conviction long since condemned upon grounds from the Word of God.

This was a foul Error: and it is not to be thought that this Angel, who is here so commended, was guilty of any of these evils, by any positive accession to them; but this is the fault charged upon him, That thou hast them that hold the doctrine of the Nicolaitans, that is, the Angel had such in the Church, who continued to be Members, and were not by Discipline cut off. This is his fault: for, it was not the Churches fault that such lived in Pergamos, because they had no civil Authority to impede that; yet it was their fault that they lived Church-members there, because they had Church Authority to remedy that, which yet was not put in exercise against them, as by Ephesus had been done.

From which we may gather, 1. That the Church is invested with a Power and Authority for cutting off of corrupt Members. 2. That it is a most horrible fault where there is defect in this. Our Lord Jesus quarrelleth the want of this in Pergamos, where He commendeth much honesty: and He commendeth it in Ephesus, where there wanted not inward defects: because there is nothing that more occasioneth the Name of Christ to be reproached, His Ordinances to be despised, His people to be offended and stumbled, than the suffering of corrupt Members that are tainted with Errors to continue in the Church. Therefore much of the Churches commendations or reproofs in these Epistles is founded on this, as it is rightly, or, partially exercised. 3. By this it appeareth, that our Lord Jesus is no friend to Toleration; and that the tolerating of corrupt Teachers, can no way be approven of Him. It is true, this is directly spoken against Church-men their tolerating of corrupt Teachers; But will any think that that will be approven in civil Powers, which is so hateful in the Church-officers? or, that Jesus Christ will account Toleration in the one to be hateful, and in the other to be approvable? 4. There is diversity of tempers in Church-officers, and diversity of conditions in Churches, even where there may be real honesty in both: Ephesus had much coldness within, and yet much zeal against those Nicolaitans: Pergamos again, is much commended for their zeal and constancy in suffering; and yet reproved for want of zeal against these corrupt Members. 5. Men may be very straight and tender in the work of God, and bold in reference to suffering; and yet faint and be defective in the prosecuting of Church-censures against erroneous men. This appeareth both from this Epistle and that which followeth, where their particular condition and public carriage in other things, is exceedingly commended; yet is there a notwithstanding in both in reference to this.

If it be asked, What can be the reason that honest, tender, and zealous men should be so often defective in this, who yet may be zealous and fervent against scandalous practices?

Answ. These reasons may be given, 1. It is more difficult to get the impression of the odiousness of corrupt doctrine on the heart, than of gross outward practices: because gross practices offend nature more directly, and are hateful even to natural men: and even some good men are ready to foster such an opinion, as if grace were more consistent with error than with profanity. Upon this ground the Lord Himself, and the Apostles do more frequently give people warning to mark and abstain from them that cause offenses contrary to the Doctrine of the Gospel, than they do in matters of gross practice. 2. Persuing of persons that are erroneous, hath often little fruit with it as to the persons themselves, there being but few that are recovered out of that snare of the devil, and to whom God giveth repentance, who once deliberately oppose themselves to the Truth; but on the contrary, they seem to be more bold, and to make a greater stir than if they had not been taken notice of, as we see in Corinth, and Galatia ; the more that Paul pressed them, the more they seemed to despise him, and they go on in their contradiction and blasphemy, as in the History of the Acts, and instances of Hymenaeus and Philetus, is clear. This maketh that even sometimes good men, out of fear of the inconveniences that may follow, and the difficulties that accompany such a work, may be too prone to oversee and forbear them. 3. Sometimes respect to the persons of some who may be carried away, may have influence on this, as suppose some persons for a name of piety, sometimes favorie, should be seduced; preposterous tenderness to those may make men cruelly to spare them to their prejudice. This fault the Lord seemeth to quarrel in Thyatira, that they suffered his servants to be seduced. 4. There may be also a design by more gentle means to restrain such an error, and recover such as are fallen, whereby they may come to exceed and turn to be defective in not using the means appointed, as if such censures had been needlessly appointed, or, as if the Lord did not make use of mediate means for the restraining of error. 5. Such businesses also have often their own mistakes among many tender members of the Church; some whereof, may be too favorable constructers of the most gross seducers, and so fear to offend them; and love to keep all in peace, oftentimes may steal in to have weight to the prejudice of the Lord's Ordinance. It is written of the Schism in Phrygia, which arose for Montanus, that many did construct too well of him; as not thinking it impossible but he might be a good man, who, therefore could not go alongst in the thoughts that others had of him. There is readily something of this amongst the weakest sort where deluders come, which getting way for a time, doth rather increase than diminish; and so leaveth this duty in a greater none-entry than at first.

We come now to the remedy, or duty exhorted to, which is laid down and pressed verse. 16. It is in short, Repent ; that same which was proposed to Ephesus, verse. 5. The Lord hereby signifying, 1. That when sins are fallen into, it is not enough to forbear them, but there must be an exercising of repentance for them. 2. That there is no expectation to be keeped free from wrath where there hath been sin without repentance. 3. That ommissions are sinful and to be repented of, even as commissions are. And, 4. That sinful ommissions in a man's public Station (such as this is, which is reproved) are to be repented of, as gross personal faults are.

The threatening annexed, is, in these words, or else I will come unto thee quickly, and I will fight against them with the sword of my mouth. It hath two parts: The first, respecteth the Church or Angel of Pergamos, I will come unto thee quickly, that is, if thou repent not, I will one way or another come in judgment against thee. We conceive it relateth to the Angel especially, it being in the singular number: because this fault being a defect in Discipline, is not so to be imputed to the People, as to him whose place it was to take order with such corruptions: which will appear more clearly afterward. The second part respecteth these gross members that were suffered to be in the Church, to wit, the Nicolaitans, I will fight against them with the sword of my mouth, that is, seeing ye are guilty of defect here, if there be not repentance for it, I will come in an extraordinary way and myself punish those whom ye have suffered. For clearing of this threatening, we may consider, 1. Wherein it consisteth. 2. How it can be a threatening to the Angel. 3. Wherefore he is so peculiarly threatened.

To the first, It is clear here, that the party immediately threatened, is the Nicolaitans, whom the Lord threateneth to fight against with the sword of His mouth: which looketh not to any external, or corporal plague: for, the sword of His mouth, is not the weapon that inflicteth such: But it looketh especially to these, 1. To a discovery of their wickedness, and of the hatefulness of their way, by His Word. 2. To a censuring, threatening, and sentencing of them by the same. 3. To a fruitlesnesse of such discoveries, threatenings and sentences, as to any spiritual or saving work upon them; but that they should be by such clear convictions and sentences, in God's secret Wisdom and Justice, more hardened, convinced, irritated and affected with spiritual plagues, than if they had not been so dealt with: in this respect often in the Scripture we have mentioned, hewing by the Prophets, and slaying by the words of the Lord's mouth, as Hosea 6.5. and fighting with Antichrist, and destroying him by the Spirit of His mouth, 2 Thess. 2.8. and elsewhere the like expressions to that purpose. This is a sad plague, when the Table of the Gospel becometh a snare, and when through men's own corruption they become more drunk with their own delusions, even under convincing Light; and when the Word of God, which is the only Weapon whereby they may offend their enemies, is through their opposing the Light thereof, turned to fight against them, as they have turned themselves to fight against it: the event here as to them, cannot but be desperate.

For the second, It may be questioned how this can be a threatening to the Church or Angel that the Lord would take such course with these corrupt Nicolaitans ? It might rather look like a favor to them? Answer, If we consider it more particularly, we will find it a threatening in these respects, 1. That it implies Christ to be angry at their neglecting of their duty; and that this extraordinary way doth insinuate His esteeming of them not to be worthy to have this employment: therefore he taketh their duty off their hand, and provideth Himself of some others for the performing thereof. Thus, when Paul is threatening the Corinthians, 1 Epist. Chap. 4. verse. 21. What, shall I come unto you with a vod? &c. whereby he showeth himself to be angry. In the beginning of the next Chap, he reproveth them for suffering the incestuous person, and commandeth him to be Excommunicated: which beareth out this, that Paul's coming over them to press such a duty, was a stroke or note for their defect in the same. 2. It is a threatening in this respect: because the taking of some extraordinary way and mean as in reference to these Nicolaitans, hath strange-like and uncouth effects oftentimes following upon it: thereby the Church is put through other, and revolutions follow; and often the Wheat is trode upon, when the Tares are a weeding: which cannot but be hurtful to the Church. 3. It supponeth a laying-by of this Angel and making use of some other for this work of convincing, reproving, and confounding, &c. of those wicked men, which should be to His disgrace, when he should have no hand in so good a work: and so the meaning of the threatening, is, to the Angel, if thou spare these wicked men, and do not thy duty in reference to them, I myself will come in another way, and lay thee by, and follow my purpose in sentencing, and censuring of them by some other mean. And this is to give another his Crown, which is so oft commended to the Angels in those Epistles to be kept. Thus the threatening is not to remove a Ministry or Church-estate from Pergamos as was in the case of Ephesus ; but it is the Lord's threatening to lay aside such particular Ministers, and notwithstanding thereof to carry on His Work.

Now for the third, To wit, wherefore this threatening respecteth the Angel more peculiarly, than that of Ephesus, did. Answ. The reason was formerly hinted, to wit, Ephesus sin and defect was in the practice of the power of Godliness, common to Ministers and people: therefore doth that threatening extend almost equally to both: this sin again, which is reproved here, doth peculiarly resfect upon the Ministers: and therefore the weight of the threatening doth peculiarly respect them.

From which we may learn, 1. That fainting and unfaithfulness in the Work of the Ministry, may procure an interruption by one mean or other in the exercise thereof, or a blasting of a man in Gifts and Parts, who sometimes hath been useful. 2. It showeth that sometimes God may keep His Word in a place, and exercise it in reference to some persons, between whom and Him there is a standing or stated fight, they fighting against Him and not receiving the love of the Truth, and He fighting against them by giving them up to hardness of heart and strong delusions; and, in His secret and holy Justice, making His Word and Ordinances to promove the same. 3. It followeth also, that it is a most dreadful thing when the Lord and His Word become our party, and when He fighteth against a people with that Sword: it is here a more terrible threatening to fight against those with the Sword of His mouth, than if He had sent the Sword, Famine, or Pestilence upon them. 4. It implieth, that this is a plague, and a way of punishing, that the Lord in His Justice often sendeth and exerceth upon deluders and corrupt Teachers, who have not received the love of the Truth, and have perverted the Word of God to their own destruction, to wit, that it should be a weapon of God's indignation for the inflicting of Spiritual plagues upon them.

The Conclusion followeth, verse. 17. and hath two parts common with the rest; 1. All that are spiritually affected, and have the sense of right hearing, are exhorted to hear what God saith by His Spirit to the Churches, as if particularly it were spoken to them. This is so far from supposing that men naturally have ears to hear, that it doth imply the contrary, to wit, that it is not everyone that hath ears to hear, but that he is a rare man that hath them; for, none can hear spiritually what the Lord saith to the Churches, but such as have gotten them as Moses word is, Deut. 29.4.

The second part of the Conclusion containeth some encouragements to the wrestling Believer, as all the rest of the Conclusions do. The party to whom the promise is made, is the same, to wit, him that overcometh, or he that is a overcoming, as it may be read: which pointeth at the zealous, single, constant, and faithful Wrestler, though he hath not yet obtained the victory. The encouragements given him, are, on the matter, the same with the rest, to wit, the happiness that may be expected in heaven; but are set down in three, or four different expressions, for commending of the same. The first, is, I will give him to eat of the hidden Manna. Manna is called, ( Psal. 105.) Angels food ; and, John. 6. bread from heaven. It is, in a word, the most excellent, and refreshing food; yea, Christ Himself, who is called the true Bread from heaven, Joh. 6. of whom whosoever eateth shall not die. It is hidden Manna, possibly relating to that pot of Manna that was kept within the Ark of the Testimony: and so it pointeth at such food as is hid with Christ in God, and to be enjoyed with God in the heavens: which was typified by the most Holy. However, it importeth, First, The excellency of this food, and the satisfaction which the overcomer may expect: it is inconceivable and inexpressible, The eye hath not seen, the ear hath not heard of it, nor hath it entered in man's heart to conceive thereof, Isa. 64. Secondly, It importeth its sickernesse: it is bid, it cannot but be sure to the overcomer, seeing it is kept in the secret place of the most High. Thirdly, It importeth the rarity and singularity of this excellency, being a thing altogether unknown to the world, as if it were hidden: in which respects ( Coloss. 3.3.) our life is said to be hid with Christ in God. The second expression, is, I will give him a white stone : white stones were used in those days, for two ends, as may be gathered from Heathen writers, 1. In their wrestlings and games, he that overcame, and was victor, got a white stone, as a badge of honor put upon him. 2. It was used in civil Courts (when men were accused and challenged of crimes) to be given as a sign of absolution: thus a man that was found innocent and absolved, got a white stone, and he that was condemned got a black stone: both answer well here, where Christ promiseth to give to the overcomer a Crown, in pledge of his victory, and a full, public, and open absolution in the great Day, before men and Angels. 3. This white stone hath a new name written upon it : a Name, is some honorable thing; a new name, is something eminently honorable: It was the Lord's way to change the name of some, whom He eminently loved; and for confirmation of His favor to them, He gave them new Names: so he did to Abraham, Jacob, &c. This saith that the believing overcomer shall be made by Jesus Christ quite another thing, where He shall have such Glory and Majesty bestowed upon him, as will need a new Name to express the same, and make him think himself another thing than ever he thought to have been. We take it, on the matter, to be that same which is expressed, chap. 3. v. 12. by having the Name of God, and Christ's new Name written upon them. 4. It is a Name which no man knoweth saving he that receiveth it. This must be an excellent motto that only the spiritual senses of the receiver is able to discern the excellency thereof, so that no on-looker can tell what the satisfaction, dignity, and honor of such a person is; but he who is possessed with the same: and proportionally, these who are made joint Heirs of the same Glory. These promises may in some part be applicable to the first fruits of the Spirit that the Believers are partakers of here: which, in respect of carnal delights, are unspeakable and glorious, and such as pass all understanding; yet the proper fulfilling of them, and the main scope of the place, is to be applied only to the enjoyments that Believers have to expect in heaven; when they shall reap the full Harvest, and be brought to the possession of the Kingdom prepared for them: for, all of them do presuppose a full accomplished victory before they be attained: which cannot be expected in this life. O but heaven must be an excellent happiness: seeing the satisfaction thereof is so inexpressible I even the Apostle Paul who was ravished to the third heavens, must give it over, and say, he heard what was impossible to be uttered. 2 Cor. 12.

LECTURE VI.

THis is the fourth Epistle, directed to the Church of Thyatira. The division is common with the rest of the Epistles, To wit, 1. An Inscription, verse. 18.2. The Body of the Epistle, verse. 19.20, 21, 22, 23, 24, 25. The Conclusion is in the rest.

In the Inscription, Christ taketh three Titles to Himself; The first is, Thus saith the Son of God. This is (to say so) His royal Style, than which there can be none higher: For, 1. It beareth out His God-head: for, Christ is not the Son of God by Adoption, as Believers are; but He is the Son of God by an eternal Generation, being begotten of the Father in an inconceivable way: in which respect, He is frequently called the only begotten of the Father, 1 Joh. 14.18. and the brightness of his glory, and express image of his person, Heb. 1.3. 2. It points out the unity of the Essence of the God-head, which is common to the Father and the Son: for, this same that is the Son of God here, as being a distinct person from the Father, is the first and the last, who is, who was, and is to come, the Almighty, Chap. 1.8.11. which are essential Attributes of the God-head. 3. This title being compared with the Vision in the former Chapter, wherein Christ was spoken of as true Man, doth point out the Union of the two Natures in one Person: for, the Son of Man, is the Son of God; and the same Person who is the Son of God, is the Son of Man. All which, are considerations that bear forth excellency in Him; and give ground of comfort to His People. The reason why He taketh this style to Himself in this place, is, because He is Sovereign to reprove faults in, and to give directions unto, His Church; and that with severe threatenings in reference to persons that were guilty: therefore, to make all the more weighty, He taketh this style.

The other two Titles, are taken out of the Vision, Chap. 1. To wit, Who hath eyes as a flame of fire, and his feet are like fine brass. The first of them, setteth forth His Omnisciency, that is able to reach the secrets of hearts, and discover the hypocrisy of the most subtle hypocrite. Answerable to this title ( verse. 23.) He is said to search the heart and the reins : and His being manifested to be such, is His being known to have eyes like unto a flame of fire. The last title, and his feet like unto fine brass, showeth the incorruptnesse and justness of His way in managing the affairs of His House, and His sovereign irresistible manner in promoving His designs; as having both absolute Authority to Govern, and absolute power to execute what He intendeth. Answerable to this, ( verse. 23) He is said to render to everyone according to their works. He taketh the first of these two titles: because He is to discover the hypocrisy of a counterfeit Prophetess. And He taketh the last: because He is to threaten her and her followers.

In the Body of the Epistle (beside the general asserting of His Omniscience) there are four main things, 1. There is a commendation, verse. 19. 2. There is a quarrel, with some aggravations thereof, verse. 20. and 21. 3. There is a threatening, including a duty, or, comprehending the way how the thing threatened might be prevented, verse. 22. and 23. This is in reference to them that were corrupted. 4. There is a mitigation of the threatening, or, a consolation laid down in reference to these that were keeped free from these corruptions, verse. 24, 25.

The commendation is great, both as to the extent of the matter commended, and as to the qualification thereof. Beside the general, I know thy works, the things commended in them, are set down in five words, exceeding comprehensive. The first is, their charity, or love : this setteth forth the inward frame of their heart in reference to God and the Saints: and is, in effect, the sum and fulfilling of both the Tables of the Law. This was defective in Ephesus. The second is, their service : this looketh to their ministering to the Saints of their substance, and otherwise; and is a fruit and proof of the former. The third is, their faith : which respecteth not only the purity of their profession, by their keeping themselves from Error; but mainly it looketh to their exercising of faith in Him, and dependence on Him: for, it is faith, to wit, the grace of faith that is commended here, as it is the grace of love, patience, &c. The fourth thing, is, patience : which is a fruit of faith; and importeth their submitting to suffering for the Gospel of Christ, without fainting or shifting in respect of the outward profession before others, or fr • ting in respect of the inward frame of their spirit as to themselves, notwithstanding of all these sufferings. The fifth word is, and thy works ; which generally looketh to the strain of their carriage, which by this the Lord holdeth forth as commendable. All these being put together, they show an excellent frame this Church once had, and withal, give a Copy unto us. Yet there is a circumstance or qualification added, which doth exceedingly heighten the commendation, that is, and the last to be more then the first, The meaning whereof, is, although thou hast been in a good condition for charity, patience, works, &c. since the beginning; yet thy last works are, for extent in practice, for liveliness in the degree, and for a spiritual manner of performing of them, beyond what they were; so that he • present condition is set forth to be a growing condition, which doth confirm her to have been really sincere and in a most lively frame. The commendation was excellent; but this qualification putteth the crown upon it: for, where a decay cometh upon the graciousness of a people's frame, (as was in Ephesus ) or, where there is an up-sitting without progress, these become as a dead she that maketh all the box of ointment to stink.

The challenge followeth, verse. 20. and 21. 1. Generally proposed. 2. Particularly expressed. 3. It is aggreged. Who could have thought that the next word to such an excellent commendation, should be a notwithstanding ? But this showeth, 1. The deceitfulness and desperatnesse of our corruption, that may have its influence beside much grace, he hath been frequently marked. 2. It showeth the Lord's condescending and graciousness, who giveth such a testimony, even where there are faults. The general expression is, I have a few things against thee : which is the same, upon the matter; and so to be understood as was spoken to Pergamos. verse. 14. We shall therefore say no more of it.

More particularly, the quarrel, is, because thou sufferest that woman Jezebel, which calleth herself a prophetess, &c. For clearing of which, we would, 1. consider Iezebels fault, which the Lord chargeth upon her. 2. The Angel's fault, for which he is charged, who yet was free of her gross evils.

For the first: Jezebel is described by her name and practice. It is not to be thought that there was such a woman, bearing such a name, or owning the practices of Jezebel Queen of Israel, who is recorded, 1 King. 16.31. &c. But it is like, there hath been in this Church some impudent woman, who, for her furthering the abominable Sect of the Nicolaitans, getteth this name Jezebel, to make her and her Tenants the more odious, even as in the former Epistle, some were said to hold the doctrine of Balaam, for this very end. For Iezebels practice, 1 King. 16, &c. is recorded to be infamous for these two, 1. For gross idolatry and the spreading thereof. 2. For painting and fairding herself in an impudent way, which insinuateth her being guilty of Adultery and uncleanness. Which two being the faults whereof this counterfeit prophetess was guilty, the Holy Ghost giveth her this name of Jezebel: thereby to scare His People the more from her, &c. for, what ever she intended, she was, upon the matter, but a Jezebel. By this it appeareth also, that she hath been some special promoter of the Sect of the Nicolaitans : for, we will find her practice and Tenants to agree therewith. 1. She calleth herself a prophetess, that is, she took on her, and so gave out herself, as if she had been extraordinarily inspired by the Holy Ghost, thereby to gain more credit to her opinions. It's marked in Ancient History, that there was never almost an eminent Heresy or Heretic, but had some special women for the promovers thereof, who oftentimes took to themselves the name of prophetesses. Eusebius, lib. 5. cap. 16. (which is cited in the second Century. cap. de Hares. ) marketh it of many: Simon Magus had his Helena; Carpocrates his Marcellina; Apelles his Philumena; Montanus had two, whom he called prophetesses, to wit, Priscilla and Maximilla : and Augustine frequently mentioneth one Lucilla, who was a great ring-leader of the Donatists : so it is like the Nicolaitans had such a prophetess, for furthering of their design.

If it be asked, Why the devil seeketh thus to engage women, and to put them on the top of such designs?

Answ. These reasons may be given, 1. Because often women are most easily engaged and carried furthest on in the delusion; and it is not so easy to make a man give out himself for a prophet, as a woman to take on her the name of a prophetess. This general we may gather from, 2 Tim. 3.6.7. 2. Women are most eager, vehement, and diligent in pursuing what they are engaged into: even late times may teach how they may prevail and insinuate on many by their diligence, if we consider what is recorded of Mistress Hutchinson and some others, mentioned in that little Story of the Rise, Reign, and Ruin of Familists, Libertines, &c. in New England. 3. Women are oftentimes less suspected than men; and any seeming parts or abilities, which in the Lord's secret Justice they may be furnished with, is usually more admired and taking than in men, as if it looked like a thing above nature. This same consideration, occasioned a Schism in Phrygia, because some had more respect to Montanus his prophetesses, than was fit. 4. Women also have more secret, and private access to tempt and infect others, than men can have: for, partly, they are less suspected; partly, more slighted and despised by others; partly also, more forborne because of their sex than men would be: whereupon often they arrogate to themselves a greater liberty and impudency in speaking when they are corruptly principled, than would be suffered in men. And lastly, There is more access for them to converse with women, and to infuse their venom in them than there is for men. Eusebius marketh this as a reason of such Heretics associating with women, that thereby there might be the greater facility to seduce the simple of both sexes. Sometimes also they were helpful by their means and credit to further Sect-masters in their designs, and to hold them on in them: sometimes again, they were exceeding dexterous and diligent in venting and spreading false reports upon honest Ministers, and to beget a favorable opinion of these that were erroneous. All which tend exceedingly to the promoving of Error and to the hurting of the truth. And we will find Augustine often complaining of the malicious reports that this Lucilla used to spread upon them, whereby the calumnies of the Donatists were strengthened. Upon which grounds and the like, we may see what the devils design is in seeking to engage such in the head of such a design. This then is the first fault charged on her, that contrary to truth, and without warrand from God, she did call herself a prophetess; even though she had not proposed any Error.

Her second fault is, that she teacheth : this was forbidden, 1 Cor. 14, 34. and 1 Tim. 2.12. And it appeareth, that even these Prophetesses, who had an extraordinary Gift from God, as Philip's daughters had, Acts 21. Yet were not publicly and Authoritatively to Preach: for, Paul commands them silence, 1 Cor. 14. even when he is speaking of extraordinary Prophets. And we will not find in the New Testament (at least) any ground for a woman publicly to officiate in the Ministry of the Gospel, as an Authorized Office-bearer.

The third part of her challenge, is, that by her Teaching she did seduce : which is a challenge to her, though she had been guilty of none of the former two. This, to wit, seduction and leading of people out of the way of Truth, doth ever almost follow upon persons usurping a Calling to themselves, or upon persons stepping without their own bounds and station to Teach; and we will seldom find persons to run unsent in any of the former respects; but itching after some new thing, hath had influence upon them, to carry them without their bounds, as we may see in Jezebel here, and ordinarily through the Scripture and Church-history. The particulars wherein she seduced her hearers, are two. The first is, to commit fornication, that is, by her asserting fornication to be no sin, she occasioned and stirred them up to take liberty therein, which possibly other ways they would not have done. The second is, to eat things sacrificed to Idols, that is, by propounding the indifferency of meats, and pretending to Christian-liberty, she induced them without all respect to scandal, to eat of these things, to the stumbling, grieving and wounding of others that were weak and tender: which two, are the very doctrines and practices of the Nicolaitans, as was shown in the Epistles to Ephesus and Pergamos.

But it is a different quarrel from this which the Lord hath with the Angel: it's expressed thus, because thou sufferest that woman Jezebel, &c. that is, not that they countenanced her in her Errors, or did hear her in her Teaching; but that they suffered her, and did not impede her. If it be asked, How they can be quarrelled for suffering of her, seeing they were not Magistrates, nor had civil Authority to restrain her? Answ. That is not the quarrel; but this, that they being invested by Christ Jesus with Church-power to censure corrupt Ministers, and cut off rotten Members, did not exercise the same in censuring and Excommunicating of this false Prophetess and these that adhered to her, as Ephesus had censured the false Apostles, verse. 2. So, on the matter, it's the same fault which is condemned in Pergamos, verse. 15. who had such corrupt Members in their society, and did not by Excommunication cut them off: which showeth that the Church is invested with such a Power (for, no civil Power can be alleged here) and that the neglecting of the exercise thereof, is exceedingly displeasing to Christ Jesus.

If it be asked, 1. How Church-censures, when backed with no civil Authority, can impede one to teach? 2. Why the Lord is so displeased with Church-rulers their suffering of corrupt teachers? 3. If this relate any way to civil Powers as well as Ecclesiastic?

To the first, we answer, Although Church-censures have no civil compulsion with them or bodily violence or strength to restrain any from corrupt teaching; yet they have a threefold weight, when rightly gone about: they have an authority and weight as to the conscience of the gain-sayer: because censures, being the Ordinance of Jesus Christ, and, as it were, a seal put by His Authority to a conditional threatening, they have a stamp of His Majesty upon them: and so they serve to humble men, or to revenge their disobedience: and therefore these who seemingly profess to despise sentences, want not an inward apprehension of the terror of Excommunication, and would gladly not have that sentence past upon them. 2. If men obstinately suppress the weight of the censure upon the conscience, as well as of the Word; yet, being a mean appointed of God for the restraining of such evils, it's oftentimes countenanced by Him, if not to the humbling, yet to the blasting of such persons in their designs: whereby in His secret Providence and Justice it often cometh to pass that sentences against such persons, are eminently owned and countenanced by Him, with some concurring dispensation, evidencing His ratifying of the same, as sometimes, such, are in Justice given up to more vile delusions, sometimes to gross out-breakings in practice, sometimes their very natural judgment and senses are blasted, their credit and reputation evanisheth, and, it may be, some way He doth signally follow them with His own immediate Hand by some stroke upon their Estates, Persons, or Families, even when they seem to be countenanced by civil Power, as it is written in Churchstory He did to Simon Magus, & Arius after he was Excommunicated, by taking him away in the very height of his insolency, who having again recovered Court and being in a solemn manner with many attendants coming to appear for his pretended vindication, was smitten as he thought with a desire to ease himself, and for that end withdrawing to a retiring place in one of the streets of Constantinople, he did instantly expire, and having been waited-for long by his attendants, was at last found dead in the seat, his intestines being dissolved and voided. That little Book (formerly cited) of the Rise, and Reign of the Familists, &c. hath some dreadful instances of this. Thus the Lord hath often made such a way to stink, by smiting the head thereof in some extraordinary manner. And though this be not the proper end of Excommunication; yet when it meeteth with men's corruptions, it is often a just consequent thereof. And these, or such like ways of disappointment, cannot be so warrantably expected where this Ordinance is not improven: because it hath the promise, and is a mean appointed for this end, that men may learn not to blaspheme, as the Apostle speaketh, 1 Tim. 1.20. 3. It hath weight as to others, to scare them from countenancing of such; and is, as it were, a Mark or Beakon set upon them, thereby to give warning to others for eschewing of their company, as it is, Rom. 16.17.18. and in many other places: and if it have this fruit, it cannot but in a great part blast their design. Now, the neglect of this sentence, made all these restraints void, as if no weight had been in Christ's Ordinance: this was the Angels fault.

As to the second, to wit, wherefore Christ is so displeased with the suffering of corrupt Teachers, we may gather the reasons thereof from what is said: For, 1. it showeth little zeal to His Glory, when His Name is suffered to be blasphemed. 2. It showeth little love to His People, when they are suffered to be seduced. 3. It showeth little respect to His Ordinances, when they are not made use of for the end appointed, and when corrupt men are suffered to invert the order appointed by Him: in a word, Error and false Teachers have brought more reproach upon the Name of Christ and Profession of the Gospel, and have made Religion more despicable to profane men, than any gross out-breakings have done: also, moe souls have been destroyed thereby, and that speedily with swift destruction, 2 Pet. 2. and, as it were, carrying them away with a flood, as it is, chap. 12. Lastly, Other sins are fallen into, by some more pretext at least, of temptation and corruptions prevailing, but this is done with a high Hand, whereby men not only break the command themselves, but teach others so to do, Matth. 5.19. And therefore it is called a Teaching of rebellion against the Lord, Ier. 28.16. and is fallen into, with more deliberation than other sins: for which cause, an Heretic is said to be condemned of Himself, Tit. 3.11. Which being put together, with many other aggravations of this sin of corrupt Teaching, and ills that follow thereupon, it is no marvel that the Lord Jesus who is jealous of His Glory, and affected with the hazard of His People, be exceedingly displeased at the neglect of such a duty, as is the using of the Authority which he hath given to His Church-officers for edification, and particularly for the curbing of corrupt Teachers, and the taking of the foxes that spoil the Vines. Song. 2.15.

We suppose now, it is not difficult to Answer to the third Question, to wit, If the suffering of corrupt Teachers be reprovable in men, who have civil Authority to restrain the same? for, the same grounds that ought to awaken zeal in Ministers against this ill, ought also to stir up Magistrates zealously in their places to use their Authority for vindicating of the Name of Christ, and preventing of the hurt of His Church and People, seeing the Sword is not delivered to them in vain, but for the terror of them that do evil, Rom. 13.3. Sure we are, in the Old Testament, Magistrates were included within the command of restraining and punishing such as did entice to false Worship, as well as the Priests were, Deut. 13.1. &c. And, in the New Testament, we find no repeal of the same: and though there be no instance thereof in the Gospel, or Acts of the Apostles, because Magistrates were not then Christian; yet, in the progress of this Book of Revelation, we will find, that when Magistrates became Christian, it's looked upon as reprovable in them that countenanced Antichrist; and it's highly commended in these, that out of zeal to God, should withdraw from the whore and burn her with fire, chap. 17. verse. 16, 17. And seeing in the Scripture, all Sect-masters are accounted Antichrists, as, Mat. 24. 1 John. 2.18. 2 Epistle, verse. 7. &c. can there be any better rule to try what is duty in reference to them, than by what is approven of God in reference to him who is the prime Antichrist? And this is clear, that the Lord hath not more clearly engaged Himself to fight against any Error by His Word than this; yet, He will not have that a pretext to Magistrates for shunning to exercise their civil Power against Him. We see also in Church-history, that the most tender Magistrates, when they were in the best frame, have ever been most zealous in this, as by the examples of Constantine, Gratianus, Theodosius, &c. is clear: and the most untender friends, or greatest enemies of the Truth, have striven to have all sorts of Religions equally tolerated, or, at least, to have a sort of harmony amongst them, by the removing, or burying of all Laws Civil and Ecclesiastic, that did strike against some Errors. In reference to the first, it's observed by Ammianus, an Heathen writer, and a great friend to Julian, that amongst other devices that Julian used to root out Christianity, this was one, that he gave toleration openly to all the different Professions that were amongst Christians, (which then after the Council of Nice were very many) and required no more of them, but that they should abstain from civil discords; and so without fear follow any Religion they pleased. The words are (as they are cited by Ludovicus Molineus, pag. 560.) ut consopitis civilibus discordiis, suae quisque Religioni serviret intrepidus. And certainly, it can be no acceptable service to Jesus Christ, to follow that way, which this expert child of the devil made use of against Him. And Anastasius also, is condemned for this, that he endeavored such an oblivion, or 〈 in non-Latin alphabet 〉 in the Church, as tended to suppress all the former Cannons, Decrees, or Confessions, which had been enacted in the former famous general Councils against gross Errors, as may be seen in the beginning of the sixth Century of the Church-history. Lastly, This is also sure, that the asserting that Magistrates ought not de jure, or might not de facto, meddle with restraining of Heretics, was ever in the Primitive times accounted a gross Error. Augustine professeth himself sometime to have been of that opinion; yet often in his writings doth he profess himself to have been convinced with the reasons of his brethren, and with the experience that he had both of the necessity and advantage of the Magistrates interposing in such a thing; so that he became a most vehement presser of this, as in his Epistles is clear: and he feareth not to account the opposers of this, (to wit, such as pleaded for toleration from Magistrates) amongst Heretics; and often nameth them under the Title of Rogatiani, from one who it seemeth, was some eminent pleader for this forbearance, and one of the Donatists party.

It is not intended that Magistrates, or Ministers, should account alike of all Errors or Heretics; much less that indifferently the highest degrees of civil punishments, or Church-censures, should be execute against them; but that according to Spiritual prudence, both Civil and Church Authority should be exercised, for the restraining of such evil workers from, and punishing of them, for hurting of the Church of Christ and dishonoring of His Name. In which, Christian prudence will make difference, 1. between Errors that destroy the foundation, and are called damnable, 2 Pet. 2.1, 2, &c. and other Errors, which are consistent with the foundation, although they be as hay or stubble built thereon. 2. Difference is to be made between Errors that are simply Doctrinal, such as these that are about the object of Predestination, order of God's Decrees, or such like: wherein certainly there is a right and a wrong, yet are they not so intolerable as Errors that imply a Schism in practice to the renting of the union of the Church, as these Errors of the Novatians and Donatists were. 3. Difference also is to be made, betwixt a man who entertaineth an erroneous opinion, and another who is an Heretic, that is, who not only after admonition, doth continue in the same opinion; but also doth persist to vent and propagat the same to the hurt and offense of others. 4. Although he that is seduced is guilty, as the seducer is; yet reason would put a difference between him that actively teacheth and seduceth, and him that is out of weakness seduced, and is but a follower of such a leader. 5. There may be a censuring in some degree either by civil or Church-Authority, when yet there is no procedour to any high degree in either: and thus the censuring in some cases, may be distinguished, not only from forbearance and negligence; but also from such censures as may appear rigid, or unseasonable: thus Paul sometimes reproveth and threateneth in the Epistles to the Corinthians and Galatians, when yet he will neither altogether forbear them, nor pass the highest sentences upon them. Christian prudence is to lay weight upon such and such considerations in the managing of such an Authority; but still so as nothing extinguish that zeal which Magistrates and Church-officers ought to have for exercising of their respective Authorities in restraining of such an evil. But we will insist no more on this.

Followeth now, that we should consider the aggravations of the Lord's quarrel, both in respect to Jezebel, and to the Angel. They are two, relating to both: 1. She seduced Christ's servants : and this is the greater guilt both in reference to her practice, and also to their suffering of her. 2. It's aggreged from this, verse. 21. I gave her space to repent of her fornication and she repented not: whereby it appeareth, that she had continued for a time in her practice, and, notwithstanding of God's forbearance, had not amended: therefore her sinful practice, and their neglective forbearance, became the more inexcusable.

Concerning the first aggravation, we are to consider, 1. Who are to be understood by this Title, Christ's Servants. 2. Why they get this Title in this place. To the first we say, By Christ's Servants, are not understood men indifferently: for, heathens and those that are without the Church, get not this name; but it is peculiarly applied to the whole house of Israel, Lev. 25.55. and so here it is to be applied these two ways, 1. To Christians and Church-members: so Jezebel aimed not to seduce Pagans, and infect them with her Errors, but Christians and Church-members. 2. It may respect some more eminent in the Church nor others for Parts or Profession: and so amongst Church-members she aimed most to seduce these that were found in the matter of Doctrine, and infected with no Error; and these that were clean in their conversation and free of gross scandals, rather than such as were gross and offensive in their carriage. Both these are clear in matter of fact by experience: and by proportion it will follow, that as Heretics, upon their own considerations, seek to infect Church-members rather than these that are without; so among Church-members they will seek rather to engage these who are eminent for parts, blameless in their carriage, or appearing to be gracious, than others, who are not of such esteem. For the second, to wit, why Christ giveth them this Title in this place who were seduced? We may give these reasons for it, 1. It is to aggrege the guilt of both, as hath been said. 2. It is to give the alarm and warning unto these that are His own People, seeing even His Servants may be seduced. 3. It is to show His own resentment of the success of Error in His Church the more, that it draweth away these that stand in such a relation to Him, and (as it were) diminisheth the number of His Family and Servants.

For further opening of this aggravation these things may be inquired into, 1. If any truly gracious may be engaged by false Teachers and seduced to Error? 2. What may be the reasons that maketh the devil aim at the seduction of Christ's Servants, rather than others? 3. Why Christ doth so expressly aggrege this guiltiness upon this account?

In Answer to the first Question, we say, first, That these that are truly gracious, are not so readily and frequently seduced to Error, at least to be leaders therein and promoters thereof, as they are unto gross practical offenses: For, 1. we will not find in Scripture so many examples of the one as of the other. 2. It is a most rare thing for an opposer to get Repentance, 2 Tim. 2.25, 26. and therefore the Believers; yea, even the Elect before their conversion cannot be said frequently to fall in this evil, 3. It's an ill that is followed with more deliberation, and cometh not from the surprising of some particular temptation, as other gross evils do: therefore cannot be so consistent with gracious principles, and a spiritual walk, as particular outbreaking wherein a person is captivated. 4. To be a Teacher of Error, is to be a Teacher of rebellion against the Lord, Ier. 28. and to be a Minister and promoter of Satan's kingdom, 2 Cor. 11.14, 15. which at first appeareth to be abominable unto any of a gracious principle, and more than a sin of infirmity. 5. Also the promises seem especially to relate to God's guiding of His People in the way of Truth, and keeping them from being seduced by false Teachers: which, though it be not to be extended simply to all; yet it appeareth it is to be extended further than in reference to practical scandals.

Yet secondly, we say, That it is possible, even for these that are truly gracious to be seduced to Error: for, 1. There are promises indeed, that they shall be kept from the sin against the holy Ghost, and from total and final apostasy and impenitence in respect of any ill; but there is no promise that a Believer other ways shall be kept from any ill incident to one that is unrenewed. 2. Even Believers have corruption, and so have much darkness and ignorance in their judgment, and much perverseness in their inclination and affections. It cannot be thought strange then, that they be capable to be carried away by a temptation to Error, there being no ill but it hath a party in them to take part with it. 3. The many warnings that are given in Scripture, even to Believers, to beware of the leaven of the Pharisees and Sadducees, to beware of false Prophets that come in sheep's clothing, &c. show, that they are not without the reach of the hurt of such a temptation. 4. Experience also doth confirm this: for, it seemeth that in some measure Solomon wanted not his accession to this evil, if we consider what is recorded, not only of his suffering of corrupt worship to be within his Dominion; but also of his countenancing of the same, by building altars and other ways, although we cannot particularly determine. Neither can it be denied, but that some of these that were seduced by false Teachers in Corinth and Galatia, might be gracious: and in after-times also it hath been out of question.

To the second, to wit, wherefore Satan aimeth to seduce Christ's Servants unto Error rather than others? We may answer in these reasons, 1. He doth it, because his hatred is most at such; and it's their ruin, which especially he hunteth for. 2. Because men that are in Error and profanity already, are his own; and it's no gain for him to take pains to seduce them unto such delusions, so long, at least, as they continue such. 3. He hath other more suitable baits for other men that are given to gross ills: therefore he reserveth this for others. 4. In some respect, these who have a form of Religion, or some inclination towards it (especially if weak in knowledge) are in some respect more obnoxious to this temptation than grossly profane men are: for they, like Gallio, care not what be Truth and what be Error: but one, who hath some tenderness, and withal weak, is more ready to debate, and inquire for Truth; and so not being strong enough to rid himself of difficulties, he is the more easily entangled. 5. Grosse temptations to profanity, are not so taking with them: therefore the devil assayeth them by this, that under the color of some new discovery of Truth, or some more perfect way of Christianity, or such like, he may draw them to Error: and, by this more subtle temptation, whereby he transformeth himself to an Angel of light, he doth often prevail when other temptations would not. 6. It's most advantageous to his way, to have some eminent for piety and parts engaged for it: for, by this, he gaineth credit to it, and maketh it the better digest with others, who often respect an opinion, as they respect these who own the same: thus he aimeth at this as a main engine whereby he may prevail with many; whereas the engaging of profane men bringeth no credit to such a way; neither is it his advantage to divert them from their profanity. It was a great stumbling in old, especially in the case of the Novatians, that many confessors and eminent men were drawn away with that Error: and this was often cast-up to the Orthodox, as a matter of great weight: whereupon Cyprian, in his book De unitate Ecclesiae, taketh occasion particularly to Answer this Objection, that people be not prejudged at Truth, because of some men's name; especially, considering that there were many moe more eminent of the contrary mind. And, by the way, this slight of the devil may be observed, that men will make more work, and greater noise in commending Error by the name of one or two that favoreth the same, as if that were of so great weight, than they will allow to Truth, though it have many moe eminent names standing for it. 7. When men are aiming to be serious in Religion, the devil casteth this stumbling in their way, that if he prevail not to draw them to Error, he may at least mar them or divert them, by putting them through other, in making them debate such and such needless Questions; and so keep them from the more serious and profitable exercise of Repentance, self-examination, making of their Calling and Election sure, &c. Hence it is, that while men lie in security or profanity, they are not much troubled with this temptation; but being once awakened, then he setteth upon them, if so be he may extinguish that wakening, or give them a wrong set before they be fully formed and settled. And this is one reason why Errors and delusions do often accompany the first rise of the Gospel amongst people. 8. By seducing of these that appear to be Godly, the devil bringeth most reproach upon the Name of Christ and Religion, and maketh it the more to be stumbled at by these that are in nature, as being but some fancy and conceit, which would not follow upon the fall of many profane men: therefore he aimeth rather to seduce them that are Christ's Servants and appear to be Godly.

To the third, We may see why the Lord especially aggregeth His quarrel from this, 1. Because His Servants come more near to Him than others. 2. He will have us knowing that Error is not to be extenuated or commended, nor false Teachers to be tolerated, even though many of His Servants should come to countenance the same: yea, on the contrary, it is the more aggreged and to be abhorred. 3. He doth by this show the Church-officers, that the moe that are engaged to love Error or follow false Teachers, they ought to be the more stirred up with zeal in their duty against seducers, that they have prevailed with many of His Servants. And by this, He showeth His tenderness to affectionate Professors, rather to censure for their sake corrupt Teachers whom they respect, than to forbear them. 4. This is also mentioned, to show this woman, and all corrupt Teachers, what they gain by having most success against Christ's Servants, to wit, this, that they have the more guilt, and are the more obnoxious to Christ's quarrel. 5. The moe advantages the devil hath to his kingdom by the seduction of Christ's Servants, it concerneth Him the more in that to oppose him, as in a thing, which in a special manner reflecteth upon His honor; which maketh Him so to quarrel for Iezebels practice, and the toleration of the same.

From all which, what we have said, is confirmed, to wit, that corrupt Teachers are not to be tolerated in a Church, even when civil Powers do take no notice of them: it is well known from the History of the Primitive times, that several Godly and zealous men have censured; yea, and even Excommunicated many Heretics, as Arians and others, when they have been sure to be instantly persecuted for the same: and it is recorded of some, who though they were threatened before hand, that yet having first provided their Churches with well qualified Successors, they did afterward proceed to pronounce sentence; thereby showing their readiness to undergo what ever trouble might follow upon that same account, and withal their zeal and tender care of the Churches edification.

We come now to the second aggravation, which is in verse. 21. and it is made up of these two, 1. There is a forbearance upon the Lord's side, I gave her space to repent, that is, I did not suddenly and at first execute judgment upon her; but did for a time forbear her, thereby giving her an opportunity to repent: and indeed His long suffering and forbearance, doth of itself lead to repentance, according to what is said, Rom. 2. verse. 4

The second part, is, but she repented not: which holdeth forth the abuse of this mercy upon her side, to wit, that notwithstanding of the Lord's forbearance she continued in her former practice without repenting of, or turning from, the same: therefore she is the more inexcusable, and they also in suffering of her. This aggravation doth import these four, First, that the Lord's forbearing of a sinner, ought to be an inducement to them to repent, as is clear from that place, Rom. 2.4. Secondly, It importeth that sometimes God will give time and opportunity to repent, by His forbearance, unto most gross sinners; and suffer with much longsuffering the vessels of wrath fired to destruction, Rom. 9.22. Thirdly, It importeth also, that such opportunities are often abused; and particularly, that it's a rare thing for an opposer of the Truth to repent, The Apostle putteth a per adv • nture in it, 2 Tim. 2.25. in meekness instructing those that opose themselves, if per adventure God will give them repentance, &c. We find also, Chap. 9. and 16. of this Book, that on the back almost of every plague upon Antichrists kingdom, it is marked, that yet they repented not for all that.

If any should ask the reason, Why repentance is so rare in reference to this sin?

We answer, 1. It's a sin of a high nature, being deliberate and against sufficient grounds of conviction: and therefore in God's Justice, is plagued with impenitency beyond other sins: and as in some respect, it cometh nearer to the sin against the holy Ghost than other sins in its nature; so also in God's Justice it cometh nearer to it in its punishment. 2. The nature of this sin is such, that men tai • ted with it, are thereby in a greater incapacity to repent than these who are guilty of gross ills in practice: because, 1. Nature doth not so challenge and convince for sins against the Truths of the Gospel, at for sins against the Moral Law. 2. Because men in Errors and delusions have their judgments so engaged, blinded and prejudged, that they think often such Errors are no Errors: and therefore there is the greater difficulty to bring them to the acknowledgement of the Truth, and of their being wrong; and yet this must precede their repentance! 3. The Lord also by this doth for a mark upon this sin, to scare all from the same: men oftentimes think little of this ill. He hath therefore put this mark of His displeasure thereupon the more expressly. Hence it is, that His threatenings are more clearly and expressly annexed to the second and third Commandments than any other, that He may make men know He is jealous of His Truth and Ordinances, and will by no means acquit such as take His Name in vain, whatever men think of these sins. In the fourth place, this aggravation impor •••• , that when time and good opportunities are abused, guilt becometh the greater and the more inexcusable, and the Lord's controversy becometh the more sharp.

There are two Conclusions aimed to be drawn from these words, by some, which no way they will bear, 1. Some say, that Jezebel had an ability and power to repent, seeing she hath time allotted to her for it, and God expecteth it of her. For Answer, To say nothing of this general, which is found to be an untruth from other clear Scriptures, which hold out men to be dead in sins, Ephes. 2.1. &c. and unable for any spiritual good. These things will vindicate this place, 1. If we consider who this party is, to wit, a most vile Seducer and Adulteress: and even such Patrons of nature, will grant, that such high and gross sins do justly deprive persons of any ability to repent, and do incapacitate them for exercising of the same. 2. If we compare this with 2 Tim. 2.25. we will find that patient waiting upon opposers, and thereby giving them opportunity to repent, is one thing; and to have repentance given them, is another: for, many have time allowed them, when yet it's at a peradventure if God shall give them Repentance. Which showeth, that Grace to exercise Repentance, when an opportunity is, must be given of God as well as the opportunity itself: other ways no opportunity can be rightly improven: which showeth again, that men in such a case, have not this ability of themselves to repent. 3. The words do not speak out her ability; but what was her duty under such a long suffering dispensation, as the opening of the words cleareth.

If it be said then, How can she be more inexcusable?

Answ. 1. Because this inability is of her own on-bringing. 2. Because it was not inability that swayed her to continue in her sin, and reject Repentance; but it was her positive inclination to these Errors, and her averseness from the Truths of God. And what ever men may dispute for the patronizing of nature against the Justice of God, now; yet when He cometh to judge, and when the conscience beareth witness of the vehement affection and delight which men had to, and in their, wickedness, There will be none who shall dare to enter a defense upon their inability, seeing in conscience they will be convinced, that that was not the thing which made them willingly choose such and such evils, and made them reject all means tending to recover them. 3. This also will make her, and such as she, inexcusable, that they did not improve such opportunities so as they might, and did not abstain from the following and committing of such gross evils, which even many unrenewed men have done; who yet had not ability to repent of themselves more than they: and thus, none in such a case will be able to say in judgment, that they did make such use of the Word and other means as they might have made, even in such a condition; or, that they have come that length in outward Reformation, that they might have done.

The second Conclusion pretended to be drawn from this, is, That the Lord hath an universal will to have all men saved, seeing He giveth her time to repent. This we say doth not follow hence: For, 1. suppose it might be said in some respect, that he willed the Repentance of such a particular person, who lived under His Ordinances, It will not follow thereupon, that He willeth the Salvation of all; even of such who never heard of Repentance. 2. It will not follow, God giveth some time, which ought to be improven to Repentance, and doth not instantly execute His Judgment, Therefore He willeth such a persons Salvation: for, God for a time forbare Pharaoh, even after he had evidenced his purpose in so doing, to be the exalting of His own Glory in his destruction, 3. If it were so, what might be said of such as the Lord doth not forbear, nor give time to repent; but taketh away in their sin, as he did Zimri and Cozbi ? It cannot be said on this ground, that He willeth their Salvation; and so not the Salvation of all. 4. It will not follow, Christ willeth persons to repent, Therefore He willeth their Salvation: because He may be said to will them to repent, when he requireth it of them as their duty: and thus, their duty of repenting, is the immediate object of His revealed and preceptive will: but a persons Salvation is the proper object of His will of good-pleasure, or of His decreeing and purposing will. And no other ways can He be said, to will such persons Salvation (because He commandeth them to repent) than this, to wit, that in His Word He hath signified Repentance to be such a persons duty, and that He hath appointed a connection between Repentance and Salvation; which still relateth to His revealed will: even as when God made the first Covenant with Adam, it might be said that He willed Adam to be holy, and that by that Covenant He had made a connection between holiness and life; yet it is not proper to say, that the Lord willed life to Adam upon that condition: because that looketh to the event, and respecteth the Lord's will of purpose: which cannot but be effectual. And if the Lord's willing of men (at least such as are under His Ordinances) to be saved be thus understood, as including only the duty which God layeth upon men, and the connection that He hath made between it and Salvation in His Word, It may be admitted: but if it be extended to any antecedent will in God Himself, distinct from that which is called His revealed will, This place and such like will give no ground for such an Assertion. If it be asked then, Why did He give her space to repent, if He intended not her Salvation? Answ. To forbear deciding of what might be His purpose to this particular person, (who haply may be an Elect,) because nothing is decided of her final condition in the Word; These reasons may be given, 1. thereby the Lord commendeth His Grace that doth so condescend to such a person. 2. The aggravation of her guilt and inexcusablnesse, are the more clear, as hath been said; and thereupon He hath the more access to manifest the spotlessenesse of His Justice, as is in the threatening, verse. 23. 3. It doth the more comfort and encourage a penitent sinner, to step forward in the hope of Mercy, seeing even such a person as Jezebel hath had such an offer; and that she, if penitent and believing, would have been accepted.

The third thing in the Body of the Epistle, is, the threatening, verse. 22, and 23. Whereby He again wonderfully presseth her, and these who were seduced by her, to the exercise of that much slighted duty of Repentance. The threatening hath three parts, 1. Somthing is threatened. 2. An exception is put in, leaving a door open to Mercy. 3. The scope or effect of the Lord's executing this threatening, is set down. The thing threatened, is threefold, according to the several parties that He threateneth. 1. For Jezebel, Behold, I Will cast her upon a bed : which pointeth out some remarkable stroke or plague threatened to be inflicted upon her, whereby she should become a spectacle to others, and yet not be instantly removed. 2. For them that commit adultery with her, I will cast them into great tribulation, that is, I will bring upon them that partake of her sin, whether in respect of spiritual or bodily adultery (for she was guilty of both) grievous and public temporal strokes. And, 3. I will kill her children with death : for, her children, it's like were children begotten in their unclean conversing together: them the Lord threatens to remove; and thereby to give an evidence of His displeasure at their way, as He did David's child for his adultery. For, we conceive, the children of her spiritual whoredom are understood under that expression, these that commit adultery with her. From which we may see, that gross Errors may procure many temporal and bodily crosses, as was formerly said.

Yet secondly (as is said) even this threatening hath a door open in it, and is not absolute, but conditional, except they repent, &c. which doth indeed exceedingly set forth and commend the Grace of God.

The third thing, is, the Lord's end, which is the manifesting of Himself in two or three of His Attributes, to wit, His Omniscience, Justice, and Power, as was hinted in the entry. When the Lord forbeareth wicked men, He is either thought not to see, or know such things; or not to be just, and powerful to redress and avenge the same: and when He severely and publicly inflicteth judgment upon such, then He is known not only to be Omniscient, but also Just and Powerful; and this is that which He aimeth at, especially in His Churches.

The last thing, is, the mitigation of this threatening, verse. 24, 25. Wherein we may consider these two, First, To whom it is directed. Secondly, What is the mitigation itself. 1. It's directed, to you, 〈 in non-Latin alphabet 〉 ; to you, in the plural number, that is, to the company of Ministers, who were designed by the Title Angel, at the entry. And to the rest in Thyatira, that is, the Members of the Church, contradistinguished from the Ministers. It's added, that have not this Doctrine and have not known the depths of Satan, &c. This is to dinstinguish the Church-members, that were pure and clean, from these that were corrupted with Iezebels doctrine. So there are three parties implied here, 1. The Ministers. 2. The pure Members. To both these this consolation is directed. 3. There are some led away with these corruptions, which are not included. The pure Members, are qualified and distinguished by these two, 1. They have not this doctrine, that is, they own not, nor maintain, nor approve this corrupt doctrine. 2. They have not known the depths of Satan, that is, they have not loved nor approven the same, nor in their practice experimentally meddled therewith. They, that is, corrupt Teachers, counted such doctrines and practices, depths and high mysteries and attainments in Religion: therefore they gave them this name of depths. And it's not to be thought that they called them depths of Satan ; but the Lord addeth this, to show indeed what kind of depths they were: they are (saith He) depths indeed, as they speak; but they are the devils depths, or depths of Satan. Which expression, holdeth out these two, 1. The great subtlety of the adversary of man's Salvation, the devil, he hath depths in his way; all his designs are not obvious; he can veil and cover things and make them appear far other ways than they are; and he exerciseth his subtlety most especially and deeply, in the carrying on of Error, and drawing of souls from the Truth: these are his depths here; and his subtlety is spoken of, 2 Cor. 11.3. his wiles and cunning craftiness and special slight, Ephes. 4.14. whereby it cometh to pass that he entangleth, and, as it were, bewitcheth, Gal. 3.1. many with the most gross delusions. 2. It holdeth out what influence delusion will have upon poor creatures; it will even make them cry up the most absurd Errors for mysteries and depths, as if there were nothing in Religion so excellent as these.

The mitigation itself, is in two expressions: the first, is negative, verse. 24. I will put upon you none other burden, that is, in sum, I will not give you any other direction, nor prescribe to you any new duty, beside what formerly ye have had given unto you, and to which ye have submitted: for, though burden sometimes signify some weighty threatening, or denunciation, or judgment, as may be gathered from Ier. 1.23. Yet in this place, it cannot be so understood; but must be understood as it implieth some new duty beside what formerly was imposed upon them, as the exposition in the next verse doth clear. And so sometimes in Scripture, duty is compared to a burden and yoke: not because of its burdensomnesse and troublesomnesse, in respect of itself; but because every duty hath some obligation with it, which in respect of our corruptions and infirmities are burdens, though by Christ Jesus they become light.

The second part of the mitigation, is positive, verse. 25. and will help to expound the former, But that which ye have already, hold fast till I come : which doth imply, First, That they had some duties prescribed unto them already: whereby it appeareth that an other burden, did signify some other duty: for, that was the thing they had already. Secondly, It showeth, That by having of such duties (to speak so) is not only understood the having of them prescribed unto them; but their being a great length in the obedience thereof, as may he gathered from the like Phrase, chap. 3.11. where hold that fast which thou hast, doth signify their endeavor to keep what they had attained to. And thus the meaning of this mitigation here, is, I have prescribed to you that are pure in Thyatira, no other duty or direction; but that with all sincerity and zeal ye keep the directions prescribed unto you, and continue to walk in the way which hitherto ye have followed, unto the end. This is pressed by Christ's second coming, 1. To let them know He was to come again. 2. To let them know, that at his second coming, He will reckon with His Churches according as they obey or disobey His directions. 3. To teach all to walk so in making use of the Word, especially in corrupt times, as they may with confidence appear and reckon for the same before Jesus Christ at His second coming. 4. To show, That Believers ought to set no other term to their persevering in duty, but Christ's second coming.

From what is past we may Obseve 1. That in these Epistles, express difference is made between Ministers and People: to you I say, relateth to the Ministers, and, to the rest, relateth to the Members of that Church. And therefore in the application of things contained in them, we would distinguish them also.

2. That by Angel, in the Inscription, is understood Ministers collectively: to you, is in the plural number; and yet it's to these that the Epistle was directed under the name of Angel, in the singular: and therefore are they contradistinguished from the rest, which looketh to the Members of that Church, you and the rest being the same thing here upon the matter, that Angel and Church were in the Inscription; save, that the rest, even as many, &c. distinguisheth the pure Members from the impure, the Church comprehending both.

3. That a Ministers guilt, or the guilt of Officers in not secluding scandalous persons from Church-communion, doth not lie on the people, as upon the Ministers: therefore the duty common to the Ministers and people, is commended to both, whereas that reproof was peculiar to the Ministers: and, the rest, are taken-in only in the mitigation or consolation; but it was, Thou sufferest, in the reproof.

4. Christ thinketh much of zealous executing of Discipline, and would not have Ministers sparing it against Heretics or corrupt Teachers, more than other scandalous persons: yea, the reasons from the hazard of infecting the Flock, and the examples of it in Scripture, are most pressing in reference to them.

5. Here also we may see, That there is a Church-power and Authority, distinct from what is civil; and censures to be inflicted by Church-officers on scandalous persons, even where Magistrates are Heathen.

6. That delusion may come to a great height: As, 1. That a woman Preacheth. 2. That she calleth herself a Prophetess. 3. That she seduceth Christ's Servants, and they are sedu • ed by her. 4. That this is immediately after Christ, while John the beloved Disciple liveth. 5. That all these Errors and abominations are covered with the title of mysteries and depths: what may we expect in our times, when such was the lot of those who lived at that time?

7. The writings even of the Apostle John, could not prevail so far as to make them renounce and abandon them.

8. See here, how Christ accounteth of Members of a visible Church: He styleth such as were seduced to adultery and Error, His Servants : and they were Servants still, who were seduced; and are afterward threatened, as Jezebel is. Whereby it appeareth, that these Titles go more upon the relation, that Church-members stand in, and the obligation that lieth on them, than upon the qualifications that are always to be found in them.

9. Our Lord Jesus, is no approver nor countenancer of separation from a true Church, for the faults of some Members in it: neither do faults in some Members, and defects in Ministers and Officers in executing Discipline, pollute the Ordinances in themselves, or to others, who are free of that guilt: and so do not necessitate a separation from such a Church, or any Ordinance thereof: for, this, and the former Epistle, being compared together, these things are cle • r, 1. That there were gross Members in the Church, Adulterers, Nicolaitans, Seducers, &c. 2. That they were continued in Church-communion; thou hast them and sufferest them, clearly import this: for, that Angel no other ways had them, but as Church-members under His charge. 3. That this Angel sinfully permitted them to continue Church▪members: and therefore is reproved.

Yet, we conceive also, it's clear in matter of fact, 1. That many who were free, continued in Church-fellowship with this Angel, in that Church, notwithstanding thereof; so, the words to you, and to the rest, a • of that same Membership▪ import, it being but one Church. And, 2. That our Lord did not reprove them for their so continuing, even when He reproveth the Angel for his fault of being defective as to his censuring of Jezebel. Yea, 3. that He approveth their not separating, in His approving the general strain of their carriage, which could not other ways be approven, this being so obvious to view, if it had been a fault, or if they had by it partaken with them in their sin. 4. That our Lord warrandeth them to continue so; and layeth no burden of separating from them, on these who were honest: only, saith He, Hold fast that which ye have already till I come, that is, keep yourselves according to the rule given unto you, and according to your present practice.

Hence may be argued, 1. If where Church-members are polluted, and suffered notwithstanding by Church-officers to remain in Church-communion, Christ doth not only, not condemn the clean for keeping fellowship with them; but expressly requireth them to continue, as they did, Then He alloweth not separation on that account: But the first is truth: He condemneth them not, but requireth them to hold fast till he come. Erg • , &c. 2. If Christ lay upon Members no other burden, but to keep themselves from personal pollution, Then He layeth not on them separation: (and it must be a burden not of His laying on) But the former is true, Hold f • st that which ye have already. Ergo, &c. 3. If separation thwart with Christ's direction to a Church in that condition, Then it's not a duty: But if the honest Members in Thyatira had separated, they had not held fast what they had already, but would have gripped to some new thing, and so have thwarted with the direction laid on them. Ergo, &c. 4. If this direction containeth all their duty in reference to that defection, or these polluted Members, Then separation is not a duty in such a case: for, it's inconsistent with it. But this containeth all, 1. Otherwayes it would not befit their case: which to do, is Christ's scope. 2. It's not only negative, not condemning them for not separating: nor only positive, giving them other dire • tions inconsistent with it; but it's exclusive, I lay on you no other burden, this, and no other. And though other particular duties may be alleged to be comprehended under this general; yet separation cannot be comprehended: because it's inconsistent with it, as appeareth: For, if the thing that Christ calleth for from these who were honest in Thyatira, be such a thing as was consistent with their former practice of keeping Church-fellowship with such, Then separation must be inconsistent with it; But the former is truth, and appears thus: If Christ's direction to them be, to hold as they were, and not to alter, Then certainly▪ it is consistent with their own former practice: But the words are plain, I lay on you, to wit, that are clean, no other burden, but abstain from their way, and hold fast. And certainly it would look very strange, to say, that separation from them were commanded under that word, hold fast, &c. And that so, hold fast, were to be expounded, separate from that society ; and yet that must be comprehended under this, or it's not a duty for such a case.

Beside, This duty which Christ commends to them, is a duty which everyone of them ought personally to go about, though others did not. And if separation were included here, according to that ground, it would infer many absurdities, as, first, suppose the Minister to continue defective in his duty, are all the pure members to separate from him? Or, Secondly, Suppose none but two or three did lay that duty to heart, were these two or three to separate from all fellowship with the rest, and quit all public Ordinances? yet, no question, in such a case they were to hold fast what they had already. Thirdly, Suppose the pure members to continue in fellowship with their Officers that were thus defective as formerly they have done; yet keeping themselves clean in their own stations, can it be thought that they disobeyed this direction of Christ, That which thou hast already, hold fast till I come? Or, Is it not rather to be thought that they did more nearly conform to Christ's direction by so doing, than if they had withdrawn, and separated?

We may also argue against separation in such a case, • rom this Scripture, thus: If separation be another burden to Christ's Church than what He laid upon Thyatira, Pergamos, &c. in such a case when their officers were defective in executing Discipline, Then it is not to be allowed in the Church of Christ afterward in such like cases; But the former is true. Therefore, &c. If these two things be clear, this Argument will be clear, 1. That though these Churches were in such a case, yet there was not separation from the Ordinances in practice or exercise amongst them upon that account; This, we suppose, is clear from what is said. 2. If this also be clear that the pressing of separation upon such a ground, will prove a burden unto the people of God: Then it will follow, that Christ doth not lay it on upon these Churches, seeing He expressly signifieth that He intends to lay no other burden upon them, but to hold fast what they had already. It must therefore be an untender thing to burden honest souls with the apprehension of being polluted from the personal faults of joint-Worshippers or Communicants: for, first, this putteth them to try all that they so keep fellowship with: and they cannot have peace, except they have some confidence that others, by their joint Communicating, do not pollute the Ordinances: and this confidence cannot be, till sufficient trial be made thereof; and yet Believers find it sufficiently difficult to try themselves. 2. It putteth them to an utter uncertainty, in respect of any comfortable fruit of Ordinances: because so, it hangs not only upon their own frame and good condition; but also upon the good frame and disposition of these that Communicate jointly with them. And so, supposing that a Believer may be out of the present exercise of grace, and a joint Communicater with them; in that case, the Ordinance is polluted unto them, because they are polluted even to that Believer that is in such a case. And, can any have confidence that no natural person, or indisposed Believer hath Communicated with them? Neither will it remove this difficulty, to say, that men may have peace, if the offenses or indispositions of others be not known unto them: For, 1. What if it be said, if trial had been made, they might have been known? 2. Suppose it were not possible to know them; yet if the Communicating of corrupt men did not only pollute the Ordinance to themselves, but also pollute it in itself, that is, make it want the nature of such an Ordinance as to others; Then, whether it were known or not, the Ordinance were no Ordinance, because of its being polluted in something essential to the being thereof: otherwise, the same Ordinance might be an Ordinance to one who knew not of such scandals; and no • be an Ordinance of Christ to another, who knew such things, though, it may be, in his own particular case, no less gracious, and lively than the other: for, it cannot be our knowing that such a person is scandalous that Communicates with us, that can pollute the Ordinance to us, except upon supposition that the being of such a thing did pollute the Ordinance in itself before we knew the same. 3. If this ground were laid, it might be a scruple to a tender Believer to Communicate with himself, to say so: for, he hath corruption in him; and it will be hard to say, that the corruption of others, will have more influence to pollute an Ordinance to him, than his own can have: especially considering, that he is most thoroughly acquainted therewith: and it will be as hard to say, that Christ's call doth warrand a Believer to Communicate with peace, notwithstanding of his own seen corruptions; and yet that that same call will not warrand him to Communicate with peace, if he be in his own duty and frame approvable, notwithstanding of the corruptions of others. All which, being grievous burdens, cannot be supposed to agree with our Lord's scope in this place.

Hence also we may see, that Christ doth not rigidly cast off Churches, for defects in Discipline, and grossness of particular members, when, in the main, the foundation is keeped: and though the Lord never look on these but as faults, and as reproveable where they are, as we may see in many of these Epistles; yet, to allow separation from a Church, because of these, and to account it no Church, is with Him all one, as when He calleth His people from Babel, Chap. 18.

We come now to the Conclusion of the Epistle, which is contained in the 26, 27, 28, and 29. verses. Wherein, 1. Some promises are laid down, in the first three verses ; and the common advertisement, is repeated in the last verse, as is usual in the rest of the Epistles. The object of the promises, is the same, to wit, the overcomer : only here, he is described by another property, which interpreteth that general, to wit, He keepeth my works unto the end, that is, one who in the sincere practice of Religion hath ceased from his own works (as it is, Heb. 4.10.) and hath given up himself to live to Me, as it is, 2 Cor. 5.15. that is, to have My glory for his end, and My Will for his rule; and doth continue to prosecute that end according to that rule, notwithstanding of all difficulties to the end. This is the overcomer, and the person to whom all these promises of being admitted to Heaven, are made, and who may expect the same.

There are two excellent promises made to such a person in these words, 1. To him will I give power over the Nations : which doth indeed speak out an excellent Dominion, but no earthly Dominion: For, 1. This promise is to be performed after the full victory. 2. All overcomers are not capable of temporal Power over the Nations. It imports then these two. First, an excellent Dominion that the Believer may expect. Secondly, a joint sharing in Christ's Conquest over the Nations: in which respect, it is said, 1 Cor. 6. They shall judge Angels and all the wicked in the day of judgment. This Dominion is two ways amplified, verse. 27. First, In respect of the absolutnesse thereof over all the wicked, they shall be bruised with a rod of iron, as the vessels of a potter shall they be broken to shivers : this is a figurative expression, tending to set forth this, that though often Believers are now oppressed by the wicked of the world; yet the day is coming, when it shall be otherwise: Believers shall not only be free from their oppressions; but shall be as absolute Kings, having Dominion over them in the morning, as it is, Psal. 49.14. when the condition of the wicked in God's Justice shall be most miserable. The second way how it's amplified, is, even as I received of my Father : which respecteth, 1. The thing given, they are made joint partakers of that which Christ receiveth. 2. It respecteth the security whereby it's given: and so I will give him power, even as I received of my Father, imports that the Believers Dominion shall be no less sure unto him by Christ's gift, than Christ's Dominion is sure unto Him by the Fathers conferring the same upon Him.

The second promise, is, and I will give him the morning star : by the morning star, is understood Christ Himself, as He Himself expounds it, Chap. 22. verse. 16. I am the bright and morning Star, so it is, I will give him myself. The first promise was much, but this is more: and though heaven be much when it is promised; yet this promise containeth more: for He that built the house, is of more worth than the house. Christ is called the morning Star for these reasons, 1. Because the morning Star is most eminent amongst the Stars; so is Christ among the Sons, Cant. 2.3. He hath an eminency beyond all other consolations whatsoever. 2. He is called the morning Star, because when He is bestowed upon any, the dark night of their former miserable and disconsolate condition is put to an end, as the Day-star putteth an end to the preceding night. 3. Christ brings in the Day-Spring from on high unto the soul who receiveth Him: and never was the Day-star so refreshfull to a Traveler wearied with the darkness of the night, as Christ will be to the wrestler, who is longing to have the Day-star arising in his heart, 2 Pet. 1.19. And although these be hints, to shadow out the excellency of Christ, yet the truth is, neither Day-star, nor Sun, nor Moon, nor all the Stars put together, can sufficiently resemble His worth and lovely beauty, and refreshfull seasonableness to a soul, when He manifesteth Himself to it.

If it be asked, why Christ promiseth to give Himself to the overcomer, and under that name? Answ. It is for these reasons, 1. Because there is no other thing that can be absolutely satisfying to the Believer, but Christ Himself: and seeing Christ aimeth at the satisfaction of the Believer, this glorifieth His Grace and Love, that He will for that end bestow Himself upon them 2. It is, to teach them where to expect their happiness when this life is ended, and so where to seek it while they are here: this is not to be had in, and amongst creatures, but is to be sought and looked for in Christ Jesus Himself. 3. It is done to comfort and encourage the Believer: for when Christ bestoweth Himself upon him, what will He not else communicate to him that may be for his good? as the Apostle reasoneth to this purpose, Rom. 8.32. Believers may be encouraged to wrestle a while; this night will have an end, and the Day-star will arise: after which, there shall be no more night, nor darkness, nor Sun to give light, but the Lord God shall enlighten them, and the Lamb Himself shall be a light unto them; for holding forth of this consolation, is Christ expressed by this name in this promise.

In the 29. verse. the Epistle closeth with the common advertisement, He that hath an ear to hear, &c. which is not done for the fashion; but is the Lord's commending of what hath been said unto the consciences of the Hearers: because what is said, is said by the Spirit to the Churches; and it becometh well these who have ears to hear, to hear what is said by Him.

LECTURE I.