William Perkins on Revelation 1:12-13

Verse. 12. Then I turned backe to see the voice which spake with me: and when I was turned, I saw seuen golden candlestickes.

That is, so soone as I heard this sudden and mightie voice, I turned my selfe to see who it was that vttered the same. In this behauiour of Iohn we are to learne our dutie: so to dispose our hearts towards God in the receiuing of his word, as Iohn disposeth himselfe towards Christ in the receiuing of this vision. So soone as the voice spake, Iohn hearkened, and because the sound thereof came behind him, he turned himselfe to looke on him that vttered it. Euen so must we doe, we are by nature strangers with God, slow to heare when hee speaketh, and readie to turne our hearts from God, when we heare. Therefore when God speaketh vnto vs in the ministerie of his word, we must hearken: And though we bee going another way, yet wee must turne our selues from our euill wayes, and encline our hearts to his voice, that we may haue fellowship with him. Saint Iohn had not seene this maruellous vision, vnlesse hee had turned himselfe to behold him that spoke. No more shall wee at any time feele true fellowship with the Lord, vnlesse we turne our hearts vnto his word, and that betimes, while he speaketh vnto vs in the ministerie thereof.

Thus much for the first part of the vision, viz. the entrance thereunto. The second part it the matter and substance of the vision; containing a most worthie representation of Christ in his maiestie, as he is the Prophet, King, and Priest of his church: set downe at large by a description of Christ, continuing from this twelfth verse vnto the end of the third chapter; wherein Iohn sheweth what hee receiued of Christ, partly by hearing, and partly by seeing. And first he beginneth his description of Christ, as hee saw him represented in vision: and so describeth him by two arguments. First by the place where he saw him: Secondly, by his forme and figure wherein he appeared.

I. For the place, Iohn saw him in the middest of the seuen golden candlesticks. These seuen candlestickes here seene, are the seuen Churches of Asia: the particular churches of God, being compared to candlesticks, as Christ expoundeth himselfe, vers. 20. Now the particular congregations of Gods church bee called candlestickes, for that resemblance which is between them. For as the candlesticks serue to bear vp and hold forth the light that is set therein: so the particular churches of God on earth, they beare vp and shew forth the light of the gospell vnto the whole world, partly in the ministerie of the world, and partly in the profession of the faith of Christ.

From hence sundry things are to bee learned: first obserue, that the churches are rather called candlestickes than candles; To giue vs to vnderstand, that they haue no light of themselues, or from themselues, but onely are Gods instruments to beare vp and hold forth the light in the ministerie of the word, and profession of the faith: for Christ Iesus is the onely true lampe and candle that giueth light to the heart and conscience by his holy spirit in the word.

Secondly, hence euery one that professeth himselfe to be a true member of Gods church, must learne his duty, which is earnestly to labour to become a shining and burning candle. Indeed this principally concernes the ministers of the church: and therefore Iohn Baptist is called a burning and shining light, Iohn 5. vers. 35. but yet it must also bee verefied of euery member thereof, as Saint Paule commaundeth: Philip. 2.15, 16. Shine (sayth hee) as lights in the world, in the middest of a naughtie and c[illegible: 2 letters]oked nation: holding forth the doctrine of life, that is, the gospell. Quest. How shall euery member of the church become a burning light? Answ. First, hee must haue his mind enlightened in the knowledge of Gods will and word: and then as a candlesticke hold out and send forth the bea[illegible: 1 letter]es thereof to others; partly by teaching within the compasse of his calling, and partly by example of an honest and blamelesse life and conuersation. Thus we should doe, if wee would be answerable to our profession. And to induce vs hereunto, let vs obserue the reasons following.

First, it is Gods commandement, Shine as lights (sayth S. Paule) in the world, Philip. 2.15. And, walke as children of the light, Ephes. 5.8. Secondly, consider the fruit hereof, which is wonderfull great. For by godly instruction in our places, and by answerable obedience in our liues we win many to the Lord: shewing forth such lights, whereby others may walke in this darke world to the kingdome of heauen, which is a most blessed light. In the Winter season, men thinke they doe others great pleasure, if in the night they hang forth a light to guide passengers a little way in an earthly walke. What a blessed thing then is this, that a man should alwayes hold forth that light which shall guide a sinfull wicked wretch to leaue the wayes of death, and to walke in the pathes of righteousnesse to eternall life? But on the contrarie, when men liue in Gods church like candles put out by reason of the blindnesse of their minds, and the badnesse of their liues; hence commeth great hurt and danger to others with whom they liue: for they lead others that depend vpon them to the pit of destruction, especially they who know the will of God and yet make not conscience to shew forth the same by good example of a godly life. For as in an hauen towne, if any man in the night time doe remooue the sea-marke which guideth the ships in the right channell, he doth as much as in him lieth cast away all the ships that are comming neere the shore, by causing them to run on rockes and sands: euen so they that should giue light in the church, if they giue either no light, or false light to such as depend vpon them who are sayling in the sea of this sinfull world, hereby they lead and direct them to a wrong hauen, and instead of heauen bring their soules to eternall perdition: which must terrifie vs from ignorance and euill workes, and make vs labour to shine as lights in this world by good instruction and godly conuersation. Third reason. Consider the fearefull iudgments of God against such as liue in his church as members thereof, and yet giue no light: they doe incurre the fearefull wrath of Christ. In the Temple, the keeping of the lampes and lights belonged to the priest, and therefore he had his snuffers, and other instruments to trim the same: which notably figured the dutie of Christ in the Church of the new Testament: for hee is our high priest, who looketh to euery light in the Sanctuarie, that is, to euery member of his church, who ought to shine as a lampe; and when they burne but dimly and darke, he hath his snuffers to trim them, and make them giue a better light, both by godly life and good instruction. But when hee hath snuffed them againe and againe, if still they burne darke and dim, and giue either no light, or else a false light, then surely he will either cast them out of the Temple, or else tread them vnder his feete. Wee graunt this libertie to euery gouernour, when hee hath light vp candles for his familie, if any of them will not burne clearely, he may snuffe it; if that will not serue, hee may cast it into the fire, and set another in it place. And shall wee denie to Christ Iesus the like authoritie in his Church, which is his house, ouer men and women, who ought to shine as lights? God forbid. The Minister therefore in his place, and euery other Christian in the compasse of his calling must labour to bee a shining candle, both for knowledge and godly life before all the world, that so hee may escape Gods fearfull iudgements. In common reason we ought to carry our selues as shining lights before othe[illegible: 1 letter]s. It is an vsuall thing in the Winter time to hang forth lights for the guiding of mens bodies safe from place to place. Now if we haue such care ouer their bodies, wee ought to haue much more ouer body and soule both; that by the light of grace in vs, sinners and wicked men may bee guided in the darke and dangerous way of this world to the kingdome of heauen.

Here then, all ignoran[illegible: 1 letter] persons and loose lu[illegible: 1 letter]ers, who abound in euery place, must be admonished to reforme themselues, and labou[illegible: 1 letter] to become lights in Gods church. They stand as candles, but they are extinct▪ [illegible: 1 letter]nd giue no light to others, Ignorant persons therefore must cast off their ignorance, and labour for knowledge: and wicked liuers must reforme their loosenesse of life, and become obedient to the word[illegible: 1 letter]: truth, that so they may shine vnto others. If a man haue a candle set vp in his familie and shall assay to light it and snuffe it once or twice, and cannot get it burne, then in displeasure he will trample it vnder his feete, or cast it into the fire. Euen so Christ Iesus seeking to enlighten the minds of these ignorant persons, and to reforme the liues of these loose liuers by the ministery of the word: when he shall perceiue that they refuse the light, and will not bee reformed, vndoubtedly in furie of his wrath, hee will at length Psa. 52.[illegible: 1 letter]. plucke them from their places, and stampe them to powder, and cast them to hell. Many be ignorant in euery place, and moe be prophane, and small is the number of good shining lights: but wee must remember our duty, and walke worthie our calling. If we hold foorth the light of knowledge and obedience, we shall shine as the firmament in the world to come, Dan. 12.3.

Golden candlestickes. The churches of God are not base candlestickes, but candlestickes made of gold. There bee two causes of this resemblance: First, because gold is the most excellent of all mettals: so Gods churches here on earth are the most excellent of all societies. The companies and societies of men in families, townes and kingdomes, and in other common affaires of this life, be the ordinance of God, and good in their kind; but yet the societie of saints in the church of God, doth farre surmount them all, and that in these respects: First, because in Gods church saluation may be obtained, but in other societies, as they are societies; though sundry benefits arise from them, yet saluation is not to bee had in them, vnlesse they bee either particular churches as members thereof. Secondly, the church of God is the end of all other societies; and they are all ordained to preserue and cherish the church, which is the societie of the saints. Thirdly, the church beautifieth all other societies: the principall praise and dignitie of any towne, houshold, or kingdome is this; that they are either churches of God, or true members thereof.

From this preheminence of the church we are taught: aboue al things to labor to become true mēbers of this society. Men haue great care to become mēbers of incorporations & towns of greatest priuiledges; but few there be that seek for the priuiledges of Gods church: And commonly those that seeke most for priuiledges in chiefe townes, haue the least care to become the true members of Gods church; which is a wretched practise and ought not to be among vs, seeing the church hath priuiledges farre aboue all other societies.

Secondly, hence we are taught aboue all things to haue care to preserue the societie of the church of God. True it is, the minister and magistrat must haue cheefe care thereof: and yet euery man in his place must doe his best indeuour hereunto, because it is the most principall societie.

Thirdly, in that Gods church is the most excellent societie, giuing honor to all others; we are taught within the compasse of our callings, as much as we can to bring all other societies vnto this. Those that are members of a familie, must labour to bring euerie one in their familie to bee good members of the church: And so in ciuill societies, men of gouernement must labour that the members of the ciuill body, become also members of Christs bodie. Thus gouernors of kingdomes should labour that the parts of their dominions may be particular churches of God. And there is good reason of this dutie; because all other societies without this are companions of men in the darke, sitting in the shadow of death, being spiritually blind, and without all sound comfort in their soules. Secondly, the church is compared to a candlesticke of gold, because of all societies among men it is most precious & deere vnto God: and therfore it is resembled to a seale Cant. 8.6. on Christs heart, and a signit on his arme: yea, it is a deare vnto him as the apple of his eye, Zachar. 2.8. The Church is the Queene that stands on Christs right hand in a vesture of gold, Psa. 4.5.9. Yea that which surpasseth all, Christ redeemed Act. 20.1[illegible: 1 letter] the Church vnto himself[illegible: 1 letter] by his owne bloud. Oh then how deere and pretious is she in his sight: And hereby also wee are taught the same instructions that did arise from the former preheminence; namely to haue special care of Gods church to preserue the same, and to labour to become our selues, and to bring others to be members thereof. And thus much of the title of the church.

Now it is added that Christ the Messias is in the middest of the seuen golden candlestickes: whereby is signified: First, that Christ is present with his church at all times: And secondly, that being present he hath care to gather his church; and being gathered to preserue the same against the gates of hell, and all other enemies.

From hence we learne sundry things: First, that the supremacie of the church of Rome, wherein one is made head of all the militant church, is needlesse: For Christ is present alwaies with his church, hauing speciall care to gather, guide, and preserue the same, and hee needeth no vickar generall to supplie his roome, for in the presence of the prince all commissions of vicegerencie doe cease: though Christ had granted this supremacie to any, yet so long as Christ is present, their commission must cease; and it is as great pride, and greater, for any to presume to be head of all churches in Christs presence, than for a man to sit vicegerent in the presence of the prince.

Secondly, seeing Christ is alwayes present with his church, wee are taught to walke with God, and before God, as Enoch did, Genes. 5.22. Which duty stands in these points. First, whatsoeuer we say, or take in hand, wee must do it as in the presence of Christ. Secondly, we must continually depend vpon Christs providence, who is euer present with his church, prouiding all things for the good of his church, and of euery member therof. Thirdly, we must do all our actions as looking for approbation at the hands of Christ: for which end wee must take direction for the same out of his word. The practise of this dutie is most excellent: for by walking with God we shall be enabled to many good duties; as namely, liue vnblameably in this wicked world, making conscience of all sinne, and approuing our selues both to God and man, in hart and life. And thus much for the place where Iohn saw Christ.

The second argument wherby Iohn describeth Christ, is his figure, or forme, in these words, One like the sonne of man. Some thinke that these words are a description of some Angell, not of Christ, because he is sayd to be like the sonne of man, not the sonne of man himselfe, but they are deceiued! For he which is here described, is before called the first, and the last, it is he which was dead, and is aliue, which cannot agree to any but to Christ. Now the words may more significantly bee translated thus, One like to a sonne of man: for if it be translated that sonne of man, then Christ must needs bee the resemblance: for so hee is called Act. 7.56. But here Christ is sayd to be like to a sonne of man, by the vsuall phrase of the Old testament: whereby is meant that he is like vnto a man. And Christ is not here called a man, but is sayd to bee like vnto a man, because hee appeared vnto Iohn not in his true manhood, which was then in heauen, but in the likenesse of his manhood. And note this, that as Christ here appeared to Iohn in this vision, so did he alwayes appeare after his ascention. Steuen indeed saw his true manhood, Act. 7. but it was in heauen: and Paul heard his voice when he was conuerted, Acts. 9.5. and saw the Lord, 1. Cor. 9.1. But no man can prooue that Chrst appeared vnto him in his true manhood, vnlesse it were in heauen. And in all these visions Iohn saw not his true manhood, but a resemblance thereof. Now Christ appeared thus for speciall consideration, For man is too much addicted to his bodily presence: this was the fault of his owne friends and Disciples. Therefore Christ would hereby teach vs, not to seeke for his bodily presence, but rather to lift vp our hearts to heauen, and therefore seeke to haue fellowship with him by faith. For this cause he sayd to Marie after his resurrection, Touch me not, I am not yet ascended to my father, Iohn. 20.17. This Paule had learned, Though we had knowne Christ (saith he) after the flesh, yet henceforth know we him no more, 2. Cor. 5.15. Now if Christ after his ascention neuer appeared in his true manhood, i[illegible: 1 letter] teacheth vs, that the defence of Christs reall presence in the Sacrament is needlesse. For if Gods church haue spirituall fellowship with Christ by faith, it is sufficient. Againe, whereas Christ appeareth in the shape and forme of man after his ascention, the Papists gather, that wee may make images of Christ, and so answerably of the father, and of the holy ghost, in those formes wherin they appeared: as of the holy Ghost in the forme of a Math. 2. doue; and Dan. 9. of the father in the likenesse of an old man. Ans. It is not vnlawfull to make, or to haue an image of Christs manhood, so that it be out of religious vse (though it bee doubtfull whether any now haue a true picture therof:) but if it bee to represent whole Christ, God and man, or bee vsed to remember Christ thereby, or to worship Christ therein, it is an idoll. As for the formes of an old man, or of a doue, they may bee made for the manifestation of the hystori[illegible: 1 letter] of the Bible, when it is painted or pictured: but then wee must conceiue, that these formes are no images of the father, sonne, or holy ghost, but onely representations of such visible appearances, as sometimes were signes and pledges of the presence of those persons. But now to abstract those formes apart from the hystorie, and to make them images of any person in Trinitie, is flat against the second commaundement; which doth generally forbid all images of God, not excepting those very shapes in which himselfe tooke libertie to testifie his presence for some time. And there being no exception against Gods cōmaundement, it is in vaine to seeke shifts & excuses for a thing forbidden, De Deo [illegible: 1 letter]il sin[illegible: 1 letter] Deo. specially considering wee may not meddle with God beyond our commission from God.

Clothed with a garment downe to his feete. Here Christ is further described by his attire. The first part whereof is, A long garment reaching to his feete. The causes why he so appeared, may be these. First, to signifie that hee is the high priest of the new Testament, and so continueth, doing the offices of the high priest for his Church after his ascention, in presenting the merit of his one onely sacrifice, and making intercession to God the father for them. For the long garment was one of those wherewith the high priest was cloathed in his ministration, vnder the law.

Secondly, to signifie that hee is The Prince of peace: for the long garment not onely in the Church of God, but among the Heathen, hath beene alwayes a note of peace: and so Christ is called, Isa. 9.6.

Thirdly, to shew that he had in his breast the Coloss. 2.3 treasures of the wisedome of the father, and the Isay 11.2. spirit of counsell. For this long robe alwayes pertained to them that excelled in counsell and wisedome: and so Christ is described, Isay 11.2. Now in this example of Christ we may learne a dutie touching our attire: namely, that the outward garment of the body should be sutable to the good things that ought to be in the heart: as to our wisedome, knowledge, feare of Gods name, to our sobrietie, modestie, temperance, humilitie, and all other vertues whatsoeuer. Wee must not onely in speech and action, as in hearing Gods word, and receiuing the Sacraments, shew our selues to bee burning lights; but euen by the gesture and attire of our body, both for matter and forme, shew forth the grace of our harts. But miserable are these times, wherein mens attire is sutable, not to the graces of God, that should bee in their hearts, but to the common corruptions of the times. For such it is generally, whereby a farre off (though hee neuer had acquaintance with the partie) a man may see the vanitie and lightnes of his mind, the pride, and folly of his heart, that weareth it.

The second part of Christs attire is this: Girded about the pappes with a golden girdle. It hanged not loose about him, but was girded close to his body: whereby is signified, that he is a mediatour, euery way readie prepared to doe the office of a mediator for his Church: for in all ages the Luk 12.35 36. girding of the attire to the body hath beene a signe of care and diligence in the businesse they haue in hand; and the contrary, not girding, a signe of carelesnesse, and negligence therein. When Christ was here on earth, hee was most pitifull to all penitent sinners, he reiected none such that came vnto him but regarded them far more than the Scribes and Pharisees, that were the learned men among the Iewes. And since his assention hee hath not left off his care and diligence, but is alwayes ready, doing a[illegible: 1 letter] such duties which may pertaine to their saluation.

The consideration whereof, is a matter of excellent comfort vnto all such as haue any sparke of grace. First hereby wee learne, that when wee truly humble our selues, Christ is ready to receiue ou[illegible: 1 letter] prayers, and in all our troubles & temptations ready to relieue, to comfort, and deliuer vs: and in our death ready to receiue our soules, yea at all times prepared to doe whatsoeuer may further our saluation. Hee is not like vnto Pharoahs butler, who promised to remember Ioseph while hee was in prison with him, [illegible: 1 word] 40.23 but forgate him quite when he was aduaunced to honour againe. But he is alwayes mindfull of vs, and euer readie to doe all the workes of a mediatour for vs. Whence wee are taught answereably, to haue our loynes girded, as Christ commaundeth, Luke 12. verse 35. being euer ready to doe all duties that concerne Christianitie: as to call on Gods name, and to praise God, to practise faith, repentance, and obedience; fit to die, and fit to liue: neuer suffering our selues to bee vnfit for any thing that concernes our saluation, but at all times so stand vpon our watch, that whensoeuer God shall call, we may bee readie to enter into the kingdome of heauen. But alas the case with most men goeth farre otherwise: they fit themselues for the world at all times: but few seeke to prepare themselues for the kingdom of heauen till death do come.

This ought not to be▪ It is a treacherous part in any subiect to bee vnprepared for the seruice of his prince, and yet euer readie to receiue a common enemy. And it is no lesse treason against God, to forslow our preparation for the Lord, by fitting our selues for the world.

Further he is sayd to be girded, not about the loynes, but about the pappes and breast. Whereby some say (and not vnfitly) is signified, that there is no defect, or aberration in any motion or affection of our Sauiour Christ, but euerie thought and inclination of his hart is kept in order by the fulnesse of the spirit which dwelleth in him bodily.