William Perkins on Revelation 1:4

Vers. 4. Iohn to the seuen Churches which are in Asia, Grace be with you, and Peace from him, which is, and which was, and which is to come, and from the seuen spirits which are before his throne.

Here beginneth the second part of the Preface, to wit, the inscription of this vision, and it hath two branches: First, a dedication, in these words: Iohn to the seuē Churches which are in Asia. Secondly, a salutation, in the next words: Grace be with you and peace, &c. to the ninth verse. In the dedication obserue first the penman, that dedicates this booke: secondly, the parties to whom it is sent. For the first, the penman is Iohn, who here againe repeats his name, to shew and certifie euery reader of this booke, that he was without al doubt the true penman of the holy ghost, in writing this Reuelation. But though he repeat his name, yet he doth not adde any titles of honour, or commendation, as hee did in the first verse. Wherein he giues vs a true patterne of modestie and humilitie, which is neuer to speake in our owne cause to our owne praise, but onely in cases of necessitie, when Gods glory may bee aduaunced, and the credit of our particular callings maintained. This Paule practised, who often humbles himselfe, and cals himself the 1. Cor. 15. least of all the Apostles; yea the 1. Tim. [illegible: 1 letter].15 chiefe of all sinners: yet when the credit of his Apostleship came into question, then he sets out himselfe, shewing he was a true Apostle, one of the chiefe, and aboue those which did falsely call themselues so, as wee may find in both of his 1. Cor. 9.1, 2. 2. Cor. 11.5. Epistles to the Corinthians.

Secondly, the persons to whom hee wrote, were, the seuen Churches in Asia▪ concerning them note two things: first, hee writes to churches, secondly to the churches in Asia. For the first: why writes he to the churches, rather thā to the church, seeing there is but one only Catholicke church? Ans. The church may be considered diuers waies; first, as it is the whole companie of the elect, & so it is but one: secondly, as the same is parted into seuerall branches and companies, one part being in one countrey, and another part in some other. Wherein also, euery seuerall congregation, professing the gospell, is a particular Church. And so there may bee many Churches, all of them beeing members of one Catholicke Church: As the sea is onely one, yet it consisteth of many parts, which taking their names of the countreyes whereto they adioyne, are called so many particular Seas; as the English Sea, the Spanish sea, French, Italian, Scottish Seas, &c. And of particular Churches must Iohn bee vnderstood in this place.

Now Iohn chuseth rather to write to Churches, than to particular men. First, because the matter of this booke concerneth the Church, being a Propheticall hystorie, touching the state of the Church to the end. Secondly, because particular Churches, which bee true members of the Catholicke Church, are the pillars and ground of truth. 1. Timoth. 3.15. And the Church is so called, not that her authority is aboue the word▪ but first, because it is the treasure house wherein the Scriptures are preserued, from age to age, against the rage of Gods enemies. Secondly, because the Church giues testimonie to the truth of Gods word. And thirdly, because it publisheth the truth of God; word by vertue of that ordinary ministery which God hath ordained therein.

Secondly, in the dedication of this booke, among all particular Churches God directs him to make choise of those seuen in Asia: no doubt for speciall cause. First, because they were then most famous Churches, as the chapters following, and the histories of the Church doe plainely shew: Secondly, that the calling of the Gentiles to the light of the Gospell, which long before had beene foretold, might bee more euident: for here the Iewes are passed by, and the Gentiles sent vnto.

Lastly, we may here obserue, That S. Iohn knew no prerogatiue of the church of Rome aboue other churches: for if it were the mother church, whereon al[illegible: 1 letter] other churches should depend, as the Papists would haue it▪ I would know of them why Iohn passed by it in the dedication of this booke, which containeth matter needfull for al churches to know.

Grace be with you, and Peace from him which is, and which was, and which is to come: and from the seuē spirits which are before his throne. Here begins Iohns salutation of the seuen churches. Salutations be of two sorts, Ciuill, and Religious. Ciuill, is that which men vse ordinarily one to another, wishing health welfare, and such like. Religious, is that, which is peculiar and proper vnto the church, comprehending in it a benediction also. And such is this here vsed by S. Iohn. It may also be called Apostolicall: because it is so vsuall with them in their Epistles. And they vsed it the rather, because it is so correspondent to their ministerie: which stood in two things; first, in preaching, which is the ministerie of grace and reconciliation, the things here desired: secondly, in prayer, whereto belonged the dutie of benediction, to pronounce a blessing vpon the people; as did the priests in their ministration vnder the law, Num. 6.23. and our sauior Christ with his Apostles, when they preached the gospell; and as euery minister should doe to his whole congregation, before they depart. And this is also included in this salutation: for hereby they blessed those churches to whom they did write.

But to come to the words, which bee most excellent, and containe in them the summe of the gospell. Grace, in scripture signifieth two things: first, Gods fauor; secondly, some gift of God freely bestowed. Now here by Grace is meant not any particular gift of God, but the gracious fauor and good will of God, whereby he accepts of some in Christ for his owne: for it is here opposed to peace, a gift of grace, and therefore cannot signifie the same thing.

Now marke, S. Iohn in thi[illegible: 1 letter] salutation begins with grace, because it is the foundation of all happinesse, and of all Gods blessings: whatsoeuer wee are, and all that wee haue, is of grace; our election, redemption, vocation, iustification, and sanctification: our faith and repentance, & our perseuerance in thē both proceed from this fountain of Gods free grace. It is the beginning, and the end of all; yea it is all in all in the matter of our saluation: first we must haue this, and then we may looke for all other blessings.

And Peace. Peace is taken sundry wayes in the scripture: first, for welfare & good successe in things of this world by Gods blessing, Exod. 18.7. Moyses and Iethroe saluting, aske each other of their peace, that is, of his welfare; and so it is partly taken in this place. Secondly, for that vnitie and blessed concord which is in the kingdom of God, among Gods children: and so it is especially taken here. And in this sence it hath six parts, euery one wherof is a most worthie blessing.

The first is peace with God: which is, when we stand in the fauour of God, reconciled to him in Christ Iesus, Rom. 5.1. Secondly, peace with Gods Angels, for they guard such as be in Gods fauour, and carrie them as a nurse doth her child in her armes, That they hurt not their feete at any stone, Psal. 91.11. and they reioyce at our good estate. The third, is peace with a mans selfe, when his conscience will not accuse him, but excuse and cleare him, being washed in the bloud of Christ: This is that peace of God, which passeth all vnderstanding, Philip. 4.7. The fourth is, Peace with Gods Church, notably prefigured by the peaceable habitation of wild beasts, and tame together, as the Lyon and the Calfe, the Wolfe and the Lambe, the child and the Cockatrice, &c. Isay, 11, 6. And plainely to be seene among the beleeuers▪ Acts. 4.32. Who were all of one mind and heart. The fift is, Peace with the enemies of Gods Church, so farre as it is for the good of the Church, and the glorie of God. So Ioseph had peace in Pharaohs court: so Daniell had peace in the court of Nabuchadnezzar: for when the three children were cast into the ouen, wee must not thinke, that hee did reuolt vnto idolatrie, or hide himselfe: but being in fauour in the Court, obtained priuiledge to bee excused. The sixt is, Peace with all the creatures of God: with the beasts of the field, foules of the aire, and fishes of the sea. This the Lord promiseth in the couenant that he will make for them with all his creatures, Hosea, 2. vers. 18. yea, The child of God shall tread vpon the Lyon and the Serpent, and they shall not hurt him, Psalm. 91. Vers. 13. And this his peace stands herein, That by Gods blessed prouidence hee shall find helpe, and comfort from all Gods creatures.

In this place, whether we take peace for outward welfare, or for the concord of Gods church, yet it is placed after grace, because it followeth as a fruit thereof: First, a man must bee in Gods fauour, and then come all the blessings of peace vnto him. This then is the meaning, Grace be with you and peace. That is, I wish you the fauor of God in Christ with peace, the blessed fruit thereof, euen all outward welfare, and especially the concord of Gods church, hauing peace with God, with his holy Angels, with his church, with your owne hearts, with your enemies (as farre as may bee for Gods glorie) and with all his creatures.

The Vse. Whereas S. Iohn wisheth grace vnto the churches in the first place▪ he would teach vs, That the fauour of God is to be sought for aboue all things; for the Apostles practise must be our precept. So did Dauid: Many say, who will shewe vs any good: But Lord lift thou vp the light of thy countenance vpon me, Psal. 4.6. As if hee should say, Let the most of the world seeke what they will, as riches, pleasure, &c. yet my desire is of thy loue and fauour aboue all. And oftentimes hee calleth God his portion, his rocke, and castle of defence, the thing that be longeth for; to shewe, that all his ioy was in Gods fauour. And so it should bee with vs: but wee little practise this, because we bring from our cradles natural presumption, which persuades vs, that we bee in the fauour and loue of God. But wee must cast off this false persuasion, and take a new course; and labour first to see, that we be out of Gods fauour, lost sheepe, prodigall childrē in our selues, yea, the very firebrands of hell: and this, to see our owne want of grace, is the first step to grace. Secondly, feeling this want and miserie in our selues, we must earnestly desire, and in our soules hunger and thirst after the loue and fauour of God in Christ aboue all earthly things. Thirdly, we must by the hand of true faith lay hold vpon the grace and mercie of God in Christ, propounded in the promises of the Gospell, and apply them to our selues particularly.

Secondly, after grace he wisheth vnto them Peace: where note, the true order of seeking for the blessings of this life, we must not begin with welfare and prosperitie, but our first and chiefest care must be, to obtaine the grace and fauour of God. So Christ bids vs, first, to seeke the kingdome of God, and his righteousnesse: for when we are in Gods kingdome of grace reconciled to him in Christ, then all things needfull shall bee ministred to vs, Matth. 6.33.

This discouers the bad practise of most men euery where, The Vse. who in seeking the blessings of God, begin at the wrong end. They will toyle themselues in their callings to get wealth, honour, pleasures, and preferments; but the fauour of God in Christ is not regarded: which notwithstanding is the true and right foundation of all outward welfare.

Here some will say, if God giue mee wealth, honour, and reputation, then hee loues me: for these be signes thereof. I answere, These be no sure tokens of his fauour in Christ, for those that bee his enemies, may enioy them all, as Iob. 21.7. to the 14. This Dauid perceiued, how the wicked might flourish in their outward prosperitie, hauing more than heart could wish, Psalm. 73.3.7. And yet they stood but in slipperie places. And therefore, let no man herewith deceiue himselfe: hee that wanteth Gods fauour in Christ, is but a cursed wretch, and a firebrand of hell, though he had all the world for outward things, at his commaund. For all earthly things seuered from Gods speciall grace, are but an heape of miseries. The wicked mans peace is no peace, sayth the Lord, Isay, 48.22. And the man that hath Gods grace in Christ, though hee want all wordly benefits, yet hee hath more than all the world without it: for hereby alone hee is truly blessed and happie.

From him which is, and which was, and which is to come: and from the seuen spirits which are before his throne. Here is set down the first cause and author of these two, Grace and Peace, to wit, God himselfe, distinguished into three persons, the father, son, and holy ghost. The Father is noted in these words: Which is, and which was, and which is to come. The holy ghost in these: And from the seuen spirits which are before his throne. The Sonne in the fift verse: And from Iesus Christ, which is a faithfull witnesse: and first begotten of the dead, and Lord ouer the kings of the earth, vnto him that loued vs, and washed vs from our sinnes in his owne bloud, &c.

S. Iohn in the first place describes the father, by a distribution, which expresseth the true nature of God in these words: Which is, was, and is to come. In which he alludes to that, Exod. 3.14, 15. where Moyses demaunds of God, If the people should aske who sent him, what he should answere? The Lord bids him say, Ehich, Iehouah hath sent me: which two names serue to one end, namely, to expresse the nature of God. They are translated, I am, and the Lord: but these English words doe not fully expresse their signification. Yet S. Iohn expounds thē here, making Ehich to signifie him which is, which was, and is to come. Which words of Iohn also in the originall be more full in sence than our English tongue can well expresse. And yet they may be thus explaned: Grace and Peace be from him, which is in himselfe, and of himselfe a most perfect and absolute substance: which was a most perfect substance, and which is to come, a most absolute, perfect, simple substance, and essence. In these words are touched sundry weightie points.

First, touching the nature of God, namely, That God is a most absolute perfect substance, and essence, which hath his being in himselfe, of himselfe, and from none other. Paule sayth, An idoll is nothing. 1. Cor. 8.4. that is, nothing subsisting in nature, but a meere fond deuice of mans braine: But the true God is an essence subsisting, and that of himselfe alone perfectly; and herein differeth from all Idols and false Gods.

Secondly, hereby we see a difference betweene God and all his creatures. Euery creature is a substance, as Angels and Men: likewise mans bodie and soule are substances: yet none of these haue being of themselues, but from God, and of God. And yet wee must not conceiue, that the creatures are parts of God, though they haue their substances and being of him; for then each creature should be God: for the communication of the diuine substance cannot be without the diuine nature. But Gods substance is indiuisible, and incommunicable to the creature. My meaning then is that God made the creatures out of himselfe of that matter which he created by his word; and preserueth them beeing made. Which by the way should teach vs to returne our bodies and soules by obedience vnto God, in lieu of thankfulnesse, endeuouring his glory all the daies of our life.

Thirdly, hence wee learne, that the Lord is Eternall euery way, without beginning or ending: for it is hee which is, which was, and which is to come. Angels and the soules of men they bee eternall; but not euery way: though they be eternall in that they shall neuer die, yet had they a beginning. Secondly, they are eternall, not absolutely, but by participation; for God made them eternall: but the Lord is most absolutely of himselfe eternall.

Fourthly note, he sayth not from him which shall bee, but from him which is to come, that is, to iudgement: to giue vs to vnderstand, That this eternall God is also a iudge of all his creatures, especially men and Angels. A point of speciall vse, to moue vs to well before God with all good conscience. If any shall flatter himselfe, thinking hee shall bee dead before that day come▪ I answere, i[illegible: 1 letter] may be so. What then thinkest th[illegible: 1 letter]u thereby to escape his iudgement? No verily: for this God commeth to iudge thee particularly by death, and thereby to reserue thee to the iudgement of the great day. O[illegible: 1 letter], that wee could seriously thinke on this; it would be a meanes to mooue vs to repentance, by breaking of the course of sinne, and endeuouring [illegible: 1 letter]o keepe a good conscience in all things, Acts 24.16. And so shall we be readie to meete him at his comming, whether by death or iudgement.

And from the seuen spirits which [illegible: 1 word] before his throne. These words commonly are expounded of seuen Angels of God▪ which stand before the thron[illegible: 1 letter], and minister vnto him. But it cannot be meant of them, for two cause a first because [illegible: 1 word] and Peace is here said to proceed from these seuen spirits; but it cannot come from the holy Angels, which attend to minister before the Lord. Secondly, in this verse, which is a benediction or a salutation of [illegible: 1 word] to the Church, the seuen spirits, are set before Iesus Christ, the second person of the Trinitie▪ but there is no reason nor respect, for which the Angels should bee placed before Christ. The words are rather thus to be expoū ded. And from the seuen spirits, &c. that is, from the holy ghost. This exposition is most agreeable to all the circumstances of the text; and the holy ghost may be called by the name of the seuen spirits for two causes: First, because though he be onely one in substance, yet he is seuen, that is, manifold in regard of gifts and operations which proceed from him. Secondly, saint Iohn here speaketh of the Father, Sonne, and Holy ghost, as hee saw them in vision: (for here he setteth downe one vision which he saw) now he beheld the holy ghost in forme of seuen lights in a vision, Reuel. 4.5.

Which are before his throne. This he speaks by comparison takē from earthly kings: which sitting in their thrones, doe there shew their glorie and maiestie. So S. Iohn saw in vision God the father sitting in his throne, and Christ at his right hand; and before the throne the holy ghost. Which manner of appearance proueth not, that the holy ghost is inferiour to the father and to the sonne: but hereby is expressed the office of the holy ghost: which i[illegible: 1 letter], to be sent from the father, and from the sonne to the church, to enlighten the members thereof.

This thē is the meaning of the words, And from the seuen spirits which are before his throne; that is, Grace and Peace bee with you from the Holy ghost, the spirit of the father, and of the sonne, who from them both is sent vnto the Church, to enlighten, to sanctifie, and to gouern the members thereof.

First, hence we learne, that the holy ghost is God: The Vse. for looke from whome commeth grace and peace, that same is very God: but here grace & peace proceed from the holy ghost, and therefore he is very God.

Secondly, wee learne, that wee may and ought to direct our prayers to the holy ghost: for by whome grace and peace is giuen, to him we may direct our prayers: but grace and peace are giuen by the holy ghost; therefore wee may pray to him for them. This is the rather to be obserued, because there bee some which doubt, whether wee may pray to the holy ghost: b[illegible: 1 letter]t they may as well doubt whether he be God. They say, we haue no example hereof in scripture. Ans. It is not true: for in this benediction Iohn prayeth to the holy ghost, saying, Grace be wi[illegible: 1 letter]h you, and Peace from God the father, &c. For in substance it is as much [illegible: 1 letter]s if he had said thus: Thy grace and peace, O father; and thy grace and peace, O holy ghost; and thine O sonne, be with thy Church.

Thirdly, in this description of the holy ghost, by standing before the throne of the father, we may obserue, That the holy ghost is a person subsisting, and not a qualitie. Some hereticks that acknowledged the godhead of the father, denied the godhead of the sonne and of the holy ghost: and concerning the holy ghost, haue held, That he is nothing, but the vertue and qualitie of the father. But this is most false: for a[illegible: 1 letter] the father is a substance fitting vpon the throne: so here we see the holy ghost is a substance standing before the throne.

Fourthly, here we learne, that the holy ghost is a distinct person from the father, and from the sonne: for hee sitteth not in the throne, as doth the father, nor sitteth at the fathers right hand, as doth the sonne: but standeth before the throne apart from them both.