William Perkins on Revelation 1:9

Vers. 9. I Iohn, euen your brother, and compa[illegible: 2 letters]on in tribulation, and in the kingdome and patience of Iesus Christ, was in the [illegible: 1 letter]sle called [illegible: 1 word] for the word of God, and for the witnessing of Iesus Christ.

Hetherto wee haue entreated of the Preface of this booke, containing the title and inscription thereof. Now from this ninth verse, to the end of the third chapter, is contained one of those seuen visions which were shewed vnto Iohn, and are set downe in this booke. In this first vision two things are to bee noted: first, the circumstances; secondly, the parts thereof. The circumstances in the ninth and tenth verses: the parts from thence to the end of the third chapter.

The circumstances of this vision are foure: first, the person to whom this vision was shewed, namely, Iohn: The second, the place where, at Pa[illegible: 1 letter]mos: The third, the manner how it is propounded, It was deliuered to him being [illegible: 1 span] the spirit: The fourth, the time when, on the Lords day.

For the first: Iohn is the person to whom this vision befell; who doth therfore name himselfe, to shew, that it was giuen him of the Lord: for as the Lord hath his visions and re[illegible: 1 letter]elations (as hath beene sayd) so the diuell hath his:Vers. 1. but they may bee distinguished by the persons to whom they be giuen. God giueth his visions not to all men, but vnto those which are most [illegible: 1 letter]it for them; such as bee most holy men for life, endued with exceeding gifts of God, a[illegible: 1 letter]knowledge, wisdome, constancie, zeale, pietie, and religion. So in the old testament hee deliuered not them to all, [illegible: 1 span] his seruants the Prophets, men of singular gifts and graces, and of exceeding holinesse & pietie. Indeed the Lord reuealed some particular things by wicked men, as by Balaam and Caypha[illegible: 1 letter], but they neuer knew what those things meant which were shewed vnto them. It is a propertie belonging to the seruants of God, to receiue a vision, and to know the same to their comfort. And for both these was Iohn throughly qualified, he was a man of exceeding holinesse of life (for Christ loued him) and of singular and rare gifts, full of zeale, loue, and pietie, and also had the knowledge of this vision made knowne vnto him. But the diuel maketh no such choise, his visions befall men which are Heretickes, wicked notorious sinners, who haue no such rare and speciall gifts as the other haue: so that wee must esteeme of this, as a singular gift of God to his owne Apostle S. Iohn.

Now Iohn hauing named himselfe to bee the receiuer of this vision: for the greater credit hereof, he describes himselfe by two modest tearmes: First, A brother: secondly, A companion: First, hee cals himselfe, their brother; that is, of them who by faith were all members of the mysticall bodie of Christ. For the Church of God is a familie, whereof God the father is head and house-holder, Iesus Christ is the [illegible: 1 letter]lder brother, and all beleeuers are fellow brethren in and by Christ, being by faith the adopted sonnes of God, members of that familie, and brethren [illegible: 1 word] to other.

By this title (your brother) first hee setteth out his humility, and great modesty. For hee was a man at that time aboue all men which liue[illegible: 1 letter], in reg[illegible: 1 letter]rd of his gifts and holinesse of life▪ hee was the last Apostle, and had Apostolicall authoritie, b[illegible: 1 letter]ing a most ze[illegible: 1 letter]lous and constant professour, yet hee calleth himselfe a brother to [illegible: 1 span] himselfe but equall with them, though they were farre inferior to him. And so should we esteeme better of our brethren than of our selues, and make our selues inferiour to them.

Secondly, by this title we see he had his heart full of brotherly loue to all the members of the church of Christ, he loued them as brethren. So we are bound to loue all men, euen our enemies, as they be of the same flesh with vs, but those that bee of the same faith and religion with vs, to these especially should wee shew our loue and affection. So Paule sayth to the christian Romans, He affectioned to loue one another with brotherly loue, Rom. 12.10. And great reason: for beleeuers are linked each to other with the neerest bond, they haue the same father, which is God, the same redeemer, the same faith, hope, baptisme, and the same benefit by Iesus Christ, his death and obedience.

But this dutie is not practised; there be that call themselues brethren, who (as Isay saith) hate them that tremble at the word; Isay 66.5. and mocke them euen for the profession of the same religion, whereby they thinke to be saued. If any seeme to make more conscience of their wayes than others, they are reuiled and hated for the name of Christ; which ought not to bee, for among all true Christians should bee brotherly loue.

The second title, Companion, or copartner in three things▪ in tribulations, in the kingdome, and in the patience of Christ. He cals himselfe Copartner with [illegible: 1 word] in tribulations for two causus. First, because at that time when hee wrote this vision▪ the whole church was in persecution and tribulation vnder that cruell tyrant Dom[illegible: 2 letters]ian, about fourescore or an hundred years after Christ[illegible: 1 letter] who banished him into [illegible: 1 word]: where he was not vnmindful of the afflictions of the church whereof he was a member: and therefore cals himselfe a partner with them in affliction.

By which he shews what is that state of Gods church in this world, namely, to be vnder the crosse: and the members thereof must not bee companions of peace and ease, but copartners in affliction and tribulation. And therefore Christ teacheth those which will bee his Disciples these lessons. First, to deny themselues, to take vp his crosse daily and to follow him. And because of this estate, the church in this world is called The Militant Church, being in continuall fight against the diuell and his instruments. The consideration whereof is of speciall vse: For we in this land haue had peace and quietnes for many yeares without persecution, which wee must acknowledge for a speciall blessing vouchsafed to vs for this end, that now in the time of peace wee might prepare our selues against the day of triall. For seeing the estate of the church is to bee vnder afflictions; wee are all in duty bound to waite continually when God will call vs out to suffer for his sake. No man can define the time, or the manner of our triall▪ but yet that it will come we must resolue; because of the vsuall estate of the church. God hath for a long time sent foorth labourers into his haruest, whereby no doubt many sheaues are gathered into the Lords barne. Now after this long gathering there will come a day of [illegible: 4 letters]ing▪ The Lord will take into his hand the [illegible: 1 word] of affliction, and put it into his corne, and thereby try the chaffe from the wheat. It stands vs therfore in hand to prepare our selues in this time of peac[illegible: 1 letter], that wee may bee found good corne in the Lords sieue, and not chaffe, which must be cast into vnquenchable fire.

Secondly, he cals himselfe their copartner in afflictions: because his pitifull heart was moued with the bowels of compassion, towards all his fellow members, when he remembred their persecution, and affliction vnder the cruell tyrant Domitian. And the same affection should be in euerie one of vs towards the poore afflicted seruants of Christ: seeing they bee our fellow members, wee should haue a fellow-feeling with them, weeping with them that weepe, and shew our compassion in pittying them. If the foote be pricked, the head stoopes, the eye beholds and lookes on it, the finger puls it out, the hand applies the plaister, the other foote is readie to runne for helpe, the tongue to aske for counsell, & all the members are readie to affoord their mutuall helpe in pi[illegible: 1 letter]tie and fellow-feeling: so when any members of the church suffer affliction, be pricked with persecution for Christs cause; then should we as members of the same body, be readie to do all the helpe wee can to them, especially in shewing our fellow-feeling with them.

The second thing wherein he is this copartner is, in the kingdome of Christ, that is, the kingdome of heauen. Where obserue that he placeth fellowship in affliction, before companion in the kingdome: to giue vs to vnderstand, that through afflictions & crosses for Christs sake, is the readie way to the kingdome. It is that way which is beaten and troden by the Prophets, Apostles, and the Saints of God: as the Apostle saith, Act. 14.12. th[illegible: 1 letter]ough manifold tribulations we must enter into heauen. And, this 2. Cor. 4.[illegible: 1 letter]7 momentarie affliction causeth to vs an inf[illegible: 2 letters]it weight of glorie; not by deseruing it, but by shewing the plain way thither. Wherby we are taught not to thinke it hard, when trials do befal vs, but rather to count it a good thing, yea exceeding great gladnesse, when any affliction doth befall vs for Christs sake: for herby we are brought like wandring sheep into that beatē path which leadeth to heauen.Iam. 1.2. Nay, we must rather maruell when we professe the Gospell, and haue no affliction; then we may Heb. 12.8. feare wee be out of the way, seeing the Lord afflicts euerie child which is his.

Thirdly, hee is Copartner in patience: which he addeth, because it is a most worthie vertue, whereby wee are made able to perseuer in affliction till we come to heauen. Afflictions are the beaten way, heauen is our ioyfull end, patience is the meanes to make vs go on till wee come thither. Whatsoeuer things are written, are written for our learning, that we through patience, & comfort in the Scriptures might haue hope, Rom. 15.4. Where true hope to come to heauen is obtained by patience, which maketh a beleeuer to go on in suffering till he come to life eternall. There is much fruit in the good ground,Math. 1[illegible: 1 letter]. but not broght forth without patiēce, & the true beleeuer is saued by hope in this world, yet cānot come to heauē without patiēce, Ia. 5. for therby he must possesse his s[illegible: 1 letter]ule.

Now because men will say, patience is an hard matter, and so are discouraged from seeking for it; therefore to set an edge on ther desire, he addes, It is the patience of Christ: and it is so called, either because he commands it, or because it is his gift, and commeth from the spirit of Christ; or chiefly because hee himselfe suffereth in his members, and as their miserie and suffering is his, so is their patience. The consideration whereof is a singular motiue to enduce euery child of God to patience, in bearing the crosse for Christ his sake: for they haue Christ their fellow sufferer, he takes part with them, and puts vnder his shoulder: Who would not then be content to suffer with patience? And thus much of the branches of his fellowship seuerally.

Now consider them ioyntly, and they containe a notable description of the communion of saints, which is a speciall article of our faith, standing in three things: In tribulation, In the kingdome of heauen, And in patience. And marke well, that this communion begins in tribulation, therein we must be partners, and that with patience, before wee come to haue fellowship in the kingdome of heauen. That man therefore that hath afflictions layd on him, must beare them patiently; and when the members of Christ are vnder the crosse, hee must in tender compassion be touched with their miseries: and when he doth truly feele in his heart this Christian patience and compassion, then may he assure himselfe he is entred into this communion, and shall vndoubtedly with all saints be partaker of the ioyes of heauen. But if patience and compassion bee wanting, wee persuade our selues in vaine of this communion: and therefore let vs striue against impatience, and against the deadnesse and hardnesse of our hearts▪ that we may neither murmur against God in our owne afflictions, nor ye[illegible: 1 letter] want compassion towards our brethren that any where suffer affliction for the name of Christ. Thus much for the circumstance of the person.

Was in the Isle called Patmos. In these words is the second circumstance, namely, the place where this vision [illegible: 1 word] giuen to Iohn. This Patmos is one of those Islands, which the Geographer[illegible: 1 letter] call Sporades, lying in the West part of [illegible: 1 word] the lesse, neere to the churches to whom Iohn writ, and by the sea commonly called the Eg[illegible: 2 letters]n sea. This Island was a small, base, and poore Island, little or neuer a whit inhabited.

Saint Iohn had his vision not at Ierusalem, at Antioch, or Rome, but in Patmos, a base, poore, and little inhabited Island. By this we see, that in the new Testament there is no respect of one place aboue another, in regard of Gods presence, and our fellowship with him, hee doth as well manifest himselfe to Iohn by this vision in Patmos, as to other his Prophets and Apostles in Ierusalem the holy citie. In the old Testament there was difference of places, in regard of Gods solemne worship and presence; as the Lord shewed his presence, and tied his worship especially to his Tabernacle and Temple at Ierusalem. This Daniell sheweth by his gesture in prayer:Dan. 6. for being in captiuity, when he prayed in his chamber, He opened the window which was towards the Temple at Ierusalem, and turned his face thitherward. But now in the new Testament, that difference of place is abolished in respect of Gods worship. And therefore Paule willeth, That men pray euery where, 1. Tim. 2.8. lifting vp pure hands vnto God: and so for all the duties of religion wee must thinke the like.

I. Then away with Popish pilgrimage to churches and chappels of Saints, The Vse. or to their reliques. This is meere superstition: for God is present euery where, and a man that will worship God in spirit and truth, may haue fellowship with him in one place as well as another.

II. Also this may serue to correct a false conceit which many haue of our churches and chappels: for when they come to a dwelling house, they thinke it not their dutie, there to humble themselues, to kneele downe, and call vpon God: but if they come into a church or chappell neuer so often, vpon ordinarie affaires they fall downe to prayer. The reason is, because they thinke these places bee more holy, and God more present there, and they shall sooner be heard in them than in their common houses: which is vntrue: for in the new Testament all such diuersitie of place is abolished in regard of Gods seruice and presence: the dwelling house is as holy as the church. Indeed churches must bee maintained, because in them the people may more orderly and conueniently meet together to serue God publickly in the word and prayer: for which time all due reuerence must be obserued in them: but we must not think that they are more holy than other places.

More particularly, in this circumstance of place note two things: First, by what meanes Saint Iohn came thither: Secondly, to what end, and for what cause. The meanes was banishment by the emperour Domitian: the cause was, for the word of God.

For the first, hee came and abode in Patmos, being banished thither for the Gospels sake. In this his banishment consider many excellent things: First, Saint Iohn was a most worthy Apostle, endued with rare gifts, a singular maintainer of the Gospell, and a famous founder of the church of God, and chiefe pillar thereof in those dayes when he wrot this booke: and for this cause most hated of the cruell persecutor Domitian, and of the Romanes. And yet obserue, That whereas many other true Christians were put to the sword, S. Iohn is not, but escapeth by banishment. The cause of this was Gods speciall prouidence, by which hee reserued him for the benefit of the church, that hee might receiue this Reuelation, and commit it to writing, for the perpetuall good of all his children. And so though Domitian was a cruell tyrant, and wanted no malice towards Iohn, yet hee could not kill him. God ouerruled him, that he did but banish him, and that into such an Island, wherein he might quietly receiue these visions, and pen the same for the good of the church. By this wee see the great care and prouidence of God ouer his church, that hee doth bridle and ouerrule the cruell minds and might of bloudie persecutors, that they cannot for their hearts do any thing, but that which serueth for Gods glory, and the good of his church, though they intend the contrary. For Domitian intended onely the hurt of Iohn, yet see, by his banishment into that Isle, he had fit place to receiue these visions for the good of the church. So in the death of Christ, the Iewes and Gentiles, and all the people banded themselues together, to put Christ to death, and the diuell he laboured to stirre them on to practise their intended malice. Yet the ouerruling power of God, who bringeth light out of darkenesse, directeth and ordereth this their malice and wicked practise to the most excellent worke that euer was, euen the redemption of mankind. So Iosephs brethren intended no such deliuerance as God wrought by him, in selling their brother. This consideration should comfort all Gods children in the time of any outward distresse, euen the remembrance of Gods ouerruling hand.

Secondly, in that Iohn went into banishment, when it was so appointed, wee learne, That when we are oppressed and persecuted by tyrants for Christs sake, we must not make resistance, or offer violence, but suffer all iniuries with patience: Pr[illegible: 1 letter]ce[illegible: 1 letter] & lachrima, [illegible: 1 word] Christianorum for as one sayth truly, The Christians weapons in persecution, are onely prayers and teares. And Saint Iohn often in this booke addeth this conclusion, after the foretelling of persecution, Here is the patience of Saints; shewing that patience must be the complete armour against all our bloodie enemies.

Thirdly, here also obserue, That Iohn came into this Island, not of his own accord, as chusing a solitarie life to bee the most happie state of perfection; but by violence and constraint. For if hee had come into it voluntarily, being little or not inhabited, hee could not haue done the duty of his Apostleship in preaching the Gospell, and laying the foundations of the church. This then confuteth the Monkish life, which is no life of holy perfection (as Papists call it) but of glorious superstition and slat impietie before God: for hereby they forsake their callings, and vtterly disable themselues to do those duties which God requireth of them in church, commonwealth, or familie.

Fourthly, whereas Iohn being banished, receiued his visions in a barren and base desolate place: we see, that those which honour God shall be honoured of God, euen then when men seeke most to disgrace them: for what greater disgrace could they haue put vpon Iohn, than to banish him into so base an Island? Yet because it was for Gods glory, euen there doth the Lord appeare vnto him, and honour him much in reuealing vnto him these visions. So when Ioseph was sold of his brethren, and most dishonoured of them; then did God exhalt him most of all. The same may bee sayd of Daniell in Babylon, whom God did most aduance, when his enemies sought his greatest ruine: and the same is true of all Gods children, Them which honour God will he honour.

II. point. The cause for which hee came into this Isle, is expresly set downe, for the word of God: that is, because he was a publisher and preacher of the word of God: for the performance of which dutie he was banished. By which wee may note, That all naturall men (as Domitian and his court, and all the Gentiles, without Gods speciall calling) doe beare a deadly hatred towards Gods word. For S. Iohn was a most worthy Apostle, a famous man for gifts, a singular preacher of the word of God; yet is hated, nay banished, not for his owne cause, but for the word of God. This hatred hath appeared in the heathen emperours, by their bloudie persecutions against the preachers and professors of this word: and yet though men hate it naturally, the same word winneth them, and taketh place in their hearts for their conuersion, and causeth them to loue it: so as successiuely it hath beene spread ouer all the world. Which shews against the Atheist, That the word taught by the Prophets and Apostles, is indeed the true word of God, not the inuention of man: for mans word being hated, cannot win vnto it him which hateth it: but the word of God preuaileth by grace in the hearts of those who hate it by nature, which it could not doe, vnlesse there were in it some diuine power.

Againe, seeing Iohn was banished for Gods word, all ministers are to cast their accounts, and make this reckoning, that they may and must suffer trouble & persecution, yea, sometime banishment it selfe, for the Gospels sake, if they will be faithfull. For that which befell the principall founders and chiefe builders of the church, cannot bee auoided of them which are ordinary ministers, if they will be faithfull. Christ acquainteth his disciples with this, telling them,Luke 6.26. That they are euen accursed, when all men speake well of them. Let none therefore thinke it strange at this day, if for well doing, they heare and receiue euill: nay, let them feare the curse, when all men prayse them.

And for the witnessing of Iesus Christ. Here Iohn doth note more specially the cause of his banishment, to wit, for testifying the hystorie and doctrine of the gospell, the summe whereof is this, That Iesus Christ, the sonne of Marie, is the sonne of God, and redeemer of all that beleeue in him to the iustification of life. This testimonie S. Iohn puts downe, to giue vs to vnderstand, what part of Gods word that is, which is most hated of the world: and for the preaching whereof Gods ministers are persecuted and banished, to wit, the gospell of Iesus Christ especially: for the law is in part naturall, but the gospell is supernaturall, and to mans reason absurd; for the preaching whereof, men in all ages haue been persecuted. The reason hereof is this, God in the beginning made a couenant with man, promising, That the seede of the woman should breake the serpents head. Gen. 3. Now the gospell is that glad tidings, wherein is declared, that this promised seede is come; who hath indeede bruised the head of the serpent. Hereupon the diuell maligneth the gospel aboue all parts of Gods word, and accordingly hath laboured by al meanes to suppresse the same; partly by persecution, as hee did in the first three hundred yeares after Christ; and partly by bringing into the church damnable heresies, which did destroy the gospell by deprauing the natures and offices of Christ, when by outward violence he could not preuaile.

Now seeing the diuell and his instruments doe thus hate the gospell, and labour to extinguish it: we on the contrarie must labour to know, and to beleeue to loue and embrace the gospell, that so we may vphold and maintaine the same.