William Perkins on Revelation 2:10

Verse. 10. Feare none of th[illegible: 1 letter]se things which thou shalt suffer. Behold it shall come to passe that the [illegible: 1 word] shall cast [illegible: 1 word] of you into prison that yee may be trie[illegible: 1 letter], and yee shall haue tribulation ten dayes. Be thou faithfull vnto the death and I will giue thee the crowne of life.

Here followeth the second part of th[illegible: 1 letter] proposition of this Epistle, to wit, that heauenly and spirituall counsell which Christ giueth to this church of Smyrna: which I call counsell, because in the next chapter our Sauiour Christ calleth such kind of instruction by the name of counsell. First, [illegible: 1 letter]ere note that Christ commendeth this church and giueth her counsell, but doth not at all rebuke her for her faults, as he did the church of Ephesus. Hence the Papists gather, that Gods church, and so the members thereof, may liue without sinne, and ful[illegible: 1 letter]ill the law. But they are deceiued: Christ therfore abstaineth from reproofe of this church, not for that he had not any thing against them, but for these two causes especially. First, because this church of Smyrna did truely repent and beleeue, and did not decay in grace as the church of Ephesus did; and therefore had the pardon of her sinnes, and was in Gods loue and fauour. Secondly, this church did indeuour to obey Christ, and to testifie her faith and loue thereby. Now God accepteth the desire and will of obedience in his children, as obedience it selfe: and therefore did not repro[illegible: 1 letter]ue them for any fault that was among them.

Seeing this church being in affliction is so farre forth accepted, that Christ reproueth nothing in her; wee are taught it is profitable for Gods church and people sometime to bee in affliction: for thereby, are the gifts and graces of God preserued: as Faith and Repentance; and many greeuous sinnes preuented, which otherwise Gods children might fall into.

The counsell it selfe containeth three parts. A precept. A prophesie. And a precept againe. The first precept is in these words, Feare none of those things which thou shalt suffer. This precept may seeme to be against other places of Scripture, as Phil. 2.12. Worke out your saluation in feare and trembling. And Rom. 11.20. [illegible: 1 letter]e not high minded but feare. Answ. There bee three kinds of feare. I. naturall feare. II. feare proceeding from grace. III. a distrustfull fearefull proceeding from vnbeleefe. I. The naturall feare is a declining and eschewing of death and those things that tend thereto: this feare is in all men, in as much as euerie thing desireth to preserue it selfe: this was in Christ, who in his agonie feared death, as it was a separation of soule and bodie asunder: yet this was no sinne in him, but onely an infirmitie without sinne. The second kind of feare, is that which commeth from grace, Mal. 1.6. If I be a maister where is mine [illegible: 1 letter]onor, If I be a father where is my feare. This feare is a reuerent awe towards God in regard of his mercie and iudgements: and this is a vertue and no sinne. The third is distrustfull feare; when men for affliction forsake religion and obedience to God, standing more in feare of men than of God: and this is that feare which Christ in this place forbiddeth, being a sin that draweth men from God vnto perdition.

In this commaundement Christ doth two things. First, he giueth them and vs to vnderstand, what is the sinne in which euerie man is conceiued, and the seed whereof remaineth stil in the children of God; namely, distrustfull vnbeleefe, whereby men feare the authoritie of the creature more than the glorious maiesty of the eternall God: which proceedeth from this, that men consider not of God as he extendeth his prouidence ouer all things, and as he is a mightie iudge taking reuenge vpon all sin and wickednesse.

Secondly, here Christ describeth the meanes wherby Gods people may arme themselues against all perils and troubles whatsoeuer, to wit, Christian fortitude: which is a gift of God proceeding frō true faith inabling a man to lay aside all feare, and with courage to vndergo al dangers whatsoeuer, that he may in life and death maintaine faith and a good conscience. This vertue God prescribed to the Prophets when they were to enter into their calling, and our Sauiour Christ to his Apostles, and to this church of Smyrna. And it were to be wished that all the ministers of the gospell might speake vnto their people as Christ speaketh vnto this church, Feare not. But the truth is, if they deale faithfully they must change their note, and say with Ioell, Ioel. 1.1[illegible: 1 letter].15. Waile and houle ye priests and people lying in sackcloth and ashes, because the day of the Lords vengeance is at hand. For it is lamentable to see▪ the state of the whole body of our people, of whom wee may generally say with the Prophet, Ho[illegible: 1 letter] ▪ 4▪ [illegible: 1 letter] There is no knowledge of God in the land. And where knowledge is, there is litle conscience to liue therafter. Consider also how the most are carnall minded, dead in sin, they sauour not th[illegible: 1 letter] things that pertaine to Gods kingdome, but their hearts are wholly possessed with earthly desires & delights, and spirituall things affect them not. Yea in all places wee shall see that as naturall sleepe wrappeth vp the senses of the body: so a spiritual slumber benummeth their minds and hearts. For though God preach daily vnto vs by his iudgements, yet like the old world wee know nothing of the euill day: we neuer cal to mind the iudgement to come. And if herunto we ioyne the common crying sinnes of this land, as swearing, cursing, oppression, Saboath breaking, drunkennesse, whordome, and all vncleannesse, yea Atheisme it selfe the ground of all: How can we say with Christ, Feare not? yea rather wee must call men to repentance in sackcloth and ashes. For God is iealous of his glorie, neither will hee alway be chiding, nor winke at our iniquities, he hath whet his sword, and bent his bow, and vnlesse wee repent the day of hauocke will come shortly, wherein hee will take vengeance vpon all our iniquities. And although this be the common state of our land, yet Christ hath his remnant among vs who mourne for the sinnes and abhominations of the times, and doe endeuour to keepe faith and a good conscience in all things: and to these it may be sayd, Feare not, but take to your selues christian courage, & arme your selues therewith; lay aside all distrustfull feare, and glorifie God in your hearts, striue to keepe the faith in a pure conscience vnto the end, and so shall Christ appeare to your ioy when the wicked shall be ashamed. Isay. 66.5. And to moue Gods children to this christian fortitude; First, let them consider what a iudgement of God is due vnto them that are distrustfully fearfull, when they should suffer any thing for the name of Christ, Reuel. 21.8. They must haue their reward in the lake that burneth with fire and brimstone among the damned. Secondly, let them obserue the Lords presence and his gracious promise of protection in distresse,Psa. 14.7. He will cause his Angels to pitch their tents about them that no perill shall hurt them. 2. King. 6. When a mightie armie came against Elisha, his seruant was fore afraid: but marke how he comforteth him, Vers. 16. Feare not (saith he) for they that be with vs are more than they that be with them: And so it is with Gods children. Thirdly, let them consider that it is a most honourable estate to suffer any thing for the name of Christ. And therefore the Apostles reioyced exceedingly when they had bene beaten, [illegible: 1 word] 5.41. That they were counted worthie to suffer any thing for Christs sake. Gal. 5.14. The crosse of Christ i[illegible: 1 letter] [illegible: 1 word] whole reioycing. And if hee would [illegible: 1 letter]ost of any thing it should bee herein, 2. Cor. 1[illegible: 1 letter].9, 10. Thus were Gods seruants affected: and therefore they that repent and beleeue, need not to feare what flesh can do vnto them.

The second part of Christs counsell is his prophesie: which is a prediction of that particular afflictions which this church of Smirna should suffer▪ and first he prefixeth this note of attention, behold: then he setteth downe the prophesie it selfe, The diuell shall cast some of you into prison. Behold, hereby he would teach vs an excellent lesson: that wee must often consider before [illegible: 1 letter]and of the day of our visitation, wherein God will try v[illegible: 1 letter], lest we perish therin: our Sauior Christ comming towards Ierusalem Lu. 29.41. wept ouer it, and when he came to it hee foretold the finall destruction of that citie which therefore came vpon them, because they considered not the day of their visitation, neither the things therein foretold that did concerne their peace. And the like destruction wil come vpon vs in this land, if we consider not the dayes of our visitation: let vs therefore now in the dayes of peace forecast what is to come, and prepare our selues against the day of the Lords triall; and so shall wee escape the fearefull and finall destruction that shall come vpon the wicked. It shall come to passe that the diuell shall cast some of you into prison that ye may bee tried: and yee shall haue tribulation ten dayes. These words containe Christs prophesie, wherin he sheweth himselfe to be true God: for as Isay in many places sheweth, it is a propertie of God alone to Isa. 44.7. foretell a particular affliction that is contingent. But some wil say, others can foretel certaine things to come; as the Physition, the sicke mans death; and the Astronomer the time of the eclips; how then is this proper to God? Answ. The Physition foretelleth the sicke mans death, onely by vertue of causes present, in which the future death is to him apparant: And the Astronomers foretelleth the eclips by the consideration of the naturall and ordinarie course of the heauens in present, and by that can come to foretell it in time to come. So that simply none can foretell a thing contingent, except he see it present in the causes: but Christ foretelleth things to come simply of himself, though no cause be present, as appeareth in this place.

In this prophesie Christ describeth this affliction by sundry arguments. First by the cause thereof, which is the diuell. Secondly, by the parties that were to be afflicted, Some of you of the Church of Smyrna. Thirdly, by the kind of punishment, Imprisonment. Fourthly, by the end thereof, their triall. And fiftly by the time of it continuance, for ten dayes.

I. Argument. The cause of their affliction is the diuell. Quest. How can that be, for being a spirit he cannot offer violence to mens bodies to cast them into prison? Answ. True, but he is the God of the world that ruleth in the hearts of the wicked: he inclineth their wils to hate Gods children, hee stirreth them vp to persecute, and maketh them hi[illegible: 1 letter] instruments to cast God[illegible: 1 letter] seruants into prison.

In this that the diuell causeth the affliction of Gods church, we learne sundry points. I. What manner of men those be that persecute the church of God? namely, wicked men, such as ar[illegible: 1 letter] inspired by Sathan, and wholly guided in mind, will, and in affection by him: this made Paule say,1. Tim. 1.15 He was the head of all sinners; because in persecuting the church of God he was guided by the diuell, and made his minister: which must teach vs to take heed how we persecute the church of God, or any membe[illegible: 1 letter] thereof, either in word or deed: for he that doth so is the vassall of Sathan in that action, and while he holdeth that course he sheweth himselfe to be no better than one that is wholly guided by the diuell: for the diuell is the principal agent in persecutions, and wicked men be his instruments.

II. Hereby wee are taught to take pittie vpon all persecutors, be they kings or monarks, or whatsoeuer. Yea wee must pray for them, though they be our enemies: because they are possessed and guided by the diuell, and in their persecutions do his will, and become his seruants and vassals.

III. Hence wee learne with what weapons we are to defend our selues in time of persecution: namely, with spirituall weapons of prayers, & inuocation, wherin we must shew our faith in Christ, our repentance & true obedience; for our principall aduersary is a spirit, and hereby we shall best defend our selues against him, and get the chiefest victorie. Elia[illegible: 1 letter] for his prayer is called 1. [illegible: 1 word] 2.[illegible: 1 letter]2. The chariot and horsemen of Israell. Nothing doth so much preuaile in troubles and persecutions as prayer frō a penitent & beleeuing heart. And if God should send a forrain nation against vs, howsoeuer the weapons of the souldier must bee vsed, yet our principall weapons must bee prayer and fasting: for thereby we shall soonest foyle our principal aduersary Sathan, who [illegible: 1 letter]easeth not the speare nor sword, and yet will flie before these spirituall weapons.

II. Argument. The parties that must be afflicted, were some of the church of Smyrna, not all.

III. Argument. The kind of their affliction was imprisonment.

IV. Argument. The end of their affliction, was the triall of their faith, hope, loue, and patience, with other graces of God, and the manifestation of the same, first to their owne conscience, and then vnto the world. In these three arguments note, first a speciall point touching Gods prouidence, to wit, that it is the first cause of all, aboue all causes, ruling and disposing them all. God in gouerning the world by his prouidence vseth instruments of two sorts: good, or euill. The good instruments are good Angels and regenerat men; by whome commeth no disorder, for God worketh both in them and by them. Wicked instruments, are the diuell and wicked men, and though God vse them well, yet from them is much disorder and sinne: for he worketh not in them, but onely by them, permitting their sinnes and disorders, that therby he may shew forth his iustice, mercie, and power: which herein doe notably appeare in vsing these instrumēts, which be euill in themselues, that notwithstanding their malice he causeth wonderfull order: for first by his prouidence hee restraineth their furie and rage, so as they cannot shew it to the full as they desire. See this in the diuels persecution against this church: he cannot kill the members hereof, but onely cast them into prison: hee cannot imprison them all, but some onely: neither can he keepe them in prison alwaies, but for a short time. Secondly, by his prouidence hee turneth all that they doe, to the good of the church: the diuell afflicteth the church for the destruction and damnation of their soules; but God turneth it to their good, to make their faith manifest, and to preuent many sinnes in them. These things wee should often thinke of, and blesse Gods name for euer, that by his prouidence he doth maister Sathans power & malice: and so dispose of all actions of the wicked, that they tend to the good of his church. This must also teach vs to renounce our selues, and to put all our trust and confidence in Christ his prouidence, making that our comfort, our stay and protection in all distresse.

Againe, whereas the end of afflictions in Gods church is the trial of faith & other graces. Hence we are taught many things: First, to labour to haue in our hearts the power of godlinesse in true faith, and vnfained repentance; and not to content our selues with the forme and shew thereof in a naked profession only: For we must bee cast into the fie[illegible: 1 letter]ie triall of afflictions to see what is in our hearts. In the day of triall shewes will not serue the turne, nor stand vs in ste[illegible: 1 letter]d▪ Trials and afflictions will consume them, as the fire doth drosse and stubble. Secondly, to bee ioyfull and glad, when the Lords will is to call vs to suffer for his sake: Because this is a means to make knowne good graces in our hearts. Iames 1.2. Brethren, count it exceeding great ioy, when yee fall into diuers afflictions, knowing that the triall of your faith bringeth foorth patience.

V. Argument. The time of their continuance in affliction is for tenne dayes. By which some vnderstand a long time: according vnto that which Iacob sayth to Laban; Gen. 3[illegible: 1 letter] 41. Thou hast changed my wages tenne times, that is, often. And so the Israelits are sayd to sinne, Numb 14.22. tenne times against the Lord; that is, many times: but this Exposition will not so fitly stand in this place; for Christ intendeth to comfort this church. But what comfort could this bee, to say they should bee so long in affliction? Others expound tenne dayes to be tenne yeares. And so the word dayes is sometime vsed to betoken yeares: for in the Scripture there bee yeares of dayes, as well as yeares of weekes. But though this exposition may well stand with the words, yet none can shew by true record, That this church was afflicted only f[illegible: 2 letters]tenne yeares and no longer. Therfore a third exposition is this, That by tenne dayes is meant some short space of time: and I so vnderstand this place, because it is most sutable to all circumstances. For here Christ intendeth to comfort this church, which is most fitly done, by foretelling a short time of their affliction.

The Vse. In this circumstance of time, Christ setteth downe two things: First, that the affliction of Gods church and people are for a certaine time decreed of God, which cannot bee changed, lengthened, or shortened. Particular proofes hereof we haue in Scripture. So God foretold Abraham, That the afflictions of his people should be 430 yeares: which time they were afflicted, especially in Egypt: but at the same night when those yeares were expired, they were led out of Egypt, and their afflictions ceased, Exod. 12.46. And the 70 yeares captiuitie were well knowne vnto Daniell to bee determined of the Lord: And therefore hee armed himselfe with patience during that time, and prayed not for deliuerance, vntill it should bee expired.

The consideration hereof must moue vs to arme our selues with patience when God shall send affliction, because wee cannot deliuer our selues before the time which God hath appointed: for the continuance of our afflictions is set downe by God, and cannot bee changed by vs. Secondly, here Christ sheweth, that the afflictions of his church are but for a short time: and therefore Paule 2. Cor. 4.17. calleth them moment anie, in regard of the eternall weight of glorie which shall be reuealed at the end of this life, and neuer haue end. Which is a singular ground of comfort vnto the child of God in any distresse.

Thus we see the parts of this prophesie; yet in the words there is a further thing intended, for euery word containeth a reason to comfort this church: as first from the cause of their persecution, which is the deuill; and therefore they must not feare, for if hee cast them into prison, their case is good, he is Gods enemie, and so the Lord is on their side, who then can bee against them to doe them hurt? Secondly, not all your whole church, but onely some (sayth Christ) must be afflicted. Thirdly, Sathan cannot kill you, but onely cast you into prison. Fourthly, his imprisonment shall not tend to your damnation, but make for the triall of your grace. And lastly, it is but for a short time. In all which you may see the power of Gods prouidence ouerruling your enemie, and turning his rage vnto your saluation: and therefore take comfort and courage vnto your soules, lay aside all feare and al dread, and keepe faith and good conscience to the end.

The third part of this counsell, is a most blessed precept, containing most heauenly aduice: Bee thou faithfull vnto death, and I will giue thee the crowne of life. Gods seruants are called faithfull, in regard of their fidelitie which they owe to God: and that is in two respects: I. Euery member of Christ is baptized, wherein God for his part promiseth Christ, with life euerlasting: and the partie baptized promiseth vnto God againe, that hee will denie himselfe, and cast himselfe wholly vpon God in life and death, and keepe faith and a good conscience. Which promise [illegible: 1 letter]s called the stipulation of a good conscience, 1. Pet. 3.21. And when a man keepeth this promise made to God, then is hee faithfull, and when hee breaketh it, hee is vnfaithfull. II. God giueth vnto his children many good gifts and graces, as knowledge, faith, repentance, and care to keepe a good conscience, which he would haue them in all things to keepe and preserue. And therefore Paule biddeth Timothie, 1. Tim. 6.[illegible: 1 letter]0. keepe that thing which is committed vnto him of trust. Now a man is faithfull vnto God, when hee maketh good vse of the gifts and graces of God, and still preserueth the same, vsing them for Gods glorie and the good of his owne soule, and of his brethren: like as we are counted faithfull with men, when wee keepe that thing safe which is committed vnto vs of trust. The meaning then of Christ is this: Thou hast made a promise vnto mee in baptisme, to renounce sinne and Sathan, and to keepe faith and a good conscience vnto death; therefore performe this thy promise: and for those gifts which I haue committed of trust vnto thee, see thou keepe them well, and vse them to my glorie in the good of thy brethren.

Against this precept, three sorts of men offend, and bee vnfaithfull vnto God. I. Those that being baptized, doe yet liue in ignorance and securitie, neuer seeking to know God, or to vnderstand his will, no not so much as for their owne vow in baptisme; though none will brag more of fidelitie vnto God, than these men do. II. Those that haue knowledge and vnderstanding in Gods will, and yet make no conscience to liue accordingly. III. Those that for a time shew forth many good things, as care to get knowledge, and to keepe faith and a good conscience, but after suffer themselues to be intangled and drawne away with the profites and pleasures of the world, or els to bee driuen backe by trials and persecutions. And of these three sorts be most men generally: whose case is fearefull and dangerous, for they shall neuer haue the crowne of life, if they continue thus vnfaithfull.

To induce men to fidelitie, Christ addeth a most forcible reason: promising thereunto, The crowne of eternall life. Hence the Papists conclude, that Martyrs by suffering martyrdome doe merite the kingdome of heauen; because it is called a crowne, therefore say they it is a reward. Whereto I answere two wayes: I. The kingdome of heauen is called a crowne onely in resemblance, because as with men after the race is run, they receiue the garland; euen so after men haue fought the good fight of faith, and kept good conscience in this life, then in the life to come they receiue the crowne of glorie. For the keeping of faith & good conscience is not the cause, but the antecedent of eternall life. Secondly, the reward is promised not to the martyrdome but to the martyr; and yet not for his sufferings, but because hee is a member of Christ, and by suffring death hath shewed his faith in Christ; for whose merit alone hee is so rewarded. And so must this and all other promises of like sort be vnderstood: for the Papists do foulely erre, when they apply the promises vnto the workes, which are made vnto the workers. By this promise, wee all that haue made our vow to God in baptisme, must learne to become faithfull in keeping the same vnto the end. It is a shame for a man to be vnfaithfull vnto men, much more with God. And the more fearefull is this sinne, because onely the faithfull shall inherite eternall life. Secondly, all such as haue made a shew of good things heretofore, and now doe suffer the same to decay, must call to mind from whence they are fallen, and become faithfull keepers of the graces of God, holding fast true religion and good conscience, and walke constantly in obedience: and then shall they haue the crowne of life, though not for their deserts, but only for the merits of Christ.