William Perkins on Revelation 2:15

Verse. 15. Euen so hast thou them that maintaine the doctrine of the Nicholaitans, which thing I ha[illegible: 1 letter]e.

Here followeth the second part of the comparison, where Christ setteth downe two things: First, what the Nicolaitans were: Secondly, how hee was affected towards them. What they were is expressed in the first words, Euen so, which is a note of resemblance or comparison, hauing reference to the words going before. They may be thus described: The Nicolaitans were a se[illegible: 1 letter]t in the church of Pergamus, that maintained two damnable opiniōs according to the doctrine of Balaam. I. That it was lawfull to eate things offered to idols in the honor of idols, sitting in the idols tēple. I[illegible: 1 letter]. that fornication was no sin; but that a man might lawfully commit it. It may seeme strange, that in the dayes of the Apostles there should bee men professing the name of Christ, and yet hold such damnable opinions: but the truth is hereby euident, that there were such in this church. And that we do not conceiue a liking of their wicked opinions, let vs examine their reasons, whereupon they might seeme to be grounded.

For the eating of things sacrificed to idols, they would pleade thus. I. From the doctrine of christian libertie, Things indifferent may [illegible: 1 letter]e lawfully vsed. Things offered to idols are things indifferent, as meates, and drinkes, and therfore may lawfully be vsed. Ans. Meats and drinkes, if they bee considered in themselues, are things indifferent, and may lawfully be vsed: yea after they haue bene offered to idols, if they be sold in the market, they may bee lawfully bought and eaten in priuat houses, if it be done without offence of the weake, as Paul teacheth at large, 1. Cor. 10.25.29. But if these meats be considered as they are offered to idols, and eaten in the idols temple in the honor of idols, they be vnlawfull. And yet the Nicolaitans held this to be lawfull.

II. Reason. An idoll is nothing, 1. Cor. 8.4. and therefore we sinne not in eating meates offered vnto them▪ Ans. An idoll is nothing, that is, in nature subsisting▪ nothing created or ordained of God, it hath no propertie of the godhead▪ but yet an idoll is something in mans imagination, which giueth to it the honour of God, and reputeth it as God, making it a God vnto himselfe.

III. Reason. N[illegible: 1 letter]aman the Syrian 2. Ki. 5.1[illegible: 1 letter]. went into the temple of the god Rimmon, and there kneeled down: Euen so may christians go eat in idols temples? Ans. When Naaman went in thither he did not kneele downe to the idoll, but to the king, performing a ciuill dutie vnto his Prince; who vsed to leane on Naamans shoulder and worship his false god. And though Naaman were present at idoll-worship & seruice, yet it was with protestation against it: for being cured of his leprosie, he promised to worship no God but the God of Israell: and thereupon he laded two mules with the earth of the land of Israell, in token of his publicke profession of thankfulnesse to the true God for his clensing. If these in Pergamus whom Christ disliketh, had gone as Naaman did into idoll temples, they had not sinned as they did. And at this day if men protest against the idolatry of the masse, they may enter into those congregations where masse is said: for this protestation is a flat condemning of their false worship.

The second opinion of these Nicolaitans was, That men might lawfully commit fornication. This opinion they would thus iustifie: First, from the practise of Lot, Who [illegible: 1 word]. 19.8. offered to the men of Sodom his daughters, when they called for the strangers that were come into his house. Which thing (say they) Lot would neuer haue done, if fornication had bene a sinne? Ans. It seemeth that Lot cannot be excused in that action, though his purpose was by a lesser euill to preuent a greater, but God hath plainely taught, That no man may do the least euill, for the procuring of the greatest good that can be, Rom. 3.8.

II. Reason. The Lord (say they) commanded Hosea, To take a wife of fornication, and children of fornication, Hos. 1.2. It is not therfore vnlawfull? Ans. There be diuers interpretations of that place. Some say that was onely in vision, and not a fact done. Others say, it was in speech onely, because hee prophesied vnto the people that he himself was as a man of fornicatiō vnto them. These expositions may well stand. Yet others hold that the Lord commanding him this, it was to be done, and was done indeed. And sundrie circumstances seeme to prooue that it was a fact done, for the womans name is set downe to be Verse. 3. Go[illegible: 1 letter]er, and her fathers name Diblaim. Secondly, a thing in vision or in speech onely, doth not so much preuaile with wicked people, as that which is done indeed. Thirdly, the antient opinion of best diuines that liued neerest to the Apostles times, auouch it was a fact done. Obiect. But this maintaineth fornication, against good maners, and the expresse law of God. Ans. It were so indeed, if the Prophet had done it on his owne head, but he did it by Gods speciall appointment, who is Lord of his owne law, and may dispence with it at his pleasure. God in his law forbidd[illegible: 1 letter]th to kill, yet Abraham is commaunded to kill his sonne: Which if he had done he had not sinned, because hee had a speciall commaundement for it, which a man must obey, though it bee against a morall precept. Againe, Hosea tooke a wife of fornication, not to maintaine her in her sinne, but to make her a chast woman. And whereas he was commaunded also to take vnto him children of fornication: it must not be vnderstood of children begotten by him, but borne of her in fornication: As if he should say, Take a wife with her children which she brought forth in fornication. So that this place which way soeuer wee take it, doth nothing maintaine their wicked errors.

III. Reason. Acts. 15. The Apostles charge the churches, To abstaine from that which is strangled, from bloud, and from fornication: There (say they) fornication is reckoned among things indifferent, and therefore may be vsed lawfully. Answ. It is there reckoned among things indifferent: First, because it was so accounted of amongst the gentiles: Secondly, because the gentiles did ioyntly by these three things offend the churches of the Iewes. But hence it followeth not that it is indeed a thing indifferent.

II. Point. The affection of Christ towards these men is noted in these words: Which thing I hate. This hatred must bee referred not to the persons of the Nicolaitans, but to their opinions, liues, and practises.

Hereby Christ would instruct vs in sundrie needfull duties. First, The Vse. if we will follow him, wee must hate all honour and approbation that may bee giuen to idols, bee it neuer so little. These Nicolaitans might say, they abhorred idols and worshipped them not, onely they went with their friends into their Temples, and sate downe to eate meat before them; now euen this dealing Christ hateth. Wherein hee doth notably condemne the practise of the Romish church, which say, they worship not idols, but the true God: and yet they doe that which Christ hateth; for they kneele downe before them, they adore them, and light candles vnto them, and offer vnto them many rich iewels, and much sumptuous attire, which is a great deale more than the Nicolaitans did: And therefore they are much more to be condemned, and their practise also hated of vs. Secondly, Christs hatred of the lest honour of idols, doth affoord a speciall caueat to such men as giue themselues to a trauelling life; as into Italy, Spaine, and other idolatrous places: they should content themselues within the precincts of the church, and not proceed further without warrant of a speciall calling, whereby they may assure themselues of Gods gracious protection. For hereby they giue occasion to themselues to do that which Christ hateth; though they say, they hate idolatrie: For if a man escape to bee present at their abhominable seruice, yet he cannot auoid going to their Temples, where hee is to offer some gifts, or performe some ceremonie after the custome of the country; whereby hee shall giue some approbatition at the least of their idolatrie: whereas hee ought to hate the least appearance therof, euen the garment spotted with the flesh. Thirdly, by this his affection Christ would teach vs to grow to an hatred of all familiar societie with idolaters: for though we may haue society of concord with them, yet societie of amitie, which is a speciall liking between man & man, we must not maintaine with them.

Fourthly, Christ hateth not onely their idolatrie, but their fornication also. Hereby teaching vs to grow to a hatred of fornication; which the rather must bee detested, because 1. Co. 6.19 The bodies of euery man and woman be not their owne, but Christs: and therefore ought not to bee imployed in the honour or seruice of the diuell, but of Christ. Againe, the bodies of euery christian man and woman are the members of Christ, now it is an vnseemely thing to take the member of Christ, and make it the member of an harlot. Fiftly, their bodies are temples, and dwelling places: not for earthly Princes, but for the holy Ghost: and therefore must be furnished with Gods graces, and adorned with chastitie & other gifts of Gods spirit, that they may be fit mantion places for so worthie a guest. But by fornication they are made the s[illegible: 1 letter]ies & stables of the prince of darknesse.