William Perkins on Revelation 2:17

Verse. 17. Let him that hath an eare heare what the spirt saith vnto the Churches: To him that ouercommeth will I giue to eate of the Manna which is hid, and will giue him a white stone, and in the stone a new name written, which no man knoweth, sauing he that receiueth it.

These words are the conclusion of this Epistle, which containeth two parts, a commaundement, and a promise. The commaundement in these words, Let him that hath an eare heare what the spirit saith vnto the Churches. The promise in the words following, To him that ouercommeth, &c. The commandement serueth to stir vp Gods church to attention, in marking that which Christ deliuereth vnto them, as hath bene shewed before verse 7.

In this commaundement of Christ note two things: First, that all men in Gods church are bound in conscience to frequent Sermons, whereby they may come to the knowledge of those things that God prescribeth vnto them. At the natiuitie, Easter, and such good times as they are called, ignorant people will come to the church: but it may bee not once more of a moneth after, or a quarter of a yeare. But Christ saith, Ioh. 10.27 My sheepe heare my voyce. So that hee that will not come to heare the voyce of Christ, is none of his sheepe. Math. 16.19, Christ saith to Peter, I will giue thee the keyes of the kingdome of heauen. There the preaching of the gospell, is the key of the kingdom of heauen: So that looke how necessary it is for a man to haue his soule saued and to enter into heauen, so behoouefull is it for him to heare Sermons: for that is the turning of the key whereby we enter into this kingdome, 2. Cor. 5.18. the preaching of the gospell is the doctrine of reconciliation: and therefore looke how necessary it is for a man to be reconciled to God; so needfull is it for him to heare the word preached. He that is of God beareth Gods word: and he that beareth it not is not of God, 1. Iohn. 4.6. But men haue manie excuses to exempt themselues from hearing Sermons: Some say if God himselfe would preach, or Christ, or an Angel from heauen, then they would heare; but so long as sinfull man preacheth it is no great matter though they absent thē selues. Answ. This is a presumptuous reason: for the preaching of the gospell by man, is Gods owne ordinance; and that for these causes: First, since Adams fall man cannot abide the voyce of God: so as if man should heare God speake, he would cry out with the Iewes, Exod, 20.19, Let not God talke with vs lest we die. And with Peter, Luk. 5.[illegible: 1 letter]. Depart from me I am a miserable sinner: Secondly, God speaketh by man to trie the obedience and humilitie of men; to see whether they would bee content to receiue and beleeue his word, being propounded by sinfull man that is like vnto themselues: And thirdly, to maintaine loue betweene man and man, by mutuall conuersing in this holy ordinance. Others doe say, they may well inough keepe themselues in their families, for there they haue their Bible wherein bee the Sermons of Christ, and of his Prophets and Apostles▪ than which no minister can preach better. Ans. It is Gods ordinance, that these Sermons of Christ, of the Prophets, and Apostles, should be againe handled, preached, and expounded in his church: and therefore euerie man is bound in conscience to come into the congregations, & there to heare with reuerēce Gods holy word. Others will not come to the church, for (they thanke God) they can serue God with as good a heart on horse-backe, or on their iourneys, as those that come vnto the sermons. Answ. These persons are blind and ignorant, a seduced heart beguileth them, and therefore they despise the ordināce of God: but let them heare what Salomon saith▪ Pro. 28.9. He that turneth away his eare from hearing the law, that is, the doctrine of God: euen his prayer shall be abhominable. God speaketh vnto vs in the ministerie of his word, and if wee refuse to heare him there, shall we thinke hee will heare vs when wee pray? Know therefore, if thou refuse his word, hee will refuse thy prayers: neither indeed can any without the word pray aright. Such people deceiue themselues, their prayers in their needlesse iourneyes shall bee their iudges to condemne them: for therein they confesse God is to bee worshipped, and yet in practise they reiect his direction for the same. Lastly, others say they haue knowledge inough, the ministers can teach them no more than they know: and therefore they need not go heare so much preaching. Answ. These that pretend such perfect knowledge, are commonly the most ignorant, not knowing the end of this ordinance of God: for preaching serueth not only to teach men to know God and his will; but also to increase in knowledge, and to yeeld obedience to that which they know. If therefore thou hast knowledge, it is well; but that is not inough, if thou wouldest be blessed thou must doe that which thou knowest, Iohn. 13.17. And for this cause the most learned man that is, must still frequent the hearing of Sermons, to further himselfe in obedience: because a man may know much and yet want conscience to obey.

Secondly, in this commandement men are inioyned the reading of the word, & hearing of it read, not onely publickly but also priuatly in their families: that therby also they may come to the knowledge of that thing which Christ propoundeth vnto them. Luk. 10.26, Christ saith to one of the Scribes; what is written, how readest thou? Taking it for granted that men must read the Scripture priuatly. And the Lord saith, Isay. 5.1[illegible: 1 letter]. My people go into captiuitie, because they haue no knowledge: yea they perish, Hose. 4.6. But wofull is the defect of this duty; for many haue not the Bible in their houses for their priuat exercise in the word: and in many families it is set vp for a shew, or lieth couered with dust, when as cards and tables are worne with vse. It is not amisse for men to get the statutes of the land into their houses, and to read therein for the knowledge of mens lawes: but yet herein they are blame worthie, that either they haue not, or else regard not the booke of God, whereby they might bee acquainted with the statutes of the Lord, for the better guiding of our vnruly affections. Other things in this commandement haue beene obserued before.

The second part of this conclusion, is an excellent promise made to him that ouercommeth, which for substance hath beene handled in the conclusions of the former Epistles. Here onely some speciall blessings are particularly promised: In the handling whereof two points are to bee considered: First, the persons to whom the promise is made, To him that ouercommeth: whereof entreatie was made before verse. 7. Secondly, the blessings promised, comprised in this threefold gift of God: First, To eate of the Mannah which is hid: Secondly, To receiue a white stone: Thirdly, A new name written in the stone. All which three signifie in effect, The election, vocation, iustification and glorification of Gods people. But I wil handle them in particular. The I. benefit is, The giuing of the hidden Manna to eate. Manna properly signifieth that food which God gaue from the clouds to the people of Israell, which for the excellencie of it is called, The Psa. 78.24 wheate of heauen. The Vers. 25. food of the strong, o[illegible: 1 letter] the food of Angels. In forme it was like Exod. 16.31. Coriander seed, and in colour white, in tast it was pleasant and sweete. Herewith God fed his people in the wildernesse 40. years: to Deu. 8.3. teach them, That man liueth not by bread only, but by euerie word that proceedeth out of the mouth of God. This is thought to bee the same white Manna which is vsed in shops at this day, but I will not dispute thereof, seeing it is doubtfull. That Manna did represent a more excellent food: and therefore Paul calleth it, 1. Co. 10.[illegible: 1 letter]. A spirituall meat, because it represented vnto them the spirituall food of the soule, Christ Iesus the true Manna, Iob. 6.5[illegible: 1 letter]. The liuing bread that came downe from heauen: as wee may see at large, Iohn. 6. And so in this place by Manna, wee must not vnderstand the Manna of the people of Israel: But Christ himselfe the true food of life eternall. How Christ doth become vnto vs our spirituall Manna, and the true food of life, I will shew by these conclusions. I. He is this food, not in regard of his doctrine, or of his miracles, nor yet onely in regard of the blessings of his death and passion: But Christ himselfe God and man is true food of life, as is shewed at large, Iohn. 6. And in Christ himselfe are his death and passion, & the benefits thereof, food vnto the soule. II. Conclus. Christ is this food, not as he lay in the manger, or as he now sitteth in heauen at the right hand of his father: but as he suffered the wrath of God and pangs of hell vpon the crosse, and as he died & was buried; for our life commeth out of Christs death. III. Concl. He is this food, not in regard of his godhead, for that no creature can receiue or apply to his iustificatiō, or sanctification: but in regard of his manhood, subsisting in the person of the sonne of God. Christs flesh profiteth nothing, seuered from the godhead: but yet his body and bloud haue this vertue, to be true spirituall food, because they are the flesh and bloud of that person which is God. IV. Concl. Christ is not a bodily food to be receiued with the hād, eaten with the mouth, & digested in the stomacke: but he is a spirituall food, to be receiued, applied, & digested by faith[illegible: 1 letter] And being so receiued he doth preserue the soule vnto eternall life. This faith is that wherby a man is enabled to beleeue that Christ crucified is his Christ. And thus doth he become our spirituall Mannah, when by true faith wee assure our selues that he suffered for our sinnes, and rose againe for our righteousnesse.

Is Christ crucified, the true bread of life, The Vse. and our spirituall Manna? then should we long after him, with a true spirituall hunger in our very hearts, as truly as any man longeth after meat & drinke. When a man is famished, for the staying of his hunger he will pull his owne flesh from his bones and eat it: Euen so, for the satisfying of our hungrie soules with Christ Iesus this food of life, we must forsake the deerest thing in all the world, though it bee our owne flesh: For that which we will do for our bodies, we must do much more for our soules. Que. How shall we attaine to this true spirituall hunger? Answer. It is with the hunger of the soule, as it is with the hunger of the body. In bodily hunger bee two things: A great paine in the stomacke for want of nourishment: And a strong and earnest appetite, which continueth till the stomacke be filled. Euen so we should feele a paine in our hearts, rising from a sense of the wrath of God for our sinnes: And then wee must labour to haue a greedie appetite, and earnest desire to bee filled with Christ crucified; & neuer be at rest til we be satiat with the merit of his passion, which only can free vs from Gods wrath, and fill vs with true ioy. But wofull bee these times: for there is in most mens hearts a deadnesse of spirit, whereby they are made insensible of inward wants and miseries: They are like vnto full men that feele no paine for want of food. There is indeed an hunger, nay a greedie worme in many after the profits, pleasures, and honors of this world: but few or none do hunger after Christ. But if wee would haue Reu. 19.[illegible: 1 letter] part in the feast of the Lambe, we must labour to haue this longing appetite after Christ: If we be full stomacked wee shall haue no refreshing from his merits. Mary saith truly in her song, Luk. 1.5[illegible: 1 letter]. God filleth the hungrie with good things, but the rich and full goe away emptie. Which is a most fearfull curse, when the soule is debarred from this food of life, But Mat. 5.6. blessed are we if we hunger after Christ and his righteousnesse, for then we shall bee satisfied: Christ will giue vnto vs our fill of the water of life freely, Reuel. 21.6.

Secondly, here we may take a view of the profane madnesse of the world: For though this bread of life Christ Iesus, be the most excellent food of all, farre surpassing the Israelits Manna, the food of Angels; yet it is nothing or little desired. Men are like to the foolish Israelits that had more regard to leekes and onions, and to the flesh pots of Egypt than to Angels food which God gaue them frō heauen. They spend their wits, and their strength, by day and by night, that they may satiate themselues with the fraile riches and vaine pleasures of the world: And yet these men haue the name to be the onely men, whereas indeed they are profane Esau[illegible: 1 letter], & wicked Israelits. As therefore this practise is damnable: so must we learne to detest it. And on the contrarie, seeing Christ Iesus is the true Manna, our principall care and desire must bee to bee fed therewith. Wee must thinke it is a great disgrace to Christ Iesus, which hee cannot endure without reuenge, that wee should haue lesse regard to him the true bread of life, than to earthly foode which perisheth.

Thirdly, here wee may see that which is vsuall in the Scripture intreating of the Sacraments, to wit, the name of the signe giuen to the thing signified: for Christ here promiseth them Manna, meaning thereby, not the Israelits food, but himselfe, whereof their Manna was a signe, a seale, a pledge: as appeareth plaine, because Paul calleth it spiritual meat, 1. Cor. 10·2.

Further Christ is not only called Manna, but hidden Manna; to put a difference betweene himselfe and the Manna of the Israelits which was visible that euery man might see. And Christ is called hidden Manna for two causes: first, because no man by nature knoweth this food, or desireth it: secondly, because God doth not reueale this food to al men effectually; as may appeare, Mat. 11.25. I giue thee thankes (oh father) that thou hast hidden these things: (that is, the doctrine of the gospell and the mysteries of the kingdome of heauen) from the great and wise men of the world, and hast opened them vnto babes.

The Vse. Is Christ hidden Mannah? then first here learne to take knowledge of the state of men in the world: They know not Christ, neither do they feele in themselues any want of this food, and therefore they know not what it meaneth: for meat and drinke is neuer knowne, till a man be hungrie. Yea, to many that liue in the church this Manna is hidden: for though men heare the doctrine of Christ, yet not one of an hundred feele in themselues any want of Christ: let the conscience speake and this will prooue true. Ignorant people blesse themselues and say all is well, Christ is a sauiour: when as indeed to them Christ is hidden. Nay which is yet more lamentable, to many which teach and preach Christ, Christ is hidden Manna: for many of them neuer felt in their hearts and conscience, that they had need of Christ for the pardon of their sinnes, and the saluation of their soules. It is not the knowledge in the brain that maketh Christ known to man; but knowledge in the cōscience, when a man feeles in his heart and soule, that hee stands in need of the bloud of Christ, and all the benefits of his passion for his redemption & saluation. And seeing this is the condition of the world, wee on the contrarie must labor to feele in our selues our owne pouertie, & to see in our selues that we stand in need of Christ, and of all the benefits of his passiō, to free our souls from the gulfe of hell, and the wrath of God. Away with bare mentall knowledge: for till we haue this true sense of our owne wants, wee can neuer get into our hearts any sound grace.

Secondly, is Christs hidden bread not reuealed to all? Then calling effectuall to saluation (so as if hee will, euery man may be saued) is not vniuersall: for then should Christ not be hidden, but reuealed to all: which is not so. Election therefore and effectuall vocation is definite & particular. And thus much of the first branch of this gift.

The second gift, is a white stone. Here Christ borroweth a comparison from the custome and manner of the gentiles, to whom these Epistles are directed. A white stone was of great vse among thē: For first, the iudge in giuing sentence, vsed white stones, and blacke stones: the giuing of a white stone was a token of absolution; the giuing of a blacke stone, a signe of condemnation. Here then the giuing of a white stone, may signifie Absolution from Christ, of all a mans sins and trespasses. Againe, when the gentiles would know, which were luckie dayes (as they spake) and which were vnluckie; they vsed to cast lots with white and blacke stones, and that day which light on a white stone was iudged to be a lucky day, that which light on a blacke stone was iudged to be vnlucky. This practise they vsed as might be shewed by sufficient records. And though this practise haue no warrant, yet may Christ allude vnto it, to signifie vnto them that hee will giue them good successe in all their actions; yea happie dayes, and a blessed life full of all ioyes and pleasures. Others doe expound it of giuing victorie, whereof the giuing of a white stone was a signe: but this is not so fit, neither can it bee shewed by true record that they had such a practise. I rather take it Christ alludeth to the first, and here promiseth to him that ouercommeth, the true remission of all his sinnes, and full absolution; not in regard of ciuill punishment, but in respect of guilt and punishment before God, which is eternall damnation.

Here note one infallible token of the pardon of sinne: namely, to ouercome, that is, to renounce our selues, and by faith relie wholly on Christ, testifying this faith by maintaining good conscience and true religion vnto the end: And therefore if anie desire to know whether God haue absolued him of his sinnes, let him labour thus to ouercome, and then shall this assurance be sealed vp vnto him.

The third gift is, a new name written in the stone. What this new name should be S. Iohn expresseth in his first Epistle, chapter 3. vers. 1. saying: Behold, what loue the father hath shewed to vs that we should be called the sonnes of God. This new name therefore is to bee the sonne and heire of God in Christ. And because it is giuen of God himselfe, therefore wee must not thinke it is an idle name, or a bare title onely: but withall God giueth him a new condition, whereof this name is a token and title. God changed Abrams name, & called him Abraham; but it was when he had changed his estate, and made him the father of the faithfull. And there was a change in Iacob, when God called him Israell. This new name then signifieth the giuing of a new estate to a man or womā, which they had not before: namely, their regeneration, whereby they are made to die vnto sinne, and to liue vnto God: for therewith goeth the blessing of adoption, whereby they become the sonnes of God, and heires with Christ, and so haue heauen and earth for their possession; and all miseries and crosses, yea sinne it selfe turning to their good, they haue also the protection of Gods holy Angels in this life, and at the last gaspe death to bee no death, but a strait passage to eternall life.

Further, this new name is sayd to bee written in the white stone: that is, in the pledge of absolution: which sheweth the vnion of these two: Absolution, and Regeneration. So that whom the Lord of his mercie absolues from their sinnes, them in his bountie hee brings to a new estate and condition. He that is in Christ, is a new creature, 2. Cor. 5.17. A point to be obserued, as yeelding speciall aduice to reforme the grosse and common abuse of Christ. Men persuade themselues, that Christ is their Sauiour, and will pardon their sinnes, for he is mercifull: and thereupon they take occasion to liue as they list. But let no man herewith deceiue himselfe: for they that haue absolution, haue regeneration also: a new condition of life goes with the fruition of Gods mercie in Christ: they that go on in sinne, haue not the pardon of sinne: the corruption of sinne must bee abolished, where the guilt of sinne is absolued; and their liues are reformed that haue their sinnes remitted. Here some man may say, Why are not those called by this new name, to whom Christ giues it, for vsually men are called after their names? The answere is made in the end of the verse: Because no man knoweth that name saue he that receiueth it: that is, in that manner and certainetie as hee that receiueth it. And therefore the children of God must not be much offended when they are reuiled for their profession, because the world knowes not their estate.

Here we may obserue diuerse points: First, that hee which is the child of God, and hath this new name giuē him, knows that hee is Gods child, iustified and sanctified. Neither is this knowledge by probable coniecture onely, and good hope, as the Papists would haue it; but certaine and infallible: for else others should know it as well as hee that receiueth it: which is here denied. Each one is bound in charitie to bee persuaded, that godly professors are the sons and daughters of God: But the man himselfe that hath receiued this new name and new estate, hee knowes it otherwise, and therefore certainely and infallibly.

Secondly, if no man know this name but hee that receiueth it; then can none beside God and the conscience, know from within the man, his particular faith and adoption. And hereby we are to bee admonished, to beware of charging the euill and hard censure of hypocrisie vpon any that liue in the church: in so doing we ouershoot our selues: this iudgement belongs to God, not to man, saue onely to the man himselfe; for wee cannot discerne the good within the man properly, but by effects. Quest. How farre forth may a man iudge of another mans election? Answ. There be two degrees of iudgement: iudgement of certentie, and iudgement of charitie. Iudgement of certentie is when a man can set downe certainely, such a man shall be saued: This is peremptorie iudgement belonging vnto God, and to some men onely, so farre forth as the Lord reuealeth it vnto them: as he did the estate of some men, to Dauid and to some Prophets. Whereupon Dauid sometimes prayes for the finall destruction of his enemies: but this is not giuen ordinarily, no not to Gods ministers. The iudgement of charity is that which bind[illegible: 1 letter] a man to iudge the best of another: and herein bee two degrees. First, touching the vnregenerate, charitie binds vs, not to despaire of such as yet liue profanely; but to hope that God will in good time call them. And touching the regenerate, who haue giuē good testimonies of their vocation, charitie binds vs to be persuaded without doubt that they be the children of God. And this we may doe without repugnance to this place: for though wee cannot from within the man know his estate, yet by the fruits we may; which is the highest degree of iudgement that charitie can exercise.

Thirdly, here wee see the church of Rome is deceiued, who make Visibilitie the marke of Gods church: for Gods church is a companie of men which beleeue: the ground of the church is Gods election, and adoption, and mans faith, which none other can see but the parties that haue them. The signes thereof may be seene, but properly the church cannot bee seene. It comes to bee visible by the fruits of election, and by the outward works of loue, which proceed from faith. We therefore hold farre better, that wee beleeue there is a church, and not that we see the church.

Lastly, if others know not the name of Gods children, then what maruell is it, if the wicked miscall them? 1. Iohn. 3.2, The world knowes vs not. Gods children therefore must not be daunted at the reproches of the wicked, but pray with Christ, Father forgiue them, they know not what they doe, Luk. 23.34.