William Perkins on Revelation 2:6

Verse. 6. But this thou ha[illegible: 2 letters], that thou [illegible: 1 word] the workes of the Nicolaitans, which I also hate.

These words are a second reason to prooue that which was set downe in the second verse: namely, That this Church could not abide them that were euill. In the second verse this was made manifest, by their discouery of the false Apostles: and here he prooueth it by their affection of hatred, towards the workes of the Nicolaitans. These Nicolaitans were certaine heretickes in the primitiue Church that held these two opinions: First, that adulterie and fornication were no sins: Secondly, that men might communicate with the sacrifices of idolaters in their Idoll temples: and according to their opinions were their practises. These heretickes (as it is thought) came of one Nicholas, one of the seuen deacons mentioned, Acts 6. who though for a while hee did faithfully discharge his dutie outwardly; yet after fell away, and became the head of this hereticall sect.

But▪ this thou hast. This Particle But, hath reference to the former verse. As if hee should say, Though this be thy fault, that thou failest in thy first loue; yet for this I commend thee, that thou hatest the workes of the Nicolaitans.

This practise of Christ discouereth the common sinne of this age: which is, The Vse. to set out in their colours mens faults and infirmities, to their greatest disgrace: and yet by silence and obliuion to burie all their vertues, which are prayse worthie. This ought not to bee so; wee must follow Christs example, who with iust reproofe adioyneth due deserued praise. If our friend or our foe haue a fault, when we are called thereunto, wee may speake of it, and wee must reprooue them: but yet withall we must commend the good things that be in them. Secondly, Christ here teacheth vs, That it is not sufficient to anymans good estate before God, that hee haue good things in him: for that a man may haue, and yet bee in danger to bee cut off from Christ. Saule had good things in him at the first entrance into his kingdome, but what was hee afterward? Iohn was verie zealous for Gods glorie, in killing all the idolatrous priests,2. King. 1[illegible: 1 letter] 25, 31. but he would not depart from the sinnes of Ieroboam. And Iudas no doubt had many good gifts while he was with Christ, but his end was most fearefull▪ And this church had many good things in her; yet i[illegible: 1 letter] she in danger of being cut off from Christ: And so many among vs haue excell[illegible: 2 letters]t gifts: some for knowledge, some for [illegible: 1 word] and conceiuing of prayer: & yet for all these they may be cut off from Christ. Therefore wee must not content our selues with these, but labour for the principall which is true, hearty, and vnfained repentance, which wee must dayly renew for our continuall fals. And this will keepe vs in Gods fauour, and from his iudgements.

More particularly Christ here commendeth this Church, for hating the errours of the Nicolaitans. Whereby hee would teach vs our dutie if wee bee Christians; namely, to take knowledge of the sinnes and errours of our times, and to hate the same vnfainedly. Yet note, he commendeth them for hating their workes, not their persons: giuing vs direction how to temper our hatred in the world. We must set it against the sinne, not against the person of any man. Some will say, the Prophets prayed against the persons of the wicked. And Dauid professed hatred of the men, Psalm. 139.21, Doe not I hate them that hate thee? Answ. Dauid was an extraordinarie Prophet, and no doubt had this reuealed vnto him, that those his enemies were obstinate, and would not repent. Againe, imprecations of the prophets in Scripture, must bee vnderstood as prophecies of Gods iudgement to come vpon those against whome they prayed. But wee which want that extraordinarie spirit, must keepe our selues to our ordinarie rule: Hate the sinnes, and loue the persons.

Further, obserue the workes here hated: namely, Idolatrie, and Adulterie, which are ioyned together in these Nicolaitans. Adulterie is the punishment of Idolatrie; and Idolatrie the punishment of Adulterie. Spirituall Adulterie is punished with bodily adulterie. This was verified in the old Iewes: when they fell a whoring after strange gods, God gaue them vp to vncleane lust. And it is palpable in the Church of Rome: they being fallen to idolatrie, doe abound in all vncleanenesse: for they tollerate stewes for fornication: and adulterie and Sodomic are common among them.

Againe, sundry men may here be well admonished, who will bee of no Religion, because there are many sects and schismes among the professours thereof. These men should consider, That in the best Churches planted by the Apostles, there were sects and heresies, euen in the Apostles times, as here in Ephesus, And therefore no maruell, if there bee sects and schismes among vs at this day. This offence should not mooue any to dislike the gospell: but rather cause them more firmely to cleaue vnto the truth.

Which I also doe hate. This Christ addeth to encourage them to goe forward in the vertue for which hee commended them, in hating euill workes: for what could more prouoke them to zeale and constancie therein, than to know they did that which Christ himselfe did? And here wee see, that Christ would haue euery member of his Church to be like minded, and like affected vnto him, as he was man. Wee must loue those things which Christ loueth, and hate those things which Christ hateth, reioyce wherein Christ reioyceth, and mourne for those things for which Christ mourned. And great reason it should be so: for wee professe our selues to be members of Christ, bone of his bone, and flesh of his flesh, for out of his bloud sprung the Church: and there must bee consent and conformitie betweene the head and the members. Quest. If Christ hated these wicked men, why did hee suffer them to liue, and not cut them off from troubling his Church? Answ. Because hereby hee would manifest his loue to his Church, and his iustice vpon the wicked: for hee can bring light out of darkenesse, and good not onely out of good, but out of euill.