William Perkins on Revelation 2:7

Verse. 7. Let him that hath an eare, heare what the spirit sayth vnto the Churches: To him that ouercommeth, will I giue to eat of the tree of life, which is in the middest of the paradise of God.

These words containe the conclusion of this Epistle: the scope whereof, is to excite this Church to the more carefull performance of the duties before prescribed. This conclusion hath two parts: a commaundement, and a promise. The commaundement in the beginning of the verse: Let him that hath a[illegible: 1 letter] [illegible: 1 letter]are he ar[illegible: 1 letter] what the spirit sayth vnto the Churches. In this commaundement note three points, I. who are commaunded: These which haue eares. II. The dutie commaunded: They must heare. III. What they must heare: namely, What the spirit sayth vnto the Churches ▪

I. point. The parties commanded are thus set forth, He which hath an eare ▪ who these bee, Christ doth more fully expound, Matth. 13.9. when hee saith: Let him that hath an eare to heare, heare. Where he maketh this distinction of hearers: that some are deafe hearers, some hearing hearers. The deafe hearers are those that bring with them to the ministerie of the word their outward eares only, but their hearts are not affected with it: neither do they care to learne, to beleeue, or obey, that which is taught them. The hearing hearers are all such as beside their bodily eares, haue eares pi[illegible: 2 letters]ced in their hearts by the spirit of grace, whereby they doe not onely heare the word outwardly, but their hearts are also affected with it, and made pliable vnto it; so as they beleeue it, and bring forth obedience vnto it. This hearing eare is set foorth by Dauid, when he saith: Psa. 40 6. Sacrifice and burnt offering[illegible: 1 letter] thou wouldest not haue: but mine [illegible: 1 letter]ares hast thou opened and prepar[illegible: 1 letter]d▪ and then I sayd, Lo[illegible: 1 letter] I come. Hereof Isay saith, Thou Isa. 50.5. openedst mine eares, and I was no[illegible: 1 letter] rebellious. And this hearing eare [illegible: 1 span] giuen her: when God Act. 16.14 opened her heart whereby she became attentiue to the word of God preached by Paule.

By this distinction of hearers which Christ maketh, The Vse. we may learne, that Gods grace vnto saluation is not vniuersal, that is, God giueth not vnto al men such measure of grace whereby (if they will themselues) they may beleeue, repent, and be saued; For in Christs time, and euer since there haue bene in the church these two kind of hearers; whereof the deafe hearer, doth not receiue nor beleeue the gospell vnto saluation. Neither is it true, that God giueth grace sufficient vnto all, whereby they might be saued, if they by their malice and sinne did not abolish the same. For though he admit all sorts into his church, yet not all, but some onely haue eares pierced by the spirit of grace that they can heare. And therefore when the Disciples asked Christ, Mat. 13. Why hee spake in parables? he answered thus, To you it is giuen to know the will of God, Vers. 11▪ and the secrets of his kingdom: but to others it is not giuen. Shewing plainly that the gift of hearing to saluation is not giuen to all, and in some made void by their own wilfulnesse: but to some it is giuen, and they haue hearing eares: and to some it is not giuen and their eares are deafe.

Secondly, seeing this commaundement is directed to the hearing hearers; we must hereby be admonished to vse all good meanes to become good hearers of Gods word; bringing with vs not onely the bodily eares which we haue by creation, but the spirituall eares of the heart, which we haue by regeneration. For it is not sufficient to our saluation to receiue the word into the outward bodily eares, vnlesse the inward eares of the heart bee opened, that our soule may bee affected with the word, and fitted to receiue, to beleeue, and obey the same. Thus did good king I[illegible: 1 letter]sias heare the law read, the text saith, 2. Chr. 34·27. His heart [illegible: 1 word] within him, And thus did Dauid heare when the Lord sayd to the church, Ps. 27.8. Seeke [illegible: 1 letter]ee my face: his heart answered, I seeke thy face O Lord. And as we must bee carefull to get spirituall eares; so wee must take heede of deafe eares. Which is when a man commeth & heareth the word of God, but yet hath no care in his heart to learne, beleeue, or obey the same. This deafe eare is a fearefull iudgement of God, whereof we may read, Isay. 6.9. where the Prophet is sent, To make their eares heauie, and their harts fat, that they might not beare, nor beleeue: lest they should turne and be saued. And this the rather we must looke vnto: because it is a iudgement of God vpon many among vs at this day. The greatest part of hearers are deafe hearers; which appeareth by this that after long teaching they neitheir increase in knowledge, nor in faith, nor in obedience: but remaine the same for blindnesse of mind, hardnesse of hart, and profanenesse of life, that they were at their first hearing of the word; these must know that Gods iudgement is on them; and if they would bee saued, they must labour to come out of this estate, & endeuour so to heare with their hearts that they may be turned vnto God both in mind, heart, and life.

II. point. The dutie commaunded: namely, to heare. Hearing in Scripture is not onely to listen with the bodily eare: but to be attētiue to that, which is taught, and with attention to bring faith, conuersion, and obedience euery way. Eph. 4.21, 22, the hearing of Christ is notably described: It is not so much to conceiue the doctrine of Christ in our mind[illegible: 1 letter], and to be able to vtter it, as to die vnto sinne, and to the lusts of the flesh, and to ris[illegible: 1 letter] [illegible: 1 word] new[illegible: 2 letters]sse of life. And indeed, a man doth heare and learne no more of Gods word, than hee doth beleeue and practise. From whence we are again to be admonished▪ that we so heare with attention, that by hearing we suffer our selues to be changed▪ and that with our change, we ioyne [illegible: 1 letter]are to beleeue, and conscience to obey. This i[illegible: 1 letter] that sauing hearing which bringeth eternall life▪ all other hearing doth increase our sinnes to our further condemnation. Whereby also appeareth the fearefull state of many, who lend onely the outward bodily eare to h[illegible: 2 letters]re the word, but then hearts bee not mooued, nor their liues changed thereby.

III. point. What is to be heard? namely, That which the spirit saith [illegible: 1 letter]nto [illegible: 1 word] Churches. Which words must bee referred to that which went be[illegible: 1 letter]ore, & not to that which followeth: for thi[illegible: 1 letter] commaundement belongs to the matter of the Epistle which went before. The promise following rather concerne▪ the persons themselues than the matter. The things then that are to bee heard, are these. Christ his sharpe reproofe for sin: his threatnings of punishment: a remedie prescribed: & motiues to practise the same, especially repentance: for of all these Christ spake before.

The Vse. From this, that Christ bids them heare these things which cōcerned their estate in sinnes, & amendment by repentance, we learne two things. First, that it is a most necessarie thing for euerie church of God, and euerie member thereof, to know and consider their own wants and sinnes: and also, the iudgements of God that hang ouer them for the same. Secondly, that after any man, or any church hath considered of theri sinnes, and of Gods iudgements; it is a most necessary thing, to turne vnto God by true repentance, if they haue not repented: and if they haue repented, to renew the same daily, & do it more: that so Gods iudgements both priuat and common may be auoided. We therefore must hereby be moued to search into our own wayes, to find out our owne sinnes, and to consider of Gods iudgements thereby deserued, that by true repentance wee may turne vnto God, and so escape his fearefull iudgement[illegible: 1 letter].

Further, these words, What the spirit saith vnto the Churches, containe [illegible: 1 word] reasons to moue euerie man to heare. I. Because they are spoken [illegible: 1 word] the spirit, that is, the holy ghost. II▪ because they [illegible: 1 word] spoken to one man, o[illegible: 1 letter] one church alone, but to all churche[illegible: 1 letter] ▪ For the first[illegible: 1 letter] It may [illegible: 1 word] demanded seein[illegible: 1 letter] Christ sp[illegible: 1 letter]ke th[illegible: 1 letter]se word[illegible: 1 letter], How [illegible: 1 span] be sayd that the spirit speaketh the[illegible: 1 letter] ▪ Ans. Both may stand: first▪ because all the outward [illegible: 1 word] of [illegible: 1 word] person in [illegible: 1 word] are common to the [illegible: 1 span] to [illegible: 1 letter]each the church is an outward action of Christ, and therefore it agreeth to the father, and to the holy ghost▪ As when the father created thing[illegible: 1 letter] in the beginning, the sonne also created, and the holy ghost created them. So her[illegible: 1 letter] when the sonne [illegible: 1 letter]eacheth, the father teacheth, and the holy ghost teacheth: For as the three persons are one in nature, so must they be ioyned in all outward actions. Secondly▪ Christ saith the spirit speaketh, because he now sitting at the right hand of the father, doth not teach his church in bodily presence, but hy his spirit, which after his ascention hee sent to be their comforter and instructor.

Here then obserue, that the holy ghost speaketh to the church in Scripture. The church of Rome appoints a Iudge to speake vnto men in al matters of controuersie, which is the church, because (say they) A iudge must speake: and Christ is absent from his church: and the word is a dumbe letter, and cannot speake: Therefore the church must needes bee iudge. But they erre grosly: The church cannot be iudge: It is but Christs minister to put in execution that which hee commandeth. Christ therefore must bee iudge vnto his church by Scripture, which is not a dumbe iudge, for therein his spirit speaketh plainely and sufficiently for the resoluing of any point in controuersie, that is needfull in Gods church.

The second reason to attention is, because these things are spoken to all Churches. Where we see that things spoken to one church agree to all. From whence we must learne this speciall dutie in reading▪ and hearing Gods holy word: namely, to read and heare with applicacation. We must not rest in a flourishing knowledge of the storie, but apply euery precept and example vnto our selues. If it be an example of vertue, wee must apply it to our selues for imitation: if it be an example of vice, we must apply it to our selues to moue vs to eschew and auoid the like. For God would haue all to learne that which hee speaketh vnto one. And thus much of the commandement.

To him that ouercommeth will I giue to eate of the tree of life, which is in the middest of the paradise of God. These words containe the second part of this conclusion, to wit, a most excellent promise: wherein consider two points, First, to whom it is made. Secondly, what is promised. For the first. The promise is made to him that ouercommeth: That is, to him that in fighting, preuaileth against all the spirituall enemies of his saluation, sinne, sathan, hell, and condemnation. There bee three things requisit to make a man able to ouercome these enemies. First, he must be borne anew in Christ, of water, and of the spirit, 1. Ioh. 5.4. He that is borne of God ouercommeth the world, so by regeneratiō he is freed from the bondage of hell, death, sinne, and Sathan. Secondly, hee must haue true faith, by vertue whereof hee must denie and renounce himselfe, and bee whatsoeuer he is in the death, passion, & obediēce of Christ. Therfore S. Iohn saith in the same place: This is the [illegible: 1 letter]ictorie which ouercommeth the world, euen your faith. For when a man is in Christ, by faith hee is made partaker of Christ his victorie vpon the crosse, and by it receiueth power to subdue his owne corruptions, the world, and the diuell. Thirdly, hee that would ouercome must keepe faith, that is, true religion, and a good conscience, standing out in life and death against all aduersarie power whatsoeuer.

The Vse. In this, that life euerlasting is promised to them that ouercome. First, we obserue that the doctrine of vniuersall grace, affirming that the promises of the gospell for life and saluation belong to all and euerie man whatsoeuer, vnlesse hee will reiect them, is a deuice of mans braine. For life eternall is not promised to euerie man as he is a man comming of Adam: but to a man as hee is in Christ by faith, and a new creature. The promises of the gospell bee vniuersall indeed to all that ouercome: but that is a propertie which restraines them wholly to true beleeuers. Secondly, hereby we are taught so to liue, that we may say truly in the testimonie of a good conscience, we haue ouercome all our spirituall enemies, and do continually stand conquerours ouer them. This is a matter of endlesse ioy & comfort, which will cheere the soule in greatest distresse: But to liue and lie in sinne, is or will bee a hell to the conscience. What auaile the treasures & honors of this world to any man, while his conscience shall tell him he is a vassall to sinne and sathan? for while he continueth in that estate, he is out of the fauour of God, and hath no part nor portion in the kingdome of heauen. Therefore it standeth vs vpon to labour to feele in our harts the certaine euidence of this victorie ouer our spirituall enemies, by the sure testimonie of the spirit of grace.

The second point is the thing promised, to wit, life euerlasting, noted by this gift, To eate of the tree of life. And it is set out vnto vs by two circumstances. First, by the cause of it. Secondly, by the place where it is to bee found. The cause is Christ Iesus: I will giue to him to eat of the tree of life. Where he maketh an opposition betweene himselfe and the first Adam. The first Adam sinned; and thereby cast himselfe with all his posterity out of the earthly paradise, and lost the benefit of the tree of life: But Christ the second Adam commeth and suffereth for sinne, and thereby openeth the way to a better paradise, than the first Adam lost: and to all that ouercome he giueth libertie to enter in, and to eate of the tree of life. The tree of life properly, was a tree placed in the middest of the earthy paradise: and it was so called, first because it was a pledge and sacrament vnto Adam, that he should liue for euer if hee continued in obedience to God: secondly, because it had in it (as may be proued) vertue and power, whereby it would haue preserued him from death and old age for euer, if hee had stood in his innocencie.

This earthly tree of life was a figure and signe of Christ our Sauiour and mediator: who liueth an eternall spirituall life, not onely as hee is God, but as hee is mediator, and that not for himself alone, but for this end, that h[illegible: 1 letter]e may conuey quickning spirituall life to all that beleeue in him: and for this cause hee tearmeth himselfe the tree of life. Further, he saith, He will giue hereof to eate: To eate, sometime signifieth to beleeue: Iohn. 6.50. but it cannot heare be so taken; For faith endeth with this life, and hath no vse afterward. Therefore to eate, in this place signifieth to haue immediat fellowship with Christ in heauen: where Christ shall bee vnto him a tree of life to make him liue for euer.

In this promise note two points. I. In what things eternal life consisteth: namely, in immediat fellowship and communion with Christ in heauen. Secondly, that life eternall standeth not in outward meanes, as meat, drinke, clothing, physicke, recreation, sleepe, and such like: but in an immediat partaking with Christ in all his blessings. So that when Christ is all in all vnto vs immediatly, then do we eat of the tree of life, and therby shall liue eternally.

II. Circumst. The place where eternall life is to be had, is in the paradise of God. This paradise of God is the third heauen, a place wherein the Lord doth manifest himself in his glorious maiesty, and which he hath prepared for the glory of all his elect. Hereof Christ spake to the the[illegible: 1 letter]fe on the crosse, saying, This day thou shalt be with me in paradise, Luk. 23.43. and hither was Paule wrapped in vision: and saw and heard things that cannot bee vttered, 2. Cor. 12. and he calleth it the third heauen, in respect of the heauens vnder it, for the place wherein we breath is the first heauen, the starrie firmament is the second heauen, and this paradise of God is the third: which is therefore called paradise, because it is a place of endlesse ioy and pleasure. And the adding of the name of God, doth not onely put a difference betweene it and Adams earthly paradise, but also sheweth it to be a great and most excellent place. So Rabel saith, I haue wrestled with my sister [illegible: 1 letter]en. 30▪ 8. the wrestlings of God, that is strong wrestlings. And in the Psalmes the mountaines of God, do signifie high and mightie mountaines. And that this paradise is such an excellent, place appeareth at large▪ Reuel. 22. For therein must come none vncleane thing, but the Saints and Angels do there enioy the presence of God, and behold his glorie so much as the creature is able to comprehend: There God communicateth himselfe to all the elect, and becommeth all things vnto the[illegible: 1 letter] immediatly; so that this must needs be[illegible: 2 letters] place of all ioy and comfort.

The consideration whereof must admonish vs to seeke the thing[illegible: 1 letter] that bee aboue, that wee may haue a place in this heauenly paradise. For why should we set our heart[illegible: 1 letter] vpon the vaine glorie of this world which passeth away as a shadow and commeth to nothing, and in the end is but labour and sorrow, when wee haue all that the world can affoord? But the ioyes and glorie of this paradise of God bee endlesse and vnspeakeable: Let vs therefore denie our selues, depend vpon Christ, and in all things keepe faith and a good conscience vnto the end. And thus much for the first Epistle.