William Perkins on Revelation 3:12

Vers. 12. Him that ouercommeth, will I make a pillar in the Temple of my God; & he shall goe no more out: and I will write vpon him the Name of my God, and the Name of the Citie of my God, which is the new Ierusalem, which commeth downe out of heauen from my God, and I will write vpon him my new Name. Vers. 13. Let him that hath an eare, heare what the Spirit saith vnto the Churches.

These wordes are the conclusion of this Epistle, which containeth two parts. First, a promise, in the twelfth vers. Secondly, a commandement in the 13. for the promise: In it wee are to obserue two points; The partie to whom it is made; and the thing promised. The partie is, he that ouercommeth, of whom we haue spoken before: for this promise hath beene propounded sixe times, for substance the same, though in other tearmes. Yet here the very word Ouercommeth doth giue vs to vnderstand, that he that would haue his seruice pleasing to God, must dispose himselfe to a battell or combate, (for ouercomming presupposeth a fight.) The enemies which he is to fight against are spirituall: to wit, his owne corrupt nature, the wicked world, and the deuill: and in this spirituall combate a man must be a good souldier, before hee can bee a good Christian: for all these enemies will seeke to draw him backe and hinder him, so soone as he shall any way endeuour to please God. Indeed, God could haue freed his seruants from all temptations, but hee will not; it is Gods pleasure by temptations to haue his seruants tryed. Whereby it is manifest that they are deceiued, that imagine the state of a Christian to be a freedome from all miseries and temptations, or a state of ease wherein is no strife or trouble to disquiet the mind; nay, it is a souldiers condition in which he that would ouercome, must wage a-perpetuall battell against all his enemies; both within him and without him, and that vnto death.

The thing promised: will I make a pillar in the house of my God, and hee shall goe no more out. Heere Christ doth most notably expresse the state and condition of eternall life; In the description whereof he doth allude to the custome & practise of men, who minding to perserue the memorie of their names after their death, vsed to errect durable Pillars of wood or stone, in some towne, valley, or mountain; with their name engrauen or written thereon. This practise is common in humane hystories: and [illegible: 1 letter]. Sam. 1[illegible: 1 letter].18. Absolon wanting issue, set vp a Pillar with his owne name vpon it, in the Kings dale, thereby to continue his remembrance with posteritie. The meaning then is: as if Christ had said. Others for the continuing of their memorie after their death, doe in some speciall place errect some durable pillar of wood or stone, with their owne names written or engrauen thereon; But to him that ouercommeth, I will not set vp such a pillar, but euen make him a pillar durable and euerlasting, whose memorie shall alwayes continue.

He addeth further, he shall bee a pillar in the Temple of my God: as if hee should say; others set vp their pillars in valleyes and mountaines, or such places where some notable exployt hath bin wrought; but the place which I will choose (saith Christ) is the temple of my God: that is, the Church tryumphant: which was figured by the Temple in Ierusalem, and by the Tabernacle; as we may see, Heb. 9.9, and Reuel. 21.3, for those were two places where Gods people worshipped him: & where God testified his presence in a speciall manner vnto his people. And so in the true Temple, the kingdome of heauen, Gods saints and angels doe worship him immediately; where God is present with them in most glorious & comfortable maner. This then is Christs meaning: he shall not onely be a part of that Temple, but an excellent part, euen a pillar in the triumphant Church in heauen. And to shew what is meant by this temple, Christ calleth it the temple of his God; therby noting the highest heauen. Where obserue, that God is called Christes God; which argueth inferioritie; and therefore it must be vnderstood of Christ, as hee is man, and as he is mediator: in which respect he receiueth from his Father all his offices, and power to execute the same. But as Christ is God, he is equall with his Father, and receiueth nothing from him.

And to instruct is yet further heerein, (Christ saith) Hee shall goe no more out. When men erected pillars for their memoriall, in processe of time they would weare away; and therefore they caused them to be renewed, or els their remembrance thereby would not continue: but he that is once made a mēber of the tryumphant Church, shall there remaine for euer and euer: and no time shall euer come, wherein he shall cease to bee a pillar in the same.

Further, in the pillars erected by men, their names were written or engrauen: And to this practise Christ alludeth, saying; that hee that is made a pillar in the triumphant Church, shall haue names written on him; these names are three. I. The Name of my God: that is, I will make it manifest, that this man is indeed the sonne of God, and that God is all in all vnto him. The second Name is; The Name of the Cittie of my God: By Cittie, he meaneth not the tryumphant Church, but the place where the tryumphant Church shall be; to wit, the highest heauen▪ as it is taken, Reuel. 21.10. So that hereby Christ would teach vs thus much; that hee which ouercommeth, shall bee knowne to be a Cittizen of heauen, and that the priuiledges of that kingdom belong vnto him

And lest any should doubt, what is meant by the Cittie of God, Christ here described it: first, by the resemblance thereof, calling it Ierusalem: because that Cittie, in regard of the Temple especially, was a figure of the kingdome of heauen. Secondly, he calleth it, the new Ierusalem: that is, the place of the tryumphant Church, euen the highest heauen: Which is not called new in respect of being, for it was from the beginning; but in respect of the manner of reuealing and manifesting it. for in the old Testament, the New Ierusalem was reuealed to the Iewes onely, and that obscurely: but vnder the kingdome of Christ, it is more fully reuealed not only to the Iewes, but to all the world. Thirdly, he addeth that it doth now descend out of heauen from his God. Therein answering to an obiection; for it might bee said, this temple of God in heauen is so farre off, that wee cannot ascend or attaine vnto it, how then shall we come thither? Christ answereth, that this new Ierusalem commeth downe from God out of heauen. Quest. How (will some say) can heauen come out of heauen? Answ. As Paul saith of Christ, that hee was crucified among the Galatians before their eyes, because his crucifying was so liuely represented vnto them in the Ministerie of the Gospel. So here, heauen may be said to come downe from God out of heauen, in regard of the preaching of the Gospel, which doth most visibly represent and set open heauen vnto vs, that Gods people may enter therein: by the faithfull embracing whereof, we become cittizens with the Saints, and of the household of God, Ephe. 2.19.

The third name which shall bee written on him, is Christs new name: whereby is not meant any title of Christ, as Iesus, Mediatour, &c; but the dignitie, power, and glorie of Christ. Quest. How can that bee called new, seeing hee had power and glorie from all Eternitie? Answ. It is called newe, because it is receiued of Christ, as hee is Mediator▪ God incarnate; beeing that which was giuen to him after his death and passion: standing in his rising againe; in his ascension and sitting at the right hand of his Father. Hereof Paul saith, Phil. 2.9. God gaue him a Name aboue euery name; that is dignitie, power, and glorie: as it is expounded, Heb. 2.7. And this glorie, power and dignitie, will Christ giue to them that ouercome. And thus we haue eternall life set out vnto vs by the authour of life himselfe. The summe whereof is this; That hee which ouercommeth shall bee made a true member of the tryumphant Church, and there continue for euer: and shall haue three Names written on him: The Name of God, hauing this made euident, that hee is the childe of God: The Name of Gods Cittie: being made partaker of the priuiledges of Gods kingdome of heauen. The newe Name of Christ, communicating with Christ in his glorie and maiestie.

And Christ doth thus describe life eternall vnto vs for speciall causes; which may bee these. I. To comfort them which haue care to keepe faith and a good conscience; and to encourage them against all hindrances and miseries of this life; for what can more harten a man in good duties, than to set before him his recompence and reward? Wherby we learne that in all miseries and trobles that may befall vs for the maintenance of true religion and good conscience; we must comfort our selues and not faint. And to encourage vs herein, wee are carefully to propound and set before vs, the due consideration of life eternal; for this it was that caused Heb. 11.24.25.26. Moses to despise worldly honour, and to choose affliction with the people of God. Wee must also looke vnto Christ,Heb. 12.2. who for the ioy that was set before him, endured the crosse, and despised shame. Souldiers that are vncerten of any reward, are yet content vnder their Generall to aduenture their liues at his command: how much more then ought Christian souldiers to fight manfully, and stand fast in all troubles for Christs sake, who hath set before them such a great reward?

Secondly, it is thus described, to bring Gods people to a view and taste of life eternall, that thereby they may the more affect it. Many cast off all care of Religion and good conscience, for the present delights of earthly things: they can see no goodnesse nor pleasure in spirituall things: The sweetnesse of earthly pleasures puts mens mouthes out of taste, in regard of any rellish of life eternall: but this must not be so with vs; wee must bee of Moses minde, who desired to see the Land of Canaan when he was not permitted to enter into it; and therevpon God tooke him vp into Mount Nebo, and shewed it vnto him: So, considering Christ hath thus largely described this kingdome vnto vs, wee must labour to comprehend in our vnderstandings, and in our hearts to possesse by faith, something of life eternall, though we cannot as yet fully inherite the ioyes and pleasures thereof.

Thirdly, it is thus described, to teach vs to practise Pauls rule. 1. Tim. 6.12. Namely, to passe through all the miseries and troubles of this world, and to take holde of eternall life. This is a most necessarie dutie, but yet little practised: men with both hands lay hold vpon the things of this world, vpon riches and pleasures; but who considere[illegible: 1 letter]h what is prepared by Christ in heauen for them that ouercome? and who laboureth to lay holde thereof, and to keepe that sure, though he loose all things else?

Lastly, this description of eternall life, here serueth to make the people of God to feare no death, thogh it were most cruell and terrible; for death is but a straite doore, whereby the childe of God must passe to all glorie and happinesse, when he shal be made a pillar in Gods temple. Thus much generally of the thing promised: Nowe followe in particular the parts thereof.

First, whereas Christ promiseth to make them that ouercomme, pillars and chiefe members in the Church tryumphant; Hereby we are taught to labour to become true members of Gods Church in this life. For life eternall must begin here, and they that would be pillars in his Church tryumphant, must now become members of his Church militant: for not onely Ministers & teachers are pillars in Gods Church, though they be chiefe pillars therein; but euery one yong and old, man and woman that is a true beleeuer. And thus shalt thou become a pillar in Gods Church on earth, by maintaining & vpholding the Gospel of Christ; which thou must doe, partly by teaching it to those, whom thou art bound to teach within the compasse of they calling: and partly by good example of life and conuersation; and chiefly by a true and bold profession thereof, not onely in time of peace, but euen in the greatest tryals and afflictions.

Secondly hee addeth; Hee will make him a pillar in the Temple of God; that is, in the church tryumphant; for in the new Testament wee haue no other Temples, but Gods Church tryumphant and militant. Hereby then we must learne to renounce that ignorant opinion of the world, who iudge euery materiall church to be the temple of God, and as holy as the Church in Ierusalem was. But the distinction of place and place in regard of holinesse which was vnder the Law, is taken away by Christ. The house is now as holy as the Church; Churches indeed must be regarded and maintained, not for holinesse, but for order sake: now men may euery where offer the calues of their lips, and lift vp pure hands from a pure heart vnto God.

Thirdly, I will writ vpon him the name of my God: that is, whereas God the Father is my God first, I will also communicate vnto him the same name of God; and he shall haue God euen my God, to be his God also. By this it is plaine, that no man can haue fellowship with God but by Christ: wee must not looke to haue immediate fellowship with God of our selues, or by any other, but by Christ: God heares not, God helpes not, God saues not, but by Christ; nay, God is no God vnto vs, out of Christ. For first, he is a God vnto Christ, and then in him and by him vnto vs. Therefore if wee would call vpon God, wee must call on him through Christ; if wee would giue him thankes, it must bee in and by Christ; for in him onely are wee heard. If we would know God, it must bee by Christ, for hee is the very engrauen Image of his Father, in whom is manife[illegible: 2 letters]ed the wisedome, iustice, and mercie of God, in him dwelleth the fulnesse of the God-head: and to conceiue of God out of Christ, is to make God an idoll in the braine. Lastly, if we would receiue any temporall blessing from God, it must bee in and by Christ; as meate, drinke and clothing. For if wee receiue them from God out of Christ, wee are but vsurpers of them, and the vse thereof shall turne to our further condemnation.

Fourthly, he saith: I will write on him the name of the cittie of my God: that is, he shal haue the priuiledges of the kingdom of heauen. We do all desire, and looke for the inheritance of Gods kingdome after this life: therefore heere wee must liue as citizens of Gods kingdome; conforming our selues to Gods commandements, abandoning all sin, and so liuing in faith and a good conscience vnto the end, that after this life we may assuredly perswade our selues, we shall be made partakers of the priuiledges of this kingdō.

Fiftly it is said: this Citie of God, is the new Ierusalem, which commeth downe out of heauen from God; that is, by the preaching of the Gospel. Hereby we are taught more carefully to seeke to attaine to the kingdome of God, for behold Gods endlesse mercie herein: our sinnes shut heauen gates against vs, but by the blood of Christ he hath opened them; and by the Ministery of the Gospell, hee makes heauen come downe vnto men: God therefore would not see vs damned; hee hath made open away, euen a new and liuing way whereby wee may come to heauen and escape hell. God hath brought downe heauen among men, wee must therfore with the people in Iohn Baptists time, violently enter into this kingdom, and striue to take it by force. Matt. 11.12,

Lastly hee saith; I will write my new name on him: that is, I wil make him pertaker of that glorie and digni[illegible: 1 letter]ie wherewith I my selfe am glorified since my death and resurrection. Marke this: all that after this life must haue Christs new name, must in this life become new creatures; So Paul saith; 2. Cor. 5.17 If any man bee in Christ, he is a new creature. And againe, Gal. 6.15. Neither circumcision nor vncircumcision auayleth any thing, but a new creation. Would we then partake with Christ in his glorie? we must heere bee partaker of his grace: herein standeth true Religion to become new creatures; and not in bare knowledge and profession. We must therefore put of Ephe. 4.23.24. the old man which is corrupt with sinne, and be renued in the spirit of our m[illegible: 2 letters]ds, putting on the new man, which after God is created in righteousnesse and true holinesse. But if we content our selues with the Image of the olde man wherein wee were borne, wee shall neuer partake of Christs glorie; for this new name must be giuen to the new creature, the old man and it cannot agree together.