Commentary on Revelation, Lecture 3
LECTURE III.
Vers. 14.
And unto the Angel of the Church of the Laodiceans, write, These things saith the Amen, the faithfull and true witnesse, the beginning of the creation of God,
15.
I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.
16.
So then because thou art luke-warm, and neither cold nor hot, I will spew thee out of my mouth.
17.
Because thou sayest, I am rich, and increased with goods, and have need of nothing: and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.
18.
I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakednesse do not appear, and anoint thine eyes with eye-salve, that thou mayest see.
19.
As many as I love, I rebuke and chasten, be Zealous therefore and repent.
20.
Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.
21.
To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.
22.
He that hath an ear, let him hear what the Spirit saith unto the Churches.
THis is the last of the seven Epistles, and is directed to the Angel of the Church of the Laodiceans. It containeth the discovery of an exceeding desperate condition, and a most sharp threatning for the same: yet, which is wonderful, it hath a most excellent advice and counsel unto this luke-warm Church.
The Division is common with that of the rest of the Epistles. The Inscription is, vers. 14. The Body of the Epistle, is from that unto the 21. The Conclusion is, vers. 21, 22.
In the Inscription, vers. 14. the Lord taketh these two Titles to Himself, 1. Thus saith the Amen, which is expounded by the next words, the faithful and true witnesse, that is, He who being Truth it self and cannot lie, as He cannot be mistaken in taking up the condition of any, although never so secret; it is he that directeth this Epistle. Amen, being an Hebrew word, is frequently used even in the New Testament, as a sign, or evidence of the confirmation of somewhat that hath been spoken; or as a testimonie of the sincerity of the speaker in wishing seriously something which he hath been praying for: therefore often it is used in the close of Prayer; and is here applied to Christ, to shew that in Him there is not Yea and Nay, but Yea and Amen, as the word is 2 Cor. 1.19, 20. The second Title, is, the beginning of the Creation of God: the word rendered beginning here, is not to be taken passively, as if it were to be understood thus, the first thing that was created: for, the Greek word will not admit that; but it is to be taken actively, that is, thus saith He who gave a being and beginning to all things that were created: in which respect, it is said, Ioh. 1.3. All things that were made, were made by Him. He taketh the first stile in this place, because He was to discover a hidden hypocrisie, and to bear sharp testimony against this Church: therefore at the entry He removeth all prejudice that might be against His Testimony. He taketh the second Title, to be a ground of Faith to them, for expecting a recovery from their deadnesse upon the terms offered by Him, seing He is omnipotent, and can give a being to things that have none.
In the Body of the Epistle, we have these four, 1. Their case is proposed, and aggravated, vers. 15. 2. They are threatned, vers. 16. and the reason thereof is given, vers. 17. 3. The cure is proposed, and commended by way of counsel, vers. 18. And lastly, The improving thereof, and the practice of some other things needful to their case, are pressed, vers. 19, 20.
Their case is in short, Thou art neither cold nor hot, but, as it is, vers. 16. Thou art luke-warme. By cold here, is understood the want of all form and profession; and so, a being in their natural and heathenish condition without any change: This is clear from the scope. By hot, is understood not only to have profession, but to have power, warmnesse and life therewith, and so to have the change through. The condition of this Church, was neither altogether without a profession, nor yet having power with a profession; But having renounced grosse Idolatrie and profanity, and having been kept free from corruptions in Doctrine, she satisfied her self in that formal profession, without singleness and zeal in the performance of these duties which she went about: therefore they are called luke-warme, as if some way the cold had been put off them; and yet not being throughly warm and hot, they continued to be luke-warme, which, making water most loathsome to the stomack, it is here alluded unto, to shew how loathsome this indifferency in the practice of Religion was to our Lord Jesus. That this is their very condition, is clear from the scope, and from the amplification following, where it appeareth they had some form, and therefore thought well of themselves; and yet were indeed miserable and wretched under the same. Also, the Lords provoking them to be zealous, vers. 19. sheweth, that their fault did consist mainly in what was opposite to this. And so their condition will be like Israels in the dayes of Elias, 1 King. 18.21. as halting between two opinions, that is, neither altogether forsaking Religion, nor yet seriously following the same; or, …r as it is said of Ephraim, Hos. 7.8 he was as a cake unturned, that is, having the one side somewhat hot and baken, but the other cold and raw. Only this is the difference, that indifferencie of theirs was in respect of Doctrine, this, is mainly in respect of practice.
The Lord aggregeth the hatefulnesse of this condition in the words following, I would thou wert cold or hot, that is, although y… think your selves much better than others, because of your formal profession; yet such hypocrisie, is more hateful to me than the want of the form of Religion altogether. So this, I would thou wert hot or cold, is not to be understood of Christs will, as prescribing to them a duty: for so, it cannot be thought that he commandeth them to be cold; nor doth it implie any will or desire to be in Him of such things simply; (for it cannot be thought that He is so indifferent concerning these extrems) but it is to be understood as His expressing of His loathing of their condition, after the manner of men: and doth hold out this, that He doth esteem such a hypocritical profession to be indeed more dishonourable to Him, than if profession had never been taken on. That this is the meaning thereof, appeareth by these considerations. 1. That Christ here is following a similitude usual among men, to shew the abominablnesse of the thing in it self, and it is not rigidly to be pressed in every part of the similitude in reference to Him beyond the scope. 2. Because he putteth cold and hot in the same ballance together: so that whatever difference otherwayes be in His estimation of being hot, beyond that of being cold; yet in this place they are made equal, and nothing is asserted concerning the one, but is also asserted concerning the other: which doth clearly shew, that the Lords expression is to be understood after the manner of men, (as was said) that is, as men use to expresse their hating of any thing, by this, I wish it were, or had been any otherway: that same is the Lords intent here. I cannot therefore but somwhat wonder, that a Learned man (Ioannes Dallaeus in his Apologie, &c.) doth draw this place of the Lords wishing that Laodicea were hot, to confirm that assertion of the Lords having a will and desire of the salvation of all men, besides His signifying of what is acceptable to Him as considered in it self, by His Word.
If it be asked how hypocrisie or luke-warmnesse may be said to be more dishonourable to the Name of God, than the want of a profession altogether? It may be answered in these three respects, 1. Where no profession is at all, the Name of Christ is not so concerned, as where it is: and therefore by any miscarriage of such, it is not so reflected upon, and made obnoxious to reproach, as it is in respect of these who have some way given up their names to Religion. It is on this account that in Ezek. 20.39. the Lord doth discharge the people of Israel to pollute His holy Name with their gifts, and biddeth them, go serve ye every one his Idols, &c. which is not to give them allowance to run to Idolatrie; but it is to shew them, that if they would not wholly cleave to Him, His Name would be lesse polluted and dishonoured by their direct betaking of themselves to Idolatrie, than it was by mixing His Worship, and the worship of Idols together. 2. The nature of the sin it self, hath also some aggravations in it, which maketh it exceedingly loathsome to Jesus Christ, and dishonourable to Him beyond the condition of such as have no profession at all: for, such a person indeed is really cold, and without any Religion, as others are; And hath these two things beside, 1. He is a counterfitter of Religion, and that before God: therfore, Act. 5.3, &c. such are said to tempt God, and lie to the holy Ghost; because they presumptuously intrude themselves in a profession, as if they were something, being yet indeed nothing; and so tempteth the Majesty of God singularly to take notice of them, and discover them, or otherwayes some way to ly under the imputation either of no discerning, or of approving such unsoundnesse, as if it were Religion. Secondly, Ordinarily such, though they be poor, yet are they proud, presumptuous and haughty, in respect of their form; for, they say they are rich and increased with goods, &c. vers. 17. which no person without all form can be so readily tempted unto: Now the Lord abhorreth this empty pride above any thing. A third respect in which hypocrisie is hateful beyond the want of all form, is, that it maketh such a persons conviction, conversion and salvation more difficult than if they had had no profession at all: for if so, it might have been more easie to have convinced them of their emptinesse, and to have brought them to Christ, than in the case of their formality and pride. And thus not only is the case of hypocrisie more dangerous to themselves, but it is more dishonourable to God, because it some way frustrateth the end of His Ordinances amongst such. And therefore the Lord usually doth prefer the Publicanes and Harlots in this respect, to the Scribes and Pharisees: because such were more easily convinced, and brought to some fruitfulnesse under the Ordinances, than Scribes and Pharisees were, who rejected the counsel of God against themselves. Thus (Matth. 21.31, 32.) Publicanes and Harlots are said to go unto the Kingdom of Heaven before the Scribes and Pharisees, because they believed Iohn's Preaching, which the other did not.
The second thing in the Body of the Epistle, is, the Lords threatning of them for this ill, by an expression suitable to the ill, vers. 16. So then, because thou art lukewarm, neither cold nor hot, I will spew thee out of my mouth: which is in sum this, seing then thou art in a luke-warm temper, which usually mens stomacks can more hardly keep than what is cold, or what is hot, but must spew out the same as a thing loathsome unto them; so will I in some singular and extraordinary manner evidence my loathing of this thy luke-warm hypocriticall temper. And this expression, to spew out, &c. seemeth to import these three, 1. That it shall be such a judgement as will be an evidence of the Lords loathing of them, and giving up with them without respect to their form. 2. It implyeth a making of them loathsome before others, as vomit useth to be: and so it is the Lords taking-by the vail of their hypocrisie, and making them to fall from that respect and estimation amongst others, which possibly they hunted-after in this their external profession. 3. It may imply the Lords giving them up to break out into grosse external ills, whereby they might be emptied of that vain ground of boasting which they had in their former formality. And this being a common plague that follows proud hypocrisie, and a thing that discovereth the rottennesse and loathsomnesse of such, it may well be understood here, seing the scope is to threaten them with making them appear to be loathsome, although they did endeavour by all means to cover the same.
The reason of this severity, is added, vers. 17. and it is in sum this, I will take such course as may discover thy loathsomnesse, because thou art not only miserable and poor, but art conceity and proud, as if all were well, and knoweth not thy own rottennesse and unsoundnesse, therefore (saith he) I will thus discover it.
In this vers. we may consider, 1. What was indeed the case of this Church. 2. What they themselves did esteem, and give it out to be. 3. With what confidence and upon what ground they did this. And lastly, the connexion betwixt this and the former threatning.
Their true state, is set forth in five words, in the close of the verse: The first is, Thou art wretched: which is a comprehensive word, and doth ordinarily set forth the bodily defects and personal unsoundnesse and loathsomnesse of one in respect of grievous diseases, and such like: this here is to be applyed to their spiritual condition, which in these respects is no lesse wretched, disjointed, loathsome, &c. than the bodily condition of any can be. The second word, is, miserable: which looketh to a concurrence of externall things beside the former wretchednesse, as want of means of supply, want of fitnesse to do for themselves, and want of any solide way of provision made for them by others, and such like: Thus (Ezek. 16.) the wretched child, is described, not only as loathsome, with the navil not cut, without washing with water to be suppled, &c. but none eye did pity it, to do any of these unto it, &c. so here, thou art miserable, that is, not only wretched in thy self; but in a disconsolate condition in respect of what thou may expect from others in this case. The third word, is, poor, that is, thou thinks thou hast many good works and much grace; but it is quite contrary; really thou hast nothing. The fourth is, thou art blind: that is an aggravation to all, that though thou be in this miserable condition, thou art senselesse and ignorant thereof, and neither knoweth thy danger, nor how to rid thy self out of the same. The fifth word, is, and naked, that is, without any thing to hide or cover this miserablnesse and filthinesse before the justice of God. It is not desperate when folks are poor and miserable in themselves, if they have on Christs righteousnesse to cover the same: but, faith the Lord to this Church, thou art in thy self miserable, and also without this cover, so that thou art lying as casten forth in the open fields, and obnoxious to the justice of God: This holdeth forth a very sad and a very dangerous condition. Yet, in the second place, we will find their thoughts of it to be far otherwayes: which the Lord setteth down in three words, 1. Thou sayest I am rich, that is, abounding in grace and good works, and having a righteousnesse sufficient enough. 2. I am increased with goods: which is still to be understood of their esteem of their own spirituall furnitour, which they think sufficient, not only to make them rich, but also to make them abound: and this, to be increased with goods, doth imply, both their esteeming of themselves to have much, and also to be upon the growing hand: which is a most dangerous condition, when a hypocrite doth not only falsly esteem himself to have grace when he hath none, but doth flatter himself as if he were thriving and growing in the same. The third word; is, and have need of nothing: this is indeed a comprehensive commendation of a condition, if there were ground for it: but where this entereth in a person abounding in corruption, it is the very height of self-delusion and presumptuous hypocrisie, to wit, that a person should think himself free of hazard, well stored with graces, and a great length therein, &c. but especially (as in this place) that he should think himself fully clear, and sure of his peace with God, and interest in the Covenant; so that in these respects there is need of nothing. This we conceive is here intended, and doth indeed look very like the language of stout self-confident ignorant hypocrites.
It may be wondered how and with what confidence they could entertain such thoughts. This is the third thing proposed, to be cleared in the words, and may be gathered from two expressions, 1. Thou sayest I am rich, &c. which words do not so much expresse the language of their mouths, as the inward language and confidence of the heart, and do import, not only their thinking of such a thing to be true, but their perswasion thereof, and confidence therein, even to a kind of audacity and impudency, so as nothing can put them from it, and is like these words, Ier. 2.23. How canst thou say I am not polluted, &c. and vers. 35. yet thou sayest, because I am innocent, &c. which places hold forth the impudency of formall hypocrites that will stick to their own justification, even contrary to the clearest applications of the Word of God against them: and therefore, Luk. 13.26, &c. some are brought-in pleading, as it were, with Christ in the day of Judgement their own Justification, and, though their will be no such pleading in that day, yet it sheweth that many hypocrites may live and die, without being brangled in this their vain confidence, untill Christs finall sentence do it, which is the scope of that place. The second word, is, and knoweth not that thou art wretched, &c. Some might think how could such poor persons boast so of their riches? this word sheweth that they were not grosse dissemblers speaking what they thought not; but that really they knew no better, and so they are (to say so) native, subtile hypocrites, as subtile hypocrisie is distinct from grosse dissembling. Which doth shew, 1. That hypocrites may really be blind and ignorant of their own unsoundnesse, and indeed think it otherwise than it is. 2. That this their ignorance doth not excuse them and extenuate their guilt; but on the contrary, it is both a sin in it self, and an aggravation of other sins to them; and for that end, it is made use of here.
The last thing in the vers. is, the connexion of this with the former threatning in the word, because; and is to this purpose, the reason of my so loathing thee, is not because simply thou art poor, miserable, and naked, &c. but because thou being such, art conceity of thy counterfeit profession, and unhumble under, and ignorant of, thy spirituall ills: therefore, I will spew thee out of my mouth, &c. otherwise poverty and grace can agree well; but blind, proud, reigning hypocrisie, and grace, can never be consisting together in one person.
From which words, these observations are clear, 1. That many may be in a very miserable spiritual condition under some seeming form and profession. 2. That yet such who are poor and rotten, and withall, have some profession, are oftentimes exceeding vain, proud and carnally confident in respect of the same. It is a wonder that a person, or Church, in such a condition, should yet esteem it self so as this doth: but this presumption and vain confidence, is not the least part of the subtilty of the sin of hypocrisie, and of the deceit of naturall hearts. 3. It appeareth here, that many may absolve themselves with great confidence, and as having many seeming good grounds for their doing so, who yet may not be absolved by the Lord. 4. There is no condition more dangerous to a person, and loathsome to Christ, than to be poor and proud, or corrupt and rotten, and yet withall to be conceity and confident. 5. This universal confidence and satisfaction with ones own condition, is oftentimes (if not ever) a companion or fruit of the most desperate hypocrisie: because sincerity being imperfect as to its degrees, and so ever walking within fight of many wants, is still labouring under the sense thereof; and so in a dissatisfaction with its own condition in one respect or other. 6. We may see also, that it is a main part of a Ministers duty to rip up the secret and hidden hypocrisie of hearts, and to beat down the proud presumption of secure hypocrites, as well as to reprove the grosse out-breakings of profane persons. 7. In application, Ministers would commend the Word to consciences, and therefore would seek to convince the Hearers of their heart-language, who oftentimes think more proudly and grossely of themselves and of their own condition, and even of Religion it self, than they dare outwardly professe.
The third thing in the Body of the Epistle, is, the cure which the Lord proposeth for such a case, vers. 18. There is a wonderfull depth of iniquity and hypocrisie in their case; but here there is a far more wonderfull depth and mystery of free grace and infinite love in the proposed cure. It is proprosed by way of offer under the expressions that belong to bargaining. And indeed here is an excellent market or fair, wherein we may consider these five.
First, There is the wares proposed, which indeed are the cure of the former case; and they are contained in three words, 1. It is gold tried in the fire. 2. White raiment. 3. Eye-salve. All which are very sutable to their wretched, poor and blind condition: under which expressions is understood, Christ Jesus Himself, and His benefits, who only can work the effects ascribed to these upon sinners, and make such a change upon their Spiritual condition: for He it is, that is made to us of God, Wisdom, Righteousnesse, Sanctification, and Redemption, 1 Cor. 1.30. And considering the strain of the Gospel where these properties are only attributed to Christ, together with the scope of this place, there can be no doubt of this.
Secondly, We may consider here the parties that are bargainers: upon the one side, the offerer is the Prince of the Kings of the earth, the beginning of the Creation of God, our blessed Lord Jesus, who maketh offer of Himself to sinners, and saith, Behold Me, Behold Me, unto these who were not called by His Name; on the other side, these to whom the offer is made, or who are to be the buyers, they are wretched, poor, miserable &c. This looketh disproportionable-like at first; yet it suteth well with the bargain of Grace, where the Lords Merchant is, every man that hath no money, Isa. 55.1. providing he be throughly sensible of the same.
Thirdly, We have the commendation of these wares, especially in reference to the parties that they are proposed to; As, 1. the excellencie of the things themselves, the god is tried, the raiment is white, &c. There is nothing in our Lord Jesus but is exceeding excellent. 2. The wares are exceeding useful and profitabe, it is gold that maketh rich. The person that hath Christ, wanteth not Righteousnesse to pay his debt; and there is no other thing to make a person rich. 3. This raiment covereth nakednesse: sin is not taken notice of where Christ is put on by Faith: For, His bloud cleanseth from all sin, whereas there are many naked, loathsome souls under gorgious robes. 4. The wares are most sutable to the party to whom they are proposed; they are poor, Christ maketh rich; they are naked, He covers; they are blind, He enlighteneth them, and openeth their eyes; there are no such sutable wares for a sinner as Christ, and whatever account self-righteous men have of Him, yet they who think themselves sinners, should by all means endeavour to purchase Him. 5. Wares are commended in this, they are necessary especially to such a party: there is no other way to be rich, but by having Christ; no otherway to be covered, or cloathed before God, but by His righteousnesse; or, to see, or be in capacity to walk rightly in Spiritual things, except He prove the leader.
The fourth thing in this market or bargain, will yet commend this more; and it is this, to wit, the terms upon which these wares are proposed, implyed in these words, buy of Me: which is not to be understood, as if there were some equivalent price required, or to be given for Christ: for, that is contrary to the scope of this place. And, considering the excellency of these wares, and the poverty of these that are called to be the Merchants, what can be expected of them in recompence for such an excellent bargain? The terms then must be Grace, as the same market is proclaimed, Isai. 55.1, 2, 3. He, every one that thirsteth, come ye to the waters, and he that hath no money: come ye, buy and eat, yea, come, buy wine and milk without money, and without price, &c. And vers. 3. the wares to be bought are the same, to wit, the sure mercies of David, that is, Christ Jesus, (as being compared with Act. 13.34. is clear) whom the Lord promiseth there to give, because there is no other way possible for the attaining of Him. This is expressed under the similitude of buying, to shew, that as there is in covenanting with God two parties to be considered (as in all bargaining) and some excellent wares which the one must have from the other; so there must be a mutuall consent and engaging for the clofing of this bargain, as there useth to be in bargains amongst men, though the difference be still in this, that here all the terms are of Grace. But, God willing, we shall consider the nature of this bargain peculiarly by it self.
The fifth thing in this bargain is the manner of Christs proposing the same, I counsell …, &c. which is not so proposed, as if it were left, indifferent to them to hearken or not. But it is thus exprest, for these reasons, 1. That thereby he may bear out his affection, who, as a friend, condescendeth to give them counsel in things that are of most concernment for their own good. 2. This also sheweth the necessity and advantage of following this advice, because they are counselled to it by Him that is the Counseller, Isa. 9.6. and the Fathers substantiall Wisdom. It must therefore be folly to reject His advice. 3. It is thus exprest, to gain their consent the more willingly to the same: therefore in the Gospel He doth beseech and intreat, &c. that thereby hearts may be induced to submit cheerfully to Him.
This verse contains a sum of the Gospel, and is a treasure of many Gospel-truths, as, 1. That there is no condition so desperate, but there is a fulnesse and efficacy in our Lord Jesus to cure the same: He is gold, white raiment, eye-salve, &c. and (the meaning of these expressions being obvious) we conceive there is no need to insist upon them. 2. This Doctrine is clear, That upon condition of believing and fleeing to Christ, the most loathsome, luke-warm, desperate hypocrite may have mercy: otherways such a counsell had not been given to Laodicea. 3. As there is a fulnesse in Christ; so there is a freenesse in Grace to make that fulnesse forthcoming to sinners that will follow Christs advice: and there is no sinner that heareth this Gospel, but may think himself sufficiently warranted to close this bargain with Christ, if heartily he submit to the terms thereof. But of these no more for the time.
The fourth thing in the Body of the Epistle, is, our Lords pressing of this His counsell: which is done two wayes, vers. 19, 20. as many as I love, I rebuke and chasten, (saith he) be zealous therefore and repent. The first part of the verse hath the Argument in it, The second part, is, a conclusion drawn from it. The Argument is, whom I love, I rebuke and chasten, that is, it is not my way to reprove with words or chasten with rods these whom I carry no respect unto; but I use this way to them whom I love, as I love my visible Church, which is confirmed from Prov. 3.12. and therefore seing I take this way with you, and do not give up with you, my counsell ought to be the better received: where it would be observed, that it is still the same persons whom at first He chargeth. The conclusion drawn from this, hath two parts: The first is, be zealous, that is, mind to exercise Religion more seriously, in opposition to their former formality and luke-warmnesse; and that in the performing of the duties thereof, zeal to the glory of God, may be lively and predominant. This we conceive doth not presse new duties; but a more spiritual end, motive, manner and edge in the doing of them: for, many duties may be done without zeal to God, though where this is not, they are never acceptable. The second part of the direction, is, and repent: which calleth them kindly to be affected with their hypocriticall condition: And these two are inferred by the word, Therefore, from the former ground that expresseth Gods love to them.
The second way he presseth it, vers. 20. is, by a most instant and importunate pursuing of His offer, with a protestation of His being there, and of His making the same. This is done four wayes, First, by shewing His work and posture, I stand at the door and knock. Hearts naturally are as Castles shut and guarded by the devil against Christ: when H… cometh with His Ordinances, He doth thereby, as it were, lay a siege at them, and by His Word knock at the doors thereof to gain their consent; and the more pungently He presseth by His Ordinances, He is said to knock the more: and in this respect, Song. 5.2. His voice is said to knock at the Believers door in their sleepy condition. Here these two things are imported, 1. Christs continuing to deal with His Church, and to wait upon her in His Ordinances, notwithstanding of her many former refusals. Thus, He is said to stand at the door: whereby is holden forth their ingratitude to Him, in keeping of Him out, and His patience that still waiteth on. 2. In this, by the other word, is imported His growing more instant in His dealing with them: therefore He is said to knock. And indeed if the former sharp threatning and charge, and the sweet and free offer be considered, it may well be said that now His knocks are doubled.
The second way He presseth in this verse, is, by making His offer particular, as it were, bringing it to every mans door, if any man hear my voice, and open the door, &c. Wherein, 1. He expresseth what He would have. 2. From whom. What He would have, is in two expressions, the one is, if any man hear my voice, that is, its hearkning to His voice which He requireth, as Psal. 95.7. for the want of which He complaineth, Psal. 81.13. And in these expressions often the terms of the Covenant of Grace are expressed, as, Isai. 55.2, 3. and is, upon the matter, that same with buying formerly mentioned, as in that place of Isaiah is clear. And it setteth forth Faiths consenting to hear and hearken to, and accept of Gods offer of Grace in the Covenant; as, refusing to hear, holdeth forth mens rejecting of the same. The other word, is, and open the door: it is the same thing for substance with the former. Thus also Faiths closing with the Covenant of Grace, is often expressed, as, Psal. 81.10. Act. 16.14. because by Faith, the heart that was formerly shut against Christ, is made open to Him, and He hath way made for Him to enter into the same, as is clear from, Song. 5.2. Psal. 24.7.9. and Act. 16.14. where the Lords opening the heart of Lydia, is expresly expounded to be her giving heed to these things, which Paul spoke, that is, her receiving of the same by Faith. This then is the duty called-for, and the terms upon which the offer is made, to wit, Faiths yeelding to receive and admit Christ, for the end for which He is proposed. Secondly, The person called to this, is expressed thus, if any man, &c. which putteth it so to every hearer, as if it went round to every particular person, if thou, and thou, or thou, &c. and this manner of expression doth obviate any objection which might rise, such as, what if the most part reject? be it so, saith He, if any man open, it shall be well with him: or, if it should be objected, I am a sinner, miserable, a hypocrite of long standing that hath often rejected the Gospel, &c. This, if any man will open, &c. answereth all these at once: because where the Lord saith any man, without exception, who is he that can limit the same, where a person of whatsoever condition or qualification is found, that will accept of the offer according to the terms proposed? and so this any, is a particular application of the former advice; yet, such a particular application, as reacheth every one of whatsoever condition they be.
The third way how it is pressed here, is, by subjoyning a most comfortable promise unto any man so understood, as it is said, to wit, if any man will open, I will come in to him; that sheweth an union which shall be betwixt Christ and him: I will sup with him; this sheweth a friendly familiar way of communion that Christ shall entertain with him, as it is, Song. 5.1. I am come into my Garden, I have eaten my honey with my hony comb, I have gathered my myrhe, &c. Christ is a most heartsome guest where He is entertained. It is added, and he shall sup with me: this is the fruit and effect of the former two; and expresseth the sweet satisfaction that the sinner who openeth to Christ shall have by union and commuinon with Him, as in that same place of the Song. 5.1. when He cometh to feed Himself upon His own spices, His own myrhe, and His own wine, and what He brings with Him, then hath He a large allowance to His friends, as in the next words, eat, O friends, drink, yea, drink abundantly, O beloved. O so satisfying a life as it is to have Christ dwelling in the heart, and thus to be feasted with the comforts of His presence which are better than life▪ and what more can there be requisit to presse the making of Christ welcome by sinners, than such a promise, or rather, three promises put in one?
The fourth thing that presseth this offer in this verse, is, the behold, which is deservedly premitted to all. And in this place (beside the usuall weight it hath in other cases) it is Christ, making this offer of His observable to them, so that afterward they shall not get it shifted, but this shall be as an Instrument taken upon His making the offer, to stand in futuram rei memoriam: and so is like that, be it known unto you, men, and brethren, &c. whereby Paul closeth His Sermon, Act. 13.38. and thus, as it were, he driveth the nail to the head before he leave it, testifying that if this good bargain come not to a close, the blame shall be upon their side. And so we may see how weightily the Lord Preacheth in these Epistles to the Churches.
The conclusion of the Epistle followeth, in the last two verses, having two parts, as all the rest have. The first is a promise made to the overcomer, with an excellent qualification of the same, vers. 21. The promise, is, To him that overcometh, will I grant to sit upon my Throne: it is in substance the same with many promises formerly mentioned, to wit, a promise to make him partaker of Christs Glory: it is not only to bring him to Glory, but to make him a sharer of that Glory which Christ the Head possesseth; that so he may reign with him and partake of the fruits of His Dominion and Conquest. The qualification or amplification of this promise, is, even as I overcame, and am set down upon my fathers throne: which doth import these three, 1. The greatnesse of this glory, which they are to partake of: Christ is set upon the Fathers Throne, and they are to be admitted to Christs Throne, and so consequently to partake both of the Glory of the Father, and of the Son according to their capacity. 2. It is set forth in the surnesse thereof: it is sure to the overcomer, even as that exaltation is sure to Christ. 3. It setteth forth the method of it: so that as Christ did first suffer and overcome, and did then come to Glory; so these that are to be set down upon His Throne must come in the same method, by wrestling, and overcoming to obtain the same.
The other thing of the conclusion, is the common advertisement, now, the seventh time repeated, vers. 22. Yet is it never idlely done: Which sheweth, 1. what all mens duty is, to wit, it is their part that live in any place at any time, to receive the Word of God with as great reverence, as others who lived in some other place, and at some other time: therefore this advertisement is given equally to all the Churches, and to all Hearers. It is mens duty to receive with reverence every word of God, of whatsoever kind it be: therefore it is subjoyned to all the several messages. 2. It sheweth mens sinfull stubbornesse that are not easily brought to give obedience to this principal duty.
It is meet now that we take notice of some difficulties that may arise from the words. And here it may be enquired, what is to be thought of this Church? or, what judgement may be given of the same? Answ. Although it is hard to determine peremptorily concerning the state; yet it appeareth that the condition of this Church, is the very worst of any that hath been written to: For, 1. there is nothing in her commendable, (at least commended) as was in Ephesus, Pergamos, and other Churches. 2. There is no person excepted from the charge of luke-warmnesse and hypocrisie, as was done in the Epistle to Sardis, vers. 4. But the strain of the Epistle runeth to charge them, and to charge them all with a most grievous charge. And seing our Lord doth take this title to Himself in this very Epistle, to be the faithfull and true witnesse, it is not like that He would have altogether past over their honesty, or such as were sincere amongst them, without commending the same, if there had been any such to be commended. For, our Lord kept that way in all the former Epistles; and had there been any sincere persons in this Church, it had been no lesse to their commendation, and to the commendation of His Grace, to have commended the same: yet we think that the Lord is in trysting-terms with them, and therefore might possibly have some to call effectually from amongst them, which maketh Him thus, out of love to continue and knock: yet we cannot see any ground to conclude that there was any sincerity, or sincere person amongst them for the time. Upon which, several Questions may arise, as,
1. It may be asked, If there can be any particular Church, without some sincere persons in the same, seing it is compared to a floor where both Wheat and Chaff are? Ans. If we consider the visible Church as Catholick and Universal; so, indeed she can neither be without hypocrites, nor without true Converts, as may be gathered from these similitudes whereby she is holden forth in Scripture: but if we consider the particular Societies or Congregations that meet together at Ordinances for Worship, we suppose that it cannot be so peremptorily determined in reference to each of these, as if there had never been a particular Church without hypocrites on the one hand, or sincere persons on the other: for, there is no such promise that can be extended to every particular Congregation; but these promises must be applied to the Catholick Church: in which only, faith cannot fail. Again, these properties and descriptions of the visible Church, do not agree to every particular Congregation, but to the Church-universal, which is called the Kingdom of Heaven, and likened to such and such similitudes. Beside, if we consider experience, it will be hard to say that never any company of hypocrites did combine together of themselves, or by providence were casten to meet at the same Ordinances in way of a particular Congregation. There can be little said of this Church of Laodicea to vindicate her from this. On the other side, it were hard to say that never any, though the most choise number, should meet together in a Church-way, and be without hypocrites: This indeed I grant is much more difficult, and cannot but be much more rare than the other; (which I suppose is but too frequent) yet considering what may be said for these hundred and twenty who did meet and continue together, Act. 1.15. we suppose it is hard simply to deny the same. From which, it will follow that the visible Church must be principally considered in the New Testament as Catholick, seing these many properties and descriptions can only be applicable to it as such, and are not so to be applied to particular Congregations.
2. It may be enquired, that seing this Church is holden forth as hypocritical, what may be the characters of a hypocrite, as they are here drawn by the Lord? Answ. There are two sorts of hypocrites: one is more grosse, and do indeed know that they are but dissembling: these are not properly hypocrites, but dissemblers. A second sort, is, more subtile, that is, when not only they make others to esteem of them, as if they were sincere; but when they come indeed to have such an estimation of themselves. These are properly hypocrites, and such as are described here, vers. 17. Now, from this Epistle, such a description may be gathered, 1. A subtile hypocrite, is one that hath some large profession, and fruitfulnesse as to many external duties: in this respect, he is not cold, as wanting all form; but it may be he aboundeth in that. 2. Though he hath much form; yet hath he no power nor reality at all: otherwayes he could not be denominat a hypocrite, though he might be said to have much hypocrisie in him: and in this respect, the hypocrite is not hot, even as he is not cold. 3. He is one that notwithstanding of this his want of sinceritie, is yet still insensible of his poverty, wretchednesse and miserie, &c. Thus, vers. 17. he knoweth not that he is poor, miserable, blind, &c. and this is a main piece of the subtilty of hypocrisie, whereby not only others, but even the person himself is deceived, in respect of his own state and condition. 4. As he is insensible of his poverty, so is he highly puffed up with the estimation of what he appeareth to himself to have: and thus his security, is perfect peace; his presumption, is strong faith and confidence; his praying, and common liberty in the same, are most lively parts of communion with God in His account: and thus he saith, he is rich, vers. 17. and really thinketh so. 5. He is a man that doth continue and grow in this self-opinion: for, being unacquainted with through convictions, and with any apprehension of declining, or falling from the good which he had, he doth apprehend himself to be upon the growing hand, and so to him still, his faith, grace, and state of friendship with God, &c. do become the more unquestionable to him, and he supposeth himself to be, in all these respects, upon the thriving hand: therefore it is said, that he thinketh himself to be increased with goods, &c. 6. He is one that is exceedingly well content and satisfied with his own condition; and so, in his own estimation, there is none more honest and sincere, none that loveth God more singly, or is more beloved of Him; and, in a word, none with whom he would exchange his condition. This is a man that hath need of nothing in his own account; but is as if all were well already. 7. Under all this he is a man that hath never been at the market of free Grace, nor hath bought, or put on the white raiment, &c. therefore still all the wares are his own; his righteousnesse is of his own spinning; his peace standeth on his own bottom; and Christ hath never been fled unto, or accepted of for righteousnesse by him: therefore is there still need of making offer of, and pressing, the market of Grace unto and upon him. 8. Notwithstanding of this, he is as confident as if all were well: and he is in an incapacity (except the Lord do it in an extraordinary way) to be convinced either that he wanteth sincerity in the strain of his walk, or that he hath not received Christ or made use of His righteousnesse: and though he may take with many particular challenges; yet he is guarded, as it were, against these two. Therefore it is said, there must be eye-salve bestowed upon him, to discover his nakednesse to him. And this is even the height of all, when self-conceitednesse and vain confidence so possesse the heart, as to make all convictions to be rejected, and to keep the foul sleeping securely without suspecting its own naughtinesse.
3. If it be asked, how a person that is so unsound cometh to have such thoughts of himself, or such confidence of his own condition? We may Answer, Upon these confiderations, 1. Men naturally are lovers of themselves, and admirers of what is in themselves. Hence it is, that men are so easily induced to overvalue their own natural and moral parts, and, upon the same account, these things that look more Spiritual-like. 2. Men naturally cannot discern the things of God, for they are Spiritually discerned: it is no wonder therefore that they take that which glittereth to be gold, especially this being added to the former consideration. 3. He hath all the concurrence the devil can give him to cause him entertain such thoughts: and therefore often such a man is kept from grosse tentations, and foul out-breakings, which many sincere persons are tortoured with: by which the devil aimeth to keep all in quiet, as the scope of the parable runneth, Matth. 12.29. If we consider his practice, it needeth not seem strange that he be thus deluded: for, he doth not search himself; he doth not make hypocrisie his burden, or use these means whereby the sincere-hearted are helped to a discoverie of their own naughtinesse: and therefore, what wonder is it that such be strangers to this? 5. When they go on smothering convictions, neglecting duties, and such like, there is something that cometh judicially from God to give them up to that delusion, so as to trust the language of their own hearts concerning their own state, beyond the most clear convincing reproofs that may come from the Word of the Lord: and this is to be found, (Isa. 44.20.) in a very irrational like thing, as the worshipping of stocks and stones; yet such a person, being turned aside by a deceived heart, cannot deliver his own soul, nor say, is there not a lie in my right hand? 6. There are some concurring things which may also have influence upon this, as suppose men be so esteemed of by others who are esteemed gracious, especially if upon some fits of convictions, or common exercises, they have been inconsideratly cryed-up by Ministers, as exercised Christians, when as yet the exercise hath not taken root, not hath it been adverted possibly, how it came to a close: by such and such like means, often may a Novice, or one who is not a Christian throughly, come to be puffed up and fall in the condemnation of the devil, by this or some other way. And, no question, these foolish Virgins were not a little confirmed in their vain confidence and presumption, from this, that they had the companie and countenance of the wise Virgins, which, it may be, many others had not, Mat. 25.
4. If it be asked, If a hypocrite can discern his own rottennesse and hypocrisie, or fear and suspect the same? Answ. 1. A hypocrite may come a great length as to this, at some particular times and occasions, especially when some sudden fears seem to surprise, or when some particular challenge and the fear of wrath is born in upon him; yet in so far as he hath these, and entertaineth them, he cannot be called a hypocrite; but in so far as he beareth down and passeth over the same. For, there is a real ground of suspicion and fear within him, &c. and therefore to be affected therewith, is not properly hypocrisie, except the same be hypocritically used, that is, that it be keeped from making discernable to him the rottennesse of his state, but on the contrary, he becometh the more vain because of such flashes, and seeming exercises, when yet they have never been suffered to come the length of any real sincerity. 2. We suppose, that the continuance of such suspicions, challenges and fears, is inconsistent with the state of hypocrisie, of which we are speaking, because security and presumption (to say so) are essentials to such a hypocrite: and we conceive that the continuance of such challenges, fears, &c. in any degree, cannot be consistent with such an absolute securitie and confidence, as was formerly spoken to. Yet no such fear or exercise, &c. will be a proof of sincerity, except they be rightly improven for the discovering of a persons self-inability, and for the putting of them to the market of free Grace, by which only such fears can be rightly removed. 3. Where these fits of fears and suspicion are in hypocrites, they proceed rather from some apprehension or sense of wrath (as in these who dispare concerning their Salvation) then from any seen or felt grossenesse of the corruption that is in themselves; or from any dissatisfaction with their own faith, or sinceritie upon the distinct discoverie of their own rottennesse and hypocrisie in it self: and therefore such fears follow not upon their searching of themselves, nor result from the discoverie of their own naughtinesse, nor are willingly entertained by them: but, on the contrary, it is some apprehension of wrath that wakeneth them; and what apprehensions they have of their unsoundnesse, are but impressed upon this occasion; whereas the Believer, first, seeth and feeleth the body of death within him, and then hath the apprehensions of wrath flowing from that. 4. In their doubtings and suspicions, they are most sensibly touched with respect to the end and event, that is, they doubt whether they may attain heaven, or misse it: and possibly because of their unbelief, they may draw such sentences somtime against themselves; yet are they not usually brought to sentence themselves in respect of their own state, and to judge themselves as lost and gracelesse: for, eye-salve, to discover our nakednesse, is a gift of Christs giving, and goeth alongst in one bargain with gold, white raiment, &c. Therefore it cannot be thought that any hypocrite can have this kindly discovery of their own nakednesse, and natural loathsomnesse in respect of the root thereof, though they may have many particular fruits discovered to them. 5. If a hypocrite come under any fit of terrour or conviction thus to sentence himself: yet, even then, it is not simple dissatisfaction with his own sinfulnesse, which maketh him do the same; but some apprehended terrour of God upon him: and therefore when that is removed, his sentence past upon himself is retreated. And so in such a case, a hypocrit's sentencing of himself, is but his expressing what he apprehendeth to be Gods sentence upon him, or, it is his foretelling of what he thinks coming: and this supponeth still Gods sentence to be past in his apprehension, which maketh them not so much passe their own sentence upon the account of their own deservings, as to expresse with regrate what he hath passed already: which by no means they would do, if they could eschew it: whereas a sincere person doth arraign and judge himself, from the sense of his own guilt, accounting it just that God should do so also, although they do not look upon his deed as the ground of theirs, (as in the former case) but on their own guiltinesse without respect thereto.
5. It may be asked, how a Minister may discern a luke-warm temper among the people over whom he hath charge? Answ. Although peremptory decision of such a persons state, who hath a form of Religion, be a thing that Ministers, nor others, are not to take on them; Yet (considering that such a case is often most frequent, and that it is of most weighty concernment for a Minister to discern the same; also, that where it is common, it is ordinarily one way or other so farr discernable as is fit, to a searching discerning eye) We may offer from these words such characters thereof, as may help a Minister in applying of himself suitably, at least, to their present frame. 1. Such a luke-warm temper hath much more light than life, and much more delight in speculative knowledge, and in such preachings as bring some new thing to that, than they have in what really feedeth the soul, and tendeth to search the conscience or awaken any spirituall exercise therein. 2. Such a people have ordinarily a heal and unbroken condition; without fears, exercises, or doubts; and so accordingly there will be little of such subjects the matter of discourse betwixt them and the Minister: yea, if such a thing be moved, either they will suffer it to die out, as a thing which they are not acquainted with, or delighted in; or, so entertain it with some such general expressions as rather shew their desire not to be thought ignorant, than any way to expresse their sense of the same. 3. Much of their discourse of Religion will readily be to their own commendation, even when they seem with the pharisee, (Luk. 18.) to thank God they are not as other men: and so still there is some expression of their satisfaction with their own condition that's discernable in the whole strain of their discourse and way, what ever acknowledgements may be intermixed. 4. It is discernable by pride, self-esteem, vain confidence, &c. that do accompany such, which for a continuance of time together can hardly be hid to a searching Minister: for, this doth not only kyth negatively in their want of spiritual exercises, and such like; but it will even often kyth positively, by their censuring of others when they fall; by their asserting their own sincerity, and the clearnesse and confidence that they have of their own good condition, and by their looking upon all things which may touch at their sore, as not belonging to them, and as if they were above and without the reach of all such grounds of doubting. 5. Such love rather to have the esteem and familiar acquaintance of their Minister, than to have profit by his Ministery: hence they will be short in no civil courtesie; will be desirous of having the Minister frequently with them, and that he may love them, and readily complain if he humour them not in that; yet he may be many nights in their company and find it hard to edifie much; or discover any great greedinesse in them to take the Word off his hand. We see the Pharisees invited Christ to their houses, thinking it a part of their esteem, and name, to be familiar with such a person; yet it is not recorded of any of them that they intended their own edification, or made use of such opportunities for that end, as Marie did, Luk. 10.42. 6. Men in such a frame, as they are professed enemines to profanitie; so are they secret whisperers against true tendernesse, and tender persons; they wonder what spiritual exercises are; and why folks will not believe, and so quiet all their doubts; they are ready to count diligence and seriousnesse beyond their own pitch, to be but fansie and conceits, as we see in some Pharisees, condemning poor women that were mourning at Christs feet; and upon occasions they cannot well hide the same, especially, when any faults break out in such, as once seemed to be more tender, then they blesse themselves in their own form of Religion, and insult upon these; whereas these that are truely spiritual, are commanded to restore (and will readily endeavour it such as fall with the spirit of meeknesse, Gal. 6.1. 7. Somewhat is discernable by a peoples conversing with others: for, such readily love to converse with these that do admire them, and make no doubt of their piety and sincerity: and so Ministers and People both, that speak most smoothly to them, without riping up any thing of their wounds, are most beloved by them, and spoken of with the greatest commendations, even in their absence. 8. Some-thing also may be gathered from this, if the Congregation be esteemed to be generally religious, and if their manner of carriage under it be still the same, and hath been so for a long time together, without any observable change, and such like. When these things concur, it may justly be suspected if such a work be reall that's so universal and easily constant. By these and such like, an observing and discerning Minister may, at least, come so farr in the knowledge of such a case, as may warrand him to apply himself to deal with them suitably to the same.
6. If it should be asked, How it is that a Minister ought to deal with people in such a frame? This will be indeed more difficult to answer, and will be the matter of many serious thoughts to a faithful Minister, lest he run, and labour in vain among such a people. For there is no people with greater difficulty gained by the Gospel; and there is not ordinarily any case that doth destroy so many souls in the visible Church, as this doth: and therefore there is not more zeal and prudence required in reference to any sort of persons, than in reference to such. For helping to answer this, we may offer these things from the way which our Lord useth in this Epistle, 1. A Minister that hath to do with such a people, would endeavour to have a ministerial esteem amongst them, that is, that, upon the one side, he may have a testimony in their consciences, that he loveth them, and wisheth the good of their souls, as a faithful Minister should do: otherwayes, if there should be any other jar, all his reproofs and threatnings will be accounted to flow from that, and so be rejected. Again, on the other side, when (I say) this respect ought to be ministerial, it is to seclude a carnal, trivial respect and affection, that doth proceed from too great familiarity with such persons, than which there is nothing more dangerous both to Ministers and People: for, where it is, he is accounted a companion, and, plainnesse from him, hath no weight with it: for they cannot think that he would converse with them so familiarly, if he had indeed such thoughts of their condition, as faithfulnesse will put a Minister to expresse in such a case: and, as such persons usually seek to gain such affection and familiarity from their Minister, as a special mean to keep him in esteeming so of them, as they do of themselves; So Ministers would beware of giving them such a stumbling; but to endeavour such an esteem amongst them, as is, for the works sake, 1 Thess. 5.12. 2. A Minister in such a case would not hold upon general Doctrines, nor the reproving of grosse scandals only; but he would set himself in application to insist upon hypocrisie and luke-warmnesse, and so to describe it, to shew the rifenesse of it, to set forth the loathsomnesse and the hazard that cometh to souls by it, and that in a searching, grave and weighty manner, that he may be seen to be affected therewith himself, as the Lord doth in this place. 3. This would be done pungently and purposly, as if a Minister were building forts to besiege a City, or taking a strong hold by the Gospel: and therefore one battery would be made to follow upon the back of another, if so be such stout pillars of presumption may be battered down: and for that end, the Word would be sharpened and edged, that it may prove a discerner of the thoughts and intents of the heart, and lay open, not only what is the mans practice without, but what is the heart-language within; what are his thoughts of himself; what are the grounds upon which he buildeth them; what are the answers whereby he shifteth challenges; what are the deceits wherwith he beguileth himself in all these, and such like: which is the Lords practice here, thou sayest, &c. 4. A Minister would threaten such indefinitly, as here, and, when he hath described them with their characters and symptoms, thunder out the Lords wrath and curse even against hypocrisie, luke-warmnesse, self-conceitednesse, want of humility, such as have not fled to Christ, are not born again, and such like; that they may know such spiritual ills are loathsome to God. 5. It is fit in such a case to rid marches between Nature and Grace accuratly and distinctly; and to give such symptoms of the one, and marks of the other, as may clearly from Scripture …et bounds between hypocrisie and sinceritie; between duties done in the right manner, and such as are but in shew; so as consciences may be bound with it, that these things are the Truths of God. 6. There would be …ll a plain opening-up of the way of Justification through Faith in Christ, which is the sure ground of all peace: and there would be a clearing of the terms of the Covenant of Grace, and of the Doctrine of Regeneration; and withall, a most serious pressing of them to make the right choise, and to accept of the best bargain. Lastly, This application would be carried-on with more than ordinary ve…emencie in the manner, weightinesse in the expression, convincingnesse in the Arguments and Motives, &c. beside secret wrestling with God for them: therefore the Lord here obtesteth, and protesteth in the pressing of this: this also would not be done for some little space of time; but would be continued, and insisted in: therefore the Lord knocketh, and He standeth and knocketh: which giveth a patern of what Ministers ought to do in such a case. And indeed there is no greater need of any thing, than by weighty powerfull Preaching, and convincing Application, to beat and knock at hearts with the Word, as with a hammer: because, there is no condition more rife, and more dangerous in the Church of God, than the same of which we have spoken.