Commentary on Revelation, Commentary on the Book of Revelation · Chapter 3 · Part 7
The VII Epiſtle to the Biſhop of Laodicea.
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 workes that thou art neither …old nor hote, I would thou wert cold or hote.
16 So then becauſe thou art luke-warme, and neither cold nor hote, I will ſpue 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 poore, and blind, and naked.
18 I counſell thee, to buy of me gold tryed in the fire, that thou majest be rich, and white raiment that thou mayest be clothed, and that the ſhame of thy wikedneſſe doe not appeare, and anoint thine eyes with eye ſalve, that thou mayeſt ſee.
19 As many as I love, I rebuke and chaſten: bee zealous therefore, and repent.
20 Behold, I ſtand at the doore, and knocke; if any man heare my voice, and open the doore, I will come in to him, and will ſup with him, and he with me.
21 To him that overcommeth, will I grant to ſit with me in my Throne, even as I alſo overcame, and am ſet downe with my Father in his throne.
22 Hee that hath an eare, let him heare what the Spirit ſaith unto the Churches.
THE COMMENTARIE.
VNtoUnto the Angel of the church of the Laodiceans] This laſt epiſtle is full of ſharpe reproofe againſt the paſtor of the Church, becauſe of his great hypocriſie, and vaine boaſting: and withall ſhewes him what he ſhould doe, perſwades him to ſerious repentance, and propounds rewards unto them that doe the ſame. In this Epiſtle is excellentlie ſet forth the lenity and forbearance of Chriſt our Lord: by which he ſuffereth hypocrites, and deſireth their ſalvation. It conſiſteth of a preface, a narration, and a concluſion:
To the Angel] That is to the paſtor & whole congregation. Now becauſe the evils in the Church, doe uſually proceed from the paſtors, therfore it is juſtly imputed unto them: even as the exceſſe, Idolatrie, prophanenes, and other wickednes of the people, were by the prophets of old laid to the charge of their prieſts, and governours. It is uncertaine who this Biſhop was. But certainly he was a carnal and craftie man: for though he bare the name of a miniſter, yet was he void of ſinceritie and Godlines, and given over to coveteouſnes, and luxury, & other vices.
Paul twiſe mentioneth this Church in his Epiſtle to the Colloſſians: chap. 2.2. there he wiſheth, that their harts may be comforted &c. and Chap. 4.16. he commandeth that their Epiſtle be read of the Laodiceans, The Epiſt. to the Laodic. Apocrypha. Vide Bibl. S. Senenſ. lib. 2. p. 87.and againe theirs by the Colloſsians. The which place being doubtfully rendred in the Latine verſion, hath occaſioned ſome to thinke that Paul writ the Epiſtle, which is now extant unto them of Laodicea: but it is an Apocrypha writing compiled by ſom deceiver, and taken from the Epiſtles to the Galatians, Philippians, and Coloſsians. Theophilactus and ſome others underſtand it of the firſt Epiſtle to Timothie: which was ſent, as they ſay, to Laodicea a chiefe citie of Phrygia Pacatiana: as the ſubſcription alſo hath it. But that cannot be: for (as it may be gathered from Coll. 2.2.) Paul had never ſeen thoſe of Laodicea. Chryſoſtom therefore, and others with more likelihood underſtand it of an Epiſtle, which they of Laodicea wrot unto Paul, in which without doubt they teſtified their faith and piety unto the Apoſtle. Lib 5. cont. Marc.Tertullian ſaith, it was the opinion of Marcion, that the Epiſtle to the Epheſians now extant was writen by Paul to them of Laodicea.
Now howſoever this Church in Iohns time was grievouſly corrupted, yet queſtionleſſe after this vehement reproofe which Iohn from Chriſt delivered unto them, they repented of their evils: For Euſibius commendeth this Church, as flouriſhing in his time, and mentioneth ſome of their Biſhops, and among others, Anatolius, a chiefe oppoſer of Paulus Samoſatenus: and after him one Stephanus, who indeed in learning and eloquence was equall with the reſt, but not in vertue, & conſtancie: for in the time of perſecution he denyed the faith to the great ſcandal of the Church of Chriſt.
And hence it may probably be gathered that this Epiſtle to the Laodiceans wrought much good in them. And alſo we are again here taught, that paſtors, & Churches may erre, and fall away, unleſſe they be by the power of God preſerved in the way of truth. Now we come to the Epiſtle.
Theſe things ſaith the Amen] The preface (as formerly) proves the authority of the Epiſtle, deſcribing Chriſt the Author thereof by three glorious Epith…es: namely, that he is the Amen, the true and faithfull witneſſe, and the beginning of the creation of God. Theſe things are taken from Chap. 1.5.6.7.8. Chriſt calleth himſelf the Amen, from the Hebrew Aman, veritie: It is an affirmative particle, and caries with it the nature of an oath, confirming the truth, and certainty of things▪ it is in greeke nai (yea) in Latine certe, profecto, verely, verely. In this place it is put in ſtead of an adjective, for him who is moſt true both in his promiſes, and threatnings, and is expounded by the following words, the true and faithfull witneſſe, which we have ſpoken of on Chap. 1. v. 5.
Chriſt therefore is the Amen, the true and faithfull witneſſe, becauſe as he is God, ſo he is truth it ſelf, and the eſſentiall wiſedome of the Father. And as he is man, he hath witneſſed and brought forth the teſtimony of the goſpell out of the boſome of his father, and by divine miracles ſo confirmed the truth thereof as that none but with great impiety can queſtion the ſame.
Now the reaſon why here he calleth himſelf thus, ſeems to bee, becauſe he had to doe with hypocrites, who beeing growen ſecure, began to eſteem of the faith of Chriſt as a thing indifferent, & that for the cauſe thereof they needed not to contend with the Pagans, or ſuffer affliction for the ſame. Now Chriſt to the end that he might more plainlie take them for their lukewarmeneſſe, doth by theſe epithites declare his truth and faithfulneſſe. The reaſon wherefore Chriſt is called Amen, is ſhewed by the Apoſtle 2 Cor. 1.19. where he ſaith, that Jeſus Chriſt preached among the Corinthians was not yea, and nay, that is, variable and inconſtant: becauſe in him all the promiſes of God, even from the infancie of Church, unto this day, are Yea, and Amen, that is, ſurely and certainely fulfilled, unto the glory of God the Father. The which as it the ſerves to refute their folly, who eyther call in queſtion, or reject the faith of Chriſt, as doe the Turks, Jewes, Epicures, Hypocrites, and others: ſo it doth very much comfort, and ſtrengthen the faith of the godlie. For ſeeing Chriſt is the Amen, the faithfull and true witneſſe, he wil ſtand to his promiſes: and never forſake them that truſt in him: Ioh. 14.18. Hebr. 13.15.according to that which is written. I will not leave you Orphants. I will not leave thee nor forſake thee, &c.
The beginning of the creation of God] As the two former titles declare the faithfulneſſe of Chriſt: ſo this ſhewes his excellencie and power. Obſerve this ambiguous manner of ſpeech.The beginning of the creation of God: this is ambiguouſly rendred. For the word which is in the text, (foreign) ſignifies not onelyonly the beginning or original: But alſo principallity, and dominion. Now in what ſence ſoever it be taken, it clearlie proveth the Godhead of Chriſt. If we render it, principallity, that is, prince of the creation, or creatures: it ſhewes that he is God. If we render it, the beginning of the creation, it prooves the ſame thing: For he, as the Son did with the Father, and holy Spirit, Ioh. 1.3.give unto all creatures the beginning of their beeing: for all things were made by him, and without him was not any thing made, that was made.
Arius contendeth, that the Son is onelyonly the beginning of the creation, that is, the firſt creature. But he falſely corrupteth the text. For Chriſt is ſaid to be the beginning, not paſſively, but actively, as appeareth Chap. 1.8. where he is abſolutely called foreign the beginning, and ending: which can not be ſpoken of any creature. Some interpret this of the new creation, but that alſo doth no way derogate from his divinitie. For a divine power is as much required to make a creature new, as there was in the firſt creation. So that theſe two interpretations, are not to be ſeparated, but joyned togither. Now Chriſt doth in this place call himſelf the beginning, that theſe blinde and naked Laodiceans, might the ſooner returne unto him, as to the fountaine of all good. XXIII. Argum. of Chr. deity.This therfore is a XXIII argument, proving the divinity of Chriſt our Lord.
15 I know thy workes, that thou art neither cold] The narration containes many particulars: as reproofe, commination, confutation, perſwaſion, exhortation, and promiſe: unto, v. 21.
Firſt, in this verſe he ſharpely reproves the Laodiceans, as not anſwering to the name by which they were called. For Laodicea ſignifies as much, as a people, juſt, ſincere, and wel reformed in manners, faith and godlines: being derived from foreign (a people) and foreign (juſt). But thou, ſaith Chriſt, art neyther cold, nor hote. Interpreters are diverſly minded about ſuch as are ſaid to be hot, cold, or lukewarine: Alcaſar brings in eleven opinions, but he ſeeks a knot in a ruſh. The thing it ſelf plainely ſhewes, that Chriſt by a proverbiall metaphor accounts him to be neyther hot, nor cold, but lukewarme, who neyther is a profeſſed enemy of the Goſpel, nor yet a faithfull profeſſor thereof, but an hypocrite: that is one as it were betwixt both; And it may be referred eyther to their life, or doctrine. As for the mixture of heatheniſh, and Iewiſh rites in the ſervice of God, it began firſt to increaſe immediately upon the ceſſation of the perſecution of the Romane Emperors, and when the Chriſtian Church began to enjoye eaſe and tranquillity. And therefore I judge that theſe Laodiceans were not as yet guiltie of this evill, but they were lukewarme, as concerning faith and manners, in complying with the gentiles, to the end that beeing the leſſe offenſive unto them, they might quietly enjoy their trade in that noble mart-towne which abounded with all ſorts of merchants: for however they deſired to be accounted good Chriſtians, yet did they not forſake their former frande and luxurie. The ſumme of all is this, They mingled Chriſt, and the world togither, and made uſe of religion, no otherwiſe then might ſtand with their profit and trade. Thus they were neither open enemies to Chriſt, nor yet his true friends: but as it were lukewarme and neutrals, that is, fained and lying hypocrites, and ſoo worſe in Chriſts eſteem then his profeſſed enemies.
I would thou wert eyther hot or cold] He wiſheth they were hot, that is truely zealous in faith and godlineſſe: for the law requireth, that men ſhould love the Lord with all their hart, and with all their ſoul, &c. Thus we ſee that to be hot, is to be upright in hart, ful of love to God and our neighbour.
Now Chriſt wiſheth they were cold, that is, altogither without faith and godlineſſe, not abſolutely, but comparatively, in aſmuch as they who are cold ſeem to be more excuſable, then ſuch as are lukewarme, and more eaſily to be reformed, & better avoyded then others, and in this reſpect are leſſe hurtfull then they. For the ſin of hypocrites is greater then theirs who are open enemies: becauſe it is a worſe thing not to follow the truth in ſincerity which we know, then to be ignorant altogether thereof: for ſuch are more eaſily wrought upon by the means, and ſooner brought to the truth: wheras hypocrites having faith onelyonly in ſhew, doe imagine they ſee, but are blinde, and mantaine their falſe opinions, hating & perſecuting in the mean time the truth of God.
For example, the Lutherans who beeing wedded to their falſe opinions, are the more hardlie drawen from them. For they hate and perſecute the orthodoxe doctrine concerning our ſpirituall communion with Chriſt, more then the blinde Papiſts: Againe a Iew who is a profeſſed enemie of Chriſt, will eaſier be brought to embrace chriſtian religion, then an hypocriticall Ieſuite, drowned in Antichriſtian ſuperſtitions. And therefore with great reaſon Chriſt wiſheth, that this Church were rather cold then lukewarme: not that it is good to be cold, but becauſe a lukewarme condition is more dangerous and hurtfull then the other. We ſee alſo in natural things (from whence the metaphor is taken) that hot or cold things are more approved, then thoſe things that are lukewarme. Hot meats in cold weather, and cold drinkes in hot ſeaſons agree beſt with the ſtomack: but that which is lukewarme, is lothſome, and diſpoſeth to vomit.
Hence Chriſt deſired that the Phariſees had been blinde rather then hypocrites, who are uncapable of reproofe. Ioh. 9.41. 1 King 18.21.If (ſaith he) yee were blinde, ye ſhould have no ſinne: but now yee ſay, wee ſee, therefore your ſinne remaineth. And the like Elias ſaid unto the hypocriticall and idolatrous Iſraelites: why halt ye betweene two opinions? If Jehovah be God, follow him: but if Baal follow him. Not as if he approved the worſhip of Baal: but ſheweth that there is ſuch a contrariety betweene it, & the true worſhip of God, as that they cannot poſſibly bee joyned togither.
And hence we are taught, whom we are to eſteem in theſe our dayes to be lukewarme, not ſuch as are weak in the faith, whom the ſcripture commandeth us to receive with all meekneſſe: but thoſe who labour to joyne Chriſt and Belial together, in faith, ceremonies and manners. Such alſo, who though they glory, as if they were come out of Babylon, and would faine be accounted good proteſtants, nevertheleſſe ſtrive tooth, and naile to uphold the ſuperſtitions of Antichriſt his tittles, orders, garments, ſurplices, miters, crucifixes, images, and the like Babyloniſh ſtuff brought by him into the worſhip of God. But let us here take notice what Chriſt judgeth of ſuch men.
16 So then becauſe thou art lukewarme] The ſecond part of the narration containes a threatning, with a repetition of the cauſe thereof: becauſe thou art lukewarme, I will ſpue thee out of my mouth. Hee goes foreward in the metaphor, comparing hypocrites to lukewarme water, which is ſo lothſome to the ſtomack, as it cannot retaine it: but caſts it forth with lothſomneſſe and paine: Even ſo hypocrites are abominable to Chriſt, for he ſpues them out of his mouth, that is, he rejects them as ſtrangers unto him
I will ſpue thee out of my mouth] Here we ſe the lenity and patience of Chriſt, in bearing a long time with hypocrites: yea inviting of them unto repentance, & preadmoniſhing them of their puniſhment, before he ſpues them out for their obſtinacie. Gods threatnings therfore are to be underſtood conditionally: I will ſpue thee out, viz. If thou repent not.
Out of my mouth] Here it will not follow that ſuch as are cold, are in Chriſts mouth, or that any of the faithfull may fall from grace: As Ribera ſubtilly diſputeth. For Chriſt threatens this, not againſt the cold, but the lukewarme, who by profeſſion and appearance are in his mouth, that is, in the Church of Chriſt: but indeed are hypocrites, having a forme of godlines, but denie the power thereof.
But hence we ought rather to obſerve, that there are allwayes many hypocrites in the boſome of the Church, and eſpecially among the Clergie: this mixture therfore ſhould not offend us (for the divell wil alwayes ſow tares among the wheat) neyther ought we to be moved with the loftie titles of hie-prieſts, cardinals, arch-biſhops, biſhops, prelates, and the like rabble of Antichriſt.
17 For thou ſayest I am rich] The third part is a confutation of the vaine boaſting of this Church, in which were manie rich merchants, fallen into ſecuritie and riot: for riches doe often times befoole the owners thereof: occaſioning in them pride and luxurie. And this ſeems to be the reaſon, why they thus boaſted, to weet becauſe they were rich, and having need of nothing. But it may alſo be rightly underſtood, that they gloried, as if they had been rich in ſpirituall things: for hypocrites imagine that they are juſt and holy, and need not grace and remiſſion of ſins as other men. Thus theſe gloried of their faith, but it was dead, and voyd of ſinceritie and love, as is the faith of all hypocrites, and ſo not ſufficient for the attaining of ſpirituall riches: And this kind of faith we willinglie graunt to Ribera, who here cavils againſt us. Chriſt therefore mentioneth their pride as another cauſe for which he will ſpue them out: as appeareth by the cauſal (foreign) becauſe thou ſayest: that is, proudlie boaſteſt, therefore I will ſpue thee out my mouth.
And knoweſt not that thou art wretched] Here he refuteth their vanity and fooliſhnes, by a contrarie judgement of them. For as it is a vaine and fooliſh thing, for a beggar to boaſt of the riches which he hath not: even ſo is it for men to be lifted up with any confidence of ſpiritual riches before God: ſeeing in this reſpect they are altogether deſtitute: And though we may abound in outward goods, yet to glorie therin, is vanity, for they are tranſitory & periſh in their uſe.
And knoweſt not Here he ſheweth, that ignorance is the cauſe of the pride of hypocrites, & indeed (foreign) know thy ſelf, is a verie hard leſſon: And therfore there is no better remedie to beat downe our pride, then to examine, and know our ſelves.
That thou art wretched] He ſheweth us in five epithites, what hypocrites are, yea, what all of us are by nature.
Wretched] Gr. foreign, The natural miſerie of all men.that is, oppreſſed with calamitie and ſickneſſe: ſuch a thing is hypocriſie, and pride before God.
And miſerable] Gr. foreign, deprived of merciemercy, without which men muſt periſh for ever.
And poore] Gr. foreign, that is, as deſtitute of righteouſneſſe, & true holines before God, as the poore beggar which hath not any thing to ſupply his neceſſity.
And blinde] Gr. foreign, that is one ignorant of his miſerable ſtate and condition: hypocrites ordinarily are ſharpe ſighted in wordly matters: yea many times they have a large knowledge of divine myſteries: not withſtanding touching the knowledge of themſelves, they are as blinde as beetles.
And naked] Gr. foreign, wanting Christ, the wedding garment. For hypocrites, though they be partakers of the Sacraments, yet beeing deſtitute of true faith put not on the Lord Ieſus. Thus Chriſt in reproving of theſe men, ſtirres us up to the knowledge of our owne miſerie, and the ſeeking after of Gods merciemercy: for knowledge is the firſt ſteppe to ſalvation.
18 J counſell thee, to buy of me Gold] In the fourth place he preſcribeth, to ſuch as are deſirous of ſalvation, remedies againſt their evils. In which he metaphorically deſcribeth faith, and true repentance, with the fruit thereof.
The firſt is, to buy Gold, this remedy is oppoſed to three evils. But what can a begger buy without mony? with a price indeed not any thing: but according to the manner of beggars onelyonly by intreaty & prayer to God: alluding undoubtedly unto the propheſie of Iſay. Iſai. 55.1.Ho, every one that thirſteth, come ye to the waters, & he that hath no money, come ye, buy & eat, yea come, buy wine & milke without mony, & without price. Wherfore doe ye ſpend mony, for that which is no bread. Where the Lord teacheth us, first, that the means neceſſary to ſalvation are attained by free grace. Secondly, he reproveth their hypocriſie, who thinke to obtaine it by the merit of workes. Laſtly the Simonie both of the old Phariſees, and new Romaniſts, who ſell heaven for mony: & alſo their fooliſhnes, who beſtow gold on ſuch traſh, is here condemned.
But on the contrarie he commandeth them to buy Gold tryed in the fire, by which ſome underſtand the word of God, Pſa. 12, 7. & 119.127. 1 Pet. 1.7.purer then ſilver tryed ſeven times in a fornace, to be deſired above gold, yea above most fine gold. Others underſtand it of faith: by which onelyonly we are made partakers of all heavenly bleſſings: The which being tryed by the fire of afflictions, is much more precious then gold that periſheth. Both theſe interpretations are ſound. For Chriſt ſends hypocrites to the law & the Goſpell, by which we come to know our owne miſery & want, which cauſeth contrition, uncovers the maske of hypocriſie, ſtirres up earneſt deſire for grace, & workes in us confidence in the merciemercy of God: And by faith, the forgiveneſſe of our ſins, righteouſnes, ſanctification & eternal ſalvation is obtained through Chriſt Ieſus.
Buy of me] A worthy ſentence: Chriſt is that (foreign) or merchant, who alone dealeth in the heavenlie merchandiſe of our ſalvation, offering the ſame unto us in the Goſpel, not for a price, or in regard of workes ſake: but freely to be obtained by faith & prayer. Here is that Monopolie of Chriſt our lord, without which there is no ſalvation. They therfore who look to be ſaved by ſaintes, ſhall miſſe of their expectation: and ſo ſhal all who give credit to the indulgences of Antichriſt, ſetting heaven to ſale for mony. XXIV. Argu. of Chr. deity.This therfore is a XXIV argument proving the Godhead of Chriſt. For that which is here aſcribed to Chriſt, is by the prophet attributed to Iehovah God.
That thou mayest be made rich] They who poſſes much gold, are accounted rich in the world: now it is not gold, but faith by which we poſſes Chriſt with all his treaſure, that makes us rich in Gods account.
And white ra…ent] This is oppoſed as a remedie to the fift evill: having bought gold of Chriſt, we muſt alſo buy white raiment. For he ſaith, that we are both poore, and naked: and therfore as we ſtand in need of gold, to ſupply our poverty, ſo likewiſe raiment to cover our nakednes. What is meant by raiment, appeares by the effects, namely the covering of our filthie nakednes, that is, the deformitie, and guilt of ſinne, the which cannot be covered by any righteouſnes, or merit of our own. Iſai. 64.6.Becauſe all our righteouſnes is as filthie cloutes in the ſight of God. Now Chriſt with his righteouſnes, is this white and impolluted garment: which is put on by faith, and in a ſpeciall manner received of the faithfull in the ſacraments. Thus we ſee, that to buy white raiments, is by faith to ſeek for, & appropriate unto our ſoules, righteouſnes, and ſalvation in and through the alone merit of Chriſt. It is called white, becauſe it is purified in the blood of Chriſt, that immaculate and undefiled lambe: for whitenes doth denote puritie: And he ſeems to allude to the manner of the Romanes called candidati, who ſeeking for any office or dignity in the common wealth, Vide Cicer. pro Mur.came clothed in white apparel to the place of election: by their garments teſtifying the integrity which becommeth magiſtrates. The white garments ſpoken of in v. 5. denote our being made partakers of heavenly glorie, but not ſo in this place: for the former place hath reſpect to the reward of victory after this life: but here he ſpeakes of white raiment, with which we muſt be cloathed in this life, that ſo we may be acceptable in the ſight of God.
And anoint thine eyes with eye ſalve] This is oppoſed to their fourth evil of blindnes. Eye ſalve, Gr. foreign, which phyſitians call the dregges wherout an oyntment is ſtrayned, helping the blearedneſſe of the eyes. He commands them to aske of God the illumination of his ſpirit, by which their darke harts may be inlightned, and ſtirred up unto the true knowledge and love of God through faith: that ſo ſeeing their owne miſerie, and Chriſts benefits, they might ceaſe to be blinde.
19 As many as I love, I rebuke] This fift part of the narration, or exhortation to repentance, is mixed with comfort, leaſt that heavy foregoing ſentence, I will spue thee out of my mouth, might have occaſioned them, to caſt of all hope of pardon, as thinking that now there was no more remedie for them. But Chriſt teacheth them, that this ſharpe reproofe proceeds not from any hatred, but from his love towards them, and to the end that they might repent: hee beeing herein like unto a father, who more ſeverely puniſheth that childe, whom he beſt loveth. The words are taken out of Prov. 3.12. and againe repeated Heb. 12.5. where we have given the meaning of them.
Whom I love, I rebuke] As if he ſhould ſay, for thy good I rebuke thy hypocriſy, and indeed there is great need, thou ſhouldeſt be ſharpely reproved, that ſo I may ſhew how greatly I love thee.
And chaſten] For ſtubborne children muſt be kept downe by the rod. And therfore thou mayeſt not thinke by hypocriſy, or lukewarmnes to eſcape the croſſe. Here we may note, the difference between the afflictions of the godlie, and of the wicked. The godlie are chaſtiſed like children: but the wicked are judged and condemned to hell. This is the firſt reaſon of the following exhortation, beeing as it were a token of his love towards them.
Be Zealous therefore, and repent] Gr. foreign. Beza, be fervent, he requireth fervencie, and zeale of faith and ſincerity, in ſigne of true repentance, for their former hypocriſie and lukewarmnes. For he is ſaid to be truely zealous, who is fervent in that which is good Gal. 4.18. It may alſo be underſtood tranſitively, that is, be a Zealous follower of thy fellow teachers of Philadelphia, Smyrna and others, who walke faithfully before me. Moreover ſeeing lukewarme hypocrites are here called upon to repent, we are taught, that no true repentance comes ever to late.
20 Behold, J ſtand at th… doore, and knock] The other reaſon of his exhortation is taken from the effects of his love, namely, pardon and grace to all that repent: before he recompared himſelf to a Marchant and Phiſitian, freely ſelling the marchandiſes, and ſalves of ſalvation. Here he likens himſelf to a rich way faring man, entring in to them that open unto him, and vouchſaving to feaſt with them. By which allegory he teſtifyeth his philantropy, as uſing al maner of wayes & meanes for our ſalvation. And this is the laſt part of the narration, beeing a promiſe of pardon and grace directed not onelyonly to theſe of Laodicea, but unto all that hearken unto the heavenly vocation.
Behold] this particle is added, to ſtirre up our eares and hearts unto the more attention. He ſaith not, I come, or I ſit: but I ſtand at the door: hereby ſignifying his continuall preſence, and daylie care for our ſalvation. I ſtand at the door, like as a ſtranger, who doth not preſently goe away, but if the door be not opened at his firſt knocking: yet ſtill ſtandeth, and knocketh, untill the ſame be opened unto him. The door here ſignifyes our heart, which by nature is ſhut, hard and ſtonie, excluding God and Chriſt: but in v. 8. it is taken in another ſignification, as we have there ſhewed.
Now Chriſt knocketh, and bids us open unto him diverſe wayes. 1. He knocketh outwardly, by the preaching of the law, threatning deſtructiō, if we open not. 2. By the preaching of the Goſpel, promiſing pardon of ſin, and all kind of heavenly bleſſing unto them that open unto him. 3. By laying the croſſe of afflictions on them that delay. And laſtly he knocks inwardlie, by his ſpirit, illuminating our blinde hearts and minds, making us in ſome meaſure to ſee and know him, who is life eternall: and ſo openeth the door of our hearts, by making us willing to receive, and entertaine him. Thus he opened the underſtanding of the Apoſtles, Luk. 24.45. Act. 16, 14that they might underſtand the ſcriptures: and the heart of Lydia, that ſhee attended unto the things which were spoken of Paul.
If any man hear my voyce and open] Having ſhewed by what means he outwardlie works our repentance and ſalvation: he now comes to that, which is to be don by us, that is, to hear and hearken unto his knock or call, & to open the door, that he may enter in. Outwardly, we hear Chriſts knocking, when we attend upon the word preached by his miniſters: and inwardlie, when by faith we embrace the ſame. We open unto him, when we ſavingly applie the promiſes of the Goſpel, for then Chriſt with all his benefits enters into our hearts, and dwelleth in us, when by true obedience we conſecrate our ſelves, as a living ſacrifice, holy and acceptable unto him. And in deed, happie are they, that thus worke out their owne ſalvation: for Chriſt will not leave them, but perfect that which he hath begun, to their eternal comfort, as here he promiſeth.
I will come in to him, and ſup with him] Now he ſheweth what he will doe for them, that hear his knocke, to the end we might open the more willingly and readily unto him. Three excellent mercies are here promiſed, 1: He will come in to us, 2 ſup with us, and 3: receive us to ſup with him.
First, he ſaith, I will come in to him, that is, he will with the Father and holy Ghoſt dwell in our hearts by faith, Io. 14.23.as it is written. Jf any man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him. Serm. 144. de Temp.A dignitie far greater then if an earthly king ſhould be pleaſed to dwel with us, and make our houſe, his pallace. Jt is more, ſaith Auſtin, to have Chriſt in the hart then in the houſe: for our hart is nearer to us, then our houſe. Hence we are called the temples of God, and of the holie Ghoſt, and of Chriſt, who by his ſpirit dwelleth in us, XXV Argument of Chr. Deity.and wee in him. Which againe clearely proveth the Godhead of Chriſt.
And I will ſup with him] This is a ſecond benefit. Chriſt ſups with us, when by faith he makes us partakers of the word and ſacraments, takes away our ſins, covers our infirmities, and meekly ſtoopes to our weake capaſitie: As when ſome great monarch comes into the cottage of a poor man, How Chriſt is ſaid to ſup with us.not diſdaining to ſup with him, and eat of his mean and cuntry fare. Chriſt ſups with us, when he delighteth in our faith and converſion, like as frindes at meale rejoyce togither.
Now this is ſpoken by an allegory not as if Chriſt needed our ſupper, but we make ready for him, and he is ſaid to ſup with us, when in faith and …bedience we performe acceptable ſervice, and wholie conſecrate our ſelves unto him.
And he with me] to wit he ſhall ſup with me. For Chriſt will not come emptie, but loaden with bleſſings, to inrich, and repleniſh them with the food of heaven, and communicate unto them the good things of the Goſpell, as righteouſnes, holines, peace, the joy of the holy Ghoſt, and to be ſhort life, and eternall happineſſe. And thus much for the allegoricall promiſe propounded unto us in this place.
But this allegorie is abuſed by Libertines, Pelagians, and Jeſuites, The abuſe of this allegorie is ſhewed and reſuted.(whom the Lutherans alſo begin to imitate) to eſtabliſh bence (contrarie to the ſcriptures) univerſal grace, to the injuring of the free grace of Chriſt. For ſeeing, it is ſaid: I ſtand and knock, Jf any man heare and open, &c. They inferre, that God hath made univerſally unto all this promiſe, and as all are counſelled to open to Chriſt, ſo it is in their free-will, eyther to admit, or exclude him.
For, ſaith Bellarmin, they at whoſe heart the Lord knocketh, eyther have ſufficient power to open, or els they have not. If they have, then the thing we plead for is granted. If they have not, then why I pray you, doth the Lord knock? or is be ignorant that they cannot open. Would we not account him vnwiſe, who ſhould knock at his neighbours door, knowing in the mean time, that there is no man within to open unto him?
Firſt, I anſwer with Ierom, that parables, and the expoſition of darke ſentences, are not to be brought for the confirmation of doctrines. Now all this is ſpoken allegorically, and by an anthropopatheia, and not properly: for wheras Chriſt is ſaid, to knocke like a traveller at the doore, and to ſup with them that open: The Ieſuites argument retorted upon him.If this ſhould be taken according to the letter of the text, he ſhould not be God omnipotent. For eyther he can open, or els he can not. If he can not doe it, except we open unto him: how then is he omnipotent? but if he can, why then doth he knocke? or what uſe is there that we ſhould open to him. Would not he ſeem to be unwiſe, who ſhould knock at his neighbours door, having in the mean time the key in his owne hand?
Secondly, the conſequence will not hold from what is conditional to the thing categorically required. As, If any man heare, and open: therefore it ſhould follow, that it is in our free-will to doe the ſame. For conditionals prove nothing, but what ought to be don by us, and what, if don, will follow thereupon. Thus Eraſmus diſputed againſt Luther: If yee will, yee ſhall eat the good things of the earth: therefore, (ſaith he) men have a free-will to doe good, and repent. But this the ſcripture wholie denies. Can the Ethiopian change his skin? or the Leopard his ſpots? Ier. 13, 23. Matt. 7.18. Philip. 2.13.then may yee alſo doe good, that are accuſtomed to doe evill. A corrupt tree cannot bring forth good fruit: for it is God, which worketh in you both to will, and to doe, according to his good pleaſure. Luther therefore anſw…ng to Eraſmus, ſaith, that oftentimes theſe conditionals, doe ſignifie an impoſſibility …, If one ſhould ſay: Jf thou thinkeſt, O Maevus, to equal Virgil in ſinging: Jt behoveth thee to ſing better then as yet thou haſt don. If thou thinkeſt to ſurpaſſe Cicero, O Scotus, then thou muſt in ſted of thy ſubtilties, manifeſt more eloquence. If thou wilt compare with David: then compoſe ſuch pſalmes, as he hath don: which manner of ſpeech, ſignifies things, which are not poſſible in regard of our owne ſtrength, though to God all things are poſsible: And indeed the ſcriptures by ſuch expreſſions doe declare unto us, not what we can do of our ſelves, but what the Lord may worke in us by his owne power.
Thirdlie, concerning univerſall grace, and power to open of our ſelves: First, it is falſe, that the ſame is beſtowed on all in the ſtate of nature: conſidering that the meanes of converſion and ſalvation is not alike offered unto all: But allwayes as it hath pleaſed the Lord, where, when, and to whom he would. We ſee, that the Turkes, Jewes, and Pagans to this day have not the meanes of ſalvation, which we Chriſtians enjoy by the ſingular merciemercy of God: 2. we doe not deny, but ſuch at whoſe door Chriſt knockes by his ſpecial grace, have ſufficient helpe to open, ſo farre as concerneth the outward means, and indeed this were enough for all, but that all by nature are deafe, and dead in ſins: not withſtanding it is ſufficient for their converſion, who inwardlie are wrought upon by the ſpirit of God. But it is untrue, that this ſufficiencie is made effectuall and operative through a free-will in us: becauſe while Chriſt outwardlie knocketh, we inwardlie are dead in our ſins, beeing deafe, and blinde, blacke Ethiopians, ſpotted Leopards, evill trees, which of themſelves cannot bring forth good fruit. And therfore the greateſt outward meanes are of no force, untill there be an inward and powerfull motion, raiſing us up from the death of ſin, illuminating the minde, opening the hart, and changing the whole man: neyther is Chriſt ignorant that we cannot open at his knocke, much leſſe unwiſe in knocking: but doth it, becauſe he knowes we are inwardly deafe, and dead in ſin, and unable of our ſelves to open: beſides hereby to convince us of our miſerable eſtate by nature, and to rayſe us up from the death of ſin, and to give unto us both will and power to open unto him.
And laſtly the ſcripture ſpeaks in a twofold manner of our converſion. Sometimes the Lord attributes to us, and requires of us the whole worke therof, as if it depended altogether on our will; Iſai. 1.19. Zach. 1.3. Ezech. 18.31. Mar. 1.15. Why God requireth and attributeth converſion to man. Chap. 6. de Grat. & lib. arbit De correp. & grat. Chap. 3. Eſech. 36.26. Ier. 31.18. Ioh. 6.44. Ioh. 15.6.If yee bee willing and obedient, yee ſhall eat the good things of the land. Turne yee unto mee, and I will turne unto you: make you a new heart, and a new ſpirit: for why will yee die, O houſe of Iſrael: repent yee, and beleeve the Goſpel, not, as if it were (foreign) or in our power to doe theſe things. For how can they ſpiritually move, who are dead in ſins? But the ſcripture thus ſpeaketh: 1. To teach us, that wee neither will, nor can doe any thing of our ſelves: but are bound to ask it of God. And 2. becauſe God by ſuch exhortations, threatnings, promiſes and conditions doth pleaſe effectually to raiſe up our deſire, and by his ſpirit inableth us to performe his will. Auſtin ſaith wel: God commandeth us thoſe things which we cannot doe, that we may know, what we ought to aske of him. And in another place: O man obſerve from the commandement, what thou ſhouldeſt have: by reproofes, what thou art deprived of by thy owne default, and in prayer acknowledge, whence to receive, what thou deſirest to have.
And againe, other where the Lord aſcribes the whole worke of our converſion unto himſelf alone, and commandeth us ſo to acknowledge it. As, I will make you to walke in my wayes, and I will take the ſtony heart out of your fleſh, and I will give you an heart of fleſh. Turne thou me, and I ſhall be turned. No man can come unto me, except the Father draw him: without mee yee can doe nothing: fee the like Ephe. 2.1. and 1 Col. 2.13. 1 Cor. 2.14. Rom. 8.7. 2 Cor. 3.5. Luk. 24.45. Act. 16.14. Act. 11.18. All which teſtimonies doe plainly evince, that the grace of converſion is not indifferent or univerſall: but as our ſufficient, ſo alſo our effectuall help doth wholy depend upon the generall and particular pleaſure and motion of God.
Which difference of the ſcriptures, and the cauſe thereof, becauſe the Pelagians and their adherents have not obſerved: But …ther abuſed the former places, as if they were abſolutely ſpoken: And corrupted the latter by their equivocations about grace, calling it (as they alſo do to this day) a ſwaſorie, indifferent and reſiſtible grace, limited by the will of man eyther to that which is good or evill: they have moſt falſly wreſted the ſame, for to eſtabliſh their Idoll of free-will. Now herewithall they muſt of neceſſity embrace all other Pelagian hereſies, and impieties alſo: as namely.
1 That faith and good workes foreſeen, doe goe before Gods predeſtination: and ſo are not from Gods predeſtinating of them: whereupon it will follow, that predeſtination beeing an effect of cauſes and conditions foreſeen, is not to be called a predeſtination: but rather a postdeſtination.
2 That faith going before predeſtination, muſt alſo bee before vocation: ſeeing we are elected before we are called: And by this ground, not God, but man ſhould be the author of faith: contrarie to that of Rom. 9.16. Jt is not of him that willeth, or of him that runneth, but of God that ſheweth merciemercy.
3 That the will eyther co-working, or not co-working with foregoing grace doth make men to differ, which is contrarie to 1 Cor. 4.7. Who maketh thee to differ from another? And what hast thou that thou didst not receive? And ſo the increaſe of faith and grace ſhould be given according to the merit of congruitie.
4 That mans will is not corrupted, or made worſe by the fal of Adam: And ſo eyther there ſhould bee no originall ſin at all, or els but in name onelyonly: wheras, The heart of man is deceitfull above all things.
5 That the law is not above mans ſtrength, but that he may abſolutely fulfill the ſame: and bee altogether free from ſin in this life, if he would: wheras the ſcriptures on the contrary teach. That there is not any one juſt man in the earth which doth good and ſinneth not. All which errors eſtabliſh merits of condignity, overthrow the grace, and merits of Chriſt, and ſo conſequently the truth of Chriſtian religion, beeing nothing indeed, but in name onelyonly: and in a word confirmes pagan divinity and philoſophy. For in all theſe poſitions, the names onelyonly excepted, there is nothing but what philoſophie it ſelf teacheth, both concerning the beginnings and reward of vertue: which to philoſophers is faith, righteouſnes and workes.
To him that overcommeth, will I grant to ſit with mee] He ſhuts up the epiſtle with the accuſtomed Epiphonema, or acclamatorie concluſion: beeing a promiſe, and as it were a third reaſon of the exhortation. And it is twofold: 1. from the reward of the victorie: I will grant to him, to ſit with mee on my throne. And 2 from his example: Even as I alſo overcame, and am ſet downe with my father. &c. Or els this may be a reaſon of the former promiſe, wherefore Chriſt will grant, or give power and part of his throne to him that overcommeth: to wit, becauſe hee now as a conquerour ſitteth on the throne of his Father. For often in ſcripture the particle foreign (here uſed) is cauſal, as in Io. 17.2. As thou giveſt him power. For, becauſe thou giveſt &c. And Luk. 4.36. bee yee mercifull, as your Father: For: becauſe your Father is mercifull, &c. The Throne is the ſeat of glorie and power. Chriſts throne, is the glorious power of his exaltation: the which he promiſeth to make us reallie partakers of if we overcome: for we ſhall be coheires with him: yet ſo, as there ſhall alwayes remaine a remarkeable difference between Chriſt the head, and us his members: And therefore he ſaith not: I will grant to him to ſit in the throne of my Father: that is, at the right hand of the Father: which dignity is indeed onelyonly proper to Chriſt the head.
22 Hee which hath an eare to heare, &c.] See Chap. 2. v. 7.11.17.