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EPISTLE TO LAODICEA
ONE would imagine that a person lukewarm in the concerns of religion must, of necessity, be filled with some good measure of diffidence and fear. But the very reverse of this is found true: for experience proves that self-sufficiency and self-conceit are the invariable attendants of lukewarmness: in fact, they spring out of it naturally, as fruit from the root: for lukewarmness prevents self-examination; and a want of self-examination begets security. The lukewarm person, feeling that he has within himself a sufficiency for all that he is inclined to do, easily persuades himself that he has also a sufficiency for all that he is bound to do: and under this delusion he rests satisfied with himself, without looking out for any foreign aid. Now, this is a most fatal error; and if not removed, it will deprive us of all that Christ himself has purchased for us. That I may remove it from your minds, I will shew,
I. What mistaken views this people had of their state before God—
“They thought that they were rich, and increased with goods, and in need of nothing”—
[This is the state of the Christian Church generally: I mean of that more respectable part of it which values itself on the avoiding of all extremes. Moral persons, who have a respect for religion, will readily enough acknowledge that they are not so good as they ought to be; but they have no conception of the vast extent of their depravity. Like persons possessed of earthly property, they feel a certain degree of self-congratulation, that they are “rich, and increased with goods, and in need of nothing.” Their wisdom is sufficient to guide them in the way to heaven. Their righteousness is sufficient to recommend them to the Divine favour. Their strength is sufficient to fulfil their duties, whenever they shall address themselves to the performance of them. This was the state of man in Paradise; and they suppose it to be so still. They are unconscious that their locks are cut; and therefore, in encountering their enemies, are under no apprehension of a defeat. It is possible, indeed, that they may not express these things in words, (though the Laodiceans scrupled not to affirm it;) but it is invariably the language of their hearts: and in proof that these are the sentiments of their hearts, we may appeal to their daily experience. See whether, under a consciousness of their great wants, they are crying to God for the relief of them: if they be not, then is it clear that they feel not the urgency of their wants, or the extent of their necessities. And if any man in the universe were to manifest the same insensibility to his earthly wants, and the same indifference about obtaining a supply of them, we should all conclude, either that he was not so poor as he professed himself to be, or that he had means of supplying his wants which were hid from us.]
But, in the midst of all this self-sufficiency, they were indeed in the most destitute condition—
[The force of the original is peculiarly strong: it marks these persons as pre-eminently to be pitied. Respecting every such deluded sinner it may be said, Here is the man most truly “wretched,” most eminently “miserable [Note: See the article prefixed to these two words: “That wretched one,” “That miserable one.”].” And, in truth, there is perhaps no other person in the universe so miserable as he. The man who lives in all manner of iniquity is doubtless a “a wretched and miserable” being: but the man who fancies himself rich in all good, whilst he is altogether destitute, is in a worse condition than he; because he holds fast his delusions, from which the other is free; and despises the remedy, which the other may, in due season, be prevailed upon to apply.
But the grounds of this assertion are here detailed: whilst he, in his own conceit, is “in need of nothing,” he is in reality “poor, and blind, and naked.” He is “poor:” for, whatever he may possess of intellectual or moral good, he has no more of spiritual good than Satan himself. He has no real love to God; no real delight in him; no real desire after him: no real wish to please and honour him. Whatever he may have which may resemble these, it is but a shadow: it has no substance; it has no root; it has no real existence: and in giving himself credit for it, he only deceives his own soul. He is also “blind.” Whatever capacity he may have in reference to earthly things, he has no “spiritual discernment:” he has no just sense of the evil of sin, of the beauty of holiness, of the blessedness of serving God. He has no idea of the loveliness of Christ, who is said to be “altogether lovely.” In a word, he sees nothing as God sees it: and because “he says that he sees,” his guilt is the deeper, and his misery the more intense [Note: Joh_9:40-41.]. He is “naked” too, having nothing to hide his deformity from the eyes of a holy God: for “all his righteousnesses are as filthy rags [Note: Isa_64:6.].” He may, like our first parents, attempt to cover his nakedness with fig-leaves; but they will not suffice: for “the bed is shorter than he can stretch himself on, and the covering narrower than he can wrap himself in [Note: Isa_28:20.].” This is, indeed, the state of unregenerate men, especially of those who “have the form of godliness without the power.”]
But let us now fix our attention on,
II. The counsel given them by our blessed Lord—
In our blessed Lord there is a fulness treasured up for sinful man; and he invites all to come, and receive out of it according to their necessities.
Are we poor? He offers us “gold, to enrich us”—
[What is this “gold,” but the grace of Christ; and especially the grace of faith, which unites us to him, and puts us into possession of all “his unsearchable riches?” This is gold indeed; and has, in cases without number, evinced its sterling worth, having endured the trial of the hottest furnaces which it has been in the power of man to kindle [Note: 1Pe_1:7.]. See the long catalogue of saints recorded in the eleventh chapter to the Hebrews; see what they thought of it; and how it enriched them. Moses found it amply to compensate for the loss of “all the treasures of Egypt [Note: Heb_11:24-26.]:” and multitudes of others found it more effectual for their advancement than all powers in the universe could have been [Note: Heb_11:33-35.]. By this the poorest man is elevated to a state of honour and happiness inconceivable; even to peace with God on earth, and to all the glory and blessedness of heaven.]
Are we naked? He offers us “white raiment to cover us”—
[This raiment is the unspotted robe of “Christ’s righteousness, which shall be unto all and upon all them that believe in him [Note: Rom_3:22.].” This the Lord Jesus Christ wrought out on purpose for us, by his own obedience unto death: and every soul that is clothed with that robe is so covered, that “not a spot or blemish [Note: Eph_5:27.]” can be found in him; no, not by the all-seeing eye of God himself [Note: Num_23:21.]. It was for this very end that the Lord Jesus Christ became incarnate and died upon the cross: “He was the end of the law for righteousness, to every one that believeth [Note: Rom_10:4.]:” and every sinner in the universe, who trusts in Him, may claim him under that endearing name, “The Lord our righteousness [Note: Jer_23:6.].”]
Are we blind? He offers us “eye-salve, to anoint our eyes, that we may see”—
[This “eye-salve” is no other than the Holy Ghost himself, whom the Lord Jesus Christ will give to all who call upon him [Note: Luk_11:13.]. It is the office of the blessed Spirit of God “to open our eyes, and to turn us from darkness unto light, and from the power of Satan unto God.” And whoever has received “the unction of that Holy One, is enabled to discern the things of the Spirit, which before he could not see [Note: 1Co_2:9-12]; yea, he is enabled, as the Scripture expresses it, to “know and understand all things [Note: 1Jn_2:20; 1Jn_2:27.].”]
These things, indeed, he tells us to “buy of him”—
[But what have we to pay? If, indeed, we are “poor, and blind, and naked,” what can we give him in return for such invaluable blessings as are here offered us? Were it required that we should present to him any thing to merit these blessings, we might well sit down in despair. But the terms prescribed by him are exactly suited to our state: we are to “buy of him without money and without price [Note: Isa_55:1.]” Not but that we are called to make some sacrifices, if we will indeed enjoy his blessings. We must give up our pride, and self-sufficiency, and self-conceit, yea, and all other “lusts, whether of the flesh or spirit,” that are hateful in his sight. In other words, we must put off the filthy rags of our own righteousness, if we would possess the unspotted robe of his righteousness; and put far from us all conceit of our own wealth and wisdom, in order to receive the full benefit of his gold and eye-salve. And who will not gladly pay this price? It is the price which the beggar pays for the alms tendered to him: he opens his mouth to ask for it, and stretches out his hands to receive it.]
And now, my brethren, I entreat you,
1. Be sensible of your wants—
[Whether ye be sensible of your need of these things or not, ye do really need them; and your misery is so much the greater, if ye think ye need them not. What would you yourselves think of a poor maniac who should fancy himself a king? Would you envy him his self-delusion? Just such deluded creatures are ye, whilst you are insensible to your real condition, as poor, and blind, and naked. Moreover, whilst ye continue under this delusion, there is no hope whatever of your ever receiving the blessings which Christ has so freely offered you. It was not the proud self-applauding Pharisee, but the poor self-condemning Publican, that obtained mercy of the Lord: and it is written for the admonition of all future ages, that, in like manner, “he who exalteth himself shall be abased; and he only who humbleth himself shall be exalted.”
2. Comply, in all things, with the counsel given you—
[Go to Christ to obtain them. Think not to find them in. any other: but say, “Lord, to whom should we go? Thou alone hast the words of eternal life.” And be willing to receive them upon his terms. Dream not of bringing to him any thing as a compensation for them, or as a warrant for your application to him. All your warrant is poverty; and your price is your sins, which you are to cast on him, to be forgiven; and to cast from you, to be mortified and subdued. And remember whose counsel this is: it is the counsel of “the Faithful and True Witness,” who knows all your necessities, and who alone can relieve them. It is the counsel of him who is called, “The Wonderful Counsellor, the Mighty God [Note: Isa_9:6.].” “Listen not then to flesh and blood,” nor suffer any one to make you hesitate one moment: but go to him with all your wants, and receive at his hands all the blessings of grace and glory.]
3. Enlarge your expectations to the full extent of God’s promises—
[Say not in your hearts, that this is too great, or that is too small to expect at his hands. There is no greater sin than “limiting the Holy One of Israel.” He bids you “open your mouth wide, that he may fill it:” and the more enlarged your expectations are, the more abundant will be his gifts. The fact is, that as there is not a want in you, for which there is not a suitable supply in him, so neither is there any thing in him which shall not be made over to you, if only ye will believe in him. Only come to receive out of his fulness, and he will give to you his grace, his peace, his righteousness, his glory. All shall be yours, the very instant that ye are Christ’s.” Only come to him empty, and ye shall be filled: and the more empty ye come, the more shall ye be filled, and the more will he be glorified.]