William Perkins on Revelation 3:20

Vers. 20. Behold, I stand at the doore and knocke. If any man heare my voyce, and open the doore, I will come in vnto him, and will suppe with him, and hee with me.

Heere Christ, to keepe his Church from despaire, ministers vnto them the signes and tokens of his loue and fauour: and before the same sets downe this note of attention, Beholde, hereby intending to make them more attentiuely to marke the tokens of his loue, that plainly seeing the same, they might not doubt thereof.

Heereby in generall wee are taught; that if wee would arme our selues against desperation and distrust in any distresse, wee must both often and seriously consider and marke the tokens of Gods loue vnto vs, and that will fortifie our faith: Read Psal. 23, In euery Verse saue the last, hee sets downe tokens of Gods loue and fauour towards him; and then in the last concludeth thus; Without doubt, kindesse & mercie shall follow mee all the dayes of my life, and I shall remaine a long season in the house of the Lord. Our hearts are naturally filled with doubting, which will bewray it selfe in any distresse. But to preuent and cut off all hurt that may come therby, let vs marke the good dealing of our God towards vs; and obserue the tokens of his loue and mercie in his ordinarie prouidence: and these will notably strengthen vs against distrust. And surely no person is so full of despaire, but if hee could looke backe into the mercies of God, from the beginning of his dayes, and lay them to his heart, they would minister comfort vnto him in regard of his loue and fauour at that instant.

More particularly, Christ ministring comfort vnto this Church, doth expresse his meaning by a borrowed speach, comparing euery man vnto an house; his heart vnto a doore, whereby entrance is made, and himselfe vnto a guest or stranger desiring to come and enter in, not so much to find courtesie, as to shew fauour and kindnesse.

In the words of this verse, there bee two signes of his loue set downe. First, a heartie desire of their conuersion, which hee earnestly seeketh: Secondly, a promise of mutuall fellowship after their conuersion. The first, in these wordes; Behold, I stand at the doore and knock: In this desire, Christ expresseth two things; First, that this Church (if wee regard the greatest part thereof) had no true fellowship with Christ, nor Christ with them; for hee stands at the doore of their hearts, which were closed vp against him. This may seeme strange, but the case is euident: for though they had in them many good things; as knowledge of Gods will, and did professe the Gospel, and were partakers of the signes and seales of the Couenant of grace; yet they were tainted with this notorious sinne of Luke-warmnesse, which closed vp the doore of their heart against Christ and barred him out.

Here then we are carefully to obserue, that a man may haue in him many good things; and yet by liuing in one sin, we be quite cut off from all true fellowship with Christ. Iudas had many excellent gifts: he forsooke all and folowed Christ, he preached the Gospel, and administred the Sacraments; and yet by couetousnes the doore of his heart was quite barred against Christ. So Herode reuerenced Iohn, and heard him gladly, and did many things at his instruction; Mark. 6.20. yet by the sinne of Incest, his heart was so closed, that he had no fellowship with Christ. And so it is with vs; It is good that wee know the will of God and approue the same, and professe the Gospel, and also receiue the Seales of the Couenant: But yet for all these, our case may be such, as wee shall haue no true fellowshippe with Christ. For if wee nourish, though but one sinne, and liue therein; that will make a separation betweene Christ and vs, bee the sinne what it will; as couetousnesse, adulterie, prophanenesse, or such like. Heereby then, all that desire to haue true fellowshippe with Christ, are to be warned to purge their liues from all sinne, so as their hearts bee not taynted with nourishing any one sinne: for euen one sinne w[illegible: 4 letters]soeuer it bee, is a strong barre [illegible: 1 word] will keepe Christ from comming into vs.

Secondly, whereas hee saith: [non-Latin text not transcribed] I haue stood at the doore: (for so the wordes are) Heere hee speaketh to this Church, as hee vsed to speake by his old Prophets. As by Ieremie, Ier. 7.25. & 13. I haue sent vnto you all my Prophets, rysing early euery day and sending them. And by Esay; Isay. 65.2. I haue spread out my handes all the day vnto a rebellious people, which walked in a way that was not good; euen, after their owne imaginations. So heere, I haue stood at the doore; That is, long, euen till night; as the word supping importeth.

Hereby Christ would signifie his great pacience, in waiting for the conuersion of this people of Loadicea. In iustice hee might long agone haue cast them to the pit of destruction for their sinnes, and yet in mercie he waiteth for their conuersion; and complaines that he hath waited long. Here then we haue iust occasion to take a view of Gods patience in wayting for the conuersion of a sinner. And that which hee saith to this Church; hee may as iustly say vnto vs, for hee hath stood very long at our doores, euen 36. yeares and vpward, and yet still continueth knocking, so as he may iustly complaine of his long waiting. Let vs then here learne to know the day of our visitation, which is then to any people when Christ stands at their doores and knockes; and vnto vs this day is present: Wee haue the ministerie of the Gospell; and therefore we must be perswaded, that this is the time of our visitation, and hereupon learne the dutie which Christ teacheth the Iewes: namely, Acknowledg the day of our visitation; which if we doe not, wee must looke for like vengeance which fell vpon the Iewes, because they regarded not when God sent his owne Sonne from his bosome to knocke at the dore of their hearts.

And knocke. Heere is a further signification of his desire of their conuersion. Wherein we may behold his great & vnspeakable mercie towards this Church, and in them towards all other his Children. This Church had bard out Christ by their sinnes: and yet he pursues them, he knockes; hee vseth meanes to enter for [illegible: 1 word] good; and vouchsafes them mercy, [illegible: 1 word] then when they refuse it. Thus when Adam had sinned and fled, and hid himselfe, did the Lord seek him in the garden, & make with him the couenant of grace. And therefore it is truely sayd in Isay. 65.1. Isay, The Lord is found of them that neuer sought him. Luk. 15.4.5, Christ fetcheth the lost sheepe that was gone astray. All which shew and set out vnto vs the vnspeakable greatnesse of Gods mercie in Christ vnto miserable man, who then shewes mercie vnto him when he neuer seeketh it. This his mercie is verified in all Churches, and vnto vs; VVhich must be an occasion to enlarge and stirre vp our hearts to blesse the name of Christ for this vnspeakable mercie, in vouchsafing vs fauor, when we neuer sought it, but refused it.

Quest. How doth Christ knocke?

Answ. The words going before, wherto these haue reference, giue light vnto this Question. Before Christ had threatned this Church, euen to spew her out of his mouth for her luke-warmenesse; and after hee counsels her to buy of him gold, and other remedies. Now, vpon this greeuous threatnings, the Church might despaire of his mercie: But Christ to comfort her, tels her here, that these reproofes and rebukes, were but knockings at the dores of their hearts to make them open: For then Christ knocketh at the hearts of any people, when he vouchsafed them means to see their sinnes, and threatens them for the same; and withall giues them coun- wherby they may escape the fearefull punishments thereby deserued.

Here then note the state of any people that haue the ministrie of the Gospell vouchsafed vnto them; they haue Christ among them, standing at the dore of their harts, and knocking to come in, by exhortations, admonitions, threatnings, and by promises, which is a great and endlesse mercie.

First, seeing wee haue Christ knocking at our dores, The vse. there ought not to bee in vs such dulnesse and deadnesse of heart in hearing him knocke. If a man of any account come and knocke at the dore of our house; oh what a stirre will we make to let him in quickely! VVhat a shame then is it, that we should be dead-harted, when Christ Iesus the King of Heauen knockes at the dore of our hearts? Secondly, this must admonish vs with all speed to turne vnto God by true repentance, for wee knowe not how long hee will continue knocking; and if wee doe not heare and turne before he withdraw himselfe from vs, wee perish eternally; For if we refuse when he knocketh at the dore of our harts, he will refuse when we knocke at the dore of his mercie. Prou. 1. 25.26. Mat. 25.11.12.

Note further; this knocking is not ordinarie, but it is ioyned with crying, For he saith, If he heare my voice; so that hee both knocks & cries. It is then the knocking of one that would enter; we therfore ought answerably, with serious regard to receiue the threatnings of the law and the promises of grace, and so bee as earnest in receiuing and embracing him, as hee is in knocking to come into vs.

The second token of Christs loue, is a gracious promise of fellowship with them; in these words: If any man heare my voice, and open the dore, I will come in vnto him, and will suppe with him, and hee with mee. These wordes haue beene much abused: and therefore I will stand to set downe the true vse and meaning of the same. Marke, the forme of speech is such, as giues vnto a mans will & soule an action in his conuersion, whereby hee comes to Christ and receiues Christ.

This may seeme strange, but it is for iust cause vsed by the holy Ghost; for in the conuersion of a sinner, there be three workers; the holy Ghost; the word, and mans will. The holy Ghost is the principall Agent inlightning the minde with true knowledge, softning the heart, and changing the will from euill to good. The worde is the instrument of the holy Ghost; for now he worketh not by reuelation or speciall instinct; but ordinarily in and by the word, when a man is reading, hearing or meditating, either publickely or priuately: for the word preached is the power of God to mans saluation from faith to faith. Thirdly, mans will, though by nature it be euill and dead vnto grace, yet being renewed by the holy Ghost, in the first act of conuersion moueth and striueth to bee turned; It is not like a peece of waxe onely passiue, which without any action receiueth impression: But as fire, so soone as it fire doth borne; and so soone as it burneth it is fire: so the will though by nature it mooue not yet being renewed by grace it mooueth, and so some as it mooueth, it is renewed. And hereupon it is, that the holy Ghost ascribeth action vnto a sinner that is to bee conuerted: which argueth not, that by themselues men can haue a will to bee conuerted, but that being renewed, they may will their conuersion. And for this cause is the Gospell preached in these tearmes, Repent and beleeue: not to shew that man by nature can repent or beleue; but that God in mans conuersion, doth giue him grace to will and desire the same.

Hence then it followes, thar this text hath been diuers waies abused: First, by the Papists, who hence would gather Free will of conuersion in a sinner by nature. True it is, a man hath free will in his conuersion; yet not by nature, but by grace; neither can any more be gathered hence, for here it is onely said, If any man heare and open when I knocke. Nay, hence wee may rather gather, that a man by nature cannot heare, nor open, because the counsell is giuen to such as are poore, and blinde, and naked by nature.

Secondly▪ they also abuse this text, that hereby would prooue a flexible free will by grace to be in man: which is this. Sundry men thinke, that after the fall of Adam, all being wrapt vp in sinne, God gaue a generall grace, whereby any man might will, and receiue that which is good: and this grace, though it dispose the will in some part to that which is good, yet it takes not the corruption away, but that remaines still; whereupon if hee will, he may receiue Christ by that general grace, or if hee will not, hee may refuse Christ by his naturall corruption which yet remaineth in him. It is saide, this may bee gathered from this text: But the truth is, here is no foundation for flexible free-will: all that can here be gathered is, that man hath free-will in his conuersion, yet not by a generall, but by Gods speciall grace. Nay, Christs ministry serue[illegible: 1 letter] for this end, that those which before could not turne of themselues, might by grace be conuerted. This flexible grace is against Gods word: Christ sayth; Ioh. 6.45. Euery one that hath heard, and hath learned of the Father commeth vnto me; He saith not, may come if hee will, but peremptorily commeth: For mans will cannot dispose and ouer-[illegible: 1 word] the worke of God; but the worke [illegible: 1 word] God ouer-rules the will of man: though man be vnwilling, yet when God calleth effectually hee cannot but come; For the creature cannot reiect or resist the will and calling of his creator.

If any man open vnto me, I will come, &c. The proper intent of Christ in this conditional promise, is to prouoke them that be dull and heauy, to listen diligently to Christ words, and to receiue the doctrine of saluation from him gladly.

In the example of this Church we are taught our dutie. Seeing Christ in the ministrie of his word knockes, both by threatnings, by promises, and good counsell: therefore we must all of vs listen vnto the words of Christ, & open the dores of our hearts and receiue him into the same. But alas the practise of the world is far otherwise: men are churlish Nabals vnto Christ, who though he come friendly, yet they repell him; making no account of such against. Nay, we are Bethlemites, which haue no roome for Christ in the Innes of our harts, if Christ will needs lodge with vs, hee must lye among the beasts in the filthy stable; Nay, many send him out of their gates with the Iews, and crucifie him with their sinnes. But let vs abandon this greeuous sinne, for it is the right way to plunge our soules into the pit of destruction.

Quest. How must a man open his hart to receiue Christ? Answ. By doing two things. First, hee must labour to see his owne vilenesse; that hee is vnworthy to receiue so blessed a Guest, then hee must humble himselfe, and acknowledge this his vnworthinesse. Euen as the ruler did when he sayd vnto Christ; Lord, I am not worthy that thou shouldest come vnder my roofe, Mat. 8.8. This humiliation is the beginning of grace. This done, hee must by true faith lay hold on Christ; that is, beleeue that Christs death and passion is for the pardon of his sinnes, and for the saluation of his soule: For as Christ dwels in mens hearts by faith, so by faith he must be receiued into their harts. Here some will say, if this be to receiue Christ, then all is well. But take heede thou deceiue not thy selfe with a vaine imagination of thine owne braine in stead of faith. Looke therefore that thy faith be true & sound: If it be true faith, it will work by loue, euen a true loue of Christ and his members, which will appeare by keeping his Commaundements. Ioh. 14.23.

I will come in vnto him, and suppe with him, and he with me. Here is the thing promised; to wit, mutuall communion and fellowship with Christ. This is the principall token of Christs loue, being indeed the verie ground of all true happinesse, ioy, and comfort: and therefore it is added to mooue them to open vnto Christ. This societie, is here propounded in two parts. First, the sinner being conuerted, makes a feast vnto Christ; I will come in vnto him, and suppe with him. Secondly Christ makes a feast vnto him; And hee shall sup with me. And in these two consists the sum of Salomons song of songs; where Christ entertaineth the Church, and the Church againe feasts Christ.

For the first; some may aske, how can a poore sinner make a feast for Christ? Answ. Cantic. 4.16. The Church or euerie Christians soule, calleth Christ vnto a feast in his Garden to eate his pleasant thinges. This Feast consisteth of these things. First, of the fruits of true repentance. Psal. 51, 17, A broken and contrite heart, is a daintie di[illegible: 2 letters] ▪ acceptable vnto God. Secondly, of an hart beleeuing the word and promises to God; for without faith it is impossible to please God, Heb. 11.6. Thirdly, the penitent sinner must Rom. [illegible: 2 letters].1. giue vp himselfe in soule and bodie, a holy and acceptable sacrifice vnto God, by seruing God faithfully, not only in the duties of piety, but also in the faithfull perfourmance of the duties of his particular calling: these be the delightfull dishes wherwith Christ is fed.

The second feast is made by Christ, and hee shall sup with me. Christ comes not to bee entertained onely, but to entertaine; And the feast which he makes is his own bodie and blood: Ioh. 6.55. For his flesh is meat indeede, and his blood is drinke indeede. The vessels whereon these meates are caried, are the Word and Sacraments. And all that bee his welcome guests, are true penitent sinners, which haue hungring and thirsting hearts after his bodie and blood. Luk. 1.58. And from this feast arise these blessings: Rom. 14.17 Righteousnesse, peace of conscience, and ioy in the holy Ghost.

Seeing this fellowship with Christ is here promised to those that open & receiue him into their hearts: First, The Vse. hereby we are taught to renounce all earthly and carnall pleasures; and not to addict our selues to drinking and quaffing or sumptuous fare; for heere is a better feast sette before vs, whereupon we must set our hearts, turning our eyes from all worldly pleasures. We know by experience how friends entertaine each other; but wee must labor to know how to entertaine Christ, and to feast him with his owne graces, that hee may suppe with vs, and we with him; and so haue true fellowship with him.

Againe, by this we may see a notable abuse of many that come to the Lordes table: for heere wee see is required an interchange of feasting, betweene Christ and a Christian: but many there bee that will come to the Lords table, and feast with Christ, that will neuer feast Christ againe: And yet we ougt to be as carefull to feast him, as to feast with him. It is a shame to suppe often with Christ, and yet like vngrateful Nabals, neuer to haue one good dish of grace, and holy obedience to set before him, wherewith indeede we should feast him dayly. Others will seem to giue him good entertainment, for that day whereon they feast with Christ; but soone after they giue him gall to eate, and vineger to drinke, by their dayly sinnes.