One-Hundred Forty-Five Sermons Upon John 17, Sermon 85
SERMON LXXXV. Sheweth, Why God continueth his Children in this world of Sinne and Sorrow, and doth not take them immediately to Heaven? And alſo, How farre it is lawfull for a man to pray for, or deſire, to be taken out of this world?
JOHN 17.15.
I pray not that thou ſhouldſt take them out of the world, but that thou ſhouldſt keep them from the evil.
IN the former verſes our Saviour having prayed for the preſervation of his Diſciples, he doth in this verſe in a particular manner expreſſe the Manner of that preſervation, he prayeth for; Not that God the Father needed any ſuch inſtruction, but this is ſpoken for the edification of his Diſciples, and the building them up, who happily did not yet underſtand how they were to be preſerved.
Now this preſervation is ſet down two wayes; 1. Negatively, then Poſitively.
1. Negatively, I pray not that thou ſhouldſt take them out of the world.
2. Poſitively, but that thou wouldſt keep them from the evil.
In the negative part, we may conſider the thing denied in his prayer, That God ſhould take them out of the world, for ſo God might take them, either by a miraculous and ſudden tranſlation, as he did Henoch and Eliah, or by a violent death through the hands of their perſecutors, or in a natural ordinary courſe, but ſaith our Saviour, I pray not for this, foreign; The word is for the moſt part uſed of an interrogation to queſtion about any thing, but ſometimes ſimply for rogation, or a meer bare asking and petitioning,Obſerv. That though God love his people, yet that doth not neceſſarily inferre, he muſt keep them from all miſery in this world, and place them immediately in happineſs with himſelf. as often by this Evangeliſt. From this Negative part we may obſerve,
Firſt, That though God love his people, yet that doth not neceſſarily inferre he muſt keep them from all miſery in this world, and place them immediately in happineſſe with himſelf. This is good to be taken notice of, for we are ready to think, that if God love his children, he ſhould preſently do that for them, which will be their chiefeſt happineſſe, eſpecially this being in his power to do it when he will; to ſuffer his children to be grapling and conflicting with troubles in this world, when it's but his word ſpeaking, and crowns of glory may be ſet upon their heads, ſeemeth inconſiſtent with Gods love, as ſhe argued to Sampſon, How canſt thou love me, and hide any thing from me? So ſaith humane reaſon, How can God love me, when yet he keepeth Heaven and eternal glory from me? But Gods love, and his childrens calamities in this world may well agree together. You ſee our Saviour when he intended the greateſt good for his Diſciples in his Petition, yet corrects and moderateth his prayer, not as if he would have them mediately tranſlated to glory, he is content they ſhould be awhile in the fire, to have their droſſe purged away; God could do many things for his people, which yet he will not, he could immediately upon their converſion crown them with eternal glory; or elſe give them perfect and throughly ſanctified hearts, that they ſhould not complain and groan under any diſtemper of ſoul, he could make the world to be a Paradiſe to them, ſo that the way to Heaven ſhould be no longer ſtraight, and narrow, but broad and eaſie. Thus God could do, but it pleaſeth his wiſdome to take another courſe, and to appoint a Wilderneſſe to go through, ere we can enter in Canaan.
Queſt. Why God doth not preſently take his beloved ones to himſelf out of this world of ſin and ſorrowNow let us conſider, Why Gods love doth not immediately take the godly out of this world; for ſeeing God loveth them, and they love God, we ſhould think, that love would not reſt, till it had the neareſt conjunction that could be.
In this matter, we may give ſeveral Reaſons:
Firſt, Becauſe there is a neceſſity of the preſence of godly men in the world, that they may promote the Kingdom of God, and bring others to the knowledge of God. This is eſpecially true of the Apoſtles,Anſw. as Apoſtles, and ſo of all thoſe that have any Office and Miniſtry in the Church of God. Theſe are as neceſſary as the Sunne to the world, as the Starres in a dark night, as ſalt to ſeaſon and preſerve from putrefaction, and even all believers in a private way are to uſe their gifts for the reducing of others; and by their examples to give ſuch a glorious light, that others may glorifie God in the day of their viſitation, but this doth principally relate to them, as Apoſtles, had they been immediately carried up to Heaven, where would have been the leaven put into the three pecks of meal? Where the muſtard-ſeed ſown, that would grow up into a great Tree? If the Apoſtles were the Planters and Founders of the Church, it was neceſſary that they ſhould continue for ſome time in the world; The world was a wilderneſſe, that could not immediately be made a garden; It was the Devils habitation, he could not ſuddenly be diſpoſſeſt: So that God having ſervice for his people to do, no wonder if they muſt continue in this valley of miſery. Paul ſpeaks fully to this Phil. 1.14. To abide in the fleſh is neceſſary for you, but for him it was better to be diſſolved, and to be with Christ; and between theſe two, he was in a great ſtraight: So certainly, it were better for the people of God, eſpecially for the Miniſters of the Goſpel, who are like Ʋriah in the fore-front of the battel, and expoſed to more hatred, to be with Chriſt in Heaven, there they ſhall be free from all this virulence, and oppoſitions of the ungodly, but yet if we regard the world, and the people with whom they live, then their life and preſence is very neceſſary. This then is the firſt reaſon Gods people have work to do, a courſe to finiſh, and ſo they muſt not look to have wages before they have laboured in the Vineyard.
Secondly, God will not preſently take them out of this troubleſome world, that hereby they may be exerciſed, and made ſtronger in their graces. As God would not immediately put the Iſraelites into Canaan, but did lead them into many dangers, and aſſaulted them with many enemies, that ſo their valour in themſelves, and their dependance upon God might be more diſcovered; God will not train up his children idly; no ſooner doth he make them his, but he lets the world and the devil looſe upon them; and why is all this? but to draw out their graces, to teach them all ſpiritual military Diſcipline, as Epheſ. 6. they are to fight as the good ſouldiers of Chriſt, and to put on the whole Armour of God, becauſe they wreſtle not with fleſh and blood onelyonly, but principalities and powers. The world then is a field wherein ſpiritual battels are to be fought. The Lord he is the Spectator, and beholder of them. Thus it is alſo compared to running a race, where there is no time to be idle or ſit ſtill, but to have thoughts, and the whole heart upon the Crown they ſtrive for: Expect then exerciſes, and occaſions to draw out faith, zeal and heavenly fortitude.
Thirdly, God will not take us preſently out of the world, but leave us here com…ating with the reliques of corruption, that ſo being humbled therein, we may the more eſteem Chriſt and his righteouſneſſe. When we reade Rom. 7. of a Paul captivated by his luſts, and miſerably crying out, What ſhall he do? See how powerfully this driveth him to Chriſt, I thank God through Jeſus Chriſt. It's true, in Heaven we ſhall give all glory and honour to Chriſt as that Mediator, who hath brought us thither: So that Chriſt ſhall never be forgotten, no not to all eternity by the godly, yet in Heaven that particular manner of Juſtification we have here on earth ſhall ceaſe; for now Rom 4. Juſtification is of the believer, but a ſinner, and one that is not able to ſtand upon his own terms before God. Therefore Chriſt is his righteouſneſs, and he deſireth with Paul to be found in him (Phil. 3.) not having his own righteouſneſs; ſo then Goſpel-righteouſneſs, and our evangelical Juſtification differs from that in Heaven, which will be for inherent righteouſneſſe, but it hath pleaſed God in this life to exalt imputed righteouſneſſe, and to place the cauſe of all hope and joy without us: Therefore that we might for a ſeaſon be ſenſible of our unworthineſſe, and be groaning under our corruptions, thereby to be longing after Chriſt, to magnifie his love, and all that he hath done for us, it's neceſſary we ſhould be kept in this conflict here below, for we are much affected by ſenſe and experience; when therefore every thing within us crieth out for a Chriſt, and the grace of God through him, when we feel our ſelves ſinking, and even dropping into hell; This will make us importune for the favour of God, as Chriſt was experimentally tempted, that he might know how to have compaſſion on us, ſo God will have us experimentally finde the bitterneſs and weight of ſin, that ſo we may the more love Chriſt, who did bear Gods wrath for us.
Fourthly, God will not take his people immediately out of the world, that ſo his goodneſſe, mercy and providence, his wiſdome and faithfulneſſe may be the more diſcovered to us. In Heaven there the Church is at reſt, it's out of all danger, there are no waves, no rocks: So that the Wiſdome and Providence of God in keeping his Church there, is not at all diſcovered; When the waters were dried up, there was no neceſſity of an Ark for Noah. The Lord therefore will have us in theſe dangers and temptations, that ſo his care and love may be the more manifeſted; yea the greater the dangers are, the more is his faithfulneſſe diſcovered, In the Mount God will be ſeen. Is it not an admirable thing to conſider how God hath preſerved a Church, a people faithfully to ſerve him, when hell and the world hath conſpired to deſtroy them? But God by this means hath been made known to the world. The Artificers skill is ſeen about his metal, when it is in the fire. The Pilates art is manifeſted, when his Ship is on rocks and waves, and under many tempeſts. Though the world be a place of our dangers and temptations, yet it's the glaſſe to repreſent the glorious Attributes of God, and the effects thereof to his children, where God is known not only by Adonai, but by Jehovah, even by every name.
Fifthly, God will have his people to be in this world, that ſo Heaven may be the more welcome, that they may deſire that eternall glory the more earneſtly. The labouring man that hath wrought hard, is glad at night of his reſting time. The Scripture cals Heaven a reſt, Heb. 4. There remaineth a Reſt for the people of God. Oh how welcome will it be after all the troubles, calam…ties and miſeries thou haſt been toſſed with, at laſt to have Reſt! Here in this life, thou haſt no Reſt, ſinne troubleth thee, the world troubles thee, thy own heart troubleth thee, but there remains a Reſt: And how happy muſt that be to thee? We are Pilgrims, and it's their bleſſedneſs to get home at laſt. God therefore will have thee lie under all kinde of conflicts, ſpiritual and temporal; he will create one exerciſe after another, that thou mayeſt ſay, We have no abiding place here. Should all things be according to our carnal deſires, we would with the Reubenites take up on this ſide Canaan, becauſe the ground was pleaſant and rich; Never did thoſe endangered paſſengers in Paul's Ship deſire more to get to the haven out of all their dangers, then we are out of all theſe troubles into Heaven.
Sixthly, God will not immediately take us into Heaven, becauſe it's fit that we who have ſerved ſinne in this world, ſhould ſerve God as much in this world. Thy life hath been a reproach and a diſhonour to him. It's fit it ſhould bring glory to his Name: Though it be thy loſs to be kept from Heaven, though every day be thy great hinderance, yet for Gods glory thou art to deny thy ſelf. Remember thou haſt given up thy ſelf to ſerve ſinne, Remember how much ſervice the devil hath had from thee; ſo that if thou loveſt Gods glory more then thy own, thou art to be willing to ſpend thy ſelf for him, as thou haſt done againſt him.
Seventhly, God doth not remove His immediately out of the world, becauſe of the dependencies and relations that They have. Children need their godly Father, the wife her godly husband: So that although it be better for them to be in Heaven, yet not for theirs. Indeed when they have finiſhed their courſe, then they are obedientially to reſign, as our Saviour ſaid to his Diſciples, If ye loved me, you would be glad (Joh. 14.28) becauſe I ſaid, I go to my Father: So we all ought to rejoyce in that our friends are taken out of this world into glory, but yet ſo farre as their preſence was comfortable and neceſſary to us, we may grieve; God would not have the old bird killed with her young ones, and he that would have mercy ſhewed to the fowls of the air, will much more ſhew it to his people. It is true, God in his wiſdome many times takes his own children betimes out of the world, even too ſoon for them (we would think) being in the prime of their ſervice, and too ſoon alſo for their children and dependents on them, but therein God is even mercifull, though for the preſent we do not perceive it. For this you know, God hath determined in mercy the time of our abode in this world; Thou canſt not follow me now, ſaid Chriſt to Peter, but he ſhould in his time, John 13 3….
Laſtly, It's not alwayes beſt to have the beſt good immediately, but in it's time. It's true, to be with the Lord, to be freed from ſinne is beſt in it ſelf abſolutely conſidered, but then reſpectively; if this and that be conſidered, quoad hic & nunc, it's not beſt. God doth every thing beautifull in his ſeaſon. None could be more loved of the Father, then Chriſt himſelf, he came from the boſome of his Father, yet till he had finiſhed his courſe, he is kept from him; We ſay, even the beſt and holieſt thoughts, or deſires may come in unſeaſonably into our hearts, and ſo not be beſt at that time. As the childs duty is not to learn the beſt book at firſt, but what he is moſt capable of; Though Heaven and glory be beſt, yet not at this time for thee partake of it. So that when it's beſt to go out of this world, muſt be left to the wiſdom of God.
Queſt. Whether it be lawfull to pray for deathBut you will ask, Is it never lawfull to pray unto God, that he would take us out of the world? May we not deſire to die, and to be freed from ſin? Are we not to pray that Chriſt would come? To this I anſwer,
Anſw.Firſt, It's never lawfull to deſire to go out of the world from impatiency or diſcontent, becauſe we have troubles and vexations in this world. Thus Elijah ſinned, when he prayed to God to take away his life, for this was through the diſcontent then upon him: So Job, when he breaketh forth into thoſe dreadfull imprecations about himſelf, expoſtulating with God, Why life was continued to ſuch, who ſought for death more then for hid treaſures. Look then to this, that no impatient diſcontented thoughts make thee weary of this world.
Secondly, Earneſt deſires to be with God, and hearty affections for eternal glory are lawfull and a ſpecial duty. Thus we are to pray, Gods kingdom may come; and thus the Saints are ſaid to long for and haſten to the coming of Chriſt, 2 Pet. 3.12. Thus if we ſpeak abſtractedly, take the thing in it ſelf: Our hearts ought to be ſo heavenly, that we are to be as pilgrims here, longing for heaven our reſt.
Thirdly, It's never lawfull, abſolutely and peremptorily to deſire of God, that he would take us out of this world, though our hearts be heavenly, but with ſubmiſſion and reſignation. If Lord I have done my work, I have finiſhed my courſe, as we ſee Chriſt in this Chapter, I have done the work thou gaveſt me to do, therefore glorifie me. Auſtin expreſſeth this diſpoſition well, when he ſaid, O Lord, if I be yet neceſſary to my people, I do not refuſe to live (not refuſe) becauſe in another place he ſaith, Some godly men have need of patience to live, as others to die. It muſt be alwayes therefore conditionally. If you object, Many Martyrs (for I mention not thoſe Circumcelliones, that would force men to kill them, hereby glorying in a contempt of death) who willingly offered themſelves to the perſecutors, when none accuſed them. To this ſome ſay, They were ſome Hereticks that did ſo, not the true Chriſtians. But yet Hiſtories record it of true Chriſtians, and then that was an extraordinary ſpirit in them, which as we cannot condemn, ſo neither muſt we imitate, we muſt live by precepts not examples, no not of holy men.
Ʋſe. Do not thou break out into impatient diſcontents about any exerciſe or temptation thou art afflicted with, ſay not, Why doth not God remove it from me, or me from it? Conſider this in the Text, I pray not thou ſhouldſt take them out of the world; What did Chriſt ſay, when Peter drew out his ſword? Could not I pray for legions of Angels, and the Father would ſend them to help me, but the Scripture muſt be fulfilled? So do thou ſay, God could deliver me from all theſe troubles, he hath thouſands of ways to put me into reſt, but I open not my mouth, becauſe thou Lord doſt it. Indeed if they ſhould never be taken out of this world, if thy troubles were eternal, as the torments of the damned in hell, thou mayeſt juſtly cry out in the horrour of thy ſoul. But God hath put a period, he hath ſet his time for thy being in this world, when thou art ripe, thou ſhalt be cut down, and carried into Gods barn. When thy ſervice is done, then God will call thee to glory.