One Hundred Select Sermons, New Testament · Sermon 19
SERMON XIX.
JOH. 14.3.
And if I go and prepare a place for you, I will come again, and receive you unto my ſelf; that where I am, there ye may be alſo.
I had almoſt let go this ſweet Scripture, which I had formerly entred upon before I was aware; having diverted from it to another, which I fell upon, and finiſh'd the last day. But ſince I looked upon it again, and reviewed it in the connexions of it; I have better reſolved my ſelf, and concluded it neceſſary to joyn this Verſe, which I have now read the third Verſe of tis Chapter, to that other; namely, the ſecond, which was handled by me the day before. It being ſomewhat Injurious to tell you of Chriſt's remove, and going away from his Diſciples; and not withal to inform you of his return, and coming again to them. As likewiſe ſomewhat imperfect to acquaint you with his providing and preparing of a place for them; and not withal to aſſure you of their entrance and ſenſible poſſeſſion of that place which he had ſo prepared. Now this is that which is the ſcope, and drift, and ſubſtance of theſe words, which I have here now at this time read unto you.
THis Verſe which we have now before us, is a Narrative or Declaration to us of the conſequences of Christ's Aſcenſion, and departure from his Church to his Father: Conſiſting of two promiſes for their comfort, made by him to them; which may ſerve to make up to us the Parts of the Text. The one is the Antecedent, or Intermediate promiſe: And that is, that he will come unto them. And the other is the Subſequent, or Ultimate promiſe: And that is, that he will receive them to himſelf. Which is further amplified and illuſtrated, from the bleſſed and happy end or effect of this Aſsumption: in theſe words; that where I am, there ye may be alſo Theſe ae the Branchs conſiderable.
We begin firſt of all with the former, viz. The Antecedent, or Immediate promiſe: I will come to you again. This is that wherein Chriſt does engage himſelf here to his Diſciples; that although for the preſent he did depart, and go away from them; yet he would at length return unto them. There is a various coming of Chriſt, which the Scripture does intimate to us. Firſt, his coming in his Spirit, in the Gifts, and Graces, and Comforts of the Holy Ghoſt conferr'd upon the Church. This is tha which we find mentioned in the 18th verſe of this preſent Chapter: I will not leave you comfortleſs, I will come unto you. Come unto you? How? namely, in the Comforter, who is the Holy Ghoſt, whom I will ſend unto you. When Chriſt withdrew his corporal preſence, he then was pleaſed to vouchſafe his ſpiritual. By which he does ſtill come, and preſent himſelf to the hearts of all Believers. Thus ſtill, in verſe 22 of this Chapter; He that loveth me, I will love him, and will manifeſt my ſelf unto him. And again, verſe 23. My Father will love him, and we will come unto him, and will make our abode with him. Rev. 3.20. Behold, I ſtand at the door, and knock; if any man hear my voice, and open unto me; I will come in unto him, and ſup with him, and he with me. Thus Chriſt comes in his Ordinances, in the aſſemblies of his People, and in the diſpenſations of his Miniſters: Where two or three are gathered together in my name, there am I in the midst of them, Matth. 18.20.
Secondly;There was his coming in his reſurrection. He came again to his Diſciples: ſo, when he roſe from the dead, he appeared unto them, and converst with them for forty days together. And ſo likewiſe, when he came and appeared to divers others beſides: as St. Paul records it of him, That he was afterwards ſeen of above five hundred Brethren at once; and at laſt of all, of himſelf alſo, 1 Cor. 15.6, 7, 8. This was a kind of coming of his; and a coming (as we may ſay) again, as of one in a ſwoon. But this is not that coming, nor coming again, which is here meant in the Text.
But Thirdly, therefore; There is his coming at the laſt day to judg the World. This is the coming indeed, which is here intended by him, and is now to be taken notice of by us, as a grand and principal Article of our Chriſtian Faith. This is that which we find to be declared by the Angels at the very inſtant of his Aſcenſion. Acts. 1.11. This ſame Jeſus which is taken up from you into Heaven, ſhall ſo come in like manner, as ye have ſeen him go into Heaven. Come, and come in like manner; that is, as really, as conſpicuouſly, as gloriouſly. Therefore it is uſually expreſt in Scripture, by the name of his appearing. When Chriſt, who is our life, ſhall appear, Col. 3.4. Who ſhall judg the quick and dead at his appearing, 2 Tim. 4.2. To them that look for him, he ſhall appear the ſecond time, &c. in Heb. 9.28.
This coming and appearing of Christ after this manner, is very requiſite upon a very good account: As namely, for the fulfilling af all the teſtimonies which are made to this purpoſe. It is that which Chriſt promiſes to us here in this Text, and it is ſcatered (as I have ſhewn already) in ſundry other places of Scripture: now therefore it muſt needs be ſo, that the Scripture may not be broken. Foraſmuch as no tittle of God's word ſhall ever be aboliſhed, or diminiſhed, or fall to the ground.
Then it follows alſo from the condition of wicked men; who muſt be reckoned withal, and brought to judgment. We ſee here in the World, how men carry it, by living as they liſt. What wrong, and injuſtice, and oppreſſion, and violence there is amongſt them: What looſeneſs, and profaneneſs, and wickedneſs, and all manner of impieties: Now theſe things will not always hold thus; however men think they will do ſo. There will a day of account come at laſt; and Chriſt himſelf will therefore come to call men to to this account; and it is very requiſite he ſhould do ſo. God hath appointed a day, in which he will judg the World in righteouſneſs, by that man whom he hath ordained; that is to ſay, by Jeſus Christ: as the Apoſtle Paul tells the men of Athens, Acts 17.31. And therefore muſt this man come for the execution of this judgment thus ordained. And then again alſo; Chriſt will thus come, for the accompliſhment of his work of Redemption towards his Elect; in the full effects and conſequents of it. That as he has redeemed their ſouls from ſin, ſo he may alſo redeem their bodies from corruption. And as he is contracted already to them; ſo he may further conſummate and perfect his Marriage with them: and as it is expreſt afterwards in the Text, (which in its place we ſhall come unto) that he may receive them, and take them to himſelf. Theſe, and the like conſiderations do enforce this ſecond coming of Christ, which is here ſignified to us.
This, for the better amplifying of it to us, is conſiderable in all the circumſtances attending them.
Firſt; He will come viſibly: He will come ſo as to be ſeen. Tha we had before hinted to us in the word appearing. And it is ſutable to ſome other places; as Rev. 1.7. Behold, he cometh with clouds, and every eye ſhall ſee him; even thoſe that pierced him, &c. 2 Thef. 1.7. The Lord Jeſus ſhall be reveald from Heaven with his mighty Angels. He ſhall come in ſtate, and he ſhall come in pomp, and he ſhall come with great ſolemnity. Jude, ver. 14. Behold, the Lord cometh with ten thouſands of his Saints, to execute judgment upon all. Thouſand thouſands stood before him, and ten thouſand times ten thouſand miniſtred unto him: the Judgment was ſet, and the Books were opened, Dan. 7.10.
Secondly; He will come unexpectedly: He will come when people do not think of him, or are aware of his coming. Come, perhaps, before they do ſome of them deſire, or wiſh for his coming. Behold, I come as a thief, ſays he. And therefore, bleſſed is he that watcheth, and keepeth his garments, leſt he walk naked, and they ſee his ſhame. And ſo, 1 Theſſ. 5.2.3. Your ſelves know perfectly, that the day of the Lord ſo cometh, as a thief in the night. For when they ſhall ſay peace, and ſafety; then ſudden destruction cometh upon them, as travel upon a woman with child, and they ſhall not eſcape. The certain time of Chriſt's ſecond coming is unknown to us. Matth. 24.36. Of that day and hour knoweth no man; no, not the Angels in Heaven, but my Father only. Watch therefore, for ye know not what hour your Lord doth come; as it is accordingly enforced in the 42d verſe of that Chapter.
Yet Thirdly; He will come quickly too. There's that alſo ſignified in Scripture, ſpeaking of his coming. In Rev. 22.12. Behold, I come quickly, and my reward is with me; to give to every man according as his work ſhall be. And again, in ver. 20. to put it out of all doubt; Surely I come quickly. Here in the Text, according to the Greek which is in the Original; it is expreſt in the preſent tenſe. foreign. I do come; as if he were come already: So ready is he to come, and as it were, near at hand. The Lord is at hand, Phil. 4.4. And the Judg ſtandeth before the door; as it is, Jam. 5.8, 9. And thus we ſee tis coming of Chriſt, both in the thing it ſelf, and in the circumſtances of it.
The conſideration of this Point is thus far uſeful to us: Firſt, as it is matter of great comfort and encouragement to us in our preſent eſtate and condition here in the world. That which is the ſcope of the Text, ſhould be the uſe of the Doctrine; which the Text does exhibit to us. Now we ſee what that is; namely, to chear and ſatisfy the hearts of the Diſciples upon Chriſt's going away from them. And ſo it ſhould be likewiſe with our ſelves here in our pilgrimage, and in our or phanage, as I may ſo call it. It is true, that Chriſt is gone; but he is not loſt; becauſe he is gone, cum ammo revertendi; with a mind and purpoſe of reurning again: which is matter and ground of very good ſatisfaction to us. To part with our friends abſolutely, ſo as never to meet with them more; that has ſome kind of irkſomeneſs with it, and we know not well how to digeſt it: but when they promiſe us to return again to us, we do then more eaſily diſmiſs them. Why, this now here is the caſe betwixt our Bleſſed Saviour, and his Diſciples; and in them, towards all his children. He goes away, ſo as to come again. It is not a final farewel; but only a temporary retirement, and withdrawing of himſelf. And that, as we have heard before, out of the fore going verſe; for our benefit and advantage, that he may prepare a place for us. This is the end of his departure. The end for which: And the end in which. The end for which it is ſo order'd: And the end in which it is ſo concluded. It is neceſſary departure, ending in a ſenſible return. This is matter of joy, and great rejoycing to us. Be therefore patient, and ſtabliſh your hearts; as the Apoſtle St. James reaſons, and argues in the place before-cited. A Spouſe, when ſhe thinks her Bridegroom will return, and come back to her again; it contens her in his preſent abſence. And ſo it ſhould alſo do us in the preſent abſence of Chriſt from us. As the Apoſtle alſ urges it upon the Hebrews: Heb. 10.36, 37. Ye have ned of patience, that after ye have done the will of God, ye might receive the promiſe. For yet a little while, and he that ſhall come, will come, and will not tarry. And ſo alſo, as to the departure of Chriſtian friends; there's the ſame ground of ſatisfaction likewiſe, becauſe they go away upon the ſame terms alſo, as Chriſt himſelf does: namely, of coming again. Not of coming again into the world, to lead here a emporal life, as ſometimes they did: but of coming again, ſo as we ſhall again ſee them, and have communion with them. Thus, 2 Cor. 4.14. Knowing that he that raiſed up the Lord Jeſus, ſhall raiſe up us alſo by Jeſus, and ſhall preſent us with you. And 1 Theſſ. 4.14. If we believe that Jeſus died, and roſe again; even ſo them alſo which ſleep in Jeſus, will God bring with him. When Chriſt himſelf comes again, all the Saints ſhall then come again with him; which is matter of great ſatisfaction, and encouragement, in reference to their departure.
Secondly; Whiles we hear that Chriſt will return, and come back again; it ſhould make us very much to wiſh and long for his coming, that it may be ſpeeded, and haſened to us. Looking for, and haſtening to the coming of the day of God; as it is in 2 Pet. 3.12. This is the temper and diſpoſition of all gracious and faithful Souls. As Believers under the Old Teſtament, they long'd for the firſt coming of Chriſt: And therefore old Simeon is deſcribed by one that waited for the conſolation of Iſrael, Luke 2.25. So Believers now, under the New Teſtament, they do alſo long for the ſecond coming of Chriſt: and therefore are deſcribed by ſuch as love his appearing, 2 Tim. 4.8. This is that which we our ſelves ſhould do. The Spirit and the Bride ſay, come: and let him that heareth, ſay, come; as it is in Rev. 22.17. And ſo indeed he does, if he be that which he ſhould be. The Church here ecchoes to Chriſt; and they are the very laſt words of the Bible, where-with all (beſides he bleſſing) it is concluded. Rev. ult. 20. Surely I come quickly, ſays Chriſt. And the Church ſays Amen to it. Even ſo come, Lord Jeſus. An affection ſuitable to the diſpenſation.
Thirdly; It teaches us likewiſe to be in readineſs, and preparation hereunto. Seeing Chriſt will indeed come, we ſhould be fitted for the entertainment of him. Prepared as a Bride adorned for her Husband; as it is in Rev. 21.2. When we hear the Bridegroom cometh, we ſhould go out to meet him. We ſhould be like the wiſe Virgins, that had their Lamps trimmed, and oyl in their Veſſels, and all things in readineſs when the Bridegroom came, Matth. 25.10. And we ſhould be like faithful ſervants, that wait for their Lord when he will return from the Wedding; that when he cometh, and knocketh, they may open unto him immediately; as it is in Luk. 12.36. This is done by walking curious paths, and exactly; and having our hearts and affections above. As the Apoſtle Paul ſeems to carry it. Phil. 3.20. For our converſation is in Heaven; from whence alſo we look for the Saviour, the Lord Jeſus Chriſt; &c. Becauſe we look for our Saviour from Heaven, therefore our converſation is in Heaven; as a carriage ſuitable and agreeable to ſuch expectations.
Laſtly; Here's matter of terrour to all thoſe that are the enemies of Christ; and who, with that ſlothful ſervant in the Goſpel, ſay; Their Lord delayeth his coming; and therefore go on ſtill ſecurely in ſinning, eating and drinking, and being drunken. Theſe ſcoffers of the laſt days, ſuch as are theſe in which we live, may ſay, Where is the promiſe of his coming? For ſince the Fathers fell aſleep, all things continue as they were from the beginning of the creation; as it is in 2 Pet. 3.4. Let all ſuch as theſe now here take notice; that will inded come again, though they think that they are quit of him, and ſhall never hear of him more. I ſay, that he will again come. Come in ſuch a day as they will not look for him, and at ſuch an hour as they are not aware; and wil cut them in ſunder, and will appoint them their portion with Unbelievers. It is that which Chriſt has ſignified to us in this preſent Text, and he'll be as good as his word. I will come again.
While it is ſaid here; I will come again: We are (for the better and fuller underſtanding of this Paſſage) to take it ſtill in its connexion and dependance upon that which went before. I go to prepare a place for you. Now, ſays our Saviour, If I do thus, I will then come again. And the one follows from the other. Theſe foregoing words have both a diſcreet Emphaſis, and an Hypothetical, according to a different reading of them. For ſome read them thus; Though I go to prepare a place for you, yet I will come again. And ſo it is a diſcreet Propoſition. Others read them thus: If I go away, and prepare a place for you; then I will come again, &c. And ſo it is an Hypothetical. We may take them either way. The former of theſe has been ſpoken to as it were all this while: where we have ſhewn, that Chriſt's departure is not abſolutely, but only temporary: it is not ſo, as utterly to forſake them, but with thoughts of returning again unto them. And ſo he makes his return to be concomitant to his departure: it is as well one with him, as t'other: and the latter not excluded by the former.
The latter reading, by taking it Hypothetically, is now further conſiderable of us; and as ſuiting with our own laſt Tranſlation: If I go away, &c. then I will come again. Where his coming again, is inferr'd upon his going away; eſpecially in the circumſtances of it, and the end for which it was undertaken, To prepare a place for them. And indeed we may (if we pleaſe) conjoyn them, and take them both together; and that thus: Though I go away from you, yet I will come again unto you. And becauſe I go to prepare a place for you; therefore I will alſo, in due time, return unto you. His foregoing preparation would be in vain, without his following return to make anſwet unto it. Till he has prepared a place for us, he will not come. And when he has prepared a place for us, he will not ſtay. So great is the love and kindneſs of our bleſſed Lord and Saviour towards us. And ſo now I have done with the Firſt General Part of the Text; which is the Antecedent or Intermediate promiſe which Chriſt here makes to his Diſciples, upon his departure from them: And that is, that he will come again unto them.
The Second is, the Subſequent, or Ultimate promiſe; in theſe words: And will receive you unto my ſelf; that where I am, there ye may be alſo. Where again, there are two Branches conſiderable of us. Firſt, the ſimple Intimation: and Secondly, the additional Amplification. The Intimation, that we have in theſe words; I will receive you unto my ſelf. The Amplification, that we have in theſe; That where I am, there ye may be alſo.
Firſt; To ſpeak of the ſimple and abſolute Intimation. I will receive you to my ſelf. And this again; he may be looked upon by us two manner of ways: Firſt, in its connexion with that which went immediately before. Secondly, in its diſtinction, as conſider'd alone by it ſelf Firſt, take it connexively, and in conjunction with the preceding words: I will come again, and receive you to my ſelf. Here's not only the deſcenſion, but the condeſcenſion alſo of Chriſt; that he was pleaſed thus graciouſly to expreſs himſelf to his Beloved Diſciples. He does not ſay; I'll appoint you to come to me at ſuch a time, of your ſelves: Nor he does not ſay, I'll ſend ſomebody elſe to bring you, and convey you to me. No; but I'll come, and fetch you my ſelf, and bring you along with me. What an high piece of favour was this; if it be rightly, and duly conſider'd, and laid to heart? But it came from the ſame root of love which fetcht him, and brought him down frm Heaven at firſt. That love which made him to leave he boſome of his Father, to take our nature upon him, to be incarnae, and become fleſh; and therein to ſuffer death for us, with all the preparatories thereunto: the ſame love cauſed him now likewiſe, to be thus willing to come to us again, as he promiſed here to do: and, for fureneſs ſake, himſelf to come for us.
This ſhould accordingly work in us all ſuitableneſs and coreſpondency of affection. Firſt; It ſhould teach us the like meekneſs and humility one towards another, upon all occaſions. We ſee how ill it becomes Chriſtians oftentimes to ſtand too much upon terms, to take ſtate upon them; or to decline the offices of love and reſpect to thoſe which are their brethren. When as our Bleſſed Lord and Saviour himſelf does thus tenderly cndeſcend to his poor Servants, and Diſciples, as is here expreſt. This is the Uſe which we are to make of this Paſſage; as the Scripture it ſelf teaches us to make it. Phil. 2.5, 6. Let the ſame mind be in you, which was alſo in Chriſt Jeſus; who being in the form of God, and thinking it no robbery to be equal with God; yet made himſelf of no reputation, but took upon him the form of a Servant, and was made in the likeneſs of man, &c. As the humility of his Incarnation does commend humility unto us; the humility of his firſt coming: So the humility of his Aſſumption, it does commend the ſame likewiſe to us; even the humility of his ſecond coming; as it is here ſignified in the circumſtances of it.
Secondly; It teaches us alſo to decline no ſervice for him, nor to think any work too mean to undertake in his behalf. We ſhould not put off Chriſt wih others, to do that which he requires of us; but be willing rather to do it our ſelves, as he is here for us. Whiles the nature of things does ſo require it, ſo long indeed he ſupplies us by his Spirit; whom he ſends to comfort us in his ſtead. But as ſoon as ever he can, with any convenience, he takes care to come to us himſelf, and thereby to bring us to Heaven. Thou ſhalt guide me by thy counſel, and afterwards ſhalt bring me to glory, Pſal. 73.25. And ſo much may ſuffice to have been ſpoken of this Intimation, conſider'd in its connexion, and in its conjunction with the words immediately preceding: I will come again, &c.
Now Secondly; We may view it alſo in its distinction, and as conſider'd alone by it ſelf: I will receive you to my ſelf. Where again, two things more. Firſt, we ſhall look upon in the Negative, and conſider what is not ſaid in it. Secondly, we ſhall look upon it in the Poſitive, or Affirmative; and conſider what is. Both of theſe are very proper to this Diſcourſe.
Firſt; To look upon them Negatively, by conſidering what is not here declared. And that thus. Firſt, our Saviour does not here ſay, I will come again, and ſtay with you: He does not lay the point of their comfort in that particular. There are ſome that would make it ſo: In ſtead of carrying up the Saints to Chriſt, would rather bring him down to them: And therefore do very much urge his perſonal Reign here upon Earth, as a mixt condition to him: neither wholly in a ſtate of Humiliation, nor yet wholly in a ſtate of Glory; but paricipan of either: which was the opinion of the ancient Chiliaſts, or Millenaries; and is likewiſe the opinion of ſome others ſtill in theſe days. But the Scripture ſeems to hold forth no other coming to us, than that which is joyned with the preſent Aſſumption of Believers into Heaven, and their abiding with Chriſt in that place; as is expreſt here in the Text. The place that Chriſt prepared for his Diſciples, it was not Earth, but Heaven: And aſſoon as ever he comes again, he will be ſure to take them up into that place, which he hath thus prepared. And therefore is there no other place or abode remaining for them, which is hereafter to be expected by them. He will not come to live with them; but he will take them to live with him. Therefore he does not ſay neither; That where you are, I may be alſo; but where I am, you may be alſo. Acts 3.21. It is ſaid that the Heavens muſt receive him till the time of the reſtitution of all things. Receive him, that is, retain him; as the word foreign does alſo ſignify, and is ſo to be underſtood there in that place. And 2 Cor. 15.23, 24. The coming of Chriſt, and the end of all things are joyn'd together.
Therefore we ſhould have our thoughts carried up higher than ſo: It ſavours ſomewhat too much of a terreſtrial and earthly ſpirit; when we would rather ſo order it, that Chriſt might ſtay here with us, than that we might remove to him. But this is not that which he does intend, nor ſhould we neither. If we be riſen with Chriſt, we ſhould ſeek thoſe things which are above, where Chriſt ſitteth at the right hand of God. Set our affections on things above, and not on things on the earth, Col. 3.12. And that's one thing in this Negative Chriſt does not ſay, I will come again, and ſtay with you.
Nor yet Secondly, Does he ſay; I'll only come ſee you, and then leave you behind. Give you a viſit for a ſhort time, and then take my leave wholly of you. He does not ſay ſo; no, but I'll come, and take you up to me, to continue ſtill with me. Chriſt will not abſolutely forſake his Church, which he has purchas'd, and redeem'd with his own blood. But though for a time (as need requires) he may perhaps abſent himſelf from them, yet he will find out a ſeaſon when he will be inſeparably joyned unto them, and they to him; as we ſhall ſee afterwards in the Text. The Parents of Chriſt, they left him behind them in their journey, as they came back from Jeruſalem, before they were aware. But Chriſt himſelf will not do ſo wih his children, when he comes again unto them; as we may very well gather, from this expreſſion we have here before us.
Thirdly; He does not ſay neither, that he will devolve them, and put them off to ſomebody elſe to take care of them: no, but he will receive them to himſelf. This place which he prepares for them, it is not abroad in another man's houſe; no, but it is at home, in his own. He does not put his children, as it were, to board; ſend them forth out of his own doors, to live with ſtrangers; but he does take them, and receive them into his own proper habitation; that they may be, as it were, under his own eye. And thus we have briefly taken notice of the Negative; and what is not here declared.
Now further, Secondly; To conſider the Affirmative, and to come more cloſe to the expreſſion it ſelf, which is here before us. I will receive you to my ſelf. This is to be underſtood of his laſt and final reception of them at the day of Judgment. There is a reception of Believers to Chriſt, in ſome ſort, long before; namely, a reception of them in their ſouls, which is the chiefeſt of all, and preparatory, and introductive to the other. As ſoon as ever the ſervants of God do depart this preſent World, they are immediately taken up to Chriſt, in this reſpect. This day ſhalt thou be with me in Paradiſe, ſays our Saviour to the penitent Thief, whiles he hung upon the Croſs, and was ready to be crucified, Luke 23.43. And I deſire (ſays St. Paul) to depart, and to be with Chriſt: implying, that when he did depart, he ſhould indeed be ſo, Phil. 1.23. And again, When we are abſent from the body, we are declared to be preſent with the Lord, 2 Cor. 5.8. Thus there's a reception of the Saints to Chriſt before his coming. But tha which is here ſpoken of in this place, is that reception which is made at the reſurrection, in their perfect and conſtant conſummation of happineſs both in body and ſoul. When their whole perſon ſhall be glorified, taken up into the full enjoyment of God and Christ to all eternity. This reception we find to be more particularly deſcribed unto us, in 2 Theſſ. 4.15, 16, 17. Where it is ſaid, that the dead in Chriſt, with thoſe Saints which are then alive, and remain, ſhall be caught up together in the clouds, to meet the Lord in the air. That catching up, is this receiving which is here mentioned. Now this, it is not to be till the ſecond coming of Chriſt, and then it ſhall be. When Chriſt, who is our life, ſhall appear; then ſhall ye alſo appear with him in glory, Coloſſ. 3.4.
Whiles it is ſaid here, tha Chriſt will at this time receive his Diſciples, and, with them, all other Believers, and take them to himſelf: this reception (that we may take it in the full and competent notion,) does imply two things in it: both Admiſſion, and Entertainment. He will receive them; that is, he will give them room. And he will receive them; that is, he will give them Heaven. There's both of theſe in this receiving; and both of them to be regarded by us.
Firſt; By reception, we are here to underſtand admiſſion. He will receive them; that is, he will give them room. He had ſaid before, that he had prepared a place for them: And now he ſays, that he will take them into that place which he had ſo prepared. He had made his Houſe ready for them. And now he admits them into it, and gives them a ſhare and part in it. This is a great piece of his reſpect to them. The taking of any one into ones houſe, and giving them a being with themſelves, is counted a great matter of favour: and ſo indeed it is. Therefore Lydia, upon her converſion to Christ, that ſhe might teſtify her reſpect to the Apoſtles, who had been the inſtruments of that converſion to her; ſhe thought ſhe could not do it better, than by ſuch a way as that was. If ye have judged me (ſays ſhe) to be faithful to the Lord, enter into my houſe, and abide there, Acts 16.15. Now this reſpect does Chriſt manifeſt to thoſe that belong to him; he takes them home to hisown houſe. As the Beloved Diſciple did his Mother. Joh. 19.27. He took her unto his own home.
But Secondly; As is here imply'd Admiſſion: ſo likewiſe Entertainment. Here's not only room, but welcome, in this expreſſion; When Chriſt ſays that he will receive them. The word foreign in the Text, it will admit of ſuch a ſenſe as that likewiſe to be put upon it. Thoſe whom Chriſt takes home o himſelf, they ſhall have a ſupply of all neceſſaries and accommodations whatſoever unto them; and have every thing to their hearts content and deſire.
What a great comfort is this, in the due thoughts and digeſtions of it? The Servants of God here in this world, they are ſubject to many wandrings, and aberrations, and ſcatterings, and toſſings to and fro; ſubject to many dangers and hazards which they are ready to fall into. They cannot promiſe themſelves ſafety or ſecurity any where here below. Oh, but there's a time a coming, when they ſhall be put out of harmsway, and no evil ſhall light upon them, or happen unto them. Chriſt will take them up to himſelf; and then they ſhall be as ſafe as Chriſt himſelf, and in as good plight as he. The ſouls of the righteous are in the hands of God, and no torment troubleth them, Wiſd. 3.1. Their ſouls, yea, and their bodies too; even their whole perſons. They are ſafe, being under God's keeping.
This is a reaſon of Chriſt's carriage towards his Servants in his Providence over them, as concerning either their ſtay or abode here in this preſent World. And it gives us an account of his taking them ſometimes out of it: It is, that he may provide for them better than they are here likely to be provided for. He houſes them before a ſtorm; and he removes them, and takes them away from the evil to come. Their dwellings, and their habitations are here: and ſo conſequently their perſons in them are ſubject to a great deal of caſualty, and violence, and miſuſage But his houſe, it is free from all theſe. And ſo thoſe alſo that are admitted into it, and are entertained in it. And ſo much may ſuffice to have been ſpoken of the Firſt Branch of this ultimate promiſe; And that is, the ſimple Intimation, in theſe words; I will receive you to my ſelf.
The Second is the Additional Amplification, in theſe: That where I am, there ye may be alſo. Wherein we have expreſt both the end and effect of this Aſſumption. The end on Chriſt's part, as that which he aims at. And the effect on our part, as that which we enjoy.
Firſt; Here's the end, on Chriſt's part, as that which he aims at, and propounds to himſelf, in taking us to him. It is, that where he is, there we may be alſo. Chriſt deſires that he and his Members ſhould be inſeparably joyned together, and continually one with another. This is one thing here imply'd; and it is agreeable to other places of Scripture, where he expreſſes as much. As Joh. 17.24. Father, I will, that they alſo whom thou hast given me, be with me where I am.
This proceeds from that extremity of affection, and holy fondneſs which he has to them. This is the nature of fondneſs, and of love in the exuberances of it, that it cannot endure to have the perſon that is ſo beloved to be out of ſight, but muſt have him always neer unto it. And ſo is it alſo in a ſpiritual ſenſe betwixt Chriſt and his Diſciples. Becauſe he does ſo intenſively love them, therefore he deſires to have them always with him. Becauſe he does ſo paſſionately affect them, therefore he cannot endure to think of them to be out of his ſight. Where he is, he would have them to be alſo, out of his bowels and yearnings towards them.
And there are two things further, which are involv'd in this. The one is, that ſo he may have the greater contentment in them. And the other is, that ſo they may have the greater benefit from him. Both of which are obtained from this their mutual preſence one with each other. As we have it in that place before cited, Rev. 3.20. I will come in to him, and ſup with him, and he with me. I will ſup with him; that is, I will take contentment in him, and he ſhall ſup with me; i.e. He ſhall have benefit from me likewiſe.
Firſt; That he may have more contentment in them. Chriſt delights in the preſence of his Servants, as a reflexion of his own Graces, which he beſtows upon them. And reflexions are very delightful, becauſe they are repreſentations; and, as it were, ingeminations of ones ſelf. Thus are the Graces of Chriſt in Believers: which, whiles he looks upon in them, he beholds his own image in them. And it is very pleaſing to him ſo to do.
Secondly; That they alſo may have more benefit from him. The nearer that any are to Chriſt, the more good do they receive from him. And ſo it is here in their being taken up to him. It is true; that even here in the World, they are not without their influences from him, which they do partake of even at this diſtance, through the impartments and communications of his Spirit. But when they ſhall come to him, and be with him, and behold him, and ſee him face to face; it will then be otherwiſe, and better with them. And he deſires that it ſhould be ſo, for this reaſon. He deſires that they may be where he is, that ſo they may ſee that which he ſees, and partake of it with him; as it is expreſt in the place before alledged, Joh. 17.24. That they may behold the Glory which thou haſt given me; for thou lovedſt me before the foundations of the World.
The Conſideration of this Point makes much for our love again to Chriſt; and it ſhould enlarge our affections towards him. While he has ſo great a defire that we may be there where he is; how much more ſhould we defire it our ſelves, and breath and long after it? Eſpecially conſidering, that it is not ſo much his intereſt, as ours. It is his, in regard of his affection, who is pleaſed ſo to make it. But it is ours, in regard of the real benefit and advantage that comes by it, which ſhould ſo much the more and the rather inflame our deſires after it, and make us, in a manner, reſtleſs till we attain unto it. That's the firſt thing here conſiderable, The end of this Aſſumption, on Chriſt's part: It is that which he himſelf deſires; That there where he is, there we may be alſo.
The Second is, the Effect of it, on our part. It is that which we hereupon enjoy, and partake of our ſelves, as conſequent hereupon. Chriſt's aſſuming of us, makes for our perpetual abode and continuance with him. Thoſe that are true Saints and Believers, they ſhall continually be with Chriſt in another World; Where he is, they ſhall be likewiſe. This is the Doctrine of this preſent Text, and of the whole Scripture beſides in ſundry places. Thus, in the place before cited, Col. 3.4. When Chriſt, who is our life ſhall appear; then ſhall ye alſo appear with him in Glory. And that we might not think it to be only an appearance for ſuch a time, and particular diſpenſation, and then to ceaſe; we have it further in that other place; That we ſhall ever be with the Lord, 1 Theſſ. 4.17.
This muſt needs be ſo, from the conſideration of thoſe ſeveral relations wherein God's people ſland unto him. Firſt, of Husband and Wife, of Spouſe and Beloved. There's nothing more natural, or ſuitable, than that theſe ſhould live and dwell together. Where the Husband is, there is alſo to be the Wife. Now this is one relation which is drawn betwixt Chriſt and Believers: He is their Husband, and they are his Spouſe: He has eſpouſed them, and betroathed them to himſelf; and they are contracted, and married to him. Now therefore it follows from hence, that they ſhould remove, and abide with him. Of thoſe it is ſaid, in Rev. 14.4. That they follow the Lamb whitherſoever he goeth. And upon what account do they thus follow him? It is, becauſe they are the Lamb's Wife, Rev. 21.9. The Lamb's Wife muſt be at the Lamb's diſpoſing, and be there where the Lamb himſelf is. And thus are Believers to Chriſt.
The Second relation here conſiderable, and as making for this purpoſe, is of a Father and his Children. Parents and children, they do ſtill beſt together. And it is very requiſite, that ſooner or later they ſhould be one with another. It was that which Job counted as a great priviledg to himſelf, (ſo long as he was partaker of it,) not only that the Almighty was with him; but that his children alſo were about him. Where the Father is, there would alſo be the children. Now thus are we alſo to Chriſt: for the enforcing of this upon us. He is our Father, and we are his children: Begotten by him to a lively hope; and born again, &c.
Thirdly; There is alſo here conſiderable, the relation of a Maſter, and his Servants. Servants, they are to be with their Maſters, that ſo they may the better attend them, and be ſerviceable to them. And thus now are we alſo to Chriſt; and for this purpoſe likewiſe, to be with him. As Chriſt himſelf alſo urged, and carried it. Joh. 12.26. If any man ſerve me, let him follow me: And where I am, there ſhall alſo my Servant be. If any man ſerve me, him will my Father honour. Thus, in reſpect of all theſe relations; Where Chriſt is, there ſhall alſo be Chriſtians.
The proper Uſe which we are to make of this Doctrine, is that which the Scripture if ſelf teaches us to make of it, in the Apoſtle Paul's own advice. 1 Theſſ. 4.18. Wherefore comfort ye one another with theſe words. Comfort your ſelves; and comfort ye one another: both are to be done by us. And the one making way for t'other. When we have firſt by prayer and meditation wrought theſe ruths into our own hears, and ſuck'd out the comfort of them: we ſhall from hence be ſo much the more inabled to comfort others, with the comforts wherewith we our ſelves are comforted of God, 2 Cor. 1.4. And there's a great deal of comfort which may be drawn from ſuch Points as theſe are. Eſpecially if we ſhall take this Paſſage in the full Tatitude and extent of it, as it becomes us to take it. Not only as to an identity of place, but alſo as to an identity of condition; which is likewiſe to be underſtood in it, as belonging unto it. That where I am, there ye may be alſo: And that as I am, ſo ye ſhall be alſo. Believers, as they ſhall be in the ſame houſe, as it were, with Chriſt; ſo they ſhall likewiſe be in the ſame eſtate; which is a ſtate of Glory, and Bliſs. According to that of the Apoſtle, 1 Joh. 3.2. We know that when he appears, we ſhall be like him; for we ſhall ſee him as he is. Chriſtians, they are predeſtinated to be conformable to the Image of Chriſt; as in other things, ſo alſo in this. Therefore, ſays the Apoſtle; It is a righteous thing with God, to give to you which are troubled, reſt; when the Lord Jeſus ſhall be revealed from Heaven. And when he ſhall come to be glorified in his Saints, and to be admired in all them that believe, 1 Theſſ. 2.7.
Now, what a comfort are ſuch Points as theſe, to a gracious and ſpiritual heart? It is comfortable in all the roubles and preſſures of this preſent life; and the manifold ſad conditions which God's children are in here in the World; in Baniſhment, in Impriſonment, in Deſolation, in want of place of abode; That there is a place prepared for them, where they ſhall reſt with Chriſt himſelf, and fare even as he himſelf does.
It is comfortable, as to preſent deſertion; and as to God's withdrawing of himſelf from his people; and ſeeming as a ſtranger to them: That there will a time one day come, when they ſhall meet ſo together, as never to be ſeparated from each other. They ſhal ever be with the Lord; and he alſo ever with them.
So likewiſe; As to the thoughts of death, and diſſolution; it is comfortable here alſo. That though body and ſoul be divided, and ſevered from each other for a time; yet they ſhall be both joyned together at laſt, and both to Chriſt. And we may reaſon from Chriſt to our ſelves; By conſidering in what condition he is, together with what we ſhall be in alſo in reference to him. Therefore, as he is riſen from the Grave; ſo likewiſe ſhall we. As he is aſcended up into Heaven; ſo likewiſe ſhall we. As he is in full glory and happineſs both of Body and Soul, ſo we in due time ſhall be likewiſe; He ſhall change our vile bodies, that they may be made like to his glorious body, &c. Thoſe that are made like to Chriſt here in regard of Grace, have his image of likeneſs upon them, they ſhall be made like Chriſt alſo hereafter in regard of Glory; being changed into the ſame image from glory to glory, 2 Cor. 2.18.
Laſt of all, it is comfortable alſo, in reſpect to Chriſtian Friends, in their departure here one from another, that they ſhall at laſt be ſure to meet together again, and never part; for their being always with Chriſt, it does conſequently infer their being alſo always one with another. Beſides, they ſhall all be in the ſame place, where Chriſt himſelf is. And as the Members ſhall not be disjoyned from the Head, ſo neither ſhall they be disjoyned from one another, but be all of them together.
And ſo now I have done with this whole Verſe in both the parts of it, the intermediate Promiſe, and Ʋltimate: And if I go, I will come again, and receive you unto my ſelf, that where I am, there, &c.