One Hundred Select Sermons, New Testament · Sermon 18
SERMON XVIII.
JOH. 14.2.
In my Fathers Houſe are many Manſions; if it were not ſo, I would have told you; I go to prepare a place for you.
I have made choice of this portion of Scripture which I have here read unto you, as that which I conceived very ſuitable to our condition now at this time, here in this City. The condition of this City at this time is ſuch, as it is very deſtitute of houſes and places of abode and habitation, occaſion'd from that ſad deſolation which hath of late hapned amongſt us. And all our thoughts at preſent are here, in ſome manner to repair and make up this defect to our ſelves. Now here in this Text before us we have ſomewhat anſwerable hereunto commended to us; in a multitude of more conſiderable Manſions which are provided for us; not houſes of clay, not parables of the dust, not earthly tabernacles, as are all thoſe houſes and habitations which we now think of; but ſpiritual, and heavenly, and eternal, and always continuing, which our bleſſed Lord and Saviour hath provided for all that love him; and himſelf already entred and poſſeſs'd before them. In my Father's houſe, ſays he, are many manſions; if it were not ſo, &c. Theſe words are a part of the laſt Sermon of Chriſt, which he made to his beloved Diſciples, about the time of his departure from them; and they are brought in by way of Perſwaſion and Satisfaction to them, as concerning his leaving of them. There are but two things eſpecially, which do commonly make men unwilling to part with their Friends: either as thinking it will not be ſo well with thoſe that go; or elſe as thinking it will not now be ſo well with thoſe tht stay when the other are gone. Now both of theſe ſuſpicions are here taken off by our Saviour, in reference to Himſelf and his Diſciples; they ſhould not need to fear that it would be any thing the worſe for him in his departure from them, for he ſhould be better provided for than he was likely to be amongſt them: In my Father's houſe are many manſions. Nor again they ſhould not need to fear that it ſhould be any thing the worſe for themſelves occaſionally from his departure, for it ſhould make for their greater advantage and happineſs for time to come; foraſmuch as by this means he would provide for their coming after him, and (in time) following of him; I go to prepare a place for you. This is the ſcope and drift of this Text.
IN the Text it ſelf there are three general Parts conſiderable: Firſt, a ſeaſonable Information. Secondly, a rational Illustration. Thirdly, an additional Encouragement. The Information, that's in thoſe words, In my Father's houſe are many manſions. The Illuſtration in thoſe, If it were not ſo, I would have told you. The Incouragement in thoſe, I go to prepare, &c.
We begin with the firſt of theſe Parts, viz. the Seaſonable Information, or diſcovery which is here made of the future Eſtate, In my Father's houſe are many manſions; (which is nothing elſe (as I may ſo call it) but a Propheſie and deſcription of Heaven; wherein there are two Particulars conſiderable of us. Firſt, the Title and Appellation which is put upon it. Secondly, the Conveniences or Accommodations which are belonging unto it. The Title which is put upon it, that is, My Fathers houſe. The Conveniencies belonging unto it, that is, there are many manſions.
Firſt, To ſpeak a little of the Title or Appellation which is put upon it. My Fathers houſe. They are the words of Chriſt in reference to God, whom he calls his Father, and Heaven as belonging to Him. Heaven it is the Houſe of God, and ſo it is here denominated, as being ſo after a more peculiar manner. The whole world is Gods houſe in ſome ſort, as wherein he manifeſts his wiſdom and power. But the Church is ſo more eſpecially, and that in the full latitude and extent of it, whether the Church Militant or Triumphant. The Militant Church, as that wherein he manifeſts his Grace; and the Triumphant, as wherein he manifeſts his Glory. As for the former of theſe Houſes, to wit, the Church Militant here upon Earth, that we have ſpoken to very lately upon another Scripture, and ſhewn you how Judgment begins at this houſe of God, 1 Pet. 4.17. The latter, to wit, the Church Triumphant, which is above in Heaven, this is that which we are now to ſpeak of at this preſent time, and is out of the reach of any Judgment as lighting upon it. This is the Houſe of God emphatically, and ſo to be underſtood by us as intended here in this Text, where it is ſo called; and it is ſo upon a double account. Firſt, as he is the Maker of it: and Secondly, as he is the Poſſeſſor of it.
Firſt, He is the Maker of it. Heaven, it is the Houſe of God; ſo Heb. 11.10. Whoſe builder and maker is God. And Heb. 1.10. The heavens are the work of thy hands. 2 Cor. 5.1. A building of God, an houſe not made with hands, eternal in the heavens. Every houſe, that is, every earthly houſe, is builded by ſome man, ſays the Apoſtle, Heb. 3.4. but he that hath built this heavenly houſe is God. And ſo his houſe more eſpecially.
But ſecondly, as he is the Maker, ſo he is the Owner and Poſſeſſor of it likewiſe. And it is ſo his houſe alſo. Every one that builds an houſe, does not own it, nor dwell in it. But Heaven, it is the place of God's abode, not as confined to it, whom the heaven of heavens cannot contain, but as manifeſting his ſpecial preſence and glory in it. Thus Pſal. 11.4. The Lord is in his holy Temple, the Lords Throne is in Heaven. And, Pſal. 103.19. The Lord hath prepared his Throne in the Heavens, &c.
Heaven, it is the houſe of God, but here it is expreſt in the Text by the Relative Denomination, My Fathers houſe, namely, with reſpect to Chriſt, whoſe Father he is ſaid to be, not onelyonly here, but in divers other places. The God and Father of our Lord Jeſus Chriſt. It is an ordinary expreſſion in Scripture. And likewiſe with reſpect to the Diſciples and all other Believers, whoſe Father God is alſo upon the account of his being the Father of Chriſt: I aſcend to my Father and your Father, and to my God and your God, Joh. 20.17. Becauſe God is the Father of Chriſt, who is the Son by nature, he is Father conſequently of all the Members of Chriſt, who are his ſons by Grace and ſpiritual Adoption: And ſo he would have them here to underſtand it in this expreſſion in the Text; and we are alſo to underſtand it ſo with them, In mine and your Fathers houſe there are many manſions. This is that which every Chriſtian and true Believer may ſay of Heaven, as Chriſt does here before him, It is my Fathers houſe.
And it is very ſweet and comfortable to him ſo to think and conſider with himſelf. When Gods Children leave the world, and depart and go out of theſe places here below, they do but go home, as it were, to their Fathers; their being here in the world is no more but a kind of ſojourning and pilgrimage, and they live but as it were in the houſe of ſtrangers: But when they go hence, they go home to their neareſt and chiefeſt Relations. As that bleſſed Martyr of Chriſt, Dr. Rowland Taylor, when he was drawing near to the Town of Hadley in Suffolk, where he had been Miniſter, and was now going to be burnt in Queen Maries days, for the profeſſion of the Goſpel, being ask'd how he did, anſwer'd, Never better, for now I know that I am almoſt at home; I lack not above two ſtyles to go over, and I am even at my Fathers houſe. Such apprehenſions have Gods Children of Heaven, that they look upon it as their proper home, and from hence are the more eaſily perſwaded to leave the world, when they are called ſo to do, even upon this conſideration; as it was alſo here with Chriſt himſelf. And this is that alſo which contents them, and ſatisfies them whiles they are here in the world, with all the ill uſage and harſh dealing which they meet withall here. The Children of God, whiles they abide here upon earth, they meet with many a coarſe entertainment from earthly and worldly perſons, whom they are ſtrangers, as it were, unto; and they are willing ſo much the rather to put it up, becauſe they know they ſhall be recompenced when they come home; what-ever dealings they meet withall abroad, they ſhall have them all made up unto them when they come home to their Fathers houſe. But ſo much of the firſt particular obſervable in this firſt General, viz. the Title or Appellation which is here put upon Heaven, and that is, My Fathers houſe; the houſe of God, who is the Father of Chriſt, and, in him, of all Chriſtians.
The ſecond is the Conveniencies or Accommodations belonging hereunto; and that is, that in it there are many manſions; whiles it is ſaid, that there are many manſions in Heaven, there are three things which ſeem to be impli'd in this exproſſion: Firſt, Reception. Secondly, Duration. Thirdly, Variety. There's room and place of entertainment; there's continuance and time of abode; and there's likewiſe choice and ſtore of it.
Firſt, There's room and place of reception and entertainment, there's opportunity of dwelling and habitation. God houſe is large enough for the lodging of all his children, ſo that none of them need to be excluded or ſhut out of doors; there's room not onelyonly for one or two of them, but for all the reſt. This is the ſcope of the Text as Interpreters generally carry it, to meet with the jealouſies and ſuſpitions which were at this time in the Diſciples, as if when Chriſt now went to Heaven, he went thither ſo to take up the place as to admit none there but himſelf. No, ſays he, it is no ſuch matter, there's room and there's room and room enough for you all, it is a large habitation, there may be more beſides my ſelf taken into the confines of it, and received into it. This is the difference betwixt this preſent world, and that which is to come. Alas, here below in the world, we ſee what a ſtraintneſs and narrowneſs there is oftentimes in peoples dwellings, eſpecially in ſuch times as theſe are, which are now fallen upon us, how glad people are to croud and thruſt themſelves together, and all little enough to make up a dwelling and an abode for them. But, in Heaven, there's all deſirable enlargement, no envying or repining at one another, no hindring or obſtructing of one another, no troubling or moleſting of one another; but all the freedom and conveniency that may be. Here in the world, Gods Servants, they are oftentimes to ſeek, and deſtitute of a place of abode, as the Apoſtle Paul ſays of himſelf and the reſt of his Brethren, 1 Cor. 4.11. foreign, having no certain dwelling place, which is no great matter, perhaps for any thing that the world cares whether they have or no: our Bleſſed Lord and Saviour himſelf, whilſt he remained here upon earth, he had no fixed or determined habitation: Foxes have holes (ſays he) and birds of the air have neſts; but the Son of man hath not where to lay his head, Luke 9.38. And the Diſciple is not better than his Maſter, and the Servant than his Lord; ſo that they may very well upon that account be contented with it. Yea, but now in his Fathers houſe there's room both for himſelf and all his Servants, which may be a comfort and encouragement to them, and that even in the midſt of the greateſt ſtraits which are now upon them. It is but ſtaying for a little time, and the defect will be abundantly ſuppli'd and made up unto them. And that's one thing here impli'd in this expreſſion, to wit, room, or place of reception.
The ſecond is Continuance or Duration; that's eſpecially in the word Manſions, foreign, which is a word of abode; and there are two things again here included: Firſt, the continuance of the houſe and dwelling it ſelf. And ſecondly, the continuance of the habitation and abode in it. Firſt, the houſe or place it ſelf, that's laſting and continuing; it is a Manſion ſo, foraſmuch as it ſhall always abide and remain to be that which it is; and ſo the Scripture does frequently exhibit it to us, as Luke 16.9. That they may receive you into everlaſting habitations, that is, into Heaven. and more expreſly, 2 Cor. 5. 1. We have a building of God, an houſe not made with hands, eternal in the heavens. Take the beſt and moſt deſirable houſes and habitations here in the world, and after all that can be ſaid concerning them, for the glory and luſtre of them, ſtately built, richly furniſhed, pleaſantly ſituated, &c. yet ſtill they are but ſading, and periſhing, and decaying, and mouldring away; there's vanity and tranſitorineſs within them, as the miſery and unhappineſs of them, and of them that poſſeſs them, and never more than in theſe days in which we live, wherein time and experience does ſo much ratifie it, and confirm it to us by ſad and moſt lamentable demonſtrations. Yea, but now this Houſe which is from Heaven, our Fathers houſe, as our Saviour here ſtiles it, it is of a more laſting and durable nature; it is a Manſion, and ſo ever continues: We many times are ready to think ſo of our houſes and cities here, through the vanity of our own minds, and the deceitfulneſs of our own hearts, and the blindneſs and ignorance that is in us, to imagine as if theſe were Manſions, and everlaſting habitations. It is that which the Pſalmiſt takes notice of in men, that their inward thought is, that their houſes ſhall endure for ever, and their dwelling-places to all generations, and they call their lands after their own names. But th… their way (he ſays) is folly, though their poſterity approve their ſayings, Pſal. 49.11.13. Yea, but this houſe which we now ſpeak of, it does truly endure for ever, and this dwelling-place it does abide to all generations indeed: there's no violence can be offer'd unto it, nor no miſchief light upon it, nor can it be capable of any diſparagement or diminution at all. That's the firſt thing here conſiderable, the continuance of the place it ſelf, it is a Manſion.
But then again, ſecondly, here is impli'd alſo the continuance of abode and habitation in it. There's many an houſe which it ſelf ſometimes ſtands, but the inhabitants and perſons that belong to it are caſheer'd and turn'd out of doors: yea, but it is not ſo now with this houſe in the Text. In my Fathers houſe there are many manſions; that is, there's abode and continuance ſtill in it, ſo that thoſe who take poſſeſſion of it once, they enjoy it for ever. This is another Priviledge and Accommodation which is here included, and conſiderable of us. The Apoſtle Paul; when he ſpeaks of the condition of the Saints in Heaven, ſays, We ſhall ever be with the Lord, 1 Theſſ. 4.17. And St. John to the like purpoſe, The world paſſeth away, and the luſt thereof, but he that doth the will of God abideth for ever, 1 Joh. 2.17. Chriſt ſays of his Sheep, that he gives unto them eternal life, ſo as they ſhall never periſh, neither ſhall any man be able to pluck them out of his hand, Joh. 10.28. Take men that have the braveſt and moſt glorious dwellings that can be thought of here in the world, they muſt within a very little while quit them, and remove out of them, they muſt leave them, and part with them. And that's one thing which does very much take off from them, and does very much abate of the pleaſurableneſs of them. Yea, but thoſe dwellings which are above, they are ſuch as are a ſure inheritance and a poſſeſſion, which cannot be loſt or taken away from thoſe who have intereſt in them. They continue not onelyonly in themſelves, but they alſo continue to thoſe who are the Owners and Poſſeſſors of them.
This ſhould make us ſo much the more ambitious after them, and deſirous of them. There is ſometimes a great deſire in many people after ſumptuous and magnificent Buildings; but alas, how long will they enjoy them, then when they have obtain'd them? If we will ſeek after dwellings indeed, let us ſeek after ſuch as may hold, both in themſelves, and alſo to us. There's none have more need to be ſure of better dwellings hereafter, than thoſe which have the beſt dwellings here, becauſe they will otherwiſe make a diſadvantagious and miſerable exchange. And that's the ſecond thing alſo impli'd in this expreſſion, to wit, Continuance or Duration; whether we take it of the place it ſelf, or of the dwelling and reſiding in it.
The third and laſt is, Choice, or Variety. It is for the general but one Houſe, but there are in it many manſions; manſions in the plural number, and many manſions to make it more full. There's ſometimes a great and large houſe conſidered in it ſelf, but ill accommodated as to matter of entertainment, becauſe many are fain to be pack'd and crowded all together without any diſtinction. But now to advance the excellency of Heaven and this houſe which is from above, it is here ſignified to have diverſity and distinction of habitations in it. This word Many, it repreſents two things unto us, Multiplicity and Mulitiformity. They are many, that is, they are numerous; and they are many, that is, they are various.
Firſt, they are many, that is, they are numerous; here is an implication of the multiplicity of theſe Manſions, they are not one or two onelyonly, but many, ſo as there is choice and ſtore of them. This is one thing which is conſiderable in them. This muſt not be taken groſly, and after the manner of men, but in a refined and ſpiritual ſenſe, to ſignifie unto us the fulneſs of accommodation that is there to be had, and the ſupply of all ſorts of perſons that are admitted thereunto; there is none which ſhall want his conveniencies We ſee here in the world, how moſt men affect plurality, and abundance in that which they enjoy, becauſe they have a multitude of deſires and neceſſities which are upon them; therefore they deſire accordingly a multitude of ſupplies of thoſe deſires. And ſometimes not onelyonly for neceſſity, but likewiſe for ſuperfluity. Now that which is here ſignified to be in Heaven, in theſe many manſions; they are many, that is, they are numerous, as implying their multiplicity.
But ſecondly, they are alſo many, that is, they are various. As implying their multiformity, they are of different frames, and faſhions, and ſtructures. This is another thing in it, and it is not altogether impertinent to be taken notice of by us, namely, the different ſorts and degrees of Glory, which are obſervable in Heaven; an ſwerable to the different Graces of thoſe that come thither. This is a very probable conjecture, and ſuch as we may very well believe and perſwade our ſelves of. That as in Heaven there are many manſions in regard of number, ſo likewiſe different manſions in regard of qualification. As an Houſe which is the ſame for ſtructure, yet may be differently furniſhed. This is out of all queſtion, that all that come to Heaven, they ſhall have enough, and ſhall have nothing wanting to them; but yet for all that, there ſhall be ſome that ſhall have more than others, according as they have either done or ſuffered more in this life. Thoſe that have done or ſuffered more for God, they ſhall preſently enjoy and receive more from God. The Degrees of Glory ſhall be proportinable to the degrees of Grace. This, among other conſiderations, may ſerve ſo much the more to enlarge our deſires after it, and teach us to endeavour after the greateſt perfection of holineſs that we are poſſibly capable of, that ſo we may not onelyonly get barely and ſimply to Heaven, but have the highest place in it that we are capable of. We know what was the ambitious deſire of the Sons of Zebedee in the Goſpel, that they might ſit, one it Christs right hand and the other at his left in his kingdom: As near Chriſt as might be, that is, in the greateſt Glory that might be: Now that which they deſired in the thing, we ſhould all of us deſire in the means and the conducements to it. We ſhould all of us ſo carry our ſelves, and take ſuch a courſe for out particulars, as whereby we might attain to the greateſt happineſs and perfection that might be. If in the things of this preſent life men are never ſatisfied or contented, but are ſtil joyning houſe to houſe, and deſirous of many manſions as well as of one; how much more ſhould it be ſo with them in reference to that life which is to come, where, that they may have many manſions, they are to labour firſt that they may have many Graces, and much exerciſe and improvement of them, as preparatory and antecedont thereunto. And ſo now I have done with the firſt General part of the Text, which is the Seaſonable Information, expreſt to us in thoſe words, In my Fathers houſe are many manſions.
The ſecond is the Rational Illustration, If it were not, I would have told you; where our Saviour does in a manner prove what he had here declared to his Diſciples, from the conſideration of his own reſpect and faithfulneſs to them; which if it had been otherwiſe would have told them and acquainted them with it. And there is a double Faithfulneſs which is here obſervable in him. Firſt, the Faithfulneſs of a Teacher in instructing them in that which was neceſſary to be known by them. Secondly, the Faithfulneſs of a Monitor in warning them of that which was to be looked for and expected as hapning to them.
Firſt, here is implied Chriſts faithfulneſs conſidered as a Teacher; If it were not ſo, I would have told you. There is nothing which is fitting to be known, but Chriſt is ready, as the Prophet of his Church, to inſtruct his people in the knowledge of it; and therein a good Pattern and Example to all other Teachers, as ſhewing them what is to be done by them likewiſe, namely, to commend to their hearers all neceſſary and ſubſtantial Truths, and which are requiſite for them to learn. This is that which is very obſervable and commendable in the Apoſtle Paul, as he teſtifies of himſelf, in his farewell to the Church of Epheſus, Acts 20.20. And how I kept back nothing that was profitable to you, but have ſhewed you, and have taught you publickly, and from houſe to houſe. And again in ver. 27. of the ſame chapter, I have not ſhunn'd to declare unto you the whole counſel of God; that is, whatſoever was fitting and requiſite for your ſelves to know, and to be acquainted withall. Thus alſo did our bleſſed Saviour himſelf, as we have it, Joh. 15.15. Henceforth I call you not ſervants, for the ſervant knoweth not what his Lord doth; but I have called you friends. for all things that I have heard of my Father, I have made known unto you; that is, I have acquainted you with all the ſecrets and myſteries of the Goſpel.
Indeed he did not do this preſently, and in all circumſtances, but with reſpect and regard had to their capacities: and therefore he ſometimes tells them, that he had many things to declare unto them, but they could not yet bear them; but what-ever they were capable of learning, he was not backward of inſtructing. No more ſhould any other Teachers or Inſtructers be beſides.
And accordingly ſhould thoſe who are Learners give heed unto them, and ſtir up themſelves to the minding and regarding of them. The contrary whereof is that which the Apoſtle taxes and finds fault with in the Hebrews, profeſſing that he had many things to ſay to them, which were hard to be uttered, becauſe they were dull of hearing. For whereas for the time they might well have been teachers of others, one had need now to teach them again what were the firſt principles of the Oracles of God, and they were ſuch as had need of milk, and not of ſtrong meat, Heb. 5.11, 12. This is that which we for our particulars ſhould be careful that we be not guilty of, but to be anſwerable to the duty and induſtry of our Teachers in their inſtructing of us; as they alſo are to be anſwerable to the pattern and example of Chriſt, which is here propounded unto them. That's one expreſſion of his regard & reſpect unto them, namely, in the faithfulneſs of a Teacher, in inſtructing them in what was to be known.
But then ſecondly, here is alſo ſignified to us the faithfulneſs of a Miniſter in informing them of what was to be expected; If it were not ſo, I would have told you; that is, I would not have deluded you, & deceived you with vain hopes, making you to look for that which ye ſhould never partake of or enjoy; but I would have dealt plainly and freely with you, and told you how things were indeed, that accodingly you might expect. This is that which Chriſt ſeems to intimate in this preſent expreſſion, and there is this obſervable from it, that Chriſt always acquaints his Servants with the worſt ſtill beforehand. He does not lead them into a fools Paradiſe, and make them believe they ſhall have that which ſhall never come near them; no, but he does manifeſt the truth and reality of thoſe things unto them.
This he does both in matter of Evil and in matter of Good. In matter of Evil firſt; he tells them aforehand what afflictions are likely to befall them in his ſervice. Thus ye ſee he did with his Diſciples in divers places of the Goſpel, that they ſhould be perſecuted and hated of all men for his ſake; and what ſad things ſhould happen unto them, as ſo many Sheep amongſt ſo many Wolves, in Matth. 10.16, &c. This he did, that ſo he might fit them, and prepare them for ſuch conditions, and that they might not ſeem ſtrange unto them when they fell upon them, but might ſee them to be ſo as he had ſaid.
And here now is a different carriage in Chriſt from the courſe and carriage of the world, and of Satan, who is the Prince of the world. The World, it puts the beſt foot forward; and Satan, who is a Broaker for it, he makes ſtill the beſt of it, and puts the faireſt colour and gloſs upon it, repreſents that which is delightful, but conceals that which is diſtaſteful; tells men of the pleaſures and profits which are to be found in it, but tells nothing of all the dangers and hazards that do attend upon it, that ſo thereby he may the better enſnare men, and involve them in evil Yea, but Chriſt now, as there is occaſion for it, makes a diſcourſe of the troubles which are in his ſervice.
Again farther, as in matter of evil, ſo in matter of Good likewiſe; Chriſt does not hide this neither from his Servants, where it is expedient for them to know it, but does inform them, and acquaint them with it for their greater encouragement. He tells them what they may expect from him, as he did his Diſciples in the Goſpel, Matth. 19.28. You which have been with me in my tribulation, ye ſhall be with me hereafter in my Glory. And ſo in the Book of the Revelations, Him that overcometh, I will do thus and thus for him; make him a pillar in the temple of my God, and he ſhall go no more out. And I will write upon him the name of my God, and the name of the City of my God, which is the new Jeruſalem, coming down from heaven; and I will write upon him my new name. Thus is Chriſt pleaſed to acquaint his Servants ſomewhat aforehand with their future ſtate and condition.
Indeed he does not do it ſo diſtinctly, and in all particulars, that's not ſo ſutable to their preſent ſtate here in the world, wherein they are ſaved, as it were, by hope, and to walk by faith rather than by ſight. But as to the general nature and condition of Heaven, that he does even now in ſome ſort make known unto them. Eye hath not ſeen, nor ear heard, &c. But God hath revealed thoſe things to us by his Spirit: for the Spirit ſearcheth all things, even the deep things of God, 2 Cor. 2.9, 10.
And the reaſon why Chriſt is pleaſed thus to do, is for the furtherance of us in his ſervice, and to make us ſo much the more cheerful both in doing and ſuffering his will. It is a great motive and argument to make us ſtedfaſt and unmovable, always to be abounding in the work of the Lord, foraſmuch as we know that our labour ſhall not be in vain in the Lord, 1 Cor. 15.58.
Therefore we ſhould hence learn to ſtrengthen and comfort both our ſelves and one another with ſuch meditations as theſe are. As St. Paul ſpeaks to the Theſſalonians, 2 Theſſ. 5.5. Remember ye not, that when I was yet with you, I told you theſe things? Even ſo may Chriſt alſo ſay to us, He has told us what good things he will beſtow upon us in another world; and therefore we may live in the hope and certain expectation of them, and aſſure our ſelves, that if it ſhould not have been ſo, he would not have ſaid ſo. Satan, and the world, and mens own hearts may ſometimes ſuggeſt thoſe things to them, which neither are, nor never ſhall be; but Chriſt, who is Truth it ſelf, will not do ſo; he will never make things better than they are, not worſe neither, but give a true, and juſt, and exact repreſentation of them, as he does here ſignifie unto us.
This accordingly ſhews us what courſe is to be taken by us in all the doubtings which are at any time upon us, when we are apt ſometimes to queſtion the reality of ſuch things as theſe are, and think them (as they did of the news of Chriſts Reſurrection) to be but idle tales. Let us here, for our better ſettlement and eſtabliſhment, run to the word of Chriſt, and conſider what he has ſaid to this purpoſe and tending hereunto. If he has not ſaid it, it is no mater who ſays it elſe: his word is to take place with us above any ones word beſides. If Heaven were a meer Fancy, if Glory were no more but an Imagination, it the ſtate and condition of Believers hereafter were but an empty dream, if there were not ſuch glorious Manſions provided for us, as are ſometimes hinted to us, certainly we ſhould have been acquainted with it from Chriſt himſelf: If it were not ſo, I would have told you. That's the ſecond General, viz. The Rational Illuſtration.
The third and laſt is the Additional Encouragement, in thoſe words, I go to prepare a place for you. This is a very comfortable paſſage, and ſuch as deſerves very much to be regarded and taken notie of by us; as giving us an account of Chriſts departure and removal to Heaven now at this time; it was for the god and benefit of his Church, that he might promote their interereſt, and do that which was moſt expedient for them. We ſee here where Chriſts chiefeſt thoughts were, when he was now leaving the world; they were not ſo much upon Himſelf, as upon his poor Diſciples, how to comfort and encourage them, and how to caſt and provide for them, that it might be well with them, however it went with him. They were loth now to part with him, and were much troubled at the thoughts of it, and now he ſatisfies them, and pacifies them with this, That he went away for their ſakes. He did not go away firſt to take away the place from them, and to prevent them by going before; no, but to take up the place for them, and to make room for them againſt they came themſelves. There were three ſpecial acts of Chriſt, whereby he might be ſaid to prepare a place in Heaven for Believers; by his Death, by his Aſcenſion, and by his Interceſſion.
Firſt, by his Death, he prepared for them by that, ſo far forth as the merit of that did reach and extend hereunto. Chriſt by ſuffering of death, and therein ſatisfying the Juſtice of God, did obtain unto all his Members a right unto everliſting Life and Glory. Thus, 1 Pet. 3.18. it is ſaid, that Chriſt hath once ſuffered for ſins, the juſt for the unjuſt, that he might bring us to God, being put to death in the fleſh, but quickned by the ſpirit. Bring us to God, how is that? namely, by reconciling us, and re-joyning us to him again, and ſo giving us an entrance into his glory; according to that in Heb. 2.20. It became him for whom are all things, and by whom are all things, in bringing many ſons unto glory, to make the Captain of their ſalvation perfect through ſufferings. And ſo likewiſe in Heb. 9.11, 12, 15. Chriſt being become an high Priest of good things to come, not by the bloud of goats and calves, but by his own blood, he entred in once into the holy place, having obtain'd eternal redemption for us. And for this cauſe is he the Mediator of the new teſtament, that by means of death, for the redemption of the tranſgreſſions under the firſt teſtament, they that are called, might receive the promiſe of eternal inheritance; that is, the eternal inheritance which was promiſed. From theſe and the like places, it is clear, that Chriſt, by his death, did prepare Heaven for his people.
But if this be ſo, it may be demanded, What one may think of the Fathers that lived under the Old Teſtament, and before he coming of Chriſt into the World; If Chriſt by dying did prepare Heaven for Believers, in what place were they who left the World before the death of Chriſt? The Papiſts, in anſwer hereunto, tell us, that they were in Limbo, a place diſtinct from Heaven, and in the confines of Hell, which they have intended and devis'd for them. But there's no need at all for ſuch a Device or Imagination as this is. We ſay, that they were even then in Heaven, and that alſo by vertue of the Merit and Efficacy of the death of Chriſt, which is of an infinite and eternal extent, and reaching both forward and backward. Forward, to the ſalvation of all Believers that came after it; backward, to the ſalvation of all Believers that went before it. Hence is Chriſt ſometimes ſaid in Scripture to be a Lamb ſlain from the foundation of the world; not as to actual accompliſhment, which was perform'd in the fulneſs of time; but as to virtual efficacy and extent, as reflecting upon all Ages and Generations indefinitely, and redounding to the ſpecial good and benefit of them, as many as believed in them. This is that which hath prepared a place in Heaven for all Believers under Both Teſtaments, even the Death and Bloud of Chriſt. According to that again of the Apoſtle, Heb. 10.19, 20. Having therefore, brethren, boldneſs to enter into the holieſt by the blood of Jeſus, by a true and living way which he hath conſecrated for us, that is to ſay, through the veil of his fleſh, and having an high Priest over the houſe of God, let us draw near, &c.
This ſerves ſo much the more to magnifie and advance the great love and kindneſs of Chriſt unto us, that was pleaſed to take ſuch a courſe as this was for us, that he might procure and promote our happineſs; that was willing himſelf to die, that we might live; and to be crowned with a Crown of Thorns, that we might be crowned with a Crown of Glory. He went to prepare a place for us. Went, that is, went unto the Croſs, And went, that is, went into the Grave; he prepared it by his death and ſufferings, and the Virtue and Merit thereof. That was the firſt way of his Preparation.
Scondly, By his Reſurrection and Aſcenſion. He prepared Heaven for us, by going into Heaven before us. After going to his Croſs, ſo alſo by going to his Grave. When he had overcome the ſharpneſs of death, when he had by himſelf purged our ſins, he ſate down on the right hand of the Majeſty on high, Heb. 1.3. he did open the Kingdom of Heaven to all Believers. Opened it, by himſelf entring into it. There was the opening of Heaven, Chriſts Perſonal taking poſſeſſion of it. And it was the opening of it for us alſo, who are ſaid, upon that account, to be our ſelves already entred into it; namely, in Him who is our Head, and hath entred into it afore us, and in our behalf; according to that of the Apoſtle in Epheſ. 2.6. He bath raiſed us up together, and made us ſit together in heavenly places in Chriſt.
This was that whereby our Saviour deſired at this time to ſatisfie the minds of his Diſciples, as concerning his departure and preſent going away from them, that it was in order to their greater good: He left Earth, that ſo he might go to Heaven; and he went to Heaven, that ſo they might come to Heaven after him, and come to Heaven by him; as he ſignifies in the verſe immediately following, 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. As all the actions of Chriſt, they were in a ſort introductive and preparatory to our Salvation; ſo amongſt the reſt, and more immediately, was his Aſcenſion, and going up into Heaven, that had a more imediate influence and efficacy hereupon of all other.
And accordingly ſhould the Servans of God ſtrengthen their Faith and Hope in God from this conſideraion, and they ſhould thus argue and reaſon with themſelves, That he that hath prepared Heaven for them, he will beſtow Heaven upon them; and he that is gone thither himſelf, will bring them thither alſo with him; for no action or undertaking of his ſhall ever be in vain. As this was the end of his Death, and for which he went out of the world to prepare a Heaven for us, as I have ſhewn before; ſo this alſo was the end of his Aſcenſion, and his going up into Heaven likewiſe, that he might prepare it for us thus alſo.
Thirdly, By his Mediation and Interceſſion. Faiher, I will, ſays he, that thoſe whom thou hast given me may be with me where I am, that they may behold the glory which thou haſt given me, &c. Joh. 17.24. And, Heb. 9.24. Chriſt is not entred into the holy places made with hands, which are the figures of the true; but into Heaven it ſelf, there now to appear in the preſence of God for us. Our bleſſed Saviour having procured for us a right unto Heaven by his Death, he doth daily and continually preſent the Merit of his Death to his Father, for this purpoſe, to be applied unto us; and ſo in that regard does make way for us. It being but juſt and equal with God per form the Condition of Chriſts Obedience and Satisfaction, being exhibited and preſented unto him. Therefore in Heb. 7.25. it is ſaid, that he is able to ſave to the uttermoſt, or for evermore, thoſe that come unto God by him, ſeing he ever liveth to make interceſſion for them. His eternal and everlaſting Interceſſion maketh their eternal and everlaſting Salvation. Hence alſo in Rom. 8.34. is there a ſpecial Emphaſis laid upon this; Who is he that condemneth? it is Chriſt that died, yea rather that is riſen again, who is even at the right hand of God; who alſo maketh interceſſion for us. Foraſmuch as this is the perfection and accompliſhment of all men. Thus we ſee how in all theſe ways, Chriſt prepares this place for us; By his Death and Sufferings; By his Reſurrection and Aſcenſion; And by his Mediation and Interceſſion.
Now farther, that we may take to a full account of this expreſſion yet more; whiles Chriſt ſays that he goes to prepare a place for is Servants, in this preparing is impli'd, not onelyonly his providing it, but his furniſhing it: Preparing, it has tis ſenſe alſo with it. As if ſome kind and bountiful Lord and Maſter here upon earth ſhould not onelyonly give his Servans an Houſe, but alſo provide them Houſhold-ſtuff with it, and furniſh them with all neceſſaries for it; not onelyonly beſtow upon them ſome rich and goodly Farms, but alſo take care that the ground be well Stock'd for them, and to have all things requiſite and pertinent thereunto. Thus does Chriſt do for the ſupply of his Servants; he does no onelyonly provide them Manſions, but prepares the place for them, ſo that they now ſhall have ned of nothing elſe when they come to them, but merly to enter them, and to take poſſeſſion of them; there is all things which they can deſire fitted and provided to their hand. Look as when he brought his People into the Earthly Canaan, he drove out all their Enemies before them, and prepared it for them before they came thither themſelves; even ſo does he likewiſe in order to their introduction into this Heavenly Canaan, whereof we now ſpeak; as he ſupplies them with Manſions, ſo he furniſhes thoſe Manſions which he has ſupplied. He does not bring them into ruinated Cottages and Houſes which will fall upon their heads; nor he does not bring them to bare walls, and nothing but the meer places themſelves; but he follows them with all appurtenances and additional accommodations whatſoever, that can be thought of by them. Foraſmuch as he that ſits on the Throne ſhall dwell amongſt them, therefore they ſhall hunger no more, nor thirſt any more, neither ſhall the Sun light upon them, nor any heat. For the Lamb, which is in the midſt of the Throne, ſhall feed them, and ſhall lead them unto living fountains of waters. And God ſhall wipe away all tears from their eyes, Rev. 7.17. And ſo again in Rev. 22.19. The foundations of the wall of the City were garniſhed with all manner of precious ſtones. And in verſe 23 of the ſame Chapter, The City had no need of the Sun nor of the Moon to ſhine in it; for the glory of God did lighten it, and the Lamb is the light thereof; that is, it had all things neceſſary belonging unto it.
All this, it comes ſtill to this purpoſe, ſo much the more to commend the love of Chriſt himſelf unto us. What a Bleſſed Lord and Maſter have thoſe that are his Servants, that does graciouſly, and plentifully, and honourably provide for them! And who would not now therefore be Servant and Retainer to ſuch a Perſon as this! We ſee how ambitious ſometimes men are of Places and of Preferments in the world; if they get but a Place of Profit, or Pleaſure, or Dignity here, what an advantage they think it to them, and how much they count themſelves engaged to ſuch perſons as will prepare it and procure it for them; ſuch Places ſometimes, as when they have gotten them, and attained unto them, they are hardly worth the keeping of them, in regard of the manifold ſnares and hazards which are attending upon them: Oh, but we ſee here what a Place Chriſt has prepared for thoſe that are his; I go (ſays he) to prepare a place for you. A Place, a Place indeed! ſuch as cannot well be expreſt how glorious and amiable it is! being beyond all exception and humane earthly apprehenſions. St. Paul himſelf, who for a time had been in it, and was as well able and likely to expreſs it, and to give an account of it, as any man living in the world, yet he proſeſſes he knew not how to do it; he neither knew how he came thither, neither was he able to declare what was there, then when he came thence, as we may ſee in 2 Cor. 12.3, 4. I knew a man in Chriſt about fourteen years ago, (meaning himſelf) whether in the body, I cannot tell, or whether out of the body, I cannot tell, God knoweh; ſuch an one caught up into the third Heaven. And I knew ſuch a man, (whether in the body or out of the body I cannot tell, God knoweth) how he was caught up into Paradice, and heard unſpeakable words, which it is not lawful (or poſſible) for a man to utter. Such is the nature and condition of this place, which Chriſt hath prepared for all thoſe that are true Believers.
How ſhould this now raiſe our hearts, and deſires, and affections after it, and make us to long, as it were, for it. We call ſome great houſe and habitation here in the world, very uſually by the name of the Place, by way of Eminency and Emphatical Denomination. But certainly there is no Place like this, which is of Chriſts preparation; this is a Place which muſt take place of all other Places beſides; and as in the thing it ſelf, ſo alſo in our eſtimation.
And further, as Chriſt has thus graciouſly prepared it for us, ſo we ſhould alſo be careful to prepare our ſelves for it, that ſo we may have the greater benefit and advantage by it, and comfort and contentment in it. This is very much founded upon our ſutableneſs and agreeableneſs to it. All forts of Perſons are not fit for all forts of Places; if we ſhould put ſome kinds of people into ſome Places here upon Earth, though never ſo glorious and magnificent, they would not take ſuch delight in them, becauſe not fitted nor ſuited to them: even ſo may we ſay in a ſenſe of Heaven it ſelf; if we could by an impoſſible ſuppoſition imagine a wicked man to be in Heaven, he would not know what to do there, nor how to carry or behave himſelf in it, becauſe not fitted or qualified for it. Therefore, ſays the Apoſtle to the Coloſſians, Giving thanks to the Father, who hath made us met to be partakers of the inheritance of the Saints in light, Col. 1.12. It is not onelyonly giving thanks to the Father for the Inheritance, but giving thanks to the Father for making us meet to be parakers of it. An Inheritance without meetneſs is as good as no Inheritance at all. This is that therefore we would labour in this caſe to be partakers of; and that (I ſay) ſo much the rather, as Chriſt takes care to fit the Inheritance for us, as he is ſaid here to do in this Text, when he is ſaid to prepare us a place.
This is done by geting our hearts to be changed and renewed in us, and taken off from the ways of ſin, and by geting our hearts mortified in us, and eſtranged and alienated from the world; by getting heavenly minds, and diſpoſitions, and affections in us anſwerable to that heavenly ſtate and condition which is expected by us: For nothing that is unclean or undefibed may enter into that holy place. Coruption cannot inherit incoruption. Thoſe that look to riſe with Chriſt, and to be there where he now is, they muſt ſeek thoſe things which are above, where Christ ſitteth at the right hand of God; they muſt ſet their affections on things above, and not on things on the earth, Col. 3.1, 2. And ſo now I have done with this whole Text in all the parts of it; In my Fathers houſe are many manſions; if it were not ſo, I would have told you, &c.