One Hundred Select Sermons, New Testament · Sermon 48
SERMON XLVIII.
Revel. 22.17.
And the Spirit and the Bride ſay, Come.
This Text which I have now read unto you is a further improvement of that Scripture which was handled by us the laſt day; and does contain ſomewhat in it as additional and accumulative thereunto. For there we had propounded to us but only the hope and expectation of Christians, as thoſe which looked for the Lord Jeſus Chriſt to come from Heaven, out of that place of the Apoſtle Paul to the Philippians, Chap. 3. ver. 20. And here we have exhibited to us their deſire and earnest importunity; ſo that he comes not before he is welcome; and he is not more certainly expected than he is gladly and joyfully entertained: For the Spirit and the Bride ſay, Come. That is, the Church, by the ſecret ſuggestion and inſtigation of the Holy Ghost towards her, does invite him, and call for him, and haſten him towards his ſecond Appearing. This is the ſcope and drift of the Text.
IN the Text it ſelf there are two General Parts conſiderable; Firſt, The Perſons mentioned. Secondly, The action which is attributed unto theſe Perſons. The Perſons mentioned, they are the Spirit and the Bride. The action which is attributed to theſe Perſons, that is a calling after Christ, they ſay to him, Come.
We begin with the former, viz. the Perſons mentioned, The Spirit and the Bride. By the Spirit we are here to underſtand the Holy Ghoſt the Spirit of God, which is called the Spirit by way of Excellency, the third Perſon in the bleſſed Trinity. And by the Bride we are to underſtand either the Church of God in general, or every faithful and believing ſoul which is a member of Chriſt in particular. Theſe are the Perſons here that ſpeak. And we muſt take them in a mutual reference and connexion of one with another. The Spirit ſpeaks in the Bride, and the Bride ſpeaks from, and by the Spirit. And ſo they both ſpeak together, and have the ſame action aſcribed unto them.
Firſt, Here's mention made of the Spirit, and that as conſiderable of us under a twofold notion: Firſt, Of his Preſence; and ſecondly, of his Influence: Of his Preſence as join'd with the Bride; of his Influence as aſſiſtant unto her, and helping and enabling of her.
Firſt, Here's the Spirits preſence, the Spirit and the Bride, they are joined both together to ſignifie and intimate unto us that ſpecial reſidence which the Holy Ghoſt hath in all true Believers; where-ever there is the Bride, there's the Spirit; that is, where-ever there is any true Chriſtian, there's the Holy Ghoſt abiding in him. And ſo the Scripture ſets it in ſundry places of it, as 1 Cor. 3.16. Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you: And ſo Chap. 6. v. 19. Know ye not that your body is the temple of the Holy Ghost, which is in you? So again, Epheſ. 2.22. In whom ye alſo are built together for an habitation of God through the Spirit. The Spirit of God reſides both in the whole Church at large, as alſo in every particular Believer, as the ſoul is in the whole Body, and alſo in every particular member.
Therefore we may accordingly know whether we are eſpouſed to Chriſt or no, upon this account and conſideration: If any man have not the Spirit of Christ, he is none of his, Rom. 8.9. Becauſe where ever there is the Spouſe, there's the Spirit. It holds both as a diſcovery of Churches, and as a diſcovery of Perſons. As a diſcovery of Churches to diſtinguiſh the true from the falſe; and as a diſcovery of perſons to diſtinguiſh the ſound from the Hypocritical.
Again, as it is diſtinguiſhing, ſo it is alſo comforting. It is a great ſatisfaction to the Church in the preſent withdrawing and abſentation of Chriſt from her, that his Spirit is yet with her; that he does not leave her altogether deſtitute, in an orphan-like or fatherleſs condition, as himſelf hath ſometime expreſt it, Joh. 14.18. but that he does provide for the ſupply of her, I will pray the Father, and he ſhall give you another Comforter that he may abide with you for ever, even the Spirit of Truth, whom the world cannot receive, as it is alſo there in that Chapter. And again, Chap. 16. v. 7. If I depart I will ſend him unto you. The Holy Ghoſt is the Proxy of Chriſt that ſerves to bear his Bride company in the abſence of Chriſt himſelf from her. And he does carefully perform this office of reſpect unto her. It was he that made her next to God. Here's the Spirit and the Bride both together. And that's the firſt particular in which he is here conſiderable of us, to wit, in the notion of his Preſence, or Perſonal Concomitancy.
The ſecond is in the notion of Influence or operative concomitancy. As it is the Spirit join'd with the Bride, ſo it is the Spirit that is aſſiſtant unto her; and what ſhe does ſhe does by his helping and enabling of her. This is another thing here conſiderable of us; it is the Spirit and Bride that ſay, Come; that is, which make this particular requeſt for the haſtening of Chriſt ſecond appearance. And ſo there is this in general obſervable from it, That the prayers of Gods people they are the workings of the Holy Ghoſt himſelf in them: The voice of the Spouſe it is all one with the voice of the Spirit, they are not two voices but one, and accordingly they are here in the Text join'd in one, and put in a copulative expreſſion. It it not ſaid, the Spirit ſays, come, by himſelf; and the Bride ſays come by her ſelf: No, but the Spirit and the Bride ſay, come, both together; as having the ſpeech or action of the one transfer'd to the other. We are the ſubjects of thoſe actions which God himſelf works in us. Certum eſt nos velle, ſed Deuſ facit ut velimus; Certum eſt nos facere, ſed Deus facit, ut faciamus, ſays Auſtin. We will, but God makes us to will; we do, but God makes us to do: And ſo we pray, but the Spirit enables us to do ſo: the ſpirit helps our infirmities. Therefore we read of praying in the ſpirit, Epheſ. 6.18. and of praying in the Holy Ghoſt, Jude 20. And of the ſpirit of Adoption, whereby we cry Abba Father, in Rom. 8.15. and Heb. 4.6, &c. this is called the interceſſion of the ſpirit. In Rom. 8.26, 27. The ſpirit helpeth our infirmities, for we know not what to pray for as we ought, but the ſpirit it ſelf maketh interceſſion for us with groanings which cannot be uttered. And he that ſearcheth the heart knoweth what is the mind of the ſpirit, becauſe he maketh interceſſion for the Saints according to the will of God, &c. There are two things which the Holy Ghoſt does for us to this purpoſe, the one is the ſuggeſting of the matter of our petitions, by teaching us what to ask and to beg of God in prayer. And the other the ſtirring up of holy deſires and affections in us, and giving us an holy boldneſs and confidence at the Throne of Grace, and perſwading us of our acceptance with God in the name of Chriſt. He makes interceſſion for us, by making interceſſion in us, and helping us to make interceſſion.
The Conſideration of this Point makes much for the comfort of Believers, in regard of the ſucceſs of their Prayers: Therefore they are ſure to be granted at one time or other, becauſe they are the workings and operations of the Holy Ghoſt himſelf in them, whereby they are alſo diſtinguiſh't from the Petitions of other perſons: As for natural and carnal men, they may ſometimes cry to God out of the Dictates and ſuggeſtions of Nature, or out of the Principles of cuſtom and formality; but the Holy Ghoſt has little influence upon them in ſuch Applications; and accordingly they cannot expect ſo confidently to be heard in them, or to find any ſuch benefit by them; but the Prayers of the faithful being wrought in them by the Holy Ghoſt, that does prompt them, and put them upon them, and help them, and aſſiſt them in them; they are therefore ſure accordingly to have an efficacy and ſucceſsfulneſs with them, becauſe God will be ſure to hear the voice of his own Spirit; and it is not ſo much they that ſpeak, as his Spirit that ſpeaketh in them. Where Chriſtians pray as they ſhould do, and obſerve the right rules of Prayer, which the Scripture does preſcribe unto them; their Prayers ſhall be followed with a bleſſing, and good effect of them. This is the confidence (ſays the Apoſtle) that we have in him; that if we ask any thing according to his will, he heareth us; and if we know that he heareth us, whatſoever we ask, we know that we have the petitions that we have deſired of him, in 1 Joh. 5.14, 15.
From hence alſo we learn to take heed of ſlighting ſuch things as theſe are, and of diminiſhing from them; we ſhould not think them to be of no value, and to little purpoſe, as ſome are ready to do: But to ſet a price and valuation upon them; there is more in the hearty prayer of the pooreſt and meaneſt Chriſtian in the Church, than the world is commonly aware of, as being ſuch as has very great Prevalence with God himſelf, to whom it is tender'd. But ſo much of the firſt of thoſe perſons which is here mentioned in the Text; and that is the ſpirit, conſidered both under the notion of his Preſence, as joyned with the Bride; as alſo under the notion of his influence, as being aſſiſtant unto her.
The ſecond perſon is the Bride her ſelf, as ſhe is here expreſt and exhibited unto us. By this title (as I ſaid) we are to underſtand either the whole Church of Chriſt in General, or every diſtinct Believer and Member of Chriſt in particular. And according to either Conſideration or Application of it, it hath a twofold notion with it, either of Eminency, or of Diminution. This word Bride, as it lies before us in the Text, is both a word of Excellency, and a word of Extenuation. It is a word of Excellency, as it ſtands in oppoſition to Adultery and ſtrange affection. It is the Bride, not the Whore. It is a word of Extenuation, as it ſtands in a diſtinction from Matrimony, and compleat marriage. It is the Bride, not the Wife.
Firſt, I ſay, The Church is here call'd the Bride, as it is a title of Excellency, and ſtands in oppoſition to adultery and ſtrange affection: It is the Bride, not the Whore. The falſe Church is an Harlot, and a filthy and unclean adultereſs; it is the Whore of Babylon, as ſhe is called here in this Book of the Revelation, the Mother of fornication, &c. And ſuch an one as ſhe is, ſhe never cares for the coming of Chriſt, but rather deſires he ſhould ſtay away ſtill, and is glad of his ſtaying, as an Harlot is for the abſence of her Husband: The good man is not at home, he is gone a long journey, as ſhe there expreſſes it, Prov. 7.19. But the Bride, which is the true Church, as chaſte and pure Virgin, ſhe longs for the coming of her beloved, and calls after him, as it is here declared concerning her; and the Church of Chriſt, and every Member of it is known by this name, both here, and in other places of Scripture, and eſpecially in the Canticles: She is called, it is the Spouſe and Bride of Chriſt.
Thus (I ſay) we find her to be called in ſundry places, as Iſa. 62.5. As the bridegroom rejoyceth over the bride, ſo thy God rejoyceth over thee. It is ſpoken of God's affection to his Church. And in Rev. 21.2. I ſaw the holy City, the new Jeruſalem coming down from God out of Heaven, prepared as a bride adorned for her husband. And I have eſpouſed you to one husband, that I might preſent you as a chaſte Virgin to Chriſt, ſays St. Paul of the Church of Corinth, in 2 Cor. 11.2. There's a ſpecial Covenant and Contract drawn betwixt Chriſt and every true Believer, which does juſtly faſten this Title and Denomination of a Spouſe upon him; every faithful ſoul is Chriſt's Bride, and accordingly it concerns him to reſerve his affections for him, and for him alone, and for none but him: There's nothing more uncomely in a Spouſe, than to have her eyes and heart faſtned upon any other beſides her beloved; and ſo there is nothing more uncomely for a Chriſtian, than to have his heart upon any other than Chriſt :Whom have I in Heaven but thee? and there is none upon Earth that I deſire beſides thee, ſays the Prophet David, Pſal. 73.25. Whoſoever is otherwiſe, is not Chriſt's Spouſe, but an Adultereſs; is not the Bride, but the Harlot: Ye adulterers, and adultereſſes, know ye not that the love of the world is enmity with God? ſays St. James, in Jam. 4.4. And that is the firſt notion of this expreſſion. The Bride, as it is a word of Excellency, in oppoſition to an Harlot.
The ſecond is, as it is a word of Extenuation, in oppoſition to a married perſon. Thus is the Church and every Chriſtian-ſoul, whiles it is here in the world; ſhe is a bride, and not a wife; it is but the Contract only in this world; the marriage, it is to be conſummate in another, viz. in Heaven. Indeed in one place it is called the bride, the Lambs wife, Rev. 21.9. and both titles are joyned together; but that is to be underſtood as ſignifying rather what ſhe ſhall be, than what ſhe is already; for as for the preſent, ſhe is no more but contracted; and in that regard in an unperfect condition, which makes her here in the Text ſo much to long for the perfection of it, when ſhe calls to Chriſt to come.
Indeed, ſhe is not far from it, as ſeems alſo to be intimated in this expreſſion again of a bride, which is a perſon near to marriage, though ſhort of it, and ſo ſeems to be in a middle condition betwixt a ſimple Spouſe and a Wife; for in a Wife the wedding-day is paſt, and in a ſimple Spouſe, the wedding-day is not come; but a Bride is a Spouſe in the confines and borders of marriage: A ſpouſe upon the wedding-day; and ſuch an one in a ſort is the Church, in this latter age and period of the world: It is not only a ſimple Spouſe, but a Bride, in the approaches of conjugal ſolemnity: It will not be over-long ere Chriſt and his Church, which are now but as it were only contracted, ſhall be fully and compleatly married, and in the perfect enjoyment and fruition one of another. And ſo now I have done with the firſt General Part of the Text, which is the perſons themſelves here mentioned in Conjunction one with the other, and they are the ſpirit and the bride.
The ſecond is the Action, which is here attributed to theſe perſons, and that is of calling after Chriſt: they ſay unto him, Come. Here's the ſpeech that comes from theſe ſpeakers. Now this again, as it lyes in the Text, may admit of a twofold Emphaſis, or qualification, which may be faſtned upon it; the one as it is a word of entertainment or contentation, the other as it is a word of deſire, or invitation, Come, that is, thou mayeſt come, if thou ſo pleaſeſt, and ſhalt be welcom to me; I am content and well-pleaſed with thy coming; or come, that is, thou muſt come, and there's no remedy; I am impatient and unſatisfied without thy coming: There is each of theſe impreſſions in it.
Firſt, Take it in the firſt ſenſe, as it is a word of ſimple acceptance, or admiſſion and entertainment: Come, that is, thou mayſt come, as ſignifying the Churches willingneſs and contentedneſs to have Chriſt come unto her upon his own offer, and tender of himſelf; and ſo it is a Relative expreſſion. Chriſt had in the verſe before, to wit, the ſeventh verſe of this Chapter, ſaid of himſelf, Behold I come quickly. Now hereupon, ſays the Church to him, Come, that is, thou haſt leave and liberty to do ſo, I am contented with it; come, if thou pleaſeſt and welcom: it has a paſſive, or permiſſive Emphaſis with it. This is one ſtep of grace, and of ſincere affection to Chriſt, to reach even to this, though it is true, as we ſhall hear afterwards, it is not all which is required of us, nor which the true Spouſe of Chriſt does for her particular attain unto; yet ſomewhat, and a great matter it is. And accordingly that which all Chriſtians ſhould labour for, and endeavour after, to be willing for the coming of Chriſt, at ſuch time as he ſhall pleaſe to come; when he ſhall ſay, I come, for them to anſwer, And Lord come. To have their hearts and affections ſo far weaned and looſned from this preſent world, and the things of it, as to admit of Chriſts coming to you. This is one thing here conſiderable.
By this coming of Christ here, we muſt ſtill remember what coming is meant, namely, the ſecond coming, his coming to judgment with the preparatories of it; to judgment, whether particular or general, though the General be that which is here principally to be underſtood by us, Chriſt's coming to judg the quick and the dead at the laſt day. This is that coming which the Spirit and the Bride here aim at, when they ſay, Come; and this coming in the full latitude, and extent, and comprehenſiveneſs of it, is that firſt, which every Chriſtian does deſire to ſubmit unto, and could be well content to have it accompliſhed: A good and a gracious heart does not decline this coming of Chriſt, or wiſh to be exempted from it; but does very really, and heartily, and cordially cloſe with it.
This is grounded upon another coming of Chriſt, firſt, which it has already ſubmitted unto, which is his coming in a way of Converſion and Regeneration. Thoſe that have firſt admitted of Chriſt in his Ordinances, and the effectual work of Grace upon their hearts; they will not ſtand out againſt this coming, whereof we now ſpeak, but very readily yield unto it.
And this is the difference now betwixt the Children of God, and other men: As for wicked and ungodly perſons, they tremble and quake at this coming, and at the thoughts of it, as malefactors at the coming of the Judg: They deſire that Chriſt would not come; and where he gives any ſymptoms of it, they cry out with the unclean ſpirit in the Goſpel, What have we to do with thee, thou Son of God? art thou come to torment us before our time? A guilty and defiled conſcience, it abhors the coming of Chriſt, and withdraws from it; if it were poſſible, it would altogether ſhun it, and never have it to come to paſs; and when it does come, it is matter of the greateſt terror and aſtoniſhment to it that can be. Therefore it is ſaid of ſuch perſons, at ſuch a time, That they ſhall hide themſelves in the dens, and in the rocks of the mountains; and ſhall ſay unto the mountains and rocks, Fall upon us, and hide us from the face of him that ſitteth upon the throne, and from the wrath of the lamb: for the great day of his wrath is come, and who ſhall be able to ſtand? Rev. 6.15, 16, 17. The ungodly ſhall not ſtand in judgment, Pſal. 1.5. Not ſtand, that is, not ſtand upright, but fall down before it, and accordingly ſhall do all they can to avoid it. Whereas on the other ſide the Children of God ſhall be well-pleaſed with it, and hearty and couragious in it, and very freely and cheerfully entertain it; When he ſhall appear, they ſhall have confidence, and not be aſhamed before him at his coming, 1 Joh. 2.28.
Indeed, there are ſome caſes, and circumſtances, and times, wherein the Spouſe of Chriſt her ſelf may not be always in ſuch a preſent frame and diſpoſition of ſpirit, as to utter this ſpeech here before us, and to ſay, Come, even in this ſenſe which we now ſpeak of; even the ſervants of God themſelves may, at leaſt for ſuch a particular ſeaſon, have an indiſpoſedneſs upon them hereunto: As namely, when they have not finiſhed their work, or got their buſineſſes ready about them; but yet they have always a general and habitual preparation for it in them: As a ſteward, that is for the main faithful, yet he may not always have his accounts made up, and in that regard may not yet wiſh for the Audit: And a Spouſe that has a good affection for her Beloved, yet may not preſently have all her Ornaments upon her, and in that Conſideration may ſometimes wiſh for the delay of his coming. This is tha which is here chiefly conſiderable, that God's Children, they do ſtill labour to frame themſelves to an entertainment of Chriſt at his coming. And that's the firſt notion of this Expreſſion, as it may be taken for a word of ſimple acceptance, or entertainment, Come, that is, thou mayſt come, if thou ſo pleaſeſt, and ſhalt be welcom to me.
The ſecond is, as it may be taken, as a word of deſire, or invitation, Come, that is, I pray come; it is my earneſt ſuit and requeſt that thou would'ſt come. And here now we have a further inlargement and improvement of Grace in a Chriſtian, which is not only to be content with Chriſts coming, and ſubmitting unto it, but alſo to be deſirous of it, and longing after it. This is the temper and diſpoſition of a good and of a gracious heart, to pant, and breathe, and thirſt for the ſecond coming of Chriſt, and not to be ſatisfied in it ſelf till it does come: The Spirit and the Bride ſay, Come, that is, they ſay it importunately and earneſtly with a great deal of affection. This deſire whereof we now ſpeak, it is laid and founded in ſundry Conſiderations, which do make for it.
As firſt, in reference to the world it ſelf, in the preſent frame and conſtitution of it: The world is at preſent in that condition, as that the coming of Chriſt if very deſirable in that regard. And there are two particulars eſpecially, which do make up this unto us: Firſt, In point of ſin and wickedneſs. And ſecondly, in point of miſery and affliction. Both theſe two taken together, do caſt a diſparagement upon the world, and do therefore make Chriſtians to deſire the deſtruction of it.
Firſt, As it is a wicked and ſinful world: The world taken at the beſt was never over-good ſince it firſt began to be bad, even preſently upon the Creation of it. Sin made an entrance upon it, and got poſſeſſion of it; and not long after the whole earth had ſoon corrupted it ſelf, as the Scripture tells us: but now as it's grown any thing older, and of longer ſtanding, ſo its ſinfulneſs is ſo much the more improved, and it grows worſe every day than other. The very times themſelves we live in, are a ſufficient demonſtration of it to us, and we find it ſo by ſad experience, as being ſuch wherein iniquity abounds more than ever, and wicked men grow worſe and worſe, as the Apoſtle ſpeaks. In theſe latter days and times of the world more eſpecially, as the ſpirit has foretold it; there are the greateſt incurſions of wickedneſs of any other, and that in all the kinds and degrees of it. Now this is that which makes a gracious heart ſo to long for this ſecond coming of Chriſt, that ſo thereby he may put a period to theſe days of ſin, that God may be no longer diſhonoured, his Name may be no longer blaſphemed, his Laws may be no longer tranſgreſſed, his Ordinances may be no longer deſpiſed, his Spirit may be no longer grieved. A good Chriſtian has ſuch an enmity and antipathy againſt ſin, as that he cannot but be very deſirous of that which is destructive of it, as the coming of Chriſt is; not his firſt only, but his ſecond. For this end will the Son of God be manifeſt, that he may deſtroy the works of the Devil. And for this end alſo do the Children of God ſo much deſire the manifeſtation of him; that ſo by this means ſin may be deſtroyed, and have a period and end put unto it.
And that both in others, and alſo in themſelves: The Children of God, they are both ſcandalized and offended at others abominations, and likewiſe they are burdened and overpreſt with their own corruption; and in each reſpect do deſire, that Chriſt would come for the remedying of either, that their righteous ſouls (with Lot's) may be no longer vexed with the Converſation of the wicked; and that themſelves alſo (with Paul) may be delivered from the body of death, that is, the body of ſin, as we ſhall hear more anon in the following Explication.
But ſecondly, As there is the world in the ſinfulneſs and wickedneſs of it, ſo there is the world alſo in the miſery and afflictiveneſs of it, which does make for this deſire in them alſo; that exceeding vanity which is upon the creature, and thoſe manifold calamities which do attend upon humane Life. This is another thing here conſiderable in the world, which does put the Church upon this Prayer for Chriſts coming; that as God has promiſed he may wipe away all tears from their eyes, and may take away the rebuke of his people from off all the earth; that there may be no more death, nor ſorrow, nor crying, nor any more pain, which is the condition conſequent to Chriſts appearing, as we have it, Rev. 21.4. Alas! this preſent world, it has a great deal of trouble annext unto it, and commonly the Servants of God have the greateſt ſhare and part in it; and therefore we cannot wonder that they ſhould ſo deſire the coming of Chriſt, which makes for their releaſe and diſcharge from theſe Calamities.
And therefore it has ſuch Titles and Appellations faſtned upon it, as whereby it is expreſt unto us; it is call'd the Regeneration, When the ſon of man ſhall ſit on the throne of his glory, Matth. 19.28. It is call'd the time of refreſhing, and reſtitution of all things, Act. 3.19, 21. It is call'd the time of the glorious liberty of the Children of God, in Rom. 8.21. And laſt of all, it is call'd Emphatically, the day of redemption, in Epheſ. 4.30. And God's Children are upon that account call'd upon to lift up their heads, even by Chriſt himſelf. When theſe things begin to come to paſs, then look up, and lift up your heads, for your redemption draweth nigh, in Luk. 21.28. Can we wonder to ſee Priſoners deſirous of being releaed from their Bonds, or Captives to be redeemed from their captivity, and in that regard longing for their coming, which ſhould do it for them? No more can we wonder to ſee Chriſtians upon that account deſirous of Chriſts appearance, which has this benefit enſuing upon it: The world in which they are, being a place of great Bondage and Captivity. That's the firſt Conſideration, He comes to put a period to this world, both to ſin, and likewiſe to affliction.
Secondly, This deſire of the Church, as to Chriſts coming, it is founded upon a reſpect to her ſelf, and her own immediate advantage, which hereby is much furthered and promoted, and ſo is very much concerned in it. Firſt, In the helping of her infirmities, and the removal of her weakneſſes from her: As there is the wickedneſs of the world, in regard whereof the coming of Chriſt is deſirable to put an end unto it, as we ſhewed in the former particular; ſo there is the weakneſs of the Church, which does make for it alſo, as we may take notice in this; even the beſt of God's Servants, they have diſtempers hanging about them, and cleaving unto them; and the beſt things that are, whiles they live here below in the fleſh, they are vitiated and corrupted unto them: they cannot now ſerve God with that purity, and fervency, and liberty, and freedom from diſtraction, as they deſire to do: But Satan, he is apt to diſturb them, and to interpoſe and mingle himſelf with the beſt things which are done by them. This is that which is very grievous and troubleſom to a gracious heart, which by Chriſts coming ſhall be freed from theſe diſtempers.
Secondly, As to the increaſe of their Graces, and the perfecting of Holineſs in them, they deſire it for this alſo. Thoſe Graces of the Spirit of God which the children of God in this world do partake of, but in an imperfect degree, they ſhall then be compleated to them, when Chriſt ſhall come in his Glory: When that which is perfect is come, then that which is in part ſhall be done away, 1 Cor. 13.10. There ſhall be Grace without the mixture of ſin, and Grace in the fulleſt latitude and extent of Grace.
Thirdly, As to nearer and cloſer union to Chriſt, and communion with him. The Church as I hinted before in this preſent life is no more but contracted, ſhe is to be married in the world to come; therefore ſhe deſires Chriſts coming for the perfecting of her Eſpouſals, and as the approach of the day of marriage, which is to be conſummate in Heaven; that's the time whereunto this is reſerved: Ye are dead (ſays the Apoſtle Paul) and your life is hid with Chriſt in God. When Chriſt who is our life ſhall appear, then ſhall ye alſo appear with him in glory, Col. 3.34. And ſo the Apoſtle John, 1 Joh. 3.2. Beloved, we are now the ſons of God, and it doth not yet appear what we ſhall be; but we know that when he ſhall appear we ſhall be like to him, for we ſhall ſee him as he is. The ſtate of this preſent world is a ſtate of diſtance and remoteneſs from Chriſt, as the Scripture expreſſes it: While we are at home in the body, we are abſent from the Lord, For we walk by faith and not by ſight, 2 Cor. 5.6, 7. But the day of Judgment and the Reſurrection, that's a time when we ſhall be brought nearer to him, and come into the full enjoyment and fruition of him. And this is that which makes the Church to cry, come, as longing and waiting for this.
We know how it is in the world, Friends, and eſpecially Spouſes, they are not ſatisfied in one anothers Affections without the enjoyment of one anothers Perſons and ſociety, and converſe with one another; and ſo it is alſo with the Spouſe of Chriſe, and her Beloved: He ſays come to her; and ſhe ſays (to recompence and requite him) come to him alſo; as we may ſee at large declared unto us in the Book of the Canticles, which was eſpecially pen'd to this purpoſe: Firſt, Chriſt ſays come to her in his wooings and invitations of her to communion with himſelf, Cant. 2.11. Ariſe my love, my fair one, and come away; and ſhe ſays alſo, come to him; upon the ſame terms and conditions likewiſe, Make hasts my beloved, and be thou like a young roe or hart upon the mountains of ſpices, Cant. 8.11.
Fourthly, In order to the Body; for the perfection and conſummation of that alſo, ſhe crys come alſo with regard to this. The ſouls of Believers in Heaven, they do cry come alſo, as well as theſe on Earth, and the Church Triumphant as well as the Church Militant. And that upon this preſent conſideration, That there may be a ſpeedy re-uniting of ſoul and body together. Thuogh the ſpirits of juſt men have an union to Chriſt already in part even in the ſtate of ſeparation from the body, yet this does not ſatisfie them, and content them without the Glory of the Lody too. And there is ſtill a natural inclination of the ſoul to its own body for the perfection of the perſon, which makes it accordingly deſirous of the ſecond coming of Chriſt, and day of Reſurrection. Thus we ſee how the Church deſires Chriſts ſecond coming in reference to her ſelf, which is the ſecond conſideration.
Thirdly, In reference alſo to others, that they may partake of the ſame happineſs with her ſelf: For the perfecting of the Saints, and for the compleating of the Body of Chriſt. She deſires that Chriſt would haſten to bring in the number of his Elect. There are many perſons and people that for the preſent remain unconverted, who yet do belong to the Election of Grace. Now therefore come Lord Jeſus, and make way for thy laſt coming by this preparation. Whiles the Church deſires Chriſt would come, ſhe ſuppoſes other things as antecedent and preparatory hereunto, before the full accompliſhment of that coming; and ſo in deſiring his coming it ſelf, ſhe does implicitly deſire all thoſe things which make way for it, and which are ſure to be there when he does come; and ſuch is this which we now ſpeak of, the haſtening of the number of Converts, and the bringing in the full number of the Elect. We are to take this Prayer in the full latitude, and extent, and comprehenſiveneſs of it; and ſo as including this in it amongſt the reſt, which is in a ſpecial manner conſiderable of us, as pertinent to this purpoſe: Thoſe that are good themſelves, they deſire that as many others as may be, may be good with them beſides themſelves, and partake of the ſame happineſs that they do partake of. Therefore come, in reference to this, for the Converſion of the Jews, and for the accompliſhment of the fulneſs of the Gentiles; which whenſoever thou meaneſt to come, are both of them ſure to be effected aforehand.
And then further (which is alſo pertinent hereunto) for the ſpeedier meeting of all the Saints together, which have ever been in the world, from they very firſt beginning of it. As Chriſtians deſire to have a full enjoyment of Chriſt himſelf, (which is the main and chiefeſt of all), ſo they deſire likewiſe to have an enjoyment one of another. Now this is that which ſhall follow upon Chriſts coming; there ſhall be a general and univerſal meeting and gathering together of all the Members of Chriſt, in all ages and generations whatſoever: He ſhall come to be glorified in his Saints, and admired in all them that believe at that day, 2 Theſ. 1.10. Chriſtian friends, they are now ſeparated and ſcattered one from another, ſome in this place fo the world, and ſome in another; ſome are yet remaining alive, and others are taken away by death; but then when Chriſt ſhall come to judgment, they ſhall all meet, and never part. When they ſhall meet the Lord in the air, they ſhall likewiſe meet one with another: The aſcending of Believers to Chriſt, it ſhall not be perſonal only, but collective in a body and community, and in a way of mutual ſociety and communication. And ſo the Scripture it ſelf ſeems to carry it, as 2 Cor. 4.14. He which raiſed up the Lord Jeſus, ſhall raiſe up us alſo by Jeſus, and ſhall preſent us with you: With you, not only as to your conditions, but alſo as to your perſons; not only as to the likeneſs and participation of the ſame bleſſed ſtate and heavenly life, but likewiſe as to the enjoyment and poſſeſſion of the ſame bleſſed place and heavenly communion, we and you ſhall be preſent together. And ſo in 2 Theſ. 2.1. We beſeech you, brethren, by the coming of our Lord Jeſus Chriſt, and by our gathering together unto him. Mark, the coming of our Lord Jeſus Chriſt, and our own gathering together; the one inferring the other. When our Lord Jeſus Chriſt ſhall once come, all his Members ſhall be then gathered together, both to him, and one another, Heb. 12.22. Tou are come unto Mount Sion, the city of the living God, &c. This will be a bleſſed and glorious time, when-ever it ſhall happen, and his coming ſo much the more deſirable, and to be longed after in this particular.
Eſpecially, if we ſhall further add the circumſtances and qualifications that ſhall attend it, which ſhall be with al lthe ſweetneſs, and amiableneſs, and lovelineſs that can poſſibly be imagined. The Servants of God here in the world, they do not meet many times, when they do meet; though they come together in their perſons, yet they do not always come together in their affections through the reliques of corruption, which is in them, and the imperfection of Grace. There are oftentimes many jealouſies, and prejudices, and cenſures, and miſconſtructions amongſt them, which makes even the Communion of Saints it ſelf to be leſs pleaſing and acceptable. But now when Chriſt himſelf ſhall come, all theſe evils ſhall be taken away and removed; there ſhall be a perfect accord, and agreement, and correſpondency of one with another; and a perfect delight, and contentment, and complacency of one in another. And therefore in this regard alſo does the Church here ſay, Come, that is, come to reconcile us, and unite us, and to make us friends one with another, which here in this preſent world, and before thou doeſt come, we are ſo much averſe to. This is a third account of this Prayer and Petition here before us in this preſent Text.
Fourthly, For the execution of juſtice and vengeance upon wicked and ungodly men, and eſpecially ſuch perſons as do pleaſe themſelves in their preſent impunity, which grow bold and impudent in ſinning, occaſionally from God's temporary indulgence and ſparing of them; who becauſe judgment is not executed ſpeedily, therefore have their hearts fully ſet in them to do evil, as the Preacher ſpeaks; which think they may ſpeak what they liſt, their tongues are their own; and think they may do what they liſt, and no body reſtrain them, becauſe that vengeance does not preſently fall upon them. Come, and come in reference to thoſe, come to aſſert thy Soveraignty, to manifeſt thy Power, to make good thy Truth, to teſtifie thy juſt Wrath and Indignation, and ſeverity againſt ſin; Come, as thou haſt threatned to do, with ten thouſand of thy Saints, to execute judgment upon all, and to convince all that are ungodly amongſt men, of all their ungodly deeds which they have ungodly committed, and of all their hard ſpeeches which ungodly ſinners have ſpoken againſt him, as it is Jude 14, 15. This is another reference which we may conceive of in this Word of Invitation.
The Church deſires that Chriſt would come for the deſtruction of Antichriſt, and of all her implacable Adverſaries and Enemies whatſoever. This ſhall be effected when-ever Chriſt does come: That wicked one and Man of ſin, with all his adherents (for ſo we muſt take it) the Lord ſhall conſume with the ſpirit of his mouth, and ſhall deſtroy with the brightneſs of his coming, as the Apoſtle Paul tells us, 2 Theſ. 2.8. and his coming is deſirable for it. The ſervants of God are thus far impatient in the delay of God's juſt executions, and therefore haſten them, and call for them, and ſeem to be weary of Gods forbearance. Thus Rev. 6.9, 10, 11. The ſouls under the Altar, that were ſlain for the word of God, and for the teſtimony that they held; and they cryed with a loud voice, How long, O Lord; holy and true, doest thou not judg and avenge our blood on them that dwell on the earth? and white robes were given to every one of them, and it was ſaid unto them, That they ſhould reſt yet for a little ſeaſon, until their fellow ſervants alſo, and their brethren that ſhould be killed as they were, ſhould be fulfilled. There is a ripeneſs and maturity of ſin, which calls for the execution of judgment, till which time judgment is delayed and put off, and for a ſeaſon procraſtinated; and then he that ſhall come, will come, and will not tarry.
Laſtly, This deſire of the Church to Chriſt's coming, and haſtning of it it hath a reſpect to Chriſt himſelf, who in a manneris hereby alſo perfected; for the Church in the fulneſs of its Members, is the fulneſs alſo of Chriſt; and ſo it is called in Epheſ. 1.23. The fulneſs of him that filleth all in all. We muſt diſtinguiſh of Chriſt in his perſon, and Chriſt in his office: If we look upon Chriſt as God, and as the ſecond perſon in the Trinity, ſo he is abſolute and compleat in himſelf, and capable of no addition or augmentation; but if we look upon Chriſt as he is God-man, the Mediator and Head of the Church, ſo he is ſo far forth perfected, as the Church it ſelf is perfected and compleated in the number of Members: And as himſelf alſo has finiſhed and compleated all the works which do belong to his Mediatorſhip, which is coming in Glory. This is the only remainder of what's behind, and leſt yet undone as to the full work of our Redemption; and therefore does the Church very properly call for it, and put him in mind of it, out of her reſpect unto him.
This if not ſo to be taken, as if Chriſt himſelf would not come otherwiſe; for that he would, though ſhe ſhould be ſilent, and never call for him; nor yet if ſhe could properly haſten it, or ſpeed it before its time; for that ſhe cannot neither. God has appointed a day, wherein he will judg the world in righteouſneſs, by the man whom he hath ordained, as the Apoſtle tells us, Act. 17.31. As he has appointed the man, namely, Christ, ſo he has alſo appointed the day which we cannot name, nor it does not belong unto us: It is not for us to know the times and ſeaſons which the Father hath put in his own power, Act. 1.7. But the Church prays for his coming, as a teſtimony of her affection to him, and as deſiring thereby to put a reſpect upon him; becauſe in coming, his Glory and Majeſty ſhall be ſo much the more revealed and diſcovered. And that's the laſt account which may be here given of this Prayer and Petition, When the Spirit and the Bride ſay, Come; namely, out of reſpect to Chriſt.
The Ʋſe of all to our ſelves, ſerves to teach us to labout for ſuch a frame of ſpirit as this is, whereby we may in truth and ſincerity come up to this requeſs and deſire, ſo as to pray, and to pray heartily for the ſecond coming of Chriſt, and the appurtenances of it: It is a requeſt which is ſo much the more conſiderable, as it is ſuch as we are taught to make by Chriſt himſelf, in that Prayer which he hath left unto us; whereof one branch is this, Thy Kingdom come. As the Holy Ghoſt ſuggeſts it, ſo Chriſt himſelf alſo commands it, and requires it of us; and accordingly we ſhould all indeavour that it may be practiſed by us. We ſhould labor for the Conſiderations above-mentioned, to ſay, Come Lord Jeſus, come quickly, as it follows afterwards in this Chapter: Where when Chriſt promiſes it, the Church preſently apprehends it, and returns upon him with deſires anſwerable and ſuitable to ſo gracious an intimation.
For this purpoſe let us eſpecially endeavour to have the Spirit of God Himſelf in us, and to be filled with that: For obſerve how it is ſaid here in the Text, The Spirit and the Bride ſay, Come. Nature that does not ſay it, but rather reluctates againſt it, and puts it off; no, but it is the Spirit that ſays it; and we our ſelves ſay it to purpoſe, ſo far forth as we are ſpiritual, and act upon ſpiritual Grounds and Principles in the deſires of it. There are ſome kind of people, who now and then in a diſcontent, and when any thing croſſes them, then it may be they could wiſh for an end of the world, and of their own lives with it: But that may be perhaps from the fleſh, and not from the ſpirit, and ſo to be ſuſpected; no, but then it is ſo as ſhould be, when it proceeds from a work of the Holy Ghoſt and Spirit himſelf in us.
Now there are three ways eſpecially, whereby the Spirit of God does uſually work ſuch a deſire as this in us, and makes us in Truth and Reality to deſire Chriſts ſecond Coming.
Firſt, By diſcovering to us the vanity of all theſe things here below. What is the reaſon that many people are ſo unwilling to think of another world? It is becauſe they think there is no other but this, but place their happineſs and contentment here in theſe poor outward things, which if their hearts were taken off from, it would be otherwiſe with them. Now thoſe whom God has a delight in, he does by his Spirit convince them of the vanity and Tranſitorineſs of this world.
Secondly, By purging our conſciences from any thing which may be burdenſom to them, and putting us upon duty, and that work which is required of us in our preſent opportunities. When Chriſtians ſhall have this lye upon their ſpirits, that either they have been ſinful or unfruitful, they cannot ſo eaſily wiſh for Chriſts coming; either guilt, or their work yet unfiniſhed, they are great pull-backs and retarders in this particular. Now therefore does the Holy Ghoſt take order with them, to both of theſe purpoſes, by not ſuffering his ſervants to lye under the power of any known ſin, nor yet wilfully to omit and neglect any known Duty; but to be ſincere and fruitful both: to ſuch Chriſtians as are ſo, Chriſts coming will be the more acceptable to them.
Thirdly, By manifeſting unto them the Excellency which is in Chriſt himſelf, and the bleſſed and glorious condition of God's People in another world, together with their own intereſt and concernment in it. When Chriſt had declared before, that he was the bright and moring-ſtar; then the Spirit and the Bride ſay, Come; it is ignorance of Chriſt that makes men no more to breathe after him, nor to be deſirous of him. Therefore the Spirit of God may rouſe thoſe deſires in us, he preſents theſe Excellencies to us, and gives us ſome glimpſes and anticipations of that glorious condition which he has provided for us.
And then alſo, which belongs hereunto, vouchſafes ſome kind of aſſurance of our intereſt in this condition, and that it belongs to us for our particular, whereby the more to quicken our deſires. Excellency is nothing without propriety; it is the Spouſe of Chriſt alone which can with joy deſire Chriſts coming. When therefore the ſoul is convinced, that it is ſo with it ſelf, that it is contracted and eſpouſed to Chriſt, and owned by him; then the Spirit an the Bride ſay, Come. When we are upon good Grounds perſwaded of our intereſt and relation to Chriſt, who is ſo deſirable, and again alſo perſwaded of his acceptance and imbracement of us, as ſo related to him; We ſhall then with a great deal of earneſtneſs long after him. So much for that, and ſo much for this preſent Text.