_Even so_, _come_, LORD JESUS.
AS it was the common belief of the early disciples that CHRIST was to
come in His glorious Majesty, to render unto every man according to his
works, so was it a common desire, a frequent prayer, that He would come
quickly. They were not content with being merely mindful of the fact
that He would come at some time, they were not merely anxious to be
prepared, lest He should come soon; but they looked for His coming, they
hasted towards it, they loved the thought of His appearing. Some of
them, expecting that they should not taste of death till He had actually
appeared to them in His fullest glory, looked ever with eager eyes for
the opening of the heavens, and the revelation of the Son of Man: others,
believing that it was through the gates of death that they should enter
into CHRIST’S presence and realise His Second Advent, wished to die,
courted death, yea, hardly resigned themselves to the Divine will, that
they should as yet continue in the flesh.
Perhaps you may think that this was a natural rather than a spiritual
frame of mind. On earth their portion had all along been one of sorrow
and suffering, and evil reproach; and prophecy bade them look on for
aggravations of what they already endured, and for many additional and
greater troubles. What wonder, then, that they struggled to escape from
the present, that they shrunk from the future, that they prayed that
CHRIST would speedily come to them, or that He would speedily take them
to Himself! What wonder that St. Paul, for instance, amid his toils, and
perils, and sufferings, and revilings, and failures, and disappointments,
with the prospect of nothing on earth but sorer persecution and greater
trials, should desire to be absent from the body, and to be present with
the LORD! What wonder that St. John, so cruelly entreated by foes, so
disregarded by should-be friends, when in the isle of his banishment the
voice of his LORD told of His speedy coming, should promptly and ardently
respond to Him, “Even so, come, LORD JESUS.” Having nothing, and
expecting nothing that flesh could desire; enduring much, anticipating
more that was undesirable, grievous, hateful, what wonder, you would ask,
that they yearned in their hearts to be delivered from such bondage, and
to be transferred to the abode of peace and glory: that they offered
frequently and fervently those Advent prayers, “Thy kingdom come,” “LORD
JESUS receive my Spirit,” “Even so, come, LORD JESUS”! Even had they
expected no hereafter, had they supposed that the coming Judge would
annihilate them, or that the grave would bury them in eternal
forgetfulness, it would still have been natural for them to have courted
and prayed for the cessation of toil and the end of suffering.
So some persons are wont to reason. It is natural, they say, for those
to whom this world is a blank or a sea of troubles, to set their hopes on
another world. It is natural for those whose life here is all weariness,
to be desirous to give up that life, even though they shall have no life
hereafter.
But is it really natural? Does affliction naturally make us look
heavenwards? Does a troubled life naturally reconcile us to the thought
of speedy death, yea, and cause us to desire it, to pray for it?
On the contrary, do we not often find persons unspiritualised by
affliction? Do not many maintain that their worldly troubles are the
hindrance of religious thought and practice? Is not death by very
instinct shrunk from by well-nigh all, and most by those whose
circumstances seem to recommend it as naturally the greatest good?
You hear those who are vexed or thwarted, or oppressed, or wearied,
exclaim in some moment of impatience or despondency, “I am weary of my
life.” You find some so worn out, like Job, by long and accumulated
troubles, that they continually sigh, and from the heart, “Oh! that I had
given up the ghost!” You hear the thoughtless, the proud, the obstinate,
protest “I had rather die.” But let them be taken at their word, let
Death show himself to be really close at hand, to be coming to them, and
they will recoil with horror from his touch, and piteously cry to be
spared. Occasionally one is found who, lacking patience and perseverance
to extricate himself lawfully from pressing difficulties, or, mad with
vexation because he cannot accomplish some worldly scheme, or because he
has been frustrated in some wickedness: or because having done the
wickedness, he fears to face the worldly consequences of his deed, not
merely says that he wishes to die, and prays for death; but then and
there ministers it to himself. Yet even in such cases, while he would
escape from life, he does not deliberately seek death. Nay, when he
finds he is encountering death, he often desists from his half-done deed,
or, if it be too late for that, shrieks frantically for others to rescue
him.
There are exceptions to all these rules, when men really wish to die,
when they deliberately court and procure death; but they are sufficiently
rare to vindicate the truth, that they are not natural.
Certainly the desire and prayer of the first disciples to be removed from
this world were not natural. They did not despair in difficulties. They
were not unwilling to endure continued trials and sufferings. They were
not disgusted with life. All that CHRIST required of them they burned to
do; all that He laid upon them they rejoiced to bear; and while aught was
undone or unsuffered, they chose and desired to remain; and even then, it
was not exhausted nature asking for rest, it was not weariness or dislike
of life’s lot which prompted the prayer, “Even so, come, LORD JESUS:”
they gloried in their then vocation, they loved their appointed work;
they would not relinquish it, they would not be unclothed, but clothed
upon, advanced, and perfected: they loved CHRIST, and so yearned to see
Him; they loved His service, and so coveted a state in which it could be
more fully and uninterruptedly rendered; they loved other men, the alien
and the outcast, and so longed for the day when all the kingdoms of the
world should become the kingdoms of the LORD and of His CHRIST, when
every soul should be subject to and rejoice in His rule! They looked for
CHRIST’S coming, not because they supposed it would release them from His
service, and transfer them to an abode of luxurious immunity and rest and
glory; but because they thought it was the necessary prelude to full
usefulness, to entire submission to His will, to unremitted, glorious
service under His perceived eye, and in the perfection of His strength.
They thought death was gain, and they desired it, not as the time of
sleep, the chamber of inactivity and oblivion, but as the door, the short
passage, which led into a world wherein the kingdom of CHRIST was fully
set up, and wherein they should unceasingly experience His rule, and act
as its agents. They prayed that GOD would shortly accomplish the number
of His elect, not with the carnal desire that their enemies might be
confounded, and that those then without might be kept without: nor yet
with selfish impatience for their own promised reward; but that the work
of grace might be effectual, where now it seemed to be received in vain;
that the darkness which encompassed so many might be dispelled, that all
Israel might be saved, and might join them in glorifying GOD.
This was the feeling which prompted their Advent prayers; this was the
feeling which they laboured to arouse in those to whom they spoke, and in
us, for whom they wrote. When St. Paul tells us, that to him to live was
CHRIST, and to die was gain, that he desired to depart and be with
CHRIST, though he was content to remain, he shows one of the many
respects in which we are to be followers of him. When St. John records,
that he replied to CHRIST’S announcement, “Behold, I come quickly,” “Even
so, come, LORD JESUS,” he personates the Church and every acceptable
member of it, and shows us the attitude and the feeling which becomes
each one of those who wait for the LORD’S appearing; even as St. Peter
does in direct appeal: “What manner of persons ought ye to be in all holy
conversation and godliness, looking for and hasting unto the coming of
the day of GOD?”
Alas! brethren, how far are we below the appointed standard of acceptable
discipleship! How little is CHRIST’S Second Advent in our minds, even as
a mere doctrine, a truth of Scripture! How small is the influence which
it is allowed to exercise on our thoughts and affections, and lives! How
seldom do we suggest to ourselves the possibility of its nearness! How
faintly, if at all, in what mere words—words, which do not spring from
feelings, and are not illustrated by actions—do we pray for its speedy
arrival!
Even those among us, who are rightly mindful, who study to be prepared at
all times, lest speedily and suddenly the Son of Man should come forth to
judgment, or should send forth the angel of death to bring them to His
bar—even these can scarcely be said to desire the coming, which they
think of and prepare for: much less to pray for it, and to do what in
them lies to hasten it. Even if we are faithful servants, able to render
a right account whenever it shall be called for, we dread rather than
hope for the day of our LORD’S return. Even if we have our lamps trimmed
and oil with us in our vessels, if instead of slumbering, we are
watching, would it not still be to us an unwelcome cry, “Behold the
bridegroom cometh, go ye out to meet Him”? What would be the first
feeling of the best of us, if at this moment an angel stood revealed, and
announced “The day of the LORD is come”? which of us can honestly,
heartily say now, “I would not live always. I would not live till
to-morrow, if GOD graciously willed that I might die to-day?”
Of course there are many reasons why we should shrink from an immediate
advent. We all of us need to cast off some works of darkness: something
is wanting in the spiritual armour of the best accoutred. We feel that
we have much work to do for GOD before the night cometh; we have many
graces to cultivate and many others to acquire, before we shall be fit
for CHRIST’S coming; and, besides, naturally, the unprovided for, the
unprotected, the unguided, that will be left behind, if we go, tempt us
to linger, with eyes earthwards; and fashion chains to bind us down. But
setting aside all this, supposing it all changed, so that we were fit in
all other respects for heaven, and nothing and no one on earth really
required us, does not conscience convince us that still we would rather
not go yet, that we shall be the better pleased the longer we are allowed
to stay, that our real prayer (that which our feelings suggest, though
our mouths dare not utter it, nor our minds dwell on it) is “LORD JESUS,
come _not_ quickly.”
Why is this? I do not mean why is it in the case of the wilful, the
sensual, the worldly—there is no need to ask the question of them;
CHRIST’S coming will be their utter confusion, and the immediate
forerunner of their destruction. It is easy to understand why _they_
wish him to delay. But why is it in the case of the truly penitent, the
reformed, the faithful, the holy, the comparatively ready for CHRIST’S
kingdom of glory? The foremost reason seems to be that they have never
had the courage to meditate calmly and sufficiently on death. The first
thought of death alarms them. And this is natural, for death is part of
the punishment of sin, and all that reminds of sin should alarm. But it
is only the _first_ thought that alarms. If they would give it further
consideration, they would see that death is deprived of his sting, that,
monster as he appears, to them he is harmless. “There is no condemnation
for them that are in CHRIST JESUS.” Death is not their enemy, but their
friend. In fact, he is death no longer. He is an appointed minister to
take them out of what might be more properly called death—this mortal
life—and introduce them into real life. He does not separate them from
CHRIST, but joins them more truly to Him. It is not a dark, bottomless
pit, with sides that cannot be climbed, to which he brings them, but a
short valley leading from the plain of this world to the city of glory,
which he that enters passes through in a moment, ay, and less than a
moment, and is new born for eternity. Bring yourselves, brethren, to
believe this, to feel the reality of it, to be sure that the moment your
body falls asleep in JESUS your spirit is wafted to Paradise, and begins
to rest consciously on CHRIST, and to company with the spirits of the
just departed. Then, though the nearness of death may for the moment awe
you—because it is the antechamber which leads directly into the presence
of so much holiness and glory—it will have no power to fill you with
dismay, no undesirableness to make you shrink from it. No, brethren, you
will think much of it, you will patiently hope for it, you will
anticipate it and watch for it, and when it draws nigh, you will welcome
it with joy, and hasten to be transferred by it from mortal life to
immortal!
Another fault is, that CHRIST is not sufficiently in all our thoughts.
Our religion is too much of mere routine; our obedience is mechanical,
unintelligent; our holiness is acquired, because of an imposed necessity;
our faith is but historical. We do not feel what St. Paul felt when he
said, “To me to live is CHRIST.” By which it is clear he meant much more
than that CHRIST’S service was his one employment, CHRIST’S rewards his
one expectation, CHRIST’S grace his only strength. He did not simply
look back to a crucified Saviour, nor forward to a coming Judge,
believing himself to be made a servant, and to have by and by to render
an account, to be liable to a judgment of his service; but meanwhile to
have no LORD near and over him. No! the CHRIST that had departed in the
flesh was felt to have come back in the spirit. St. Paul saw Him by
faith, knew Him, walked side by side with Him, served Him personally,
derived constant grace from Him, loved Him, and felt His love. CHRIST
was the Alpha and Omega of his being, the beginning, the motive power of
all his thoughts, and words, and deeds, the companion of all his ways,
the object of all his aims: CHRIST the power of GOD unto salvation,
CHRIST a very present help and comfort, CHRIST the hope of glory. Life
was full of CHRIST in its experiences, its aims, its delights, and hopes.
Gladly, therefore, would he retain it as long as GOD willed; but knowing
that death was gain, that after death CHRIST would be more palpably with
him, that he would be more able to appreciate CHRIST, that heavenly joys
would then be added to the joys he had on earth, he still longed for his
departure, he desired ardently to be clothed upon, he loved the thought
of CHRIST’S final appearing, and his whole life acted the prayer which
St. John uttered, “Come, LORD JESUS.”
Brethren, you must live as Paul did, you must appreciate life as he did,
if you would desire death as he did. You must acquaint yourselves with
CHRIST by study and meditation, by the Spirit’s invoked aid. You must
think of a living LORD as well as of a dead Saviour. You must have
reference in all your ways, not only to the first advent and to the last,
but, also, and I would even say chiefly, to the constant advent. You
must have come to perceive that the promise is fulfilled, “Lo, I am with
you alway.” You must endure as seeing Him who is invisible. You must
carry CHRIST about with you. You must do all to the glory of Him, felt
to be near, to be served and glorified. When you would go anywhither,
your first thought must be, “Will CHRIST accompany me? Except thy
presence go with me, O LORD, carry me not up hence.” When you have aught
to do or suffer, your realisation of a near and available helper must
make you begin with the prayer, “O LORD, raise up thy power and come
among us, and with great might succour us.” Gratitude for benefits
provided so long ago will never prompt you to render due Christian
service, vague expectation of inconceivable joys will never quicken your
steps Zionwards. You must know CHRIST, feel Him, converse with Him,
depend on Him, and then, while you enjoy the life here, you will yet
yearn for a place and a condition where you can have perfectly and
uninterruptedly what now for so many reasons you have but in small part,
and, “Thy kingdom come,” “Even so, come, LORD JESUS,” will be your
fervent and frequent prayers.
I have spoken all along as if what we call “death” were the coming of
CHRIST, which you ought to desire and pray for, because we have all come
to take for granted that in our several cases death will surely precede
judgment, that CHRIST will not be revealed in our time. I need scarcely
remind you, that we do not know that; that at any moment the final advent
might take place, and so each one of us be caught up alive—and never see
death. If then, when you desire more of CHRIST, you think that through
the gate of death is the probable way of gaining it, and so look for
death, you must not forget that there is another way, and that you may
possibly first meet CHRIST face to face there. Be your desire to be more
fully with CHRIST, and submissively leave to Him to decide how that
desire shall be accomplished, through death or without death. But in
either case remember that your ultimate thought should rest upon the
final advent, and your most fervent prayers be for it. Though you gain
much by dying, being freed from many hindrances of perception of CHRIST,
being made more fit for His presence, seeing Him more clearly, feeling,
and hearing, and loving Him better, your state and privileges will still
be imperfect. You must stand before Him in glorified bodies before you
are capable of being and receiving all that He graciously designs; and
all the elect must stand there with you before His perfect gifts shall be
bestowed. God does not will that we, without them, should be made
perfect. The final advent, then, is to be the frequent subject of our
prayers; the speedy completion of all God’s preparatory measures, the
swiftest communication, far and wide, of the knowledge of His name and
will, the quick filling up of the number of the elect.
This we are to pray for, and this we are to aid in accomplishing. CHRIST
will come when all is ready, and He has left us to make ready. First to
prepare ourselves, then to prepare others. When this work of the
forerunner has been done, the LORD Whom ye seek will come. He does but
tarry till men be told of His coming, and persuaded to look for and
desire it. When we tell them, when we persuade them, we hasten His
coming—that coming in perfect glory to bestow in perfection on us, on
all, that which, till then, at the best must be imperfect.
Should not this quicken our own growth in spiritual things? should it not
prompt us to admonish, and persuade, and help others? should it not impel
us to give more substantial aid to, to interest ourselves more about, to
pray more frequently and really for the success of missionary enterprise,
that those who have heard of CHRIST may be found out in their
forgetfulness, and reminded of Him, that those who are as yet strangers
and aliens may be brought into His household, and made fellow heirs with
us, and expectants of His coming?
SERMON XX.
TRUE PROSPERITY.