mh_parser/scraps/Matt_28_16-Matt_28_20.html

<p>This evangelist passes over several other appearances of Christ, recorded by Luke and John, and hastens to this, which was of all other the most solemn, as being promised and appointed again and again before his death, and after his resurrection. Observe,</p>
<p class="tab-1">I. How the disciples attended his appearance, according to the appointment (<a class="bibleref" title="Matt.28.16" href="/passage/?search=Matt.28.16">Matt. 28:16</a>); <i>They went into Galilee</i>, a long journey to go for one sight of Christ, but it was worth while. They had seen him several times at Jerusalem, and yet they went into Galilee, to see him there.</p>
<p class="tab-1">1. Because he appointed them to do so. Though it seemed a needless thing to go into Galilee, to see him whom they might see at Jerusalem, especially when they must so soon come back again to Jerusalem, before his ascension, yet they had learned to obey Christ’s commands and not object against them. Note, Those who would maintain communion with Christ, must attend him there where he has appointed. Those who have met him in one ordinance, must attend him in another; those who have seen him at Jerusalem, must go to Galilee.</p>
<p class="tab-1">2. Because that was to be a public and general meeting. They had seen him themselves, and conversed with him in private, but that should not excuse their attendance in a solemn assembly, where many were to be gathered together to see him. Note, Our communion with God in secret must not supersede our attendance on public worship, as we have opportunity; for <i>God loves the gates of Zion</i>, and so must we. The place was a <i>mountain in Galilee</i>, probably the same mountain on which he was transfigured. There they met, for privacy, and perhaps to signify the exalted state into which he was entered, and his advances toward the upper world.</p>
<p class="tab-1">II. How they were affected with the appearance of Christ to them, <a class="bibleref" title="Matt.28.17" href="/passage/?search=Matt.28.17">Matt. 28:17</a>. Now was the time that he was <i>seen of above five hundred brethren at once</i>, <a class="bibleref" title="1Cor.15.6" href="/passage/?search=1Cor.15.6">1 Cor. 15:6</a>. Some think that they saw him, at first, at some distance, above in the air, <b><i>ephthe epano</i></b>—<i>He was seen above, of five hundred brethren</i> (so they read it); which gave occasion to some to doubt, till he <i>came nearer</i> (<a class="bibleref" title="Matt.28.18" href="/passage/?search=Matt.28.18">Matt. 28:18</a>), and then they were satisfied. We are told,</p>
<p class="tab-1">1. That they <i>worshipped him</i>; many of them did so, nay, it should seem, they all did that, they gave divine honour to him, which was signified by some outward expressions of adoration. Note, All that see the Lord Jesus with an eye of faith are obliged to <i>worship him</i>.</p>
<p class="tab-1">2. But <i>some doubted</i>, some of those that were then present. Note, Even among those that <i>worship</i> there are some that <i>doubt</i>. The faith of those that are sincere, may yet be very weak and wavering. They <i>doubted</i>, <b><i>edistasan</i></b>—<i>they hung in suspense</i>, as the scales of the balance, when it is hard to say which preponderates. These doubts were afterward removed, and their faith grew up to a full assurance, and it tended much to the honour of Christ, that the disciples <i>doubted</i> before they <i>believed</i>; so that they cannot be said to be credulous, and willing to be imposed upon; for they first <i>questioned</i>, and <i>proved all things</i>, and then <i>held fast</i> that which was <i>true</i>, and which they found to be so.</p>
<p class="tab-1">III. What Jesus Christ said to them (<a class="bibleref" title="Matt.28.18-Matt.28.20" href="/passage/?search=Matt.28.18-Matt.28.20">Matt. 28:18-20</a>); <i>Jesus came, and spoke unto them</i>. Though there were those that doubted, yet, he did not therefore reject them; for he will not <i>break the bruised reed</i>. He did not stand at a distance, but <i>came near</i>, and gave them such convincing proofs of his resurrection, as turned the wavering scale, and made their faith to triumph over their doubts. <i>He came, and spoke</i> familiarly <i>to them</i>, as one friend speaks to another, that they might be fully satisfied in the commission he was about to give them. He that <i>drew near</i> to God, to speak for us to him, <i>draws near</i> to us, to speak from him to us. Christ now delivered to his apostles the great charter of his kingdom in the world, was sending them out as his ambassadors, and here gives them their credentials.</p>
<p class="tab-1">In opening this great charter, we may observe two things.</p>
<p class="tab-1">1. The commission which our Lord Jesus received himself from the Father. Being about to <i>authorize</i> his apostles, if any ask by what authority he doeth it, and who gave him that authority, here he tells us, <i>All power is given unto me in heaven and in earth</i>; a very great word, and which none but he could say. Hereby he asserts his universal dominion as Mediator, which is the great foundation of the Christian religion. He has <i>all power</i>. Observe, (1.) <i>Whence</i> he hath this power. He did not assume it, or usurp it, but it was <i>given</i> him, he was legally entitled to it, and invested in it, by a grant from him who is the Fountain of all being, and consequently of all power. God <i>set him King</i> (<a class="bibleref" title="Ps.2.6" href="/passage/?search=Ps.2.6">Ps. 2:6</a>), inaugurated and enthroned him, <a class="bibleref" title="Luke.1.32" href="/passage/?search=Luke.1.32">Luke 1:32</a>. As God, equal with the Father, all power was originally and essentially <i>his</i>; but as Mediator, as God-man, <i>all power</i> was <i>given him</i>; partly in <i>recompence</i> of his work (because he humbled himself, therefore God thus <i>exalted him</i>), and partly in <i>pursuance</i> of his design; he had this <i>power</i> given him <i>over all flesh</i>, that he might <i>give eternal life to as many as were given him</i> (<a class="bibleref" title="John.17.2" href="/passage/?search=John.17.2">John 17:2</a>), for the more effectual carrying on and completing our salvation. This power he was now more signally invested in, upon his resurrection, <a class="bibleref" title="Acts.13.3" href="/passage/?search=Acts.13.3">Acts 13:3</a>. He had power before, <i>power to forgive sins</i> (<a class="bibleref" title="Matt.9.6" href="/passage/?search=Matt.9.6">Matt. 9:6</a>); but now <i>all power</i> is given him. He is now going to <i>receive for himself a kingdom</i> (<a class="bibleref" title="Luke.19.12" href="/passage/?search=Luke.19.12">Luke 19:12</a>), to sit down <i>at the right hand</i>, <a class="bibleref" title="Ps.110.1" href="/passage/?search=Ps.110.1">Ps. 110:1</a>. Having purchased it, nothing remains but to take possession; it is <i>his own</i> for ever. (2.) <i>Where</i> he has this power; in <i>heaven and earth</i>, comprehending the universe. Christ is the sole universal Monarch, he is <i>Lord of all</i>, <a class="bibleref" title="Acts.10.36" href="/passage/?search=Acts.10.36">Acts 10:36</a>. He has all <i>power in heaven</i>. He has power of dominion over the angels, they are all his humble servants, <a class="bibleref" title="Eph.1.20,Eph.1.21" href="/passage/?search=Eph.1.20,Eph.1.21"><span class="bibleref" title="Eph.1.20">Eph. 1:20</span>, <span class="bibleref" title="Eph.1.21">21</span></a>. He has power of intercession with his Father, in the virtue of his satisfaction and atonement; he intercedes, not as a suppliant, but as a demandant; <i>Father, I will</i>. He has <i>all power on earth</i> too; having prevailed with God, by the sacrifice of atonement, he prevails with men, and deals with them as one having authority, by the ministry of reconciliation. He is indeed, in all causes and over all persons, supreme Moderator and Governor. <i>By him kings reign</i>. All souls are his, and to him <i>every</i> heart and <i>knee must bow</i>, and <i>every tongue confess</i> him to be the <i>Lord</i>. This our Lord Jesus tells them, not only to satisfy them of the authority he had to commission them, and to bring them out in the execution of their commission, but to take off the offence of the cross; they had no reason to be ashamed of <i>Christ crucified</i>, when they saw him <i>thus glorified</i>.</p>
<p class="tab-1">2. The commission he gives to those whom he sent forth; <i>Go ye therefore</i>. This commission is given, (1.) To the <i>apostles</i> primarily, the chief ministers of state in Christ’s kingdom, the architects that laid the foundation of the church. Now those that had followed Christ in the regeneration, were <i>set on thrones</i> (<a class="bibleref" title="Luke.22.30" href="/passage/?search=Luke.22.30">Luke 22:30</a>); <i>Go ye</i>. It is not only a word of command, like that, <i>Son, go work</i>, but a word of encouragement, <i>Go</i>, and <i>fear not, have I not sent you</i>? Go, and make a business of this work. They must not <i>take state</i>, and issue out summons to the nations to attend upon them; but they must go, and bring the gospel to their doors, <i>Go ye</i>. They had doted on Christ’s <i>bodily presence</i>, and hung upon <i>that</i>, and built all their joys and hopes upon <i>that</i>; but now Christ discharges them from further attendance on his person, and sends them abroad about other work. <i>As an eagle stirs up her nest, flutters over her young</i>, to excite them to fly (<a class="bibleref" title="Deut.32.11" href="/passage/?search=Deut.32.11">Deut. 32:11</a>), so Christ stirs up his disciples, to disperse themselves over all the world. (2.) It is given to their successors, the ministers of the gospel, whose business it is to transmit the gospel from age to age, to the end of the world in time, as it was theirs to transmit it from nation to nation, to the end of the world in place, and no less necessary. The Old-Testament promise of a gospel ministry is made to a succession (<a class="bibleref" title="Isa.59.21" href="/passage/?search=Isa.59.21">Isa. 59:21</a>); and this must be so understood, otherwise how could Christ be with them always to the <i>consummation of the world</i>? Christ, at his ascension, gave not only apostles and prophets, but <i>pastors and teachers</i>, <a class="bibleref" title="Eph.4.11" href="/passage/?search=Eph.4.11">Eph. 4:11</a>. Now observe,</p>
<p class="tab-1">[1.] How far his commission is extended; to <i>all nations</i>. Go, and disciples <i>all nations</i>. Not that they must go all together into every place, but by consent disperse themselves in such manner as might best <i>diffuse</i> the light of the gospel. Now this plainly signifies it to be the will of Christ, <i>First</i>, That the covenant of peculiarity, made with the Jews, should now be cancelled and disannulled. This word broke down the middle wall of partition, which had so long excluded the Gentiles from a visible church-state; and whereas the apostles, when first sent out, were forbidden to go into the way of the Gentiles, now they were sent to <i>all nations. Secondly</i>, That salvation by Christ should be offered to all, and none excluded that did not by their unbelief and impenitence exclude themselves. The salvation they were to preach is a <i>common salvation</i>; whoever will, let him come, and take the benefit of the <i>act of indemnity</i>; for there is no difference of Jew or Greek in Christ Jesus. <i>Thirdly</i>, That Christianity should be twisted in with national constitutions, that the kingdoms of the world should become Christ’s kingdoms, and their kings the church’s nursing-fathers.</p>
<p class="tab-1">[2.] What is the principal intention of this commission; to <i>disciple</i> all nations. <b><i>Matheteusate</i></b>—“<i>Admit them disciples</i>; do your utmost to make the nations Christian nations;” not, “Go to the nations, and denounce the judgments of God against them, as Jonah against Nineveh, and as the other Old-Testament prophets” (though they had reason enough to expect it for their wickedness), “but go, and <i>disciple them</i>.” Christ the Mediator is setting up a kingdom in the world, bring the nations to be his subjects; setting up a school, bring the nations to be his scholars; raising an army for the carrying on of the war against the powers of darkness, enlist the nations of the earth under his banner. The work which the apostles had to do, was, to set up the Christian religion in all places, and it was honourable work; the achievements of the mighty heroes of the world were nothing to it. They conquered the nations for themselves, and made them miserable; the apostles conquered them for Christ, and made them happy.</p>
<p class="tab-1">[3.] Their instructions for executing this commission.</p>
<p class="tab-1"><i>First</i>, They must <i>admit disciples</i> by the <i>sacred rite of baptism</i>; “Go into all nations, preach the gospel to them, work miracles among them, and persuade them to come in themselves, and bring their children with them, into the church of Christ, and then admit them and theirs into the church, by washing them with water;” either dipping them in the water, or pouring or sprinkling water upon them, which seems the more proper, because the thing is most frequently expressed so, as <a class="bibleref" title="Isa.44.3" href="/passage/?search=Isa.44.3">Isa. 44:3</a>; <i>I will pour my Spirit on thy seed</i>. And, <a class="bibleref" title="Titus.3.5,Titus.3.6" href="/passage/?search=Titus.3.5,Titus.3.6"><span class="bibleref" title="Titus.3.5">Titus 3:5</span>, <span class="bibleref" title="Titus.3.6">6</span></a>, <i>Which he shed on us abundantly</i>. And, <a class="bibleref" title="Ezek.36.25" href="/passage/?search=Ezek.36.25">Ezek. 36:25</a>; <i>I will sprinkle clean water upon you</i>. And, <a class="bibleref" title="Isa.52.15" href="/passage/?search=Isa.52.15">Isa. 52:15</a>; <i>So shall he sprinkle many nations</i>; which seems a prophecy of this commission to <i>baptize the nations</i>.</p>
<p class="tab-1"><i>Secondly</i>, This baptism must be administered <i>in the name of the Father, and of the Son, and of the Holy Ghost</i>. That is, 1. <i>By authority from heaven</i>, and not <i>of man</i>; for his ministers act by authority from the three persons in the Godhead, who all concur, as to our <i>creation</i>, so to our <i>redemption</i>; they have their commission under the great seal of heaven, which puts an honour upon the ordinance, though to a carnal eye, like him that instituted it, it has <i>no form or comeliness</i>. 2. <i>Calling upon the name</i> of the Father, Son, and Holy Ghost. Every thing is sanctified by prayer, and particularly the waters of baptism. The prayer of faith obtains the presence of God with the ordinance, which is its lustre and beauty, its life and efficacy. But, 3. It is <i>into the name</i> (<b><i>eis to onoma</i></b>) of <i>Father, Son, and Holy Ghost</i>; this was intended as the <i>summary</i> of the first principles of the Christian religion, and of the new covenant, and according to it the ancient creeds were drawn up. By our being baptized, we solemnly profess, (1.) Our <i>assent</i> to the scripture-revelation concerning <i>God, the Father, Son, and Holy Ghost</i>. We confess our belief that there is a God, that there is but <i>one God</i>, that in the Godhead there is a <i>Father</i> that <i>begets</i>, a <i>Son</i> that is <i>begotten</i>, and a Holy <i>Spirit</i> of both. We are baptized, not into the <i>names</i>, but into the <i>name</i>, of Father, Son, and Spirit, which plainly intimates that <i>these three are one</i>, and <i>their name one</i>. The distinct mentioning of the <i>three persons</i> in the Trinity, both in the <i>Christian baptism</i> here, and in the <i>Christian blessing</i> (<a class="bibleref" title="2Cor.13.14" href="/passage/?search=2Cor.13.14">2 Cor. 13:14</a>), as it is a full proof of the doctrine of the Trinity, so it has done much towards preserving it pure and entire through all ages of the church; for nothing is more great and awful in <i>Christian assemblies</i> than these two. (2.) Our <i>consent</i> to a covenant-relation to God, <i>the Father, Son, and Holy Ghost</i>. Baptism is a <i>sacrament</i>, that is, it is <i>an oath; super sacramentum dicere</i>, is <i>to say upon oath</i>. It is an oath of <i>abjuration</i>, by which we renounce the world and the flesh, as rivals with God for the throne in our hearts; and an oath of <i>allegiance</i>, by which we resign and give up <i>ourselves</i> to God, to be <i>his</i>, our own selves, our whole selves, <i>body, soul, and spirit</i>, to be governed by his will, and made happy in his favour; <i>we become his men</i>, so the form of homage in our law runs. Therefore <i>baptism</i> is applied to <i>the person</i>, as <i>livery</i> and <i>seisin</i> is given of the premises, because it is the person that is <i>dedicated</i> to God. [1.] It is into the name of <i>the Father</i>, believing him to be the <i>Father of our Lord Jesus Christ</i> (for that is principally intended here), by <i>eternal generation</i>, and <i>our Father</i>, as our Creator, Preserver, and Benefactor, to whom therefore we resign ourselves, as our absolute <i>owner</i> and <i>proprietor</i>, to actuate us, and dispose of us; as our supreme <i>rector</i> and <i>governor</i>, to rule us, as free agents, by his law; and as our <i>chief good</i>, and <i>highest</i> end. [2.] It is into the name of <i>the Son</i>, the <i>Lord Jesus Christ</i>, the <i>Son of God</i>, and <i>correlate</i> to the Father. Baptism was in a particular manner administered <i>in the name of the Lord Jesus</i>, <a class="bibleref" title="Acts.8.16,Acts.19.5" href="/passage/?search=Acts.8.16,Acts.19.5"><span class="bibleref" title="Acts.8.16">Acts 8:16</span>; <span class="bibleref" title="Acts.19.5">19:5</span></a>. In baptism we <i>assent</i>, as Peter did, <i>Thou art Christ, the Son of the living God</i> (<a class="bibleref" title="Matt.16.16" href="/passage/?search=Matt.16.16">Matt. 16:16</a>), and <i>consent</i>, as Thomas did, <i>My Lord, a
<p class="tab-1"><i>Thirdly</i>, Those that are thus baptized, and enrolled among the disciples of Christ, must be taught (<a class="bibleref" title="Matt.28.20" href="/passage/?search=Matt.28.20">Matt. 28:20</a>); <i>Teaching them to observe all thing, whatsoever I have commanded you</i>. This denotes two things.</p>
<p class="tab-1">1. The duty of <i>disciples</i>, of all <i>baptized Christians</i>; they must observe all things whatsoever Christ has commanded, and, in order to that, must submit to the teaching of those whom he sends. Our admission into the visible church is in order to something further; when Christ hath <i>discipled</i> us, he hath not <i>done with us</i>; he <i>enlist</i> soldiers that he may <i>train them</i> up for his service.</p>
<p class="tab-1">All that are baptized, are thereby obliged, (1.) To make the command of Christ their rule. There is a <i>law of faith</i>, and we are said to be <i>under the law to Christ</i>; we are by baptism <i>bound</i>, and must <i>obey</i>. (2.) To <i>observe</i> what Christ has commanded. Due <i>obedience</i> to the commands of Christ requires a diligent observation; we are in danger of missing, if we take not <i>good heed</i>: and in all our obedience, we must have an eye to the command, and do what we do as unto the Lord. (3.) To observe <i>all things</i>, that he has commanded, without exception; all the <i>moral</i> duties, and all the <i>instituted</i> ordinances. Our obedience to the laws of Christ is not <i>sincere</i>, if it be not universal; we must <i>stand complete in his whole will</i>. (4.) To confine themselves to the commands of Christ, and as not to <i>diminish</i> from them, so not to <i>add</i> to them. (5.) To learn their duty according to the law of Christ, from those whom he has appointed to be teachers in his school, for <i>therefore</i> we were entered into his school.</p>
<p class="tab-1">2. The duty of the apostles of Christ, and his ministers; and that is, to <i>beach</i> the commands of Christ, to expound them to his disciples, to press upon them the necessity of obedience, and to assist them in applying the general commands of Christ to particular cases. They must teach <i>them</i>, not their own inventions, but the institutions of Christ; to them they must religiously adhere, and in the knowledge of <i>them</i> Christians must be <i>trained up</i>. A <i>standing</i> ministry is hereby <i>settled</i> in the church, for the <i>edifying</i> of the body of Christ, <i>till we all come to the perfect man</i>, <a class="bibleref" title="Eph.4.11-Eph.4.13" href="/passage/?search=Eph.4.11-Eph.4.13">Eph. 4:11-13</a>. The heirs of heaven, till they come to age, must be <i>under tutors and governors</i>.</p>
<p class="tab-1">3. Here is the assurance he gives them of his spiritual presence with them in the execution of this commission; <i>And lo, I am with you always, even unto the end of the world</i>. This exceeding great and precious promise is ushered in with a <i>behold</i>, to strengthen their faith, and engage their observation of it. “Take notice of this; it is what you may assure yourselves of and venture upon.” Observe,</p>
<p class="tab-1">(1.) The favour promised them; <i>I am with you</i>. Not, <i>I will be</i> with you, but <i>I am</i>—<b><i>ego eimi</i></b>. As God sent Moses, so Christ sent his apostles, by this name, <i>I am</i>; for he is God, to whom past, present, and to come, are the same. See <a class="bibleref" title="Rev.1.8" href="/passage/?search=Rev.1.8">Rev. 1:8</a>. He was now about to leave them; his bodily presence was now to be removed from them, and this grieved them; but he assures them of his <i>spiritual</i> presence, which was more expedient for them than his bodily presence could be; <i>I am with you</i>; that is, “My Spirit is with you, the Comforter shall <i>abide with you</i>, <a class="bibleref" title="John.16.7" href="/passage/?search=John.16.7">John 16:7</a>. I am <i>with you</i>, and not <i>against you</i>: with you to take your part, to be on your side, and to <i>hold</i> with you, as Michael our prince is said to do, <a class="bibleref" title="Dan.10.21" href="/passage/?search=Dan.10.21">Dan. 10:21</a>. I am <i>with you</i>, and not <i>absent from you</i>, not at a distance; I am a very <i>present help</i>,” <a class="bibleref" title="Ps.46.1" href="/passage/?search=Ps.46.1">Ps. 46:1</a>. Christ was now sending them to set up his kingdom in the world, which was a great undertaking. And then doth he seasonably promise them his presence with them, [1.] To <i>carry them</i> on through the difficulties they were likely to meet with. “I am with you, to <i>bear you up</i>, to plead your cause; with you in all your services, in all your sufferings, to bring you through them with comfort and honour. <i>When you go through the fire or water, I will be with you</i>. In the pulpit, in the prison, <i>lo, I am with you</i>.” [2.] To <i>succeed</i> this great undertaking; “Lo, <i>I am with you</i>, to make your ministry effectual for the discipling of the nations, for the <i>pulling down</i> of the strong holds of Satan, and the setting up of stronger for the Lord Jesus.” It was an unlikely thing that they should unhinge national constitutions in religion, and turn the stream of so long a usage; that they should <i>establish</i> a doctrine so directly contrary to the genius of the age, and persuade people to become the disciples of a <i>crucified</i> Jesus; but <i>lo, I am with you</i>, and therefore you shall <i>gain your point</i>.</p>
<p class="tab-1">(2.) The continuance of the favour, <i>always, even unto the end of the world</i>.</p>
<p class="tab-1">[1.] They shall have his <i>constant</i> presence; <i>Always</i>, <b><i>pasas tas hemeras</i></b>—<i>all days</i>, every day. “I will be with you on sabbath days and week days, fair days and foul days, winter days and summer days.” There is no day, no hour of the day, in which our Lord Jesus is not present with his churches and with his ministers; if there were, that day, that hour, they were undone. Since his resurrection he had appeared to them <i>now and then</i>, once a week it may be, and scarcely that. But he assures them that they shall have his spiritual presence continued to them without intermission. Wherever we are the word of Christ is nigh us, even <i>in our mouth</i>, and the Spirit of Christ nigh us, even <i>in our hearts</i>. The <i>God of Israel</i>, the <i>Saviour</i>, is sometimes <i>a God that hideth himself</i> (<a class="bibleref" title="Isa.45.15" href="/passage/?search=Isa.45.15">Isa. 45:15</a>), but never a God that absenteth himself; sometimes <i>in the dark</i>, but never <i>at a distance</i>.</p>
<p class="tab-1">[2.] They shall have his perpetual presence, even to <i>the end of the world</i>. There is a world before us, that will never have an end, but this is hastening towards its period; and even till then the Christian religion shall, in one part of the world or other, be <i>kept up</i>, and the presence of Christ continued with his ministers. I am with you <i>to the end of the world</i>, not with your persons, they died quickly, but, <i>First</i>, With <i>you and your writings</i>. There is a divine power going along with the scripture of the New Testament, not only preserving them in being, but producing strange effects by them, which will continue to the end of time. <i>Secondly</i>, With you and <i>your successors</i>; with you and all the ministers of the gospel in the several ages of the church; with all to whom this commission extends, with all who, being duly called and sent, thus <i>baptize</i> and thus <i>teach</i>. When the <i>end of the world</i> is come, and the kingdom delivered up to God, even the Father, there will then be no further need of ministers and their ministration; but till then they shall continue, and the great intentions of the institution shall be answered. This is an encouraging word to all the faithful ministers of Christ, that what was said to the apostles, was said to them all, <i>I will never leave thee, nor forsake thee</i>.</p>
<p class="tab-1">Two solemn farewells we find our Lord Jesus giving to his church, and his parting word at both of them is very encouraging; one was here, when he closed up his personal converse with them, and then his parting word was, “<i>Lo, I am with you always</i>; I leave you, and yet still I am with you;” the other was, when he closed up the canon of the scripture by the pen of his beloved disciple, and then his parting word was, “<i>Surely, I come quickly</i>. I leave you for awhile, but I will be with you again shortly,” <a class="bibleref" title="Rev.22.20" href="/passage/?search=Rev.22.20">Rev. 22:20</a>. By this it appears that he did not part in anger, but in love, and that it is his will we should keep up both our communion with him and our expectation of him.</p>
<p class="tab-1">There is one word more remaining, which must not be overlooked, and that is <i>Amen</i>; which is not a cipher, intended only for a concluding word, like <i>finis</i> at the end of a book, but it has its significancy. 1. It bespeaks Christ’s confirmation of this promise, <i>Lo, I am with you</i>. It is his <i>Amen</i>, in whom all the promises are <i>Yea and Amen, “Verily</i> I am, and will be, with you; I the Amen, the faithful Witness, do assure you of it.” Or, 2. It bespeaks the church’s concurrence with it, in their desire, and prayer, and expectation. It is the evangelist’s <i>Amen—So be it</i>, blessed Lord. Our <i>Amen</i> to Christ’s promises turns them into prayers. Hath Christ promised to be present with his ministers, present in his word, present in the assemblies of his people, though but two or three are gathered together in his name, and this <i>always, even to the end of the world</i>? Let us heartily say <i>Amen</i> to it; believe that it <i>shall be so</i>, and pray that it <i>may be so</i>: Lord, <i>Remember this word unto thy servants, upon which thou hast caused us to hope</i>.</p>