An Expository Comment on 2 Corinthians 1, Exposition · Sermon 104
SERM. CIV.
Of the great changes that will be in the Day of Chriſts coming.
2 COR. 1. 14.
In the day of the Lord Jeſus.
VVE now come to conſider the time, when this mutual rejoycing of Paul, and the Corinthians in one another, will be moſt remarkable, and that is ſaid to be, In the day of the Lord Jeſus. For although he ſpeaketh in the preſent tenſe, We are, and you are our rejoycing; yet that is chiefly to be referred to the laſt day. It is true, for the preſent he had much joy in them, and they in him; but this was as the gleaning in reſpect of the Harveſt afterwards. Beza, becauſe the Apoſtle ſaith foreign, we are, and not foreign, we ſhall be, doth render it not in die, but ad diem; as if the ſenſe were, You are kept to be our rejoycing againſt that day.
In what ſenſe, Paul is called the Corinthians joy or boaſt, you have heard, viz. inſtrumentally, not principally. Therefore Eſtius ſtretcheth too farre, more than ordinarily he uſeth to do; when from that expreſſion uſed by Paul to the Theſſalonians, 1 Theſſ. 2. 20. Ye are our glory and joy; he would juſtifie their practice in Popery, who in their prayers call the Virgin Mary, their life, and hope. For notwithſtonding all their ſubtil diſtinctions, that is to derogate from the Mediatorſhip of Chriſt.
But to our purpoſe. This rejoycing in one another, is chiefly to be put forth at the day of Chriſt. And if you ask, How can we then rejoyce in any thing, but God only? Is not the bleſſedneſſe of Heaven deſcribed by this, that we ſee God, that we enjoy him? So that to rejoyce in any thing elſe beſides God, ſeemeth to be like deſiring a candle, when we have the light of the Sunne. How can a Miniſter for example rejoyce, in the converſion of ſuch and ſuch perſons, when he hath an infinite object of joy, even God himſelf to delight in? Can any thing be added to that which is infinite?
To this it is anſwered, that there is an eſſential and an accidental joy in Heaven. The eſſential one lieth in beholding the face of God to all eternity, and this cannot be increaſed or diminiſhed: But then there is an accidental joy, which ariſeth from particular occaſions or motives; and though Heaven and eternal happineſs doth not conſiſt in this, yet it doth accidentally make us to rejoyce in more things. Thus the Angels, though they do ſee the face of God, and thereby are compleatly happy, yet they are ſaid, To rejoyce upon the converſion of a ſinner. And thus the faithfull Paſtors of Gods Church, the more have been converted by their ſpiritual labours, the greater will their joy accidentally be. Not that this degree of joy or glory is merited by any, as ſome have thought: for this alſo is of the meer gift of God.
The time when this ſolemn rejoycing ſhall be, is ſaid to be the day of the Lord Jeſus; and as ſome Copies have it, Of our Lord Jeſus. It is uſual in Scripture to call the day of the Lord, that wherein he doth work ſome great mercy and deliverance for his people, or that wherein he doth inflict ſome eminent and famous judgements upon the enemies of his Church. So that there is the day of his mercy, and the day of his judgement. Now becauſe of the end of the world, then Chriſt will in a full and compleat manner recompence his people, and puniſh all the ungodly; therefore that is in a more remarkable manner called, The day of Chriſt. It is true, there are ſome learned men, that beſides the day of Chriſts firſt coming, which was not to deſtroy, but ſave; and the day of his ſecond coming, they make a middle one, and that is the day wherein God did puniſh the Iews, and utterly deſtroy the Temple and City, bringing wrath upon them to the full for their crucifying of Chriſt, and their other ſinnes. And of this they would underſtand our Saviours diſcourſe, Matth. 24. and in many other places, where they are commanded to watch, and to pray, or to be patient and joyfull, becauſe the day of the Lord is at hand. That day (ſay they) when God would deſtroy Jeruſalem, and deliver the believing Jews from the unbelieving and perſecuting ones. Thus Grotius the late Annotator, &c. But becauſe this is to go againſt the common rode of Interpreters, we muſt not have ſome ſpecious colours, but ſtrong reaſons to make us depart from the beaten way. To be ſure here, as in many other places, by the day of Chriſt is meant that laſt day of his, when he ſhall come as a King and Judge, to give to every one according to his wayes. From whence obſerve,
That Chriſt hath a ſolemn day, wherein wonderfull and great changes will Chriſt hath a ſolemn day, wherein great changes will be made.be made.
Though for the preſent Paul's joy, and the Corinthians in one another, was not very conſpicuous and glorious; yet at that ſolemn day, then this glory would be no longer eclipſed, but break forth in a marvellous manner.
Concerning this day, that there is ſuch an one, as alſo the properties of it, elſwhere is ſpoken of, in a Sermon on Act. 17. 31. and I ſhall not therefore meddle in that. My work ſhall be to inſtance in ſome of thoſe remarkable changes, which this ſolemn day will then make, and how we are to live in reference thereunto. And
Firſt, Let us take up that for which the Apoſtle mentioneth it here in the Text, 1. There will be a great change, as to the comforts of a godly Miniſter and people.There will be an happy, and a glorious change, as to the comforts of a godly Miniſter, and a converted people. Oh the unſpeakable gladneſs of heart that then ſhall be! When the Miniſter ſhall ſee the ſucceſs of his labour; when he ſhall be able to ſay, Behold my five have gained ten: Behold I, and the children whom thou haſt given me. Theſe are the redeemed ones from the bondage of ſinne and Satan; and then the Lord ſhall give that comfortable acclamation, Well done good and faithfull ſervant, enter thou into thy Maſters joy, Matth. 25. 23. Oh what tongue can expreſs, what heart can conceive, the joy that ſuch a Miniſter ſhall have! This day, I ſay this day, may make him deſpiſe all the reproaches, all the injuries and contumelies that wicked men ſhall put upon him, while they call thee ſuch and ſuch names. Hearken to thoſe titles, Come thou good and faithfull ſervant. The thoughts alſo of this day would exceedingly quicken us up in our ſtudies, in our miniſterial labours, ſo to preach, ſo to ſtudy, ſo to watch over your ſouls, as thoſe that have this ſolemn day in their hearts. Again, this day will make a wonderfull change, as to a godly people: How ſhall they then rejoyce in that Miniſter, and in thoſe Sermons which have been powerfull to convert them, and to bring them to that place of glory? Their hearts will then be enlarged: Oh bleſſed be God, bleſſed be the time that ever you were a Paſtor to us, that ever ſuch and ſuch a Sermon was preached! When you ſhall ſee a blind Miniſter, and a blind people both going to hell together, and you delivered, and that by ſuch a Miniſtry you enjoyed in your life time: This will fill your hearts up with your rejoycing. Though now a faithfull Miniſter and godly people in their Church-ways may meet with much oppoſition, much difficulty and diſcouragement; yet lift up your heads, for your redemption draweth nigh. How pleaſant will it be when you are come to the haven, to think of the dangerous ſtorms and tempeſts you were once in? But this day will make as great, but a ſad change, as to all wicked men, who have been as weeds in Gods garden, who though watered and tilled, yet bring forth no fruit. Oh the terrour of this day to you! Though now no Sermon moveth thee; thou ſitteſt and ſleepeſt while Gods word is preached; though now thou goeſt from the Aſſemblies to thy ſports and pleaſures of ſinne, and there is no more matter made of it: But wo, and a thouſand times woe to thee at this day of Chriſt, when we Miniſters, and you people ſhall be brought face to face; then we ſhall be your accuſers, then every Sermon will accuſe you, then every Lords-day will riſe up, and witneſs againſt you. Oh be not ſo ſottiſh as to think, all things will continue as they do! Remember there is a day that will make the moſt prophane, the proudeſt, and the moſt ſtupid hearer to be awakened.
Secondly, At that day there will be a mighty change upon the prophane man wallowing 2. A great change in the prophane ſinners.in his ſins, and following the pleaſures thereof. Then he that pleaſeth himſelf in theſe luſts, will call to the mountains to cover him, and hide him from the preſence of God. What a difference will there be between the man priding himſelf in his ſinfull wayes, and when he ſhall hear that ſentence pronounced againſt him, Depart ye curſed into everlaſting fire, prepared for the Devil and his Angels? In which ſentence every word almoſt is terrible, Depart from me; they muſt be ſeparated from God, who is the fountain of life and joy. Chryſoſtome thought this privative part more terrible than the poſitive. To depart from God, never to have his favor, is worſe than thoſe eternal ſcorching flames of hell. What if for the preſent ſuch perſons of honourand greatneſs bid thee come to them, if God ſhall bid thee depart from him? Oh remember, when ſin bids thee come, when the world bids thee come, one day God will bid thee depart! Again, that title and property given to ſuch forlorn damned men is terrible, yea curſed, curſed by God, and who then can bleſſe? Curſed] How much better, if thou hadſt never bin born, then to be in the number of theſe curſed ones? What if now thou bleſſeſt thy ſelf, and others bleſs thee, thou wilt then be pronounced curſed? Further, the place into which they muſt depart, is terrible beyond all expreſſion, into fire, and everlaſting fire. Fire] Is not that moſt dreadfulll? Do not your hearts ake and tremble? Do not your ears tingle at the naming of this puniſhment? But if it be fire, it may be quickly over, the pain may be preſently gone, it may quickly conſume to aſhes. No, it is everlaſting fire; after thouſands and millions of years, it is ſtill the ſame, as hot to burn as at the firſt moment. If God had ſaid, thou ſhalt lie roaring in hell flames till a thouſand years are over, for ſuch and ſuch a ſinne not repented of, might not this have prevailed with every man, to leave the moſt pleaſant, and the moſt profitable ſinne that is? How much more when it is everlaſting, when there is no end? Oh the change thou wilt then find upon thy ſelf! Then thou wilt cry out ſaying, Was my hours pleaſure, my moments profit equal to theſe eternal torments? Now ſay, Whether it is better to ſinne, then to be damned? Are thy luſts equivalent to all the torments of hell? Laſtly, That is no little aggravation, Prepared for the Devil and his Angels] You ſee what companions you muſt have: As much as you now defie the Devil, you and he muſt lie down in the ſame flames. The Devils will have no worſe place than thou haſt. Now if this be ſo, What a mighty alteration is here made? The man that like Dives fared deliciouſly every day, would have a drop of water to cool his tongue, and cannot. Oh that the Spirit of God would convince and aſſure you of theſe things! Say, now I am merry, proud, confident: Now I follow my luſts, my pleaſures; but will not the day of judgement then make a change? Will not there be a ſad difference between my preſent eſtate, and that then?
Thirdly, As to the godly man there will be a moſt happy and bleſſed change. 3. A great change to the godly.To ſee a Lazarus wiping his ſores, taken up into Ambraham's boſome: What a bleſſed change is here? The godly man hath his exerciſes from many conſiderations. The world derideth and oppoſeth him; afflictions from God cruſh him, and preſs him down: The Devil becauſe he ſhall not have an hell hereafter, laboureth he may have an hell here; and from within, there are luſts, there are moleſting motions to ſinne, which make him cry out, Oh miſerable man that I am! But when this day ſhall come, what man, though he had the tongue of Angels, is able to declare his happineſs? This man that was ſcorned, is now bleſſed, and honoured by all the wicked damned ones of the world. Now they cry, Oh that our caſe were like his! Oh that our ſouls were as his ſhall be! Now the Devil is trampled under feet, and thrown into the Abyſſe, into the deep, where he was ſo unwilling to go, to receive the full of his torments. Now the ſpiritual warre within, is put to a period, and he doth all the good, in as perfect and full a manner as he can deſire to do; his will and his power have the ſame bounds; he can do what he would, and he can will all that God would have him to will. We read of bleſſed changes in this world, of Joſeph from a poor priſoner in the dungeon, and in danger of his life, to be exalted in the higheſt place of honour in Aegypt, next to Pharaoh himſelf. Of Mordechai, who was deſigned to death, and immediately made the man whom God would honour. Of David, from following the ſheep, and afterwards driven as a Bird from the mountain, to be made a great King. Yet none of theſe come up in the leaſt manner to this great change. Hence it is called, The day of redemption, Matth. 24. The day of refreſhing and reſtoring of all things, Act. 3. 19. (for we muſt not limit that time to the deſtruction of the Iews only, as ſome do) Yea the godly are to look for, and haſten his coming, 2 Pet. 3. 12. as being the marriage time between Chriſt and his Church, Therefore the Spirit and the bride ſay, Come, Revel. 22. 17. It is for want of a lively meditation about this, that the godly at any time ſink under any temptations. Is there any evil thou art exerciſed with, that this day will not deliver thee from? Is it not a day of redemption, never to be in bondage any more, either to ſinne or miſery? Eſpecially the Church under afflictions and perſecutions, is to fetch all her comfort from thence: God will turn her ſackcloth into robes of honour, her dungeons into heavenly manſions. Should not then the Church ſit expecting his victorious coming more affectionately, then Siſera's mother, Iudg. 5. 28. did his return? ſaying, Why is his chariot ſo long a coming? Why tarry the wheels of his chariots? Luther ſpeaking of this hopefull expectation that ought to be in the godly of Chriſts coming, endeavoured to affect his hearers from the condition they were in at that time. The Popiſh party did triumph over the Reformed, boaſting, That Caeſar was coming with a great Army, that he would preſently and ſpeedily vanquiſh all the Lutherans. Now (ſaith he) as you ſee they rejoyce, and fill themſelves with hopes of the Emperours coming, ſo ſhould the Church under all her preſſures with the coming of Chriſt.
Fourthly, There will be a mighty change, as to mens judgements and apprehenſions 4. A great change in mens judgements and apprehenſions of ſinne and holineſs.over what they have now. There is never a wicked man would for an hour go on in his ſins, if he could have ſuch thoughts, as he will have at that day. Oh that we could look upon ſinne, as we will then look upon it! when God ſhall bid us Depart into everlaſting fire. And certainly, if part of that terrour did work ſo much upon Iudas, that he throweth away his ſilver, crieth out, He had ſinned in betraying of innocent blood. No wonder if when all the gall of Gods wrath be poured into a mans conſcience, he then crieth out of his ſins, gnaſheth the teeth at them, remembreth them with horrour, which were once ſo full of ſweetneſs and delight. Go on then preſumptuouſly thou prophane wretch, believe no Scripture, deride at all good counſel: Say, Give me my ſins, though I be damned; yet remember this perſwaſion will not hold alwayes; there will come a day when thou wilt as much loath and abhorre theſe luſts, as ever once thou didſt love them. Oh that men could now behold their ſins with that horrour and indignation, as they will when they ſhall ſtand trembling at Gods tribunal. Again, men will have other thoughts, 1. About the wayes of Godlineſſe. 2. About Godly men. And, 3. About Chriſt. For falſe principles and miſ-judging about theſe, is that which maketh ſo many damn themſelves.
To begin with the firſt, about Godlineſſe; they think it is an hinderance to man; if he were not ſo juſt and conſcionable, he might ſwallow down many a ſweet morſel which he lets go. Thus men are ready to think they fare the worſe for godlineſs. Oh but when thou ſhalt ſee, what that Heaven, what that glory and happineſs is, which at that day godlineſs will give thee full poſſeſſion of, how quickly will thy thoughts alter? Then thou wilt cry out, Oh it is a mans riches to be godly, it is a mans wiſdome to be godly, a mans profit to be godly, though he did there by loſe all this preſent world!
Again, We are prejudiced againſt Godlineſſe, becauſe it is not in honour and repute. None of the great men, of the wiſe men, do much regard it: Men of great eſtates and birth, think godlineſs below their greatneſs; that it is a diſhonour, a ſtain to their reputation to walk preciſely and ſingularly to the wicked courſe of the world. But in this alſo that day will make a mighty change; when you ſhall ſee, that then godlineſs is only enquired after. Then the Queſtion will be, How haſt thou lived? How haſt thou kept thy ſelf unſpotted from ſinne? Then thou wouldſt give thouſands of worlds for godlineſſe. That holineſs and purity thou now laugheſt at, it will at that day be only in requeſt. At that day there is no difference between Kings and peaſants, between the noble and baſe, between the rich and poor; but either wicked or godly, ſheep or goats, that maketh all the diſtinction. If Alexander plead, he conquered the world: If Craeſui plead the multitude of riches: If one ſaith, he is an Emperour, another he is a Nobleman, a Gentleman, theſe are abſurd pleas at that day. Art thou a godly, an holy man? This only will carry it. Oh then remember, you will have other thoughts of godlineſſe, than now you have! It will be more in requeſt and honourable eſteem, than now it is. Whoſoever he be that doth evil, though the great Potentates of the world, the Judge will then ſay, Depart, I know you not.
Laſtly, We are prejudiced againſt Godlineſſe, becauſe we think it is too ſtrict, it requireth too much of us: It will not allow us thoſe pleaſures and delights we might have. Oh but at that day, ſuch a thought will preſently vaniſh; all the labour of my life thou wilt ſay, is not worthy to one minute of this glory; could I have been a Martyr every day, it would not have been equivalent to this preſent happineſs!