Christs Coming and the Influence of its Expectation, Discourse · Chapter 3 · Section 3
SECT. 3. What Influence the Expectation of Chriſts coming has on an holy Converſation.
HAving demonſtrated, what Influence the daily expectation of our Lords ſecond coming has on Godlineſſe, we now procede to ſhew, what an efficacious Influence it has on an holy converſation. By foreign we underſtand, as was intimated in the explication of the text, al duties of the ſecond table; which have a more particular regard to men, and our manner of Life, or converſation among them. I intend not to diſcourſe on al thoſe particular duties, which neceſſarily conduce to conſtitute, or make up an holy converſation towards men, but to ſpeak ſomewhat of the root of an holy converſation, and then of ſuch particular branches, as in a more peculiar manner receive Influence from the ſerious expectation of our Lords approche.
As for the Root of al ſecond-table duties, or holy converſation towards men, it is placed, by our Lord, in Love to our neighbor, Mat. 22.39. And Paul tels us, Rom. 13.10. that Love is the fulfilling of the Law, i. e. ſo far as it prevails, it fils up every dutie, with its proper Forme, Spirit, or moral perfection. O! what a ſeminal, univerſal root of holy converſation is Love? How much are al inferior duties influenced hereby? and what more efficacious to breed love to men as men, and to Saints as Saints, than daily looking for, and haſtening to the coming of the day of God? Thus,1 Theſ. 3.12, 13. 1 Theſ. 3.12. And the Lord make you to increaſe, and abound in love one towards another, and towards al men, even as we do towards you. Here is required in Saints a twofold love, (1.) One towards another: and (2.) Towards al men. We have a relation to, and therefore ought to have a love for men as men; but much more for Saints as Saints: Our relations by nature ought to be near and dear to us; but our relations by Grace much more dear and near. Saints muſt communicate in commun love and benefits with al; but in peculiar love and benefits with Saints.Rectè in malu odimus malitiam & diligimus creaturam: ut nec propter vitium natura damnetur, nec propt…r naturam vi…ium diligatur. Arg. We ought to hate the evil in evil men, but to love the nature: that ſo the Nature may not be condemned for the evil; nor the Evil loved for the Nature. Ay, but what argument doth Paul here urge, to induce theſe Theſſalonians, thus to abound in love one towards another, and towards al men? Surely no other than the expectation of our Lords approche, as v. 13. To the end he may ſtabliſh your hearts unblameable in holineſſe, before God, even our father, at the coming of our Lord Jeſus Chriſt, with al his Saints. The coming of our Lord is here brought in by Paul as a motive and means of their abounding in Love, one towards another, and towards al men. O! how wil their hearts flame with love each towards other, whoſe eyes are intent in looking for the coming of our Lord? And there is good reaſon for it; becauſe then their hearts wil be perfectly knit together in love. Alas! were it poſſible, that Saints, who lie under ſo many eſſential, and deep obligations to love each other, could keep at ſuch a diſtance as they do, had they the coming of their Lord much in their eye? It was the ſaying of a great Divine now with God, That the Diviſions in the Church, are a greater plague, than the raging ſword. And whence ſpring al theſe diviſions, but from our diviſion from God? And how comes it to paſſe, that we are ſo divided from God, but becauſe we wait not for the coming of our Lord? How ſoon would a deep expectation of our Lords approche daſh out of countenance al our dividing principles and practices? That ſhould never be got by ſtrife, which may be had by love and peace: Yea, ſuch thoughts would make us not only Patients, but Agents in ſeeking after peace. The more ſpiritual we are, the more uniting and healing wil our ſpirits be: and what makes us more ſpiritual, than lively expectations of our Lords ſecond coming? In a circle, the nearer the lines come to the centre, the nearer they come each to other: ſo here, the more we look for, and the nearer we approche to the coming of the day of God, the nearer we ſhal approche each to other, by brotherly love, union, and communion. There is no ſuch way to keep up an holy converſation, as union and communion of Saints: and what more efficacious to preſerve union & communion of Saints, duplicate page duplicate page than union and communion with our approching Lord? Neither doth this expectation of our Lords approche worke in the Saints love to each other only, but alſo love to al mankind. Oh! what a diffuſive and generous love to the worſt of men have ſuch as lie under diſtinct, and ſpiritual views of our approching Lord? So much for the principe and root of al holy converſation, namely Chriſtian love, which is the bond of perfection. I now procede to ſome particular branches or parts of this holy converſation, with endeavors to demonſtrate, what Influence they receive from a fiducial looking for, and haſtening to the coming of the day of God.
1. One main part of an holy converſation, as to men, conſiſteth in an irreprochable and blameleſſe courſe of righteouſneſſe: when Chriſtians fil up every Relation, Capacitie, Condition, Opportunitie, and dutie God entruſts them with: when men performe the duties of their place, in their proper place. Such Chriſtians do by their Actions demonſtrate the truth of their principles and profeſſion. Their deeds, as wel as their words, are a good Apologie for what they profeſſe: and when men cannot judge concerning their principles, yet they may, and do judge of their holy practice and converſation. Now what more efficacious to produce ſuch an irreprochable and righteous converſation, than ſerious expectations of our Lords approche? This made Paul ſo conſcientious and exact in his converſation towards al men, Act. 24.15.Act. 24.15, 16. And have hope towards God, which they themſelves alſo allow, that there ſhal be a reſurrection of the dead, both of the juſt and unjuſt. Paul here makes an Apologie for himſelf, againſt the falſe imputations of the Phariſees; and he bottomes al upon a principle allowed by them; namely, that there ſhould be a reſurrection of the juſt and unjuſt. And what doth h… collect hence? v. 16. And herein do I exerciſe my ſelf, to have always a conſcience void of offence, towards God, and towards men. Herein, foreign, propter hoc, i.e. by reaſon of this Confidence, touching the Reſurrection, at the coming of our Lord, Paul did exerciſe himſelf in al conſcientious regard towards God and men. This is the life of al pietie towards God, the nerves of al commun juſtice towards men, and ſobrictie towards our ſelves. Thus Tit. 2.12.Tit. 2.12, 13. That we ſhould live ſoberly, [i.e. in reference to our ſelves] righteouſly, [which refers to others] and godly, [which reſpecteth God.] And al this is grounded on, v. 13. Looking for that bleſſed hope, and the glorious appearing of the great God, and our Saviour Jeſus Chriſt.
2. Another part of an holy converſation conſiſts in Chriſtian moderation towards al men; which is the proper effect of Love. A Chriſtian ſhould be moſt ſevere towards himſelf, but exceding moderate as to others. Our bleſſed Lord inſtructeth us, both by his exemple and precept, that there is not a more evident marque of a generous heroic ſpirit, than, in al humilitie and ſubmiſſion, to condeſcend to the Infirmities of others, by Chriſtian moderation. This moderation, which is ſo eſſential to an holy converſation, contains in it ſeveral Ingredients. I ſhal only mention ſuch as receive a peculiar Influence from a ſerious looking for, and haſtening to the coming of the day of God. That daily expectation of our Lords approche has a very ſoverain influence on Chriſtian moderation, is evident from that exhortation of Paul, Phil. 4.5.Philip. 4.5. Let your moderation be known unto al men; the Lord is at hand. Some among the Philippians were, as it ſeems, from Phil. 3.15. too tenacious, and ſtiffe, as to their own ſentiments and opinions: The Philippians were very affectionate Chriſtians, but wanted knowlege and jugement, as it appears from, Phil. 1.9. Their love was ardent, but not ſo judicious as it ought to be: and ſuch affectionate Chriſtians are moſt prone to excede in intemperate, immoderate zele. Hence Paul here exhorts them to Moderation, not only towards Chriſtians, but to al men: and what argument doth he urge, to induce them hereto? That follows: The Lord is at hand. The grand motive, from which he enforceth his exhortation, is the coming of our Lord. But I deſcend to particulars.
(1.) Serious expectation of the coming of our Lord hath a ſpecial efficace on moderation in Jugement, and opinions. Its no ſmal piece of Immoderation, and Intemperance, too commun among many profeſſors, to impoſe our own private Dogmes and opinions, no way eſſential, or fundamental to ſaving faith, as a rule of faith on others. This ſeems to have been the caſe of ſome among the Philippians; whom Paul exhorts to moderation herein, and that from this ground, Phil. 3.15. if in any thing ye be otherwiſe minded, God ſhal revele even this unto you. And, oh! what a prevalence has a ſerious expectation of our Lords ſecond coming, to keep profeſſors from the Impoſition of their own perſuaſions, as a rule of faith on others? Such as daily look for this great day, though they cannot follow, yet they durſt not by force lead, or rule others: perhaps they cannot embrace the ſentiments of others, yet they dare not impoſe their own, as a rule of faith.
(2.) Another piece of Chriſtian moderation conſiſts in Toleration, or forbearance of others, as to injuries done unto us. Chriſtian love is exceding meek and paſſive: It can ſuffer much injurie, without the leaſt Reaction, ſpecially when it hath the coming of the day of God in its eye. What makes men ſo vindictive and impatient under injuries received, but putting far from them the approche of their Lord? So Mat. 24.48, 49. But and if that evil ſervant ſhal ſay in his heart, my Lord delayeth his coming; and ſhal begin to ſmite his fellow ſervants, &c. Here you ſee the cauſe why the evil ſervant ſmiteth his fellow ſervants, is becauſe he ſays in his heart, my Lord delayeth his coming. What made the rigorous ſervant ſo ſevere in exacting the hundred pence, due from his fellow ſervant, but a groundleſſe perſuaſion, that his Lord would not cal him to an account for the ten thouſand Talents, Mat. 18.32, &c?
(3.) Serious thoughts of our Lords approche are exceeding efficacious to keep men from uncharitable cenſures, which is another part of Chriſtian moderation, wherein much of an holy converſation doth conſiſt. Oh! what a ſevere cenſorious ſpirit have many profeſſors? whiles they blame and cenſure others, how juſtly do they fal under the blame, and cenſure of uncharitable ſeveritie? Yea, how rigid are ſome in their cenſures of other mens rigidneſſes? Yea, are not many, who are moſt indulgent as to their own fauts, moſt ſevere in cenſuring the fauts of others? And if their actions are good, yet how prone are they to cenſure their Intentions? And whence ſpringeth this unchriſtian ſeveritie, but from a want of regard to the coming of our Lord? This ſeems to have been the ſin of the Corinthians, which Paul cautions them againſt, 1 Cor. 4.5.1 Cor. 4.5. Therefore judge nothing before the time, until the Lord come, who wil both bring to light the hidden things of darkneſſe, and wil make manifeſt the counſels of the hearts. The Corinthians were broken into many parties, and each partie was prone to judge, and cenſure the different partie. Paul here gives check to theſe cenſorious humors: and what argument doth he uſe? ſurely, no other than the coming of our Lord, and that univerſal Jugement which would enſue thereon.
(4.) Another piece of Chriſtian moderation conſiſts in freedome from ſecret Animoſities, grudges, and envies againſt others. Some profeſſors are ſo intemperate and immoderate in their pretended zele, or rather ſelf-love, that albeit they have nothing they can or durſt cenſure others for, yet what ſecret grudges, animoſities, and envyings do they loge in their breſts againſt them? And what better remedie can there be againſt ſuch diſtempered, immoderate paſſion, than lively expectation of our Lords approche? Thus Jam. 5.9. Grudge not one againſt another, Jam. 5.brethren, leſt ye be condemned: behold the judge ſtandeth at the dore. He had mentioned in the foregoing verſe, the drawing nigh of the Lord, and then addes this as an appendix thereto, foreign, ſend not forth ſecret groans each againſt other. By grudging or groaning, he underſtandeth a certain inteſtine complaint, or invidious clamor of ſpirit; which argueth much impatience, albeit it breaketh not forth, by reaſon of ſomewhat that may hinder. Some interpret it, Envie not each other; becauſe envie is wont to grudge, or groan at the good of others. It is thought to refer to the ſtorie of Cain; to whom God ſaid, when he envied his Brother, Gen. 4.6. Why art thou wroth? i. e. why doeſt thou grudge, or groan againſt thy brother? Ay, but what argument doth James bring to kil this viper of invidious groaning, or grudging each againſt other? that follows: Behold the judge ſtandeth at the dore. Oh! what a ſoverain Antidote is this, againſt the venimous root of invidious grudging againſt others, to think, that the judge ſtandeth at the dore? Alas! whence ſpringeth al envie, and grudging, but from this narrow ſelfiſh conceit, that another man enjoys the good, that I want, and ought to have? Now a ſerious ſaving lively view of the coming of our Lord, makes us look upon what good others enjoy, as if it were our own: and doth not this take away the root, and ground of al envie? A Saint that daily waits for the coming of his Lord, looks on the Gifts and Graces of another, as that which doth as effectually promote his chiefeſt good, namely the ſervice of his Lord, as if they were his own; and therefor, ſo far as he is ſpiritual, he doth rejoice in them, as if they were really inherent in himſelf: ſo far is he from envying or grudging at the gifts and Graces of others.
3. Fiducial views of our Lords approche have an efficacious Influence on Chriſtian Exhortation, and Admonition; which is another main part of an holy Converſation. The love we owe to our brethren obligeth us to admoniſh them of ſin, and exhort them to dutie. Yea, love to our ſelves engageth us to admoniſh others of their ſin. To be either afraid or aſhamed of reproving ſin is an hainous ſin: Not to reprove our brother for ſin, is a great piece of crueltie both to him and our ſelves, Lev. 19.17. Now daily waiting for the coming of our Lord, is a very forcible motive to provoke men unto the faithful diſcharge of this dutie. Thus Heb. 10.25. …ut exhorting one another, and ſo much the …ore as ye ſee the day approching. Our Au…or here brings in the ſpiritual view of our …ords approche, as a ſtrong motive to bind …eir hearts unto this ſo neceſſary a dutie of Chriſtian Exhortation.
4. Daily expectations of the coming of our …ord greatly engage Chriſtians, to be exam…les and patternes of pietie unto others; which … a great part of an holy converſation. He …at gives a good exemple unto his brother, …ives him much, albeit he give nothing elſe. Oh! what a convictive teſtimonie do they …ive to the Religion they profeſſe, who de…onſtrate the ſame by a lively exemple? How are the prejudices of invincible diffi…ulties and impoſſibilities, which carnal hearts …ake up againſt the ways of God, taken off …y an exemplary holy converſation? Yea, …uch as give holy exemples, do not only inſtruct, but ſweetly draw others into a love, …nd liking of an holy converſation. What … Divine emulation doth ſuch an exemplary Chriſtian work in others? what a ſecret ſhame and bluſh doth he leave on thoſe, who come ſhort herein? Do not holy exemples oft compel men to be holy, much more than the ſtrongeſt Reaſons, or Arguments? Holy exemples carrie in them not only a Rule, but alſo an Inſtance, how practicable the ways of Godlineſſe are. Yea, how do Chriſtian exemples excite and ſtir up al the powers in the ſoul, to imitate the ſame! what holy emulation and deſires do they beget in us, to that which perhaps we little minded before? How willing are men to venture on the ways of God, when they ſee others going before them? An holy exemple is a viſible, particular precept, which oft prevail; more than doctrinal inſtructions. For men naturally are more apt to believe their eye, than their ear: when they ſee grace exemplified in an holy life, it is more taking and prevalent, than when they hear never ſo affectionate diſcourſes thereon, or exhortations thereto, without an agreable converſation. General precepts are a great way about, in compariſon of holy exemples; which have a more curt, and efficacious way of inſinuating into mens hearts, and lives. Mens particular good actions oft prevail more, than general precepts, to win others unto a good eſtime of their holy converſation. And oh! what a prevalent influence hath the ſerious expectation of our Lords approche on an exemplary holy converſation? Who more lively exemples of holy converſation, whan ſuch as continually expect their coming Lord? We find this greatly exemplified in the Theſſalonians, who were a poor afflicted people, but very eminent for exemplary holineſſe.1 Theſ. 1 6, 7, 8, 9, 10. So 1 Theſ. 1.6, 7, 8. v. 7. he ſaith, they were exemples to al that believed in Macedonia, and Achaia. foreign, Types, Images, Ideas, or grand exemplars. Ay, but what made them ſuch rare exemplars of pietie? Surely nothing ſo much, as their daily waiting for the coming of our Lord; which they had been trained up unto even from their firſt Converſion, as Paul tels you v. 10. and to wait for his Son from Heaven. This poor people lived under affliction, even from their firſt reception of the Goſpel, as v. 6. and they found no relief, but in waiting for the returne of their Lord. And, oh! what a powerful influence had this on their holy converſation? What ſhining and lively patternes were they, unto al the believers in Macedonia, and Achaia; yea, in more remote parts as v. 8? who more viſible and bright exemples of holy converſation, than ſuch as daily expect their coming Lord?
5. Lively views of our Lords approche are of great force to make Chriſtians compaſſionate and bountiful towards others in want and miſerie; wherein alſo much of an holy converſation doth conſiſt. God is the chief-eſt good; therefore moſt diffuſive, and compaſſionate: and the more good we do to others, the more like we are to him, the chief-eſt good. A compaſſionate heart, and liberal hand, towards your poor brother, placeth you in the room of God to him. It was the great Aphoriſme of our Lord; Its better to give than to receive: Active good is better than paſſive. Yea, ordinarily, they receive moſt good from God, who do moſt good to others. That which we communly cal Charitie, or Almes, is termed by the Hebrews foreign Juſtice; to teach us, that relieving others in need, is not a thing arbitrary, but … debt or piece of juſtice: and hence the faithful diſcharge of this ſo neceſſary a dutie make… Chriſtians to ſhine excedingly, in al holy converſation. And what more effectual t… make Chriſtians compaſſionate, and largehearted towards others, than deep expectations of our Lords ſecond coming? This lie… couched in the parable of the unjuſt ſteward … whence our Lord concludes, Luke 16.9, 10, &c. And I ſay unto you, make to your ſelve… friends of the Mammon of unrighteouſneſſe, &c. A ſoul that waits for the coming of hi… Lord, wil not let Chriſt, his Intereſt, or people want, what he has to give. If Chriſtian… lived under daily, and freſh views of their Lords approche, what effuſions of mutu… Charitie and Liberalitie would there be i… Churches? how large-hearted, and open-harded would Chriſtians be in giving? What … ſympathiſing would there be with others in miſerie? But ſo much for the ſecond Queſtion.