Christs Coming and the Influence of its Expectation, Discourse · Chapter 4
CHAP. IV. Whence it is, that the looking for, and haſtening unto the coming of the Day of God, hath ſuch an efficacious Influence on al ſorts of perſons, to raiſe them up, to al manner of holy Converſation and Godlineſſe?
SECT. 1. What there is in Chriſt the Object, which renders the looking for his ſecond coming ſo Influential.
WE now procede to the Connexion of the parts of our propoſition, contained in 3 Q. Whence it is, that the looking for, and haſtening unto the coming of the day of God, hath ſuch an efficacious Influence, on al ſorts of perſons, to raiſe them up, to al manner of holy converſation and Godlineſſe? This Queſtion takes in the Demonſtration of our propoſition, from its cauſes and effects: We may reſolve it into theſe three parts; (1.) What there is in Chriſt the ſupreme object? (2.) What there is in ſinners and Saints, who are the ſubject? (3.) What there is in the effects of Chriſts coming, which renders our looking for, and haſtening to the coming of the day of God ſo influential on al ſorts of perſons, to raiſe them up to al manner of holy converſation, and Godlineſſe?
1 Q. What there is in Chriſt, the ſupreme object, that renders our looking for, and haſcening to his ſecond coming, ſo influential on al ſorts of perſons, to raiſe them up to al manner of holy Converſation and Godlineſſe? We ſhal not here conſider Chriſt in his Abſolute Perfections and Excellences, which are indeed infinite and tranſcendent; but only in his Relative, as he is Mediator. Now the Relations of Chriſt as Mediator, are either General, ſuch as refer both to Sinners, and Saints: or Special, and peculiar to Saints only. In both theſe regards our looking for, and haſtening to the coming of the day of God is very Influential, &c.
1. If we conſider Chriſt under his general Mediatorie relation, as to Saints and Sinners, the looking for, and haſtening to his ſecond coming muſt needs be very influential, &c. We ſhal here only conſider Chriſts general Mediatorie Relation to Saints and Sinners, as he is the Supreme Judge of both; the conſideration whereof renders our looking for, and haſtening unto the coming of the day of God very Influential, on al ſorts of perſons, to raiſe them up to al manner of holy Converſation and Godlineſſe. That al Jugement is commited to Chriſt, by the Father, is evident, from ſeveral prophetic Characters of Chriſts coming to judge to the world in the old Teſtament. So Pſal. 96.10. he ſhal judge the people righteouſly. The like Pſal. 98.9. For he cometh to judge the earth, &c. with varietie of other Scriptures, which mention the laſt jugement. For the underſtanding of which we have this general rule given by Jackson, and other learned men; That al thoſe places of Scripture in the Old Teſtament, which intimate either a new manner of Gods governing the World; or a beginning of his reign over al Nations; or of being made Lord and King; or of coming to judge the earth, muſt be underſtood of Chriſt, as God-man: who by virtue of his death and Reſurrection, became Lord of althings, and ſo judge of quick and dead, by a peculiar Title and perſonal right. This is more fully expreſſed by our Lord himſelf; who in his Sermons and diſcourſes with the Jews, did but expound and comment on thoſes text of Scriptures, which he had before uttered by the mouths of his Prophets. Thus, John 5.22. For the Father judgeth no man; but hath committed al jugement to the Son. So Act. 10.42. And he commanded us to Preach unto the people, and to teſtifie, that it is he who was ordained of God, to be judge of the quick, and dead. Thus 2 Tim. 4.1. I charge thee therefore before God, and the Lord Jeſus Chriſt, who ſhal judge the quick and the dead at his appearing. The like 1 Pet. 4.5. Now al mankind ſtanding in this relation to Chriſt, as their ſupreme Judge, it cannot be, but that the ſerious looking for, and haſtening to the ſecond coming of Chriſt muſt needs have a ſoverain Influence on mens hearts and lives. At preſent, Chriſts Mediatorie Kingdome and Glorie lies veiled and darkened; but at Chriſts ſecond coming there wil a viſible glorie, and Majeſtie attend his Throne of Jugement; the conſideration whereof cannot but ſtartle, and overawe the ſtouteſt ſinners, when under the apprehenſions thereof. Oh! what tremblements of ſpirit; what violent rendings and horrors of Conſcience have many awakened ſinners, whiles under lively apprehenſions of Chriſts ſecond coming to judge the world? What made Cain, Judas, Felix, with other debauched ſinners, ſo much to tremble under the ſenſe of their ſin, but the conſideration of Chriſts coming to judge the world? There are two particulars in Chriſts final Jugement, the conſideration of which render our looking for, and haſtening to that great day very influential.
(1.) The day of Jugement wil be a day of manifeſtation: al the ſecret hidden things of darkeneſſe wil then be brought to light. And Oh! what a powerful conſideration is this, to influence the hearts and lives of ſuch, as daily expect the coming of our Lord? What made the promulgation of the Law on Mount Sinai ſo terrible,Exod. 19 16, 17, 18. Exod. 19.16, 17, 18. but that it was a day of manifeſtation? Yea, we are told, Heb. 12.21. And ſo terrible was the ſight, that Moſes ſaid, I excedingly fear and quake. And whence ſprang this great pannic fear, which ſurpriſed Moſes and the reſt of the Jews, at the delivery of the Law, but from the ſenſe they had of their own ſinful and miſerable ſtate, upon the manifeſtation the Law gave them? Hence Jackson makes the Terrors on Mount Sinai, types of thoſe terrors, which ſhal ſurpriſe ſinners at the laſt jugement. O! then, what a great and terrible day of manifeſtation wil that be? and how doth the forethoughts hereof affect awakened ſouls? What! ſay ſuch, wil my Lord ere long come to judge the World? And muſt al my, ſecret luſts, thoughts, and actions be then reveled? Oh! what mean I then thus to indulge my ſelf in ſin? What a fool am I thus to treaſure up wrath againſt the day of wrath? This was the ſum and concluſion of Solomons Sermon, Eccleſ. 12.13.Eccleſ. 12.13, 14. Let us hear the concluſion of the whole mater: fear God, and keep his Commandements; for this is the whole dutie of man. Solomon here cloſeth up his experimental diſcourſe, touching the vanitie of the creature, with this great concluſion; which, ſaith he, is the whole dutie of man, foreign, the whole man, i. e. that which concernes the whole man. Ay, but what doth he ground his exhortation on? That follows, v. 14. For God ſhal bring every worke into jugement, with every ſecret thing, whether it be good, or whether it be evil. O! ſaith Solomon, remember, that al your ſecret vanitie, pride, wantonneſſes, with other luſts, ſhal be brought into Jugement, at the coming of our Lord, and this conſideration wil ſtrongly oblige you to fear God, and keep his commandments. Upon the like account the Apoſtle exhorts the Corinthians, 1 Cor. 4.5.1 Cor. 4.5. Therefore judge nothing before the time, until the Lord come, who both wil bring to light the hidden things of darkeneſſe, and wil make manifeſt the counſels of the hearts: and then ſhal every man have praiſe of God. As if he had ſaid: Alas! how comes it to paſſe, that ye are ſo cenſorious, in judging me at preſent? Are not things now much in the darke? can't you tarrie awhile, 'til our ſupreme Judge come, who wil then bring to light al the hidden things of darkneſſe? Hence the Apoſtle 1 Cor. 3.11, 12, 13. bids them take heed what materials they built on Chriſt the foundation, becauſe every mans worke ſhal be made manifeſt: for the day ſhal declare it, &c. By day, we may underſtand the day of Chriſt's coming to judge the world, which wil be a great day of Revelation, and Manifeſtation. You know a clear diſcoverie of the fact, is a neceſſary antecedent to a righteous jugement: And, oh! what a diſcoverie wil there be of the hidden things of darkeneſſe? Wil not then al Gods books and records be brought forth and manifeſted? How clearly wil the book of the Law be underſtood? How manifeſt wil al the records of Conſcience be in that day? What a World of ſecret ſins wil the book of Gods omniſcience then produce? How impoſſible wil it be for any ſecret hypocrite to concele his ſin in that day? At preſent, many refined hypocrites have got the Skil and Art of conceling their ſecret luſts, not only from the world, but their own Conſciences alſo. There are myſteries of Iniquitie, and deeds of darkneſſe, which never yet ſaw the Sun; yea, which the ſinner himſelf peradventure is not conſcious of: Ay, but ſinner; how wilt thou be able to concele thy ſin, at the revelation of our ſupreme Judge; when he ſhal come, and rip open thine heart, and bring to jugement al thy ſecret ſins? How wil thine heart be able to bear the brightneſſe, and heat of that fiery trial, at our Lords appearing? So alſo in regard of the Saints, that day wil manifeſt al their ſecret and hidden things of darkneſſe, both good and evil: and oh! how much doth the conſideration hereof influence their hearts and lives in this day of Grace?
(2.) The conſideration of Chriſts coming to judge the world makes our expectation of his ſecond coming very Influential, in as much as that day ſhal be a day of Recompences, and Retributions to every man according to his workes. In this world we al have our day of labor and worke: every man living has ſome worke which he deſignes to finiſh. The righteous, they worke in the fire of much tribulation, that at laſt they may find refreſhment from the preſence of the Lord. The wicked they alſo work, and toyl hard in this their day of time. Oh! what drudges are they of Satan, and every baſe luſt? And as both have their working day, ſo alſo their day of Recompences, at the ſecond coming of our Lord. So Luke 14.14. For thou ſhalt be recompenſed at the reſurrection of the juſt, i. e. at the coming of the day of God. When mens labors end, their recompences begin:2 Theſ. 1.6, 7. ſo here; as 2 Theſ. 1.6. ſeing it is a righteous thing with God to recompenſe tribulation to them that trouble you. 7. And to you that are troubled reſt with us, when the Lord Jeſus ſhal be reveled from Heaven, with his mighty Angels. The Revelation of our Lord from Heaven is the day of recompences; becauſe then al men ceaſe from their workes of time. Neither is it only a day of recompences in general, but alſo of retribution unto every man, according to his workes. Thus much is implied in that firſt notion: ſeing it is a righteous thing with God. What is the formal notion of a righteous thing, but to render unto every one according to his deſerts, or what is his own? Thence alſo it follows: foreign, to recompenſe. The word properly ſignifies, to give unto every one according to what he hath done. So that ſhould not God recompenſe unto every one according to his workes, he would not be righteous; which to conceive of the holy God is no leſſe than blaſphemie. God, who is righteous, cannot but recompenſe to al according to their workes: elſe he would not be God. So Eſa. 3.10. Say ye unto the righteous, that it ſhal be wel with him: For they ſhal eat the fruit of their doings. 11. Wo unto the wicked, it ſhal be il with him: For the reward of his hands ſhal be given him. Rom. 2 5, 6, 11.Thus Rom. 2.5. and revelation of the righteous jugement of God. v. 6. Who wil render unto every man according to his deeds: and he gives the reaſon of al, v. 11. For there is no reſpect of perſons with God. He reſpects the perſon, who in jugement reſpects ſomewhat, which comes not into Jugement: When the external qualities or relations of the perſon are reſpected, which have not relation to the thing. This is here ſtiled by Paul foreign, reſpect of perſons, which the Hebrews cal foreign accepting the face: this may be no way imputed to the righteous God. Thus alſo 1 Pet. 1.17. And if ye cal one the father, who without reſpect of perſons, judgeth according unto every mans worke. Perſonom …eſpicere dici…ur, …ui in judicio aliud r ſpicit, quam …uod in Jadi…ium venit. Grot. 2 Cor. 5.10.This Chriſt wil do. The like Jer. 32.19. Thine eyes are upon al the ways of the Sons of men, to give every one, according to his ways, and according to the fruit of his doing. So 2 Cor. 5.10. For we muſt al appear before the Jugement ſeat of Chriſt, [as they who pleaded their own, or other mens cauſe, were wont to ſtand, in an open place, before the Judge] that every one may receive the things done in his bodie. [foreign, i. e. the things due to his bodie, or perſon] according to that he hath done, whether it be good or bad, i. e. proportionably to his actions, and manner of life, according to the formal nature of juſtice, which conſiſts in giving every one his own. Thus alſo, Gal. 6.7.Gal. 6.7. Be not deceived God is not mocqued: For whatſoever a man ſowes, that ſhal he alſo reap. Be not deceived, i. e. deceive not your ſelves: delude not your own ſouls by fallacious fond preſumtions, and conceits. God is not mocqued, &c. Should carnal ſecure ſinners, who ſow to the fleſh, reap life everlaſting, how would God be derided and mocqued by them? But the holy God wil not be mocqued. They that ſow tares muſt not expect to reap wheat: Such as ſow to the fleſh ſhal reap wrath and damnation. Again, ſhould not God recompenſe to his people according to their workes and ſufferings, God would be alſo mocqued by wicked men, in that al the workes of his troubled Saints were in vain. But Paul tels us, 1 Cor. 15.58. that their labor is not in vain, which he expounds, 1 Cor. 3.8. every man ſhal receive his own reward according to his own labor. By which it is moſt evident, that Chriſt wil, at laſt day, recompenſe to every man according to his workes.
Neither doth this at al make for merit, or Juſtification by works, as the Papiſts would needs perſuade us. For (1.) The Reward which God confers on believers is not For, but According to their good workes. It is Rom. 2.6. foreign, according to, not for his deeds. Good works are not the meritorious cauſe, but the evidence, by which God meſures their evangelic ſinceritie and perfection. It is impoſſible for a creature to merit any thing in a proper ſenſe; becauſe there can be no mutual obligation betwixt the creature, and the Creator; or any thing given to God, which bears proportion with the good things of eternal life, which he confers on us. Indeed were our good workes perfect, yet they could purchaſe nothing from God by way of merit; becauſe they are but the fruit of his own Grace; neither do we give unto God but what is his due. But alas! the beſt workes under Heaven are ſo far from meriting any good from God, as that, by reaſon of their ſinfulneſſe, they demerit wrath and damnation. Hence,
(2.) The Recompence which God gives unto believers, according to their good workes, is properly a Gift, and metaphoricly only a Reward. Al the proportion or regard which our good workes have to the reward, given according thereunto, flowes merely from the evangelic conſtitution, and promiſſe, not from any inherent worthe in the workes themſelves. So that although it be a day of Jugement, yet it is alſo a day of Grace, as to the rewards given to believers: There is not more of juſtice, than of free-grace in the rewards diſtributed. So Rom. 6.23. But the gift of God is eternal life.
(3.) Albeit Chriſt allows a place to workes in the laſt Jugement, yet he wil not allow them the leaſt place, or mention in our preſent juſtification, thereby to exclude al boaſting, as Rom. 3.27. There wil be no danger of boaſting in the believers being judged according to his workes, becauſe his good workes are produced, not as the principal ground of his acceptance, but only as an evidence of his ſinceritie, and evangelic perfection. As faith is the federal Inſtrument, that juſtifies his perſon, ſo good workes are produced in the laſt jugement, as that which wil juſtifie his faith, and Gods former juſtification of him before the world.Jam. 2.12. So Jam. 2.12. ſo ſpeake ye, and ſo do, as they that ſhal be judged by the law of libertie. The law of libertie, by which men ſhal be judged at laſt day, is the Moral Law Evangeliſed; which ſhal judge, not according to the rigor of the firſt Covenant, but according to the Evangelic conſtitution of the New Covenant, which accepts faith and ſinceritie in lieu of perfect obedience.
(4.) In the laſt jugement Chriſt wil procede, even with believers, according to their workes; becauſe then they are to be compared with wicked men. For to vindicate the equitie of Gods procedings with the wicked, it is neceſſary, that the Evangelic obedience of believers be brought forth in jugement; which wil ſtop the mouths of al ungodly men, and vindicate Chriſt from that falſe Imputation of having reſpect to mens perſons, as Rom. 2.11. But now in the preſent juſtification of believers, the compariſon is not with unbelievers; but they are compared with themſelves, and the law of God; that ſo ſeeing the Imperfection and pollution of their beſt workes, they may abandon themſelves, their own righteouſneſſes and ſufficiences, and flie to Chriſt for refuge. So that ſhould good workes have the leaſt room here, the whole deſign of Juſtification by Chriſts righteouſneſſe would be fruſtated and made void.
Now this being made evident, that Chriſt, at his ſecond coming, wil judge al men according to their workes, the conſideration hereof cannot but have a prevalent influence on al ſuch, as by faith look for, and haſten to the coming of the Day of God. I ſhal only adde one text, which indeed ſhould worke a dread and terror in us al, namely, Mat. 12.36, 37.Mat. 12.36, 27. But I ſay unto you, That every idle word, that men ſhal ſpeak, they ſhal give account thereof, in the day of Jugement. For by thy words thou ſhalt be juſtified, and by thy words thou ſhalt be condemned. By foreign, Idle word, we muſt underſtand, (1.) Every emty vain word, that hath not its due ſoliditie, meſure, and weight. (2.) Every unprofitable word, which has not ſome conducence, and tendence to the honor and glorie of God. (3.) The whole converſation. For if we are to give an account of every idle word, then ſurely, by a paritie of reaſon, of al other parts of our converſation. And oh! what a weighty conſideration is this, to al thoſe, who wait for the coming of their Lord, to labor after al manner of holy converſation, and Godlineſſe? What! ſaith ſuch an expectant ſoul, doth my judge ſtand at the dore? as Jam. 5.9. and muſt I ſhortly render an account to him, of every idle word? O! then hat an eſſential obligation do I lie under, to labor after al manner of righteouſneſſe, and holineſſe? So much for Chriſts general relation to al as Judge.
2. If we conſider Chriſts ſpecial mediatorie Relations to Saints, theſe cannot but be exceding influential on ſuch, as by faith daily look for and haſten to the coming of the day of God. Chriſt, out of his rich, free, and condeſcendent love, has brought himſelf under many affectionate and efficacious relations, the conſideration of which is exceding obligatorie, and influential on ſuch as wait for his ſecond coming, in order to al manner of holy Converſation and Godlineſſe.
(1.) Chriſt is the Believers Savior; and therefore the looking for, and haſtening to his ſecond coming cannot but leave a prevalent influence and engagement on their hearts, to labor after the higheſt pitches of Godlineſſe. Thus Phil. 3.20.Phil. 3.20. For our Converſation is in Heaven, from whence alſo we look for the Savior, the Lord Jeſus Chriſt. What made Paul ſo ſtudious and ambitious of an Heavenly converſation, but his daily expectation of his Savior from heaven? Oh! ſaith Paul, my Savior is coming: lo! yonder he comes: What meaneſt thou, O my ſoul, by converſing with things of time? farewel al ye worme-eaten Idols of Clay! Farewel! I have no thoughts, no Inclinations, no Affections, no Embraces, no converſes for you. Adieu al fleſh-pleaſiing delights! adieu! Away, away my ſoul, to meet thy Savior! where ſhould thy heart, and converſation be but where thy treaſure, thy Savior is? No wonder indeed, that Paul had his converſation in Heaven, ſeing thence he looked for his Savior. So Heb. 9.28. And to them that look for him, ſhal he appear the ſecond time without ſin, unto ſalvation. The conſideration of Chriſts ſecond appearance unto ſalvation, is of great force, to ſuch as look for the ſame, in order to an holy converſation, and Godlineſſe. The like Jude 21.
(2.) The Relation which believers bear to Chriſt as their Husband, hath a ſoverain efficace on thoſe that look for his ſecond coming, to wind up their Spirits to al manner of holy converſation and Godlineſſe. One main eſſential part of conjugal friendſhip conſiſteth in the daily expectation of our abſent relation: and the more lively thoughts the Wife has of her approching Husband, the more wil ſhe prepare herſelf to entertain him, when he comes. Oh! what a prevalent motive and argument is Chriſts conjugal relation, to draw forth the hearts of his Spouſe daily to look for, and haſten to his ſecond coming? Theſe are the laſt breathings of the Church in Scripture, Rev. 22.17. and the Spirit and the Bride ſay come, i. e. the Spirit in the Bride. And what more effectual to worke up the believers heart and life to the higheſt raiſures of Godlineſſe, and holy converſation, than the lively expectation of Chriſt as their husband? How ſoon would ſuch thoughts diſpel al adulterous thoughts and Affections towards the Idols of this World?
(3.) Chriſt is related to believers as their Head, which addes much to the Influence, their looking for his ſecond coming has on an holy converſation and Godlineſſe. As a bodie is either natural or politic; ſo an Head: and Chriſt is held forth in Scripture under both theſe capacities. He is as the natural head, in regard of Influence; and as a politic Head, in regard of governement, to his Church. Believers receive al gracious Influences from Chriſt, as the natural bodie al animal Spirits from the Head; as alſo al Laws and diſcipline, as politic bodies do from their Rulers. So Eph. 4.15, 16. Which is the head even Chriſt, &c. So Eph. 4.23. Col. 2.10. Now Chriſt being thus the Head, both as to Influence and Governement, of his Church, how much doth this oblige believers, who expect his ſecond coming, to preſſe after al manner of holy Converſation and Godlineſſe? Alas! whence hath the member ſenſe, motion, and conduct but from its Head? And doth not this oblige it to converſe with, and ſubmit unto its head in althings? And doth not the believers relation to Chriſt, as his Head, much more oblige him to look for, and thence to conforme unto Chriſt in althings?
(4.) Chriſt is held forth in Scripture as the very ſoul and life of Believers, he being the ſame to them that the ſoul is to the bodie. So Lament. 4.20.Lam. 4.20. The breath of our noſtrils, the anointed of the Lord, was taken in their pits, &c. Though this may have ſome regard to Zedekiah as the type, yet it chiefly refers to Chriſt, who is the breath of our noſtrils, i. e. our life. So Gal. 2.20. Not I, but Chriſt liveth in me. Chriſt is to the believing ſoul the ſame, that the ſoul is to the bodie. Now this conſideration, that Chriſt is the ſoul and life of the New creature, muſt needs have a very powerful and Soverain influence on al ſuch as wait for his ſecond coming. Thus, Coloſ. 3.3, 4, 5. For ye are dead, Col. 3.3, 4, 5.and your life is hid with God in Chriſt. Our life is hid with God in Chriſt, as in the Root, Spring, and Fountain; but it ſhal be manifeſt at the appearance of our Lord. So it follows: When Chriſt, who is our life, ſhal appear, then ſhal ye alſo appear with him in glorie. When Chriſt, who is our life: i. e. as the ſoul is the life of the bodie, ſo is Chriſt of the ſoul. The ſoul gives to the bodie life and al the iſſues thereof, as health, vigor, ſenſe, growth, perfection, operation, &c. So doth Chriſt to the ſoul. And what concluſion doth Paul draw from this, that when Chriſt, who is our life, ſhal appear, we ſhal appear with him in glorie? That follows: v. 5. Mortifie therefore your earthly members, &c. So that this conſideration, that Chriſt who is our life ſhal ere long appear is mightie influential on ſuch as look for him.
(5.) There are ſeveral other relations between Chriſt and believers, the conſideration of which is mighty efficacious on ſuch as daily expect his ſecond coming. Is not Chriſt the Vine, and are not they the branches? Is not Chriſt the advocate, and are not they guilty malefactors? What are they but ſick patients; and what is Chriſt but the great Soul-Phyſician? O! what a tender-hearted Sheepherd is Chriſt; and what poor infirme Sheep are believers? What a wiſe compaſſionate Father is Chriſt, to ſuch diſobedient and froward Children as believers are? Was there ever found ſuch an indulgent Lord and Maſter as Chriſt is, to ſuch unfaithful ſervants as we are? Now the conſideration of theſe intimate relations, which Chriſt has to believers, are of great influence on ſuch as expect his ſecond coming: What! ſay ſuch, is my Soul-Phyſician, my great Sheepherd, my Father, my Lord ſo near in coming, and ſhal I be ſo far behind in my preparation for him? Muſt I hereafter live forever with him, and ſhal I now live no more unto him? Oh! What means this difformitie and diſtance from my great Lord and Father who is ſo near to me?
SECT. 2. What there is in Sinners and Saints, which renders the looking for Chriſts ſecond coming ſo influential, &c.
WE now procede to the ſecond branch of our third Queſtion, namely, What there is in Sinners, and Saints, which renders their looking for the ſecond coming of Chriſt ſo Influential, &c.
1. There are ſome commun principles, notions, and Inclinations in ſinners, which render their looking for the coming of our Lord very efficacious. (1.) Al ſinners have more or leſſe ſome commun notions of a future ſtate. There are ſome notions of good and evil, naturally implanted in mens Conſciences: as the notions of truth and falſhood. So Rom. 2.14, 15, 16. The Gentiles are ſaid to be a Law unto themſelves, &c. The Apoſtles propoſition is univerſally true; which argues they were not without ſome apprehenſions of a future ſtate, which rewardeth the good, and puniſheth the evil. (2.) They have alſo a natural inbred remote Inclination towards future happineſſe, with an averſation as to approching miſerie. (3.) Theſe commun notions and inbred Inclinations are oft much heightened by the acceſſe of Evangelic Illuminations. (4.) The Spirit of Bondage frequently comes, and addes much more light and heat, unto natural and awakened Conſciences. (5.) Yea, ſometimes unconverted ſinners obtain a taſte of the Heavenly gift, and of the powers of the world to come, as Heb. 6.4, 5. Now theſe commun notions, Inclinations, and diſpoſitions, ſpecially when they are al in conjunction, cannot but have a powerful Influence on awakened ſinners, ſuch as look for the coming of our Lord. Oh! what ſtrange convulſions and horrors of Conſcience have ſome fallen under? what a ſeeming Crucifixion to the World, and Mortification of luſt have they attained unto? How far have they gone in partial Reformation, and Conformitie to the Laws of Chriſt? Yea, what commun taſtes have they had of approching glories, by virtue of theſe commun notions, and Illuminations of the Spirit, ſeconded with a ſerious expectation of their coming Lord? This ſeems to have been the caſe of ſome illuminated Jews, of whom we find mention, Heb. 6.4. They had not only ſome natural notions, but moreover commun illuminations, and taſtes of the Heavenly gift: Yea, they were made partakers of the Holy Ghoſt, i. e. had ſome tranſient and commun touches, ſome imperfect worke of ſanctification. Ay, but whence ſprang al this? That follows, v. 5. And have taſted the good word of God, [i.e. Evangelic tidings of ſalvation by Chriſt] and the powers of the World to come, i. e. the ſuavities of thoſe good things, that ſhal be reveled at the coming of our Lord. The ſum of al ſeems this: The Spirit of God wrought in them ſome great illuminations and diſcoveries of the coming of the day of God, which gave them labial taſtes of the Heavenly Gift, and brought them under a great meſure of partial Reformation, and Renovation of heart and life.
2. The Saints have ſome peculiar principles and diſpoſitions in them, which render their looking for the coming of our Lord exceding influential.
(1.) Believers have a Divine Nature, which is ſuited unto the coming of the day of God, and al thoſe good things then to be enjoyed, as 2 Pet. 1.4. And this makes the expectation of our Lords coming exceding efficacious. There is no diſpoſition ſo ſpiritually natural to the new creature, as the continual looking for the coming of our Lord. Hence the daily exercice hereof cannot but be of great force, for the improvement of al holy Converſation and Godlineſſe. Believers neither thinke, nor ſpeake, nor act, nor live as they ought, longer then they mind the coming of their Lord.
(2.) Saints have a Spirit of Adoption dwelling in them, which addes a prevalent Influence to the looking for the coming of their Lord. The Spirit of Adoption reſiding in Believers, is an earneſt of al thoſe glorious enjoyments, which ſhal be reveled at the coming of our Lord: and oh! what a ſoverain force doth their looking for the coming of the day of God receive hence, for the improvement of al manner of Godlineſſe and holy Converſation? Thus Rom. 8.23. Our ſelves alſo, which have the firſt fruits of the Spirit, even we our ſelves groan within our ſelves, waiting for the Adoption. The Spirit reſiding in believers, as the principle of their life and Grace, is, not only the firſt fruits of approching Glorie, but alſo a powerful ſpring, which inclines the heart, by ineffable groans, to move towards our approching Lord; whereby the heart is fortified, and drawen forth in al manner of holy converſation and Godlineſſe. This Spirit of Adoption thus dwelling and acting in believers, doth, by lively views of our Lords coming, worke up the heart to great elevations of Grace and holineſſe.
(3.) Saints have in them a principle of Divine ſaith, which hath a great correſpondence with, and Influence on their looking for the coming of the day of God, in order to an holy converſation and Godlineſſe. O! what an intimate cognation hath faith, with the coming of our Lord? and how much is Godlineſſe improved by believing ſights of that great day? where ever we find any peculiar promiſſes made to a particular condition, or frame of Spirit, there faith, when exerciſed on ſuch promiſſes, receives a peculiar Influence: Now looking for the coming of the day of God, hath many ſpecial promiſſes made to it, which faith improves and draws influence from, in order to a holy converſation and Godlineſſe. Thus, 2 Tim. 4.8. Paul brings in the love of Chriſts appearing, as the main condition of the Crown of Righteouſneſſe. So Heb. 9.28. The looking for Chriſts coming, is made the condition of his appearing the ſecond time, without ſin, unto ſalvation. And in the general, I do not find any one frame of ſpirit, which has more peculiar promiſſes made to it, than this of looking for, and haſtening to the coming of our Lord. Now then faith finding on record ſuch ſpecial promiſſes, made to this looking for our Lords approche, hence it derives ſpecial Motives and Influences; whereby it is much raiſed, quickened, and fortified in the proſecution of al manner of holy converſation and Godlineſſe. Special promiſſes entitle us unto ſpecial privileges, bleſſings, and Influences, upon the performance of the condition annexed to them. And the main worke of faith is, to ſucke and draw forth the juice and marrow of theſe promiſſes in order to the Divine life.
(4.) A Saint has a ſtrong Bent of heart, with a great quantitie of ſpiritual Affections, which are al ſuited to the coming of the day of God; and being exerciſed thereon draw thence ſoverain Influences, for the promoting of an holy Converſation and Godlineſſe. What more agreable to the Saints deſires, than the coming of their abſent Lord? how are their hopes ſolaced herein? what a vehement Indignation and Antipathie have they againſt al that may hinder their Lords approche? How much is their ſpiritual joy ſatisfied herein? What an holy fear have they of themſelves, leſt they ſhould be found ſhort in that day? Now theſe Affections thus exerciſed on our Lords ſecond coming, draw down powerful Influences, for the promoting of al manner of Godlineſſe. When Divine Affections are in conjunction with the coming of the day of God, what ſtrange and efficacious Influences procede thence, for the begetting and encreaſing al manner of holy Coverſation and Godlineſſe? How holy, how Heavenly minded are ſuch Chriſtians?
I ſhould now procede to the third Queſtion, What there is in the Effects of Chriſts coming, which renders our looking for, and haſtening to the ſame ſo Influential? &c. The Effects of Chriſt's coming are various and great. Wil he not then bring to Light al the Hidden things of Darkeneſſe? 1 Cor. 4.5. Shal not al men be then recompenſed according to their workes? How ſoon wil the wicked be then ſeparated, and caſt into Hel, Mat. 25.32, 33, &c? And as for the Righteous, wil it not be a Day of Redemtion for them, as Luke 21.28. Rom. 8.21? Shal not Chriſt receive them to himſelf, John 14.3. and they be ever with their Lord, 1 Theſ. 4.13—17. Col. 3.4? And O! what a Recompenſe of Reward wil Chriſt then give unto them, Luke 14.14. 1 Pet. 5.4. Heb. 11.26, 27. 2 Tim. 4.8? In ſhort; the Effects of Chriſts Coming may al be reduced to theſe two commun heads: (1.) The Torments of the Damned; (2.) The Saints Reſt. The conſideration of theſe hath efficacious Influence on ſuch as wait for the coming of their Lord. But in as much as my contemplations on theſe two great effects, have exceded the proportion I allowed them in this ſhort Diſcourſe, I rather chooſe to publiſh them apart, if the Lord favor my deſires with an Opportunitie, and his Aſſiſtance.